The Buddha Speaks of Amitabha Sutra

Thus I have heard: At one time, the Buddha dwelt at Shravasti in the Jetta Grove in the Garden of the Benefactor of Orphans and the Solitary, together with a gathering of great Bhikshus, twelve hundred fifty in all, all great Arhats whom the Assembly knew and recognized:Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahadatyayana, Mahakaushtila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all great Bodhisattvas, together with Shakra, chief among gods, and the countless great multitudes from all the heavens.

At that time, the Buddha told the elder Shariputra: "Passing from here through hundreds of thousands of millions of Buddha-lands to the West, there is a land called Ultimate Bliss. In this land, at this moment, a Buddha named Amitabha teaches the Dharma. "Shariputra, for what reason is that land called Ultimate Bliss? All living beings in that land endure no sufferings but enjoy every bliss. Therefore it is called Ultimate Bliss. "Moreover, Shariputra, this Land of Ultimate Bliss is on all sides surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures and for this reason named Ultimate Bliss. Moreover, Shariputra, in the Land of Ultimate Bliss there are pools made of the seven jewels, filled with the eight waters of merit and virtue. The bottom of each pool is pure, spread over with golden sand. On the four sides are stairs of gold, silver, lapis lazuli and crystal; above are raised pavilions adorned with gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian. In the pools are lotuses as large as carriage wheels: green-colored by green light; yellow-colored by yellow light; red-colored by red light; white-colored by white light; subtly, wonderfully fragrant and pure.

"Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned. "Moreover, Shariputra, in that Buddha-land there is always heavenly music, and the ground is yellow gold. In the six periods of the day and night, a heavenly rain of Mandarava flowers falls, and throughout the clear morning each living being in this land, with bagfuls of of myriads of wonderful flowers, makes offerings to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime, each returns to his own country, and having eaten they stroll around. "Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned. "Moreover, Shariputra, in that land there are always rare and wonderful multi-colored birds: white cranes, peacocks, parrots, egrets, kalavinkas, and two-headed birds. In the six periods of the day and night, the flocks of birds sing forth harmonious and elegant songs. Their clear and joyful sounds proclaim the Five Roots, the Five Powers, the Seven Bhodhi Shares, the Eight Sagely Way Shares, and other such Dharmas. When living beings of that land hear these sounds, they are completely mindful of the Buddha, the Dharma, and the Sangha. "Shariputra, do not say that these birds take birth as retribution for the karmic offenses. For what reason, then? In this Buddha-land there are no Three Evil Ways of rebirth. Shariputra, in that Buddha-land, not even the names of the Three Evil Ways exist -- how much less their actuality! Desiring that the Dharma sound be widely proclaimed, Amitabha Buddha by transformation made this multitude of birds. "Shariputra, in that Buddha-land, when the soft wind blows, the rows of jeweled trees and jeweled nets give forth subtle and wonderful sounds, like a hundred thousand kinds of music played at the same time. All those who hear this sound naturally bring forth in their hearts mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha. "Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned. "Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illuminating the Lands of the Ten directions everywhere without obstruction. For this reason he is called Amitabha. "Moreover, Shariputra, the life of that Buddha and that of his people extends for measureless, limitless Asankhyeya kalpas. For this reason he is called Amitabha. "Moreover, Shariputra, since Amitabha realized Buddhahood, ten kalpas have passed. Moreover, that Buddha has measureless, limitless sound-hearer disciples, all Arhats, their number incalculable. Thus also is the Assembly of Bodhisattvas. "Shariputra, the realization of the Land of Ultimate Bliss is thus meritoriously adorned. "Moreover, Shariputra, those living beings born in the land of Ultimate Bliss are all Avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many. It is incalculable and only in measureless, limitless Asankhyeya kalpas could it be spoken. "Shariputra, those living beings who can hear should should vow, 'I wish to be born in that country.' And why? All those who thus attain are all superior and good people, all coming together in one place. Shariputra, one cannot be lacking in good roots, blessings, virtues, and causal connections and attain birth in that land. "Shariputra, if a good man or woman hears 'Amitabha' spoken and holds that name, whether for one day, two days, three, four, five days, six days, as long as seven days, with one heart unconfused -- when this person approaches the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his heart will be without inversion; in Amitabha's Land of Ultimate Bliss, he will attain rebirth. "Shariputra, because I see this benefit, I speak these words: If living beings hear this spoken, they should make the vow, 'I wish to be reborn in that land.'"Shariputra, as I now praise the inconceivable benefit from the merit and virtue of Amitabha, thus in the East are also Aksobhya Buddha, Sumeru Appearance Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the Three Thousand Great Thousand Worlds, and speaks the sincere and actual words: 'All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of whom all Buddhas are protective.' "Shariputra, in the Southern World are are Sun Moon Lamp Buddha, Well Known Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha; all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the Three Thousand Great Thousand Worlds, and speaks the sincere and actual words: 'All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of whom all Buddhas are protective.'"Shariputra, in the Western World are Measureless Life Buddha, Measureless Appearance Buddha, Measureless Curtain Buddha, Great Light Buddha, Jeweled Appearance Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the Three Thousand Great Thousand Worlds, and speaks the sincere and actual words: 'All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of whom all Buddhas are protective.' "Shariputra, in the Northern World are Blazing Shoulders Buddha, Most Victorious Sound Buddha, Hard to Injure Buddha, Sun Birth Buddha, Net Brightness Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the Three Thousand Great Thousand Worlds, and speaks the sincere and actual words: 'All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of whom all Buddhas are protective.'"Shariputra, in the World Below are Lion Buddha, Well Known Buddha, Famous Light Buddha, Dharma Buddha, Dharma Curtain Buddha, Dharma Maintaining Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the Three Thousand Great Thousand Worlds, and speaks the sincere and actual words: 'All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of whom all Buddhas are protective.'"Shariputra, in the World Above are Pure Sound Buddha, Kin of Stars Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Blazing Shoulders buddha, Varicolored Jewels and Flower Adornment Body Buddha, Sala Tree King Buddha, Jeweled Flower Virtue Buddha, Vision of All Meaning Buddha, Such as Mount Sumeru Buddha, all Buddhas such as these, numberless as Ganges sands. In his own country each brings forth the appearance of a vast and long tongue, everywhere covering the Three Thousand Great Thousand Worlds, and speaks the sincere and actual words: 'All you living beings should believe, praise, and hold in reverence the inconceivable merit and virtue of this Sutra of the Mindful One of whom all Buddhas are protective.'"Shariputra, if a man or woman hears this Sutra and holds to it, and hears the names of all these Buddhas, this good man or woman will be the mindful one of whom all Buddhas are protective, and will irreversibly attain to Annutara-Samyak-Sambodhi. Therefore, Shariputra, all of you should believe and accept my words, and those which all Buddhas speak. "Shariputra, if there are people who have already made the vow, who now make the vow, and or who are about to make the vow, 'I desire to be born in Amitabha's country,' these people, whether born in the past, now being born, or to be born in the future, all will irreversibly attain to Annutara-Samyak-Sambodhi. Therefore, Shariputra, all good men and good women, if they are among those who have faith, should make the vow, 'I will be born in that country.'"Shariputra, just as I am now one who praises the merit and virtue of all Buddhas, all those Buddhas equally praise my inconceivable merit and virtue, saying these words: 'Shakyamuni Buddha can complete extremely rare and difficult deeds in the Saha land, in the Evil Time of the Five Turbidities, in the midst of the Kalpa Turbidity, the View Turbidity, the Affliction Turbidity, the Living Beings Turbidity, and the Life Turbidity. He can attain Annutara-Samyak-Sambodhi and, for the sake of living beings, speak this Dharma which in the whole world is hard to believe.'"Shariputra, you should know that I, in the Evil Time of the Five Turbidities, practice these difficult deeds, attain Annutara-Samyak-Sambodhi, and for all the world speak this Dharma, difficult to believe, extremely difficult!" After the Buddha spoke this Sutra, Shariputra and all the Bhikshus, all the gods, humans, and Asuras, and others from all the worlds, hearing what the Buddha had said, joyously welcomed it, faithfully accepted it, bowed, and withdrew.

End of the Amitabha Sutra

The Smaller Pure Land Suutra .../ Translated into Chinese by Hsuan-tsang of China .../ Translated into English by Charles Patton

Thus have I heard. One time, the Bhagavat was residing at the Anathapindada retreat in the Jetavana Grove near Sravasti, with a great bhiksu congregation of 1,250 people, all of whom were venerable voice hearers, respected by the community, and great Arhats. Their names were: the Venerable Sariputra, Mahamaudgalyayana, Mahakasyapa, and Aniruddha. These were among the great voice hearers the foremost leaders.

Further, he was accompanied by an immeasurable number of bodhisattva-mahasattvas, all of whom resided in the seat of irreversibility and were myriadly adorned by measureless merits. Their names were: Wondrous Fortune Bodhisattva, Undefeatable Bodhisattva, Always Diligent Bodhisattva, and Uninterrupted Peace Bodhisattva. These were among the great bodhisattvas the foremost leaders.

Further, Indra, the great King of the Brahma heaven, was present, as was the Lord of the Saha world, and the four defenders of the world (lokapalas). These were the foremost leaders among the hundreds of thousands of kotis of nayutas in the assembly of Gods. And from the remaining worlds a measureless number of Gods, men, and Asuras came to hear the Dharma, and who as a group seated themselves.

At that time, the World Honored One addressed Sariputra, "You should know that to the West of this realm, beyond hundreds of thousands of kotis of nayutas of Buddha lands, there is a Buddha realm named 'Blissful'. In that realm is a World Honored One whose name is 'Infinite Lifespan' and 'Infinite Light'; a Tathagata, an Arhat of perfect awakening, who completely fulfills the ten epithets of the Buddhas. There presently he resides with body and mind at rest, abides and upholds [that realm], and for the sentient beings expounds and propagates the Dharma which is most deep, minute, and wondrous, causing them to attain that most excellent blessing of peaceful happiness.

"Furthermore, Sariputra, what are the causes and what are the conditions of that Buddha realm being called 'Blissful'? Sariputra, it originated from the sort of sentient beings in that realm, who are devoid of all bodily and mental anguish and affliction; but who instead possess an infinitely pure joyful happiness. This is why it is called the realm of bliss.

"Furthermore, Sariputra, everywhere in the blissful realm, that pure Buddha land, there are seven kinds of paths lined with wondrous and precious hand railings, seven kinds of paths lined with rows of precious Tala trees, and there are seven kinds of precious netting. Everywhere there are gardens encircled with four treasured adornments: golden treasures, silver treasures, emerald treasures, and crystalline treasures; all being wondrously ornate and beautiful. Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, everywhere in the blissful realm, that pure Buddha land, there are seven wondrous treasure lakes and eight meritorious waters which fill them. What are called the eight meritorious waters? 1) clarity, 2) clear ice, 3) sweetly beautiful, 4) light and soft, 5) glistening, 6) serene, 7) when drank, it quenches the inestimable pangs of hunger and thirst, and 8) having drank it, it supports the continuation of the roots of the four gross elements. These increase the blessings of the various and most excellent good roots, and so the many deeds of the myriad beings function to bring about constant happiness. The bottoms of the treasure lakes are covered with golden sands. On each of their four sides, entirely encircling them, there are four sets of stairs [leading into them]. These four adornments are very lovely and delightful. The lakes have all around them wondrously jeweled trees and among them are ornamented pathways with perfumed airs of a sweet aroma. The seven treasures adorn the trees are very lovely and delightful. What are the seven treasures? 1) Gold, 2) silver, 3) emerald, 4) crystal, 5) ruby, 6) marble (asman) [?], and 7) white coral (musaragalva). In these lakes, there are always variously hued lotus blossoms whose diameter was like that of cart wheels:-- blue ..., yellow ..., red ..., white ..., and all four .... Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, spontaneously in the blissful realm, that pure Buddha land, there are constant, measureless, and boundless myriads of wondrously delightful talents. There are voices singing harmoniously, being lovely and delightful. The sentient beings who hear these wondrous voices have their unwholesome afflictions entirely and completely annulled. The infinite number of good dharmas gradually advance throughout in their long lives and speed them along to the realization of the supreme and perfect bodhi. Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, everywhere in the blissful realm, that pure Buddha land, pervasively the entire mass of the great earth consists of pure gold. Its touch is soft and pliable, the smell clean, and the light radiant. Measurelessly and boundlessly wondrous treasures decorate it throughout. Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, constantly in the realm of bliss, that pure Buddha land, day and night throughout the six periods, there rains down various sorts of wondrous Heavenly flowers which are in light blessed, in smell sweet, in feel delicate and pliable, and variously hued. Although they lead the viewer's body and mind to be pleased and joyful, there is no craving or attachment. Growing into old age, the sentient beings' most excellent merits are measureless, boundless, and inconceivable. Those sentient beings who day and night through the six periods constantly uphold and support the Infinite Lifespan Buddha, each morning collect these heavenly flowers. In the time of taking a single meal, they fly off in all directions into other infinite realms to give offerings to the hundreds of thousands of kotis of Buddhas in those Buddha places. Each, with the hundreds of thousands of kotis of flowers which they were carrying, scattered flower offerings and then returned to their original dwellings, frolicking in heavenly abodes [on the way]. Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, constantly in the realm of bliss, that pure Buddha land, there are various sorts of extraordinarily fine and lovely myriads of variously colored birds: geese, hawks, herons, swans, cranes, peacocks, sparrows, parrots, kalavinkas, [all] birds of varying lifespan. These myriad birds, day and night throughout the six periods, always are gathering together in flocks to produce peaceful bird song. According to each's species, their voices promulgate and popularize the subtle Dharma, which is known as the deep, profound thought, abiding in the proper detachment. According to their spiritual capacity, the strength of their roots, are their branches of enlightenment in the measureless and subtle Dharma. The myriad beings of that land having heard their singing, each then think of the Buddha, think of the Dharma, and think of the Sangha, cultivating and sharing among themselves measureless merits. You, Sariputra:-- What do you think? Could the myriad birds of that land have come to be born into such an evil destiny and accumulate there? You should not hold this view. Why is that? That Buddha's pure land is devoid of the three evil paths. Further, the names of the three evil destinies are unknown [in that land]. How much more, then, could truly evil karma be incurred by and cause rebirth [of sentient beings as] these myriads of birds? You should know that all of them the Infinite Lifespan Buddha has conjured into being and sent off by him to propagate the measureless Dharma voice and, by so doing, bless sentient beings with a peaceful happiness. Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, always in the realm of bliss, that pure Buddha land, there are wondrous winds blowing through the treasure trees and the treasure nettings, producing a fine and wondrous sound, like hundreds of thousands of kotis of heavenly musical instruments playing simultaneously. They produce minutely fine sounds which are very lovely and delightful. Such are the constant and wondrous winds that are in that land. In the myriad beings of that land, who have heard this sound, there arises the thought of the Buddha, Dharma, and Sangha, with the intention of measureless merit. Sariputra, in that Buddha land, such are the myriads of finely ornate and beautiful meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, in the realm of bliss, that pure Buddha land, there are measureless, boundless, inconceivably profound and extraordinary happenings, such as the provisional explanation of the Sutras throughout hundreds of thousands of kotis of nayutas of kalpas, using their measureless hundreds of thousands of kotis of nayutas of languages. Each and every one of these languages producing immeasurable voices praising their merit and also their inexhaustibility. This is why is it called the realm of bliss.

"Furthermore, Sariputra, what are the circumstances in the realm of bliss, that pure Buddha land, leading to the Buddha there being named 'Infinite Lifespan'? Sariputra, it is from that tathagata and the sentient beings lifespan spanning infinitely countless kalpas. It is because of this circumstance that that land's tathagata is named 'Infinite Lifespan'. Sariputra, the Infinite Lifespan Buddha having come to realize the attainment of the supremely unexcelled bodhi, he has since governed his land for ten great kalpas. Sariputra, what are the circumstances leading to that Buddha being called 'Infinite Light'? Sariputra, it is from that tathagata's always emitting infinite, boundless, and wondrous lights which pervasively illuminate all the Buddha lands in the ten directions, offering those lands [a view of] that Buddha's activity without there being any obstacles. It is because of this circumstance that that land's tathagata is called 'Infinite Light'. Sariputra, the Buddha of that pure land has consummated thusly such meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, in the realm of bliss, that pure Buddha land, the Infinite Lifespan Buddha always has an infinite number of voice hearer disciples, all of whom are great Arhats and have consummated various kinds of wondrous merits. Their measure is boundless, their number inestimable. Sariputra, the Buddha of that pure land has consummated thusly such meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, in the realm of bliss, that pure Buddha land, the Infinite Lifespan Buddha always has an infinite number of bodhisattva disciples, all of whom have only one life bound by fetters and have consummated various sorts of wondrous merits. Their measure is boundless, and their inestimable. They have provisionally explained the Sutras throughout a countless number of kalpas, praising their merit, and the inexhaustibility of all. Sariputra, in that Buddha land, there is consummated thusly such meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, if the sentient beings are to born into that land, it is necessary for them to be irreversible, never again falling into the evil destinies in the lands bordering [the pure land] down to the base, neglectful, contrary forms of transmigration. Always relaxing with the Buddhas of the Pure Land, they are extremely proficient in practicing the vows and making progress. Resolute and firm shall be their realization of the supremely unexcelled bodhi. Sariputra, in that Buddha land, there is consummated thusly such meritorious adornments which are very lovely and delightful. This is why it is called the realm of bliss.

"Furthermore, Sariputra, if sentient beings should hear of that Western pure Buddha land of the Infinite Lifespan Buddha's myriad adornments of immeasurable merits, all shall respond by initiating the vow to be born in the Buddha land. Why is that? If they are to be born into that land, they will have attained such immeasurable merits with which they are myriadly adorned, they would be great worthies gathered into a single assembly, receiving the function of such immeasurable merits which myriadly adorn the Pure Buddha land. Their delight in the Mahayana Dharma would be constant and irreversible and measureless would be their practice of vows, their concentration increasing progressive, and so they shall quickly realize the supremely unexcelled bodhi. Sariputra, the kind of sentient beings who are born into that Buddha land will have accomplished measureless and boundless merits. Not of lesser good roots are the sentient beings who will be reborn into the Infinite Lifespan Buddha's blissful realm, that Pure Buddha Land.

"Furthermore, Sariputra, suppose there is a good son or good daughter of pure faith, who hears thusly of the Infinite Lifespan Buddha's immeasurable, boundless, and inconceivable merit, the name of his realm of 'bliss', and its meritorious adornments. Having heard of it, they will meditate upon it -- whether for one day and night, or two, or three, or four, or five, or six, or seven [days and nights] -- they think about its essence, devoid of confusion. When this good son or good daughter is on the verge of the end of their lifespan, the Infinite Lifespan Buddha accompanied by his measureless voice hearer and bodhisattva disciples will circle him front and back, and come to rest before him. Compassionately conferring aid upon them, they will cause his mind to be without disorder. When he has left his current life, he will follow that Buddha and his assembly and be born into the Infinite Lifespan Buddha's realm of bliss, that pure Buddha land.

"Furthermore, Sariputra, I have examined the circumstances leading to the blessing of peaceful happiness of that great event. And I speak sincerely and truthfully when I say that if there are good sons and good daughters of pure faith who hear thusly of the Infinite Lifespan Buddha's inconceivable merit, the name of his realm of 'bliss', that pure Buddha land, all of them will respond by faithfully receiving [this teaching] and initiate the vow to cultivate their practice to be born in that Buddha land as I have instructed.

"Furthermore, Sariputra, as I now am praising the Infinite Lifespan Buddha's measureless, boundless, and inconceivable Buddha land and merit, so to the East also there presently resides the Imperturbable Tathagata, Mountain Pendant Tathagata, Great Mountain Tathagata, Mountain Light Tathagata, and Wondrous Pendant Tathagata. These are among the Buddhas who like the sands of the Ganges reside in the East. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them, and speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the South there also presently resides the Moon and Sun Light Tathagata, the Famed Light Tathagata, the Great Light Hoard Tathagata, Vessel of Intoxicating Light Tathagata [?], Boundless Diligence Tathagata. These are among the Buddhas who like the sands of the Ganges reside to the South. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them, and speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the West there also presently resides the Infinite Lifespan Tathagata, Infinite Treasury Tathagata, Infinite Light Tathagata, Infinite Pendant Tathagata, Great Sovereign Tathagata, Great Light Tathagata, and Blazing Light Tathagata, Great Treasure Pendant Tathagata, and Light Emitter Tathagata. These are among the Buddhas who like the sands of the Ganges reside to the West. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them, and speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the North there are also presently resides the Infinite Light Adornment of Penetrating Awakened Wisdom Tathagata, Infinite Heavenly Drum Beat and Great Voice Tathagata, Great Treasury Tathagata, Network of Lights Tathagata, and Salendraraja Tathagata. These are among the Buddhas who like the sands of the Ganges reside to the North. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the Nadir there also presently resides the Constantly Emitted Light which Demonstrates All Subtle Dharmas of the True Principle King's Extremely Virtuous Light Tathagata, Lion Tathagata, Praiseworthy Light Tathagata, True Dharma Tathagata, Subtle Dharma Tathagata, Dharma Pendant Tathagata, Meritorious Friend Tathagata, and Meritorious Epithet Tathagata. These are among the Buddhas who like the sands of the Ganges reside to the Nadir. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhasn Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the Zenith there also presently resides the Brahma Voice Tathagata, Long Cherished King Tathagata, Incense and Light Tathagata, Very Virtuous Like the Crimson Lotus Blossom Tathagata, and Demonstration of All the Meanings of Blessing Tathagata. These are among the Buddhas who like the sands of the Ganges reside to the Zenith. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the Southeast there also presently resides the Supreme and Extensively Great Thundercloud Voice King Tathagata. He is among the Buddhas who like the sands of the Ganges reside to the Southeast. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the Southwest there also presently resides the Supreme Sunray Called 'Merit' Tathagata. He is among the Buddhas who like the sands of the Ganges reside to the Southwest. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the Northwest there also presently resides the Flame of Infinite Merit King's Light Tathagata. He is among the Buddhas who like the sands of the Ganges reside to the Northwest. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, thusly to the Northeast there also presently resides the Countless Hundreds of Thousands of Kotis of Nayutas of Extensive Wisdoms Tathagata. He is among the Buddhas who like the sands of the Ganges reside to the Northeast. Each one has his own pure Buddha land presently, and their long and broad tongues completely cover the billion realms all around them and, speaking sincerely and truthfully, say: 'You sentient beings! All of you should faithfully receive thusly the Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, what the conditions of this Sutra being named 'Praise for theInconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'? Sariputra, it is because in this Sutra there is praise and commendation of the Infinite Lifespan Buddha's blissful realm, that inconceivable Buddha land's merits, as well as the Buddha World Honored Ones in the other ten directions. Because they desire to expeditiously bless with peaceful happiness the sentient beings, each resides in his own land demonstrating the great spiritual transformation, speaking sincerely and truthfully the words: 'O, sentient beings, faithfully receive this Dharma, etc'. This is why this Sutra is called 'Praise for the Inconceivable Buddha land's Merit Accumulated by All the Buddhas Dharma-Entrance'.

"Furthermore, Sariputra, if there is a good son or good daughter, whether having already heard this, or shall hear it, or who is now hearing it:-- once hearing this Sutra, profoundly is there born an understanding faith. Once there is born an understanding faith, a certainty about the accumulations of merit residing in the ten directions with the Buddha World Honored Ones whose number is like the sands of ten Ganges Rivers, and they practice as instructed, all will be firmly in the supremely unexcelled bodhi. Attaining irreversibility in it, all will certainly be born in the Infinite Lifespan Buddha's blissful realm, that purified Buddha land. This is why, Sariputra, you sentient beings all should faithfully receive and understand what I as well as the Buddha World Honored Ones of the ten directions say: 'Be always diligent as instructed and cultivate your practice. Do not allow doubts and anxieties arise.'

"Furthermore, Sariputra, if there is a good son or good daughter who regarding the Infinite Lifespan Buddha's blissful realm, that purified Buddha land of meritorious adornments:--whether they have initiated the vow, or they will initiate the vow, or they now are initiating the vow to be certain about the accumulations of merit residing in the ten directions with the Buddha World Honored Ones whose number is like the sands of ten Ganges Rivers, and they practice as instructed, all will firmly be in the supremely unexcelled bodhi. Attaining irreversibility in it, all will certainly be born in the Infinite Lifespan Buddha's blissful realm, that purified Buddha land. This is the reason, Sariputra, that if there are good sons or good daughters of pure faith, all should regarding the Infinite Lifespan Buddha's blissful realm, that purified Buddha land [have] the profound thought of understanding faith and initiate the vow to be reborn there, and not to go elsewhere.

"Furthermore, Sariputra, as I now have praised and commended the Infinite Lifespan Buddha's blissful realm, the inconceivable merits of that Buddha land, and those Buddha World Honored Ones of the ten directions, also they have commended my own inconceivable and boundless merits, composing the statement: 'Most extraordinary is Shakyamuni's tranquil purity; Shakyamuni, the Dharma king, a Tathagata, an Arhat, a perfectly enlightened one, one whose wisdom and conduct are complete, a Well Gone One, A Knower of Worlds, Unsurpassed, a Tamer of Men, a Teacher of Gods and Men, and a Buddha World Honored One. He is able in the realm of endurance, during the five periods of unwholesome decay, which are: the kalpa's decay, the decay of sentient beings, the decay of affliction, the decay of capacity, and the decay of the lifespan. Amidst this, he has realized the attainment of the supremely unexcelled bodhi. Because of his desire to expediently bestow the blessing of peaceful happiness on the sentient beings, he preaches in this world where it is extremely difficult to have faith in the Dharma. It is most extraordinary and inconceiveable.'

"Furthermore, Sariputra, in this variously defiled realm of endurance, during the five periods of decay, if there are good sons or good daughters of pure faith who hear the preaching thusly of the Dharma in all the realms where it is difficult to believe, and are able to give rise an understanding faith, receive and uphold the extensive teachings, cultivating themselves according to the teachings:-- these persons shall be known to be most extraordinary. Having with measureless buddhas accumulated their good roots, when these persons' lifetimes come to an end, they certainly will be born in the Western realm of bliss and receive the effect of the various sorts of meritorious adornments of that Pure Buddha land where the Mahayana Dharma is a delight. Day and night, throughout the six periods, they will befriend and support the Infinite Lifespan Buddha. They will frolic throughout the ten directions supporting Buddhas, and with those Buddhas hearing the Dharma and receiving prediction [of future Buddhahood]. Their deeds, wisdom, wealth, provisions, and urgency becoming completely fulfilled, they advance quickly to the realization of the unsurpassed and perfect bodhi."

When the Bhagavat had finished preaching this Sutra, the Venerable Sariputra, the great voice hearers, as well as the bodhisattva-mahasattva congregation and the measureless gods, men, and asuras:-- all in the great assembly hearing the Buddha's lecture were greatly elated, and faithfully received, transmitted, and practiced it.

End of the Sutra.

SUTRA on the CONTEMPLATIONof BUDDHA AMITAYUS

NOTE: The famous "Sutra on the Contemplation of Buddha Amitayus" (or simply, "Contemplation Sutra") is revered as canonical by all Pure Land Buddhists, and is one of the Three Sutras of Pure Land Buddhism, the others being the Larger Sukhavati-vyuha Sutra and the Smaller Sukhavati-vyuha Sutra. In the Contemplation Sutra, the Nembutsu (Namo Amida Butsu) is specifically proclaimed as the avenue to liberation of suffering beings from samsara. This English translation by J. Takakusu published originally as vol. XLIX of The Sacred Books of the East series (Oxford, 1894, public domain) has been edited for ease of reading and comprehension by modern readers. Footnotes from the original edition are dated and have thus been eliminated. A reprint of the unaltered and fully annotated translation exists in Dover paperback.

Part I
	1. Thus have I heard: At one time the Buddha dwelt in Rajagriha, on Vulture Peak, with a large assembly of Bhikkhus and with thirty-two thousand Bodhisattvas, with Manjushri the Dharma-Prince at the head of the assembly.

2. At that time, in the great city of Rajagriha there was a prince, the heir-apparent, named Ajatasatru. He listened to the wicked counsel of Devadatta and other friends and forcibly arrested Bimbisara his father, the king, and shut him up by himself in a room with seven walls, proclaiming to all the courtiers that no one should approach (the king). The chief consort of the king, Vaidehi by name, was true and faithful to her lord, the king. She supported him in this way: having purified herself by bathing and washing, she anointed her body with honey and ghee mixed with corn-flour, and she concealed the juice of grapes in the various garlands she wore in order to give him food without being noticed by the warder. As she stole in and made an offering to him, he was able to eat the flour and to drink the juice of grapes. Then he called for water and rinsed his mouth. That done, the king stretched forth his folded hands towards Vulture Peak and duly and respectfully made obeisance to the World-Honored One, who at that time was living there. And he uttered the following prayer: 'Mahamaudgalyayana is my friend and relative; let him, Ipray, feel compassion towards me, and come and communicate to me the eight prohibitive precepts of the Buddha.' On this, Mahamaudgalyayana at once appeared before the king, coming with a speed equal to the flight of a falcon or an eagle, and communicated to him the eight precepts.

Day after day he visited the king. The World-Honored One sent also his worthy disciple Purna to preach the Dharma to the king. Thus a period of three weeks passed by. The king showed in his expression that he was happy and contented when he had an opportunity of hearing the Dharma as well as of enjoying the honey and flour.

3. At that time, Ajatasatru asked the warder of the gate whether his father was yet alive. On this, the warder answered him : 'Exalted king, the chief consort of your father brought food and presented it to him by anointing her body with honey and flour and filling her garlands with the juice of grapes, and the Sramanas, Mahamaudgalyayana and Purna, approached the king through the sky in order to preach the Dharma to him. It is impossible, king, to prevent them coming.'

When the prince heard this answer his indignation arose against his mother: 'My mother,' he cried, 'is indeed a rebel, for she was found in the company of that rebel. Wicked people are those Sramanas, and it is their art of spells causing illusion and delusion that delayed the death of that wicked king for so many days.' Instantly he brandished his sharp sword, intending to slay his mother. At that moment, there intervened a minister named Chandraprabha, who was possessed of great wisdom and intelligence, and Jiva (a famous physician). They saluted the prince and remonstrated with him, saying: 'We, ministers, Great king, heard that since the beginning of the kalpas there had been several wicked kings, even to the number of eighteen thousand, who killed their own fathers, coveting the throne of their respective kingdoms, as mentioned in the Sutra of the discourse of the Veda. Yet never have we heard of a man killing his mother, though he be void of virtue. Now, if you, king, should dare to commit such a deadly sin, you would bring a stain upon the blood of the Kshatriyas, the kingly race. We cannot even bear to hear of it. You are indeed a Chandala, the lowest race; we will not stay here with you.'

After this, the two great ministers withdrew stepping backward, each with his hand placed on his sword. Ajatasatru was then frightened and greatly afraid of them, and asked Jiva, 'Will you not be my friend?' In reply Jiva said to him, 'Do not then, Ogreat king, by any means think of injuring your mother.' On hearing this, the prince repented and sought for mercy, and at once laid down his sword and did his mother no harm. He finally ordered the officers of the inner chambers to put the queen in a hidden palace and not to allow her to come out again.

4. When Vaidehi was thus locked up in confinement she became afflicted by sorrow and distress. She began to do homage to Buddha from afar, looking towards the Vulture Peak. She uttered the following words: 'Tathagata! World-Honored One! In former times you have constantly sent Ananda to me for enquiry and consolation. I am now in sorrow and grief. You, World-Honored One, are majestic and exalted; in no way shall I be able to see thee. Will thou, I pray you, command Mahamaudgalyayana and your honoured disciple, Ananda, to come and have an interview with me ?' After this speech, she grieved and wept, shedding tears like a shower of rain. Before she raised her head from doing homage to the distant Buddha, the World-Honored One knew what Vaidehi was wishing in her mind, though he was on the Vulture Peak. Therefore, he instantly ordered Mahamaudgalyayana and Ananda to go to her through the sky. Buddha himself disappeared from that mountain and appeared in the royal palace.

When the queen raised her head as she finished homage to Buddha, she saw before her the World-Honored Buddha Shakyamuni, whose body was purple gold in color, sitting on a lotus-flower which consists of a hundred jewels, with Mahamaudgalyayana attending on his left, and with Ananda on his right. Sakra (Indra), Brahman, and other gods that protect the world were seen in the midst of the sky, everywhere showering heavenly flowers with which they made offerings to Buddha in their obeisance. Vaidehi, at the sight of Buddha the World-Honored One, took off her garlands and prostrated herself on the ground, crying, sobbing, and speaking to Buddha: 'World-Honored One! what former sin of mine has produced such a wicked son? And again, Exalted One, from what cause and circumstances have you such an affinity (by blood and religion) with Devadatta (Buddha's wicked cousin and once his disciple)?'

5. 'My only prayer,' she continued, 'is this: World-Honored One, may you preach to me in detail of all the places where there is no sorrow or trouble, and where I ought to go to be born anew. I am not satisfied with this world of depravities, with Jambudvipa, which is full of hells, full of hungry spirits, and of the brute creatures. In this world of depravities, there are many assemblies of the wicked. May I not hear, I pray, the voice of the wicked in the future and may I not see any wicked person.

'Now I throw my limbs down to the ground before you, and seek for your mercy by confessing my sins. I pray for this only that the Sun-like Buddha may instruct me how to meditate on a world wherein all actions are pure.' At that moment, the World-Honored One flashed forth a golden ray from between his eyebrows. It extended to all the innumerable worlds of the ten quarters. On its return the ray rested on the top of the Buddha's head and transformed itself into a golden pillar just like Mount Sumeru, wherein the pure and admirable countries of the Buddhas in the ten quarters appeared simultaneously illuminated.

One was a country consisting of seven jewels, another was a country all full of lotus-flowers; one was like the palace of Mahesvara Deva (god Siva), another was like a mirror of crystal, with the countries in the ten quarters reflected therein. There were innumerable countries like these, resplendent, gorgeous, and delightful to look upon. All were meant for Vaidehi to see (and choose from).

Thereupon Vaidehi again spoke to Buddha: 'World-Honored One, although all other Buddha countries are pure and radiant with light, I should, nevertheless, wish myself to be born in the realm of Buddha Amitayus, in the world of Highest Happiness, Sukhavati. Now I simply pray you, World-Honored One, to teach me how to concentrate my thought so as to obtain a right vision of that country.'

6. Thereupon the World-Honored One gently smiled upon her, and rays of five colors issued forth out of his mouth, each ray shining as far as the head of king Bimbisara.

At that moment, the mental vision of that exalted king was perfectly clear though he was shut up in lonely retirement, and he could see the World-Honored One from afar. As he paid homage with his head and face, he naturally increased and advanced in wisdom, whereby he attained to the fruition of an Anagamin, the third of the four grades to Nirvana.

7. Then the World-Honored One said: 'Now do you not know, Vaidehi, that Buddha Amitayus is not very far from here? You should apply your mind entirely to close meditation upon those who have already perfected the pure actions necessary for that Buddha country.

'I now proceed to fully expound them for you in many parables, and thereby afford all ordinary persons of the future who wish to cultivate these pure actions an opportunity of being born in the Land of Highest Happiness (Sukhavati) in the western quarter. Those who wish to be born in that country of Buddha have to cultivate a threefold goodness. First, they should act filially towards their parents and support them; serve and respect their teachers and elders; be of compassionate mind, abstain from doing any injury, and cultivate the ten virtuous actions". Second, they should take and observe the vow of seeking refuge with the Three jewels, fulfill all moral precepts, and not lower their dignity or neglect any ceremonial observance. Third, they should give their whole mind to the attainment of perfect wisdom, deeply believe in the principle of cause and effect, study and recite the Mahayana doctrine, and persuade and encourage others who pursue the same course as themselves.

'These three groups as enumerated are called the pure actions leading to the Buddha country.'

'Vaidehi!'Buddha continued, 'To clarify if do you not understand now: These three classes of actions are the effective cause of the pure actions taught by all the Buddhas of the past, present, and future.'

8. The Buddha then addressed Ananda as well as Vaidehi: 'Listen carefully, listen carefully! Ponder carefully on what you hear! I, Tathagata, now declare the pure actions needful for Birth in that Buddha country, for the sake of all beings hereafter that are subject to the misery inflicted by the enemy of the passions. Well done, Vaidehi! Appropriate are the questions which you have asked! Ananda, be sure to remember these words of mine, the Buddha, and repeat them openly to many assemblies. I, Tathagata, now teach Vaidehi and also all beings hereafter in order that they may meditate on the World of Highest Happiness, Sukhavati, in the western quarter.

'It is by the power of Buddha only that one can see that pure land of Buddha as clear as one sees the image of one's face reflected in the transparent mirror held up before one.

'When one sees the state of happiness of that country in its highest excellence, one greatly rejoices in one's heart and immediately attains a spirit of resignation prepared to endure whatever consequences may yet arise.' Buddha, turning again to Vaidehi, said: 'You are but an ordinary person; the quality of your mind is weak and confused.

'You have not as yet obtained the divine eye and cannot perceive what is at a distance. All the Buddhas, Tathagatas have various means at their disposal and can therefore afford you an opportunity of seeing that Buddha country.' Then Vaidehi rejoined: 'World-Honored One, people such as I can now see that land by the power of Buddha, but how shall all those beings who are to come after Buddha's Nirvana, and who, as being depraved and devoid of good qualities, will be harassed by the five worldly sufferings - how shall they see the World of Highest Happiness of the Buddha Amitayus?'

Part II

Buddha then replied: 'You and all other beings besides ought to make it your only aim, with concentrated thought, to get a perception of the western quarter. You will ask how that perception is to be formed. I will explain it now. All beings, if not blind from birth, are uniformly possessed of sight, and they all see the setting sun. You should sit down properly, looking in the western direction, and prepare your thought for a close meditation on the sun; cause your mind to be firmly fixed on it so as to have an unwavering perception by the exclusive application of your mind, and gaze upon it in particular when it is about to set and looks like a suspended drum.

'After you have thus seen the sun, let that image remain clear and fixed, whether your eyes be shut or open;-such is the perception of the sun, which is the First Meditation.

10. 'Next you should form the perception of water; gaze on the water clear and pure, and let (this image) also remain clear and fixed (afterwards); never allow your thought to be scattered and lost.

'When you have thus seen the water you should form the perception of ice. As you see the ice shining and transparent, you should imagine the appearance of lapis lazuli.

'After that has been done, you will see the ground consisting of lapis lazuli, transparent and shining both within and without. Beneath this ground of lapis lazuli there will be seen a golden banner with the seven jewels, diamonds and the rest, supporting the ground. It extends to the eight points of the compass, and thus the eight corners (of the ground) are perfectly filled up. Every side of the eight quarters consists of a hundred jewels, every jewel has a thousand rays, and every ray has eighty-four thousand colors which, when reflected in the ground of lapis lazuli, look like a thousand million suns, and. it is difficult to see them all one by one. Over the surface of that ground of lapis lazuli there are stretched golden ropes intertwined crosswise; divisions are made by means of strings of seven jewels with every part clear and distinct.

'Each jewel has rays of five hundred colors which look like flowers or like the moon and stars. Lodged high up in the open sky these rays form a tower of rays, whose storeys and galleries are ten millions in number and built of a hundred jewels. Both sides of the tower have each a hundred million flowery banners furnished and decked with numberless musical instruments. Eight kinds of cool breezes proceed from the brilliant rays. When those musical instruments are played, they emit the sounds "suffering," "non-existence," "impermanence," and "non-self "; such is the perception of the water, which is the Second Meditation.

11. 'When this perception has been formed, you should meditate on its (constituents) one by one and make (the images) as clear as possible, so that they may never be scattered and lost, whether your eyes be shut or open. Except only during the time of your sleep, you should always keep this in your mind. One who has reached this (stage of) perception is said to have dimly seen the Land of Highest Happiness (Sukhavati).'

'One who has obtained the Samadhi of supernatural calm is able to see the land of that Buddha country clearly and distinctly: this state is too much to be explained fully; such is the perception of the land, and it is the Third Meditation.

'You should remember, Ananda, the Buddha words of mine, and repeat this law for attaining to the perception of the land of the Buddha country for the sake of the great mass of the people hereafter who may wish to be delivered from their sufferings. If any one meditates on the land of that Buddha country, his sins which bind him to births and deaths during eighty million kalpas shall be expiated; after the abandonment of his present body, he will assuredly be born in the pure land in the following life. The practice of this kind of meditation is called the "right meditation." If it is of any other kind it is called "heretical meditation."'

12. Buddha then spoke to Ananda and Vaidehi: 'When the perception of the land (of that Buddha country) has been gained, you should next meditate on the jewel-trees (of that country). In meditating on the jewel-trees, you should take each by itself and form a perception of the seven rows of trees; every tree is eight hundred yojanas high, and all the jewel-trees have flowers and leaves consisting of seven jewels all perfect. All flowers and leaves have colors like the colors of various jewels -from the color of lapis lazuli there issues a golden ray; from the color of crystal, a saffron ray; from the color of agate, a diamond ray; from the color of diamond, a ray of blue pearls. Corals, amber, and all other gems are used as ornaments for illumination; nets of excellent pearls are spread over the trees, each tree is covered by seven sets of nets, and between one set and another there are five hundred million palaces built of excellent flowers, resembling the palace of the Lord Brahman; all heavenly children live there, quite naturally; every child has a garland consisting of five hundred million precious gems like those that are fastened on Sakra's (Indra's) head, the rays of which shine over a hundred yojanas, just as if a hundred million suns and moons were united together; it is difficult to explain them in detail. That (garland) is the most excellent among all, as it is the commixture of all sorts of jewels. Rows of these jewel-trees touch one another; the leaves of the trees also join one another.

'Among the dense foliage there blossom various beautiful flowers, upon which are miraculously found fruits of seven jewels. The leaves of the trees are all exactly equal in length and in breadth, measuring twenty-five yojanas each way; every leaf has a thousand colors and a hundred different pictures on it, just like a heavenly garland. There are many excellent flowers which have the color of Jambunada gold and an appearance of fire-wheels in motion, turning between the leaves in a graceful fashion. All the fruits are produced just (as easily) as if they flowed out from the pitcher of the God Sakra. There is a magnificent ray which transforms itself into numberless jewelled canopies with banners and flags. Within these jewelled canopies the works of all the Buddhas of the Great Chiliocosm appear illuminated; the Buddha countries of the ten quarters also are manifested therein. When you have seen these trees you should also meditate on them one by one in order. In meditating on the trees, trunks, branches, leaves, flowers, and fruits, let them all be distinct and clear;- such is the perception of the trees (of that Buddha country), and it is the Fourth Meditation.

13. 'Next, you should perceive the water (of that country). The perception of the water is as follows:

'In the Land of Highest Happiness there are waters in eight lakes; the water in every lake consists of seven jewels which are soft and yielding. Deriving its source from the king of jewels that fulfills every wish, the water is divided into fourteen streams; every stream has the color of seven jewels; its channel is built of gold, the bed of which consists of the sand of variegated diamonds.

'In the midst of each lake there are sixty million lotus-flowers, made of seven jewels; all the flowers are perfectly round and exactly equal (in circumference), being twelve yojanas. The water of jewels flows amidst the flowers and rises and falls by the stalks (of the lotus); the sound of the streaming water is melodious and pleasing, and propounds all the perfect virtues (Paramitas), "suffering," "non-existence," "impermanence," and "non-self;" it proclaims also the praise of the signs of perfection, and minor marks of excellence of all Buddhas. From the king of jewels that fulfills every wish, stream forth the golden-colored rays excessively beautiful, the radiance of which transforms itself into birds possessing the colors of a hundred jewels, which sing out harmonious notes, sweet and delicious, ever praising the remembrance of Buddha, the remembrance of the Dharma, and the remembrance of the Sangha -- such is the perception of the water of eight good qualities, and it is the Fifth Meditation.

14. 'Each division of that (Buddha) country, which consists of several jewels, has also jewelled storeys and galleries to the number of five hundred million; within each storey and gallery there are innumerable Devas engaged in playing heavenly music. There are some musical instruments that are hung up in the open sky, like the jewelled banners of heaven; they emit musical sounds without being struck, which, while resounding variously, all propound the remembrance of Buddha, of the Dharma and of the Sangha, Bhikkhus, and so forth. When this perception is duly accomplished, one is said to have dimly seen the jewel-trees, jewel-ground, and jewel-lakes of that World of Highest Happiness (Sukhavati) -- such is the perception formed by meditating on the general features of that Land, and it is the Sixth Meditation.

'If one has experienced this, one has expiated the greatest sinful deeds which would otherwise lead one to Transmigration for numberless millions of kalpas; after his death he will assuredly be born in that land.

15. 'Listen carefully! listen carefully! Think over what you have heard! I, Buddha, am about to explain in detail the law of delivering one's self from trouble and torment. Commit this to your memory in order to explain it in detail before a great assembly.' While Buddha was uttering these words, Buddha Amitayus stood in the midst of the sky with Bodhisattvas Mahasthama and Avalokitesvara, attending on his right and left respectively. There was such a bright and dazzling radiance that no one could see clearly; the brilliance was a hundred thousand times greater than that of gold (Jambunada). Thereupon Vaidehi saw Buddha Amitayus and approached the World-Honored One, and made obeisance to him, touching his feet, and spoke to him as follows: 'Exalted One! I am now able, by the power of Buddha, to see Buddha Amitayus together with the two Bodhisattvas. But how shall all the beings of the future meditate on Buddha Amitayus and the two Bodhisattvas?'

16. The Buddha answered: 'Those who wish to meditate on that Buddha ought first to direct their thought as follows: form the perception of a lotus-flower on a ground of seven jewels, each leaf of that lotus exhibits the colors of a hundred jewels, and has eighty-four thousand veins, just like heavenly pictures; each vein possesses eighty-four thousand rays, of which each can be clearly seen. Every small leaf and flower is two hundred and fifty yojanas in length and the same measurement in breadth. Each lotus-flower possesses eighty-four thousand leaves, each leaf has the kingly pearls to the number of a hundred million, as ornaments for illumination; each pearl shoots out a thousand rays like bright canopies. The surface of the ground is entireIycovered by a mixture of seven jewels. There is a tower built of the gems which are like those that are fastened on Sakra's head. It is inlaid and decked with eighty thousand diamonds, Kimsuka jewels, Brahma-mani and excellent pearl nets.

'On that tower there are miraculously found four posts with jewelled banners; each banner looks like a hundred thousand million Sumeru mountains.

'The jewelled veil over these banners is like that of the celestial palace of Yama, illuminated with five hundred million excellent jewels, each jewel has eighty-four thousand rays, each ray has various golden colors to the number of eighty-four thousand, each golden color covers the whole jewelled soil, it changes and is transformed at various places, every now and then exhibiting various appearances; now it becomes a diamond tower, now a pearl net, again clouds of mixed flowers, freely changing its manifestation in the ten directions it exhibits the state of Buddha -- such is the perception of the flowery throne, and it is the Seventh Meditation.'

Buddha, turning to Ananda, said: 'These excellent flowers were created originally by the power of the prayer of Bhikkhu, Dharmakara. All who wish to exercise the remembrance of that Buddha ought first to form the perception of that flowery throne. When engaged in it one ought not to perceive vaguely, but fix the mind upon each detail separately. Leaf, jewel, ray, tower, and banner should be clear and distinct, just as one sees the image of one's own face in a mirror. When one has achieved this perception, the sins which would produce births and deaths during fifty thousand kalpas are expiated, and he is one who will most assuredly be born in the World of Highest Happiness.

17. 'When you have perceived this, you should next perceive Buddha himself. Do you ask how? Every Buddha Tathagata is one whose spiritual body is the principle of nature (Darmadhatu-kaya), so that he may enter into the mind of any beings. Consequently, when you have perceived Buddha, it is indeed that mind of yours that possesses those thirty-two signs of perfection and eighty minor marks of excellence which you see in a Buddha. In conclusion, it is your mind that becomes Buddha, nay, it is your mind. that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas derives its source from one's own mind and thought. Therefore you should apply your thought with an undivided attention to a careful meditation on that Buddha Tathagata, Arhat, the Holy and Fully Enlightened One. In forming the perception of that Buddha, you should first perceive the image of that Buddha; whether, your eyes are open or shut, look at an image like Jambunada gold in color, sitting on that flower throne mentioned before.

'When you have seen the seated figure your mental vision will become clear, and you will be able to see clearly and distinctly the adornment of that Buddha country, the jewelled ground, and so forth. In seeing these things, let them be clear and fixed just as you see the palms of your hands. When you have passed through this experience, you should further form a perception of another great lotus-flower which is on the left side of Buddha, and is exactly equal in every way to the above-mentioned lotus-flower of Buddha. Still further, you should form (a perception of) another lotus-flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokitesvara is sitting on the left-hand flowery throne, shooting forth golden rays exactly like those of Buddha. Perceive then that an image of Bodhisattva Mahasthama is sitting on .the right-hand flowery throne.

'When these perceptions are gained the images of Buddha and the Bodhisattvas will all send forth brilliant rays, clearly lighting up all the jewel-trees with golden color. Under every tree there are also three lotus-flowers. On every lotus-flower there is an image, either of Buddha or of a Bodhisattva; thus (the images of the Bodhisattvas and of Buddha) are found everywhere in that country. When this perception has been gained, the devotee should hear the excellent Dharma preached by means of a stream of water, a brilliant ray of light, several jewel-trees, ducks, geese, and swans. Whether he be wrapped in meditation or whether he has ceased from it, he should ever hear the excellent Dharma. What the devotee hears must be kept in memory and not be lost, when he ceases from that meditation ; and it should agree with the Sutras, for if it does not agree with the Sutras, it is called an illusory perception, whereas if it does agree, it is called the rough perception of the World of Highest Happiness;-such is the perception of the images, and it is the Eighth Meditation.

'He who has practiced this meditation is freed from the sins (which otherwise involve him in) births and deaths for innumerable million kalpas, and during this present life he obtains the Samadhi due to the remembrance of Buddha.

18. 'Further, when this perception is gained, you should next proceed to meditate on the bodily marks and the light of Buddha Amitayus.

'You should know, Ananda, that the body of Buddha Amitayus is a hundred thousand million times as bright as the color of the Jambunada gold of the heavenly abode of Yama; the height of that Buddha is six hundred thousand nayutas of kotis of yojanas innumerable as are the sands of the river Ganges.

'The white twist of hair between the eyebrows all turning to the right is just like the five Sumeru mountains.

'The eyes of Buddha are like the water of the four great oceans; the blue and the white are quite distinct.

'All the roots of hair of his body issue forth brilliant rays which are also like the Sumeru mountains.

'The halo of that Buddha is like a hundred million Great Chiliocosms; in that halo there are Buddhas miraculously created, to the number of a million nayutas of kotis innumerable as the sands of the Ganges; each of these Buddhas has for attendants a great assembly of numberless Bodhisattvas who are also miraculously created.

'Buddha Amitayus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eighty-four thousand rays, each ray extends so far as to shine over the worlds of the ten quarters, whereby Buddha embraces and protects all the beings who think upon him and does not exclude any one of them. His rays, signs, and so forth are difficult to be explained in detail. But in simple meditation let the mind's eye dwell upon them.

'If you pass through this experience, you will at the same time see all the Buddhas of the ten quarters. Since you see all the Buddhas it is called the Samadhi of the remembrance of the Buddhas.

'Those who have practiced this meditation are said to have contemplated the bodies of all the Buddhas. Since they have meditated on Buddha's body, they will also see Buddha's mind. It is great compassion that is called Buddha's mind. It is by his absolute compassion that he receives all beings.

'Those who have practiced this meditation will, when they die, be born in the presence of the Buddhas in another life, and obtain a spirit of resignation wherewith to face all the consequences which shall hereafter arise.

'Therefore those who have wisdom should direct their thought to the careful meditation upon that Buddha Amitayus. Let those who meditate on Buddha Amitayus begin with one single sign or mark -- let them first meditate on the white twist of hair between the eyebrows as clearly as possible; when they have done this, the eighty-four thousand signs and marks will naturally appear before their eyes. Those who see Amitayus will also see all the innumerable Buddhas of the ten quarters. Since they have seen all the innumerable Buddhas, they will receive the prophecy of their future destiny to become Buddha in the presence of all the Buddhas -- Such is the perception gained by a complete meditation on all forms and bodies of Buddha, and it is the Ninth Meditation.

19. 'When you have seen Buddha Amitayus distinctly, you should then further meditate upon Bodhisattva Avalokitesvara, whose height is eight hundred thousand nayutas of yojanas ; the color of his body is purple gold, his head has a turban at the back of which there is a halo; the circumference of his face is a hundred thousand yojanas. In that halo, there are five hundred Buddhas miraculously transformed just like those of Shakyamuni Buddha; each transformed Buddha is attended by five hundred transformed Bodhisattvas who are also attended by numberless gods. Within the circle of light emanating from his whole body appear illuminated the various forms and marks of all beings that live in the five paths of existence.

'On the top of his head Is a heavenly crown of gems like those that are fastened (on Indra's head), in which crown there is a transformed Buddha standing, twenty-five yojanas high.

'The face of Bodhisattva Avalokitesvara In, like Jambunada gold in color.

'The soft hair between the eyebrows has all the colors of the seven jewels, from which eighty-four kinds of rays flow out, each ray has innumerable transformed Buddhas, each of whom is attended by numberless transformed Bodhisattvas; freely changing their manifestations they fill up the worlds of the ten quarters; (the appearance) can be compared with the color of the red lotus-flower.

'He wears a garland consisting of eight thousand rays, in which is seen fully reflected a state of perfect beauty. The palm of his hand has a mixed color of five hundred lotus-flowers. His hands have ten tips of fingers, each tip has eighty-four thousand pictures, which are like signet-marks, each picture has eighty-four thousand colors, each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. When he lifts up his feet, the soles of his feet are seen to be marked with a wheel of a thousand spokes which miraculously transform themselves into five hundred million pillars of rays. When he puts his feet down to the ground, the flowers of diamonds and jewels are scattered about, and all things are simply covered by them. All the other signs of his body and the minor marks of excellence are perfect, and not at all different from those of Buddha, except the signs of having the turban on his head and the top of his head invisible, which two signs of him are inferior to those of the World-Honored One -- such is the perception of the real form and body of Bodhisattva Avalokitesvara, and it is the Tenth Meditation.'

The Buddha, especially addressing Ananda, said: 'Whosoever wishes to meditate on Bodhisattva Avalokitesvara must do so in the way I have explained. Those who practice this meditation will not suffer any calamity; they will utterly remove the obstacle that is raised by karma, and will expiate the sins which would involve them in births-and deaths for numberless kalpas. Even the hearing of the name of this Bodhisattva will enable one to obtain immeasurable happiness. How much more, then, will the diligent contemplation of him!

'Whosoever will meditate on Bodhisattva Avalokitesvara should first meditate on the turban of his head and then on his heavenly crown.

'All the other signs should also be meditated on according to their order, and they should be clear and distinct just as one sees the palms of one's hands.

'Next you should meditate on Bodhisattva Mahasthama, whose :bodily signs, height and size are equal to those of Avalokitesvara; the circumference of his halo is one hundred and twenty-five yojanas, and it shines as far as two hundred and fifty yojanas. The rays of his whole body shine over the countries of the ten quarters, they are purple gold in color, and can be seen by all beings that are in favorable circumstances. If one but sees the ray that issues from a single root of the hair of this Bodhisattva, he will at the same time see the pure and excellent rays of all the innumerable Buddhas of the ten quarters.

'For this reason this Bodhisattva is named the Unlimited Light; it is with this light of wisdom that he shines over all beings and causes them to be removed from the three paths of existence, and to obtain the highest power. For the same reason this Bodhisattva is called the Bodhisattva of Great Strength (Mahasthama). His heavenly crown has five hundred jewel-flowers; each jewel-flower has five hundred jewel-towers, in each tower are seen manifested all the pure and excellent features of the far-stretching Buddha countries in the ten quarters. The turban on his head is like a lotus-flower; on the top of the turban there is a jewel pitcher, which is filled with various brilliant rays fully manifesting the state of Buddha. All his other bodily signs are quite equal to those of Avalokitesvara. When this Bodhisattva walks about, all the regions of the ten quarters tremble and quake. Wherever the earth quakes there appear five hundred million jewel-flowers; each jewel-flower with its splendid dazzling beauty looks like the World of Highest Happiness (Sukhavati).

'When this Bodhisattva sits down, all the countries of seven jewels at once tremble and quake: all the incarnate, divided Amitayuses - innumerable as the dust of the earth - and all the incarnate Bodhisattvas - Avalokitesvara and Mahasthamaprapta - who dwell in the middlemost Buddha countries situated between the Buddha country of the lower region presided over by Buddha "Golden Light," and the country of the upper region presided over by Buddha "King of Light" -- all these assemble in the World of Highest Happiness (Sukhavati) like gathering clouds, sit on their thrones of lotus-flowers which fill the whole sky, and preach the excellent Dharma in order to deliver all the beings that are immersed in suffering -- such is the perception of the form and body of Bodhisattva Mahasthamaprapta, and it is the Eleventh Meditation.

'Those who practice this meditation are freed from the sins which would otherwise trap them in births-and-deaths for innumerable asamkhya kalpas.

'Those who have practiced this meditation do not live in an embryo state but obtain free access to the excellent and admirable countries of Buddhas. Those who have experienced this are said to have perfectly meditated upon the two Bodhisattvas Avalokitesvara and Mahasthamaprapta.

20. 'After you have had this perception, you should imagine yourself to be born in the World of Highest Happiness in the western quarter, and to be seated, cross-legged, on a lotus-flower there. Then imagine that the flower has shut you in and has afterwards unfolded; when the flower has thus unfolded, five hundred colored rays will shine over your body, your eyes will be opened so as to see the Buddhas and Bodhisattvas who fill the whole sky; you will hear the sounds of waters and trees, the notes of birds, and the voices of many Buddhas preaching the excellent Dharma, in accordance with the twelve divisions of the scriptures. When you have ceased from that meditation you must remember the experience ever after.

'If you have passed through this experience you are said to have seen the World of Highest Happiness in the realm of the Buddha Amitayus -- this is the perception obtained by a complete meditation on that Buddha country, and is called the Twelfth Meditation.

'The innumerable incarnate bodies of Amitayus, together with those of Avalokitesvara and Mahasthamaprapta, constantly come and appear before such devotees as above mentioned.'

21. Buddha then spoke to Ananda and Vaidehi: 'Those who wish, by means of their serene thoughts, to be born in the western land, should first meditate on an image of the Buddha, who is sixteen cubits high, seated on a lotus-flower in the water of the lake. As it was stated before, the real body and its measurement are unlimited, incomprehensible to the ordinary mind.

'But by the efficacy of the ancient prayer of that Tathagata, those who think of and remember him shall certainly be able to accomplish their aim.

'Even the mere perceiving of the image of that Buddha brings to one immeasurable blessings. How much more, then, will the meditating upon all the complete bodily signs of that Buddha! Buddha Amitayus has supernatural power; since everything is at his disposal, he freely transforms himself in the regions of the ten quarters. At one time he shows himself as possessing a magnificent body, which fills the whole sky, at another he makes his body appear small, the height being only sixteen or eighteen cubits. The body he manifests is always pure gold in color; his halo - bright with transformed Buddhas - and his jewel lotus-flowers are as mentioned above. The bodies of the two Bodhisattvas are the same always.

'All beings can recognize either of the two Bodhisattvas by simply glancing at the marks of their heads. These two Bodhisattvas assist Amitayus in his work of universal salvation -- such is the meditation that forms a joint perception of the Buddha and Bodhisattvas, and it is the Thirteenth Meditation.'

Part III

22. Buddha then spoke to Ananda and Vaidehi: 'The beings who will be born in the highest form of the highest grade (i. e. to Buddhahood) are those, whoever they may be, who wish to be born in that country and cherish the threefold thought whereby they are at once destined to be born there. What is the threefold thought, you may ask. First, the True Thought; second, the Deep Believing Thought; third, the Desire to be born in that Pure Land by bringing one's own stock of merit to maturity. Those who have this threefold thought in perfection shall most assuredly be born into that country.

'There are also three classes of beings who are able to be born in that country. What, you may ask, are the three classes of beings ? First, those who are possessed of a compassionate mind, who do no injury to any beings, and accomplish all virtuous actions according to Buddha's precepts; second, those who study and recite the Sutras of the Mahayana doctrine, for instance, the Vaipulya Sutras; third, those who practice the sixfold remembrance. These three classes of beings who wish to be born in that country by bringing (their respective stocks of merit) to maturity, will become destined to be born there if they have accomplished any of those meritorious deeds for one day or even for seven days.

'When one who has practiced (these merits) is about to be born in that country, Buddha Amitayus, together with the two Bodhisattvas Avalokitesvara and Mahasthamaprapta, also numberless created Buddhas, and a hundred thousand Bhikkhus and Sravakas, with their whole retinue, and innumerable gods, together with the palaces of seven jewels, will appear before him out of regard for his diligence and courage; Avalokitesvara together with Mahasthamaprapta, will offer a diamond seat to him; thereupon Amitayus himself will send forth magnificent rays of light to shine over the dying person's body. He and many Bodhisattvas will offer their hands and welcome him, when Avalokitesvara, Mahasthamaprapta, and all the other Bodhisattvas will praise the glory of the man who practiced the meritorious deeds, and convey an exhortation to his mind. When the new-comer, having seen these, rejoicing and leaping for joy, looks at himself, he will find his own body seated on that diamond throne; and as he follows behind Buddha he will be born into that country, in a moment When he has been born there, he will see Buddha's form and body with every sign of perfection complete, and also the perfect forms and signs of all the Bodhisattvas; he will also see brilliant rays and jewel forests and hear them propounding the excellent Dharma, and instantly be conscious of a spirit of resignation to whatever consequences may hereafter arise. Before long he will serve every one of the Buddhas who live in the regions of the ten quarters. In the presence of each of those Buddhas he will obtain successively a prophecy of his future destiny. On his return to his own land Sukhavati, in which he has just been born he will obtain countless hundreds of thousand Dharanis -- such are those who are to be born in the highest form of the highest grade to Buddhahood.

23. 'Next, the beings who will be born in the middle form of the highest grade are those who do not necessarily learn, remember, study, or recite those Vaipulya Sutras, but fully understand the meaning of the truth contained in them, and having a firm grasp of the highest truth do not speak evil of the Mahayana doctrine, but deeply believe in (the principle of) cause and effect; who by bringing these good qualities to maturity seek to be born in that Country of Highest Happiness. When one who has acquired these qualities is about to die, Amitayus, surrounded by the two Bodhisattvas Avalokitesvara and Mahasthamaprapta, and an innumerable retinue of dependents, will bring a seat of purple gold and approach him with words of praise, saying: "O my son in the Dharma! you have practiced the Mahayana doctrine; you have understood and believed the highest truth; therefore I now come to meet and welcome you." He and the thousand created Buddhas extend their hands all at once.

'When that man looks at his own body, he will find himself seated on that purple gold seat; he will, then, stretching forth his folded hands, praise and eulogize all the Buddhas. As quick as thought he will be born in the lake of seven jewels of that country. That purple gold seat on which he sits is like a magnificent jewel-flower, and will open after a night; the new-comer's body becomes purple gold in color, and he will also find under his feet a lotus-flower consisting of seven jewels. Buddha and the Bodhisattvas at the same time will send forth brilliant rays to shine over the body of that person whose eyes will instantaneously be opened and become clear. According to his former usage (in the human world) he will hear all the voices that are there, preaching primary truths of the deepest significance.

'Then he will descend from that golden seat and make obeisance to the Buddha with folded hands, praising and eulogizing the World-Honored One. After seven days, he will immediately attain to the state of the highest perfect knowledge, anuttarasamyaksambodhi, from which he will never fall away; next he will fly to all the ten regions and successively serve all the Buddhas therein; he will practice many a Samadhi in the presence of those Buddhas. After the lapse of a lesser kalpa he will attain a spirit of resignation to whatever consequences may hereafter arise, and he will also obtain a prophecy of his future destiny in the presence of Buddhas.

24. 'Next are those who are to be born in the lowest form of the highest grade: this class of beings also believes in the principle of cause and effect, and without slandering the Mahayana doctrine, simply cherishes the thought of obtaining the highest Bodhi and by bringing this good quality to maturity seeks to be born in that Country of Highest Happiness. When a devotee of this class dies, Amitayus, with Avalokitesvara, Mahasthamaprapta and all the dependents, will offer him a golden lotus-flower; he will also miraculously create five hundred Buddhas in order to send for and meet him. These five hundred created Buddhas will all at once extend their hands and praise him, saying: "O my son in the Dharma! you are pure now; as you have cherished the thought of obtaining the highest Bodhi, we come to meet you." When he has seen them, he will find himself seated on that golden lotus-flower. Soon the flower will close upon him; following behind the World-Honored One he will go to be born in the lake of seven jewels. After one day and one night the lotus-flower will unfold itself. Within seven days he may see Buddha's body, though his mind is not as yet clear enough to perceive all the signs and marks of the Buddha, which he will be able to see clearly after three weeks; then he will hear many sounds and voices preaching the excellent Dharma, and he himself, travelling through all the ten quarters, will make obeisance to all the Buddhas, from whom he will learn the deepest significance of the Dharma. After three lesser kalpas he will gain entrance to the knowledge of a hundred divisions of nature and become settled in the first joyful stage of Bodhisattva. The perception of these three classes of beings is called the meditation upon the superior class of beings, and is the Fourteenth Meditation.

25. 'The beings who will be born in the highest form of the middle grade are those who observe the five prohibitive precepts, the eight prohibitive precepts and the fasting, and practice all the moral precepts; who do not commit the five deadly sins, and who bring no blame or trouble upon any being; and who by bringing these good qualities to maturity seek to be born in the World of Highest Happiness in the western quarter. On the eve of such a person's departure from this life, Amitayus, surrounded by Bhikkhus and dependents, will appear before him, flashing forth rays of golden color, and will preach the Dharma of suffering, non-existence, impermanence, and non-self. He will also praise the virtue of homelessness that can liberate one from all sufferings. At the sight of Buddha, that believer will excessively rejoice in his heart; he will soon find himself seated on a lotus-flower. Kneeling down on the ground and stretching forth his folded hands he will pay homage to Buddha. Before he raises his head he will reach that Country of Highest Happiness and be born there. Soon the lotus-flower will unfold, when he will hear sounds and voices praising and glorifying the Four Noble Truths of suffering. He will immediately attain to the fruition of Arhatship, gain the threefold knowledge and the six supernatural faculties, and complete the eightfold emancipation.

26. 'The beings who will be born in the middle form of the middle grade are those who either observe the eight prohibitive precepts, and the fasting for one day and one night, or observe the prohibitive precept for Sramanera for the same period, or observe the perfect moral precepts, not lowering their dignity nor neglecting any ceremonial observance for one day and one night, and by bringing their respective merits to maturity seek to be born in the Country of Highest Happiness. On the eve of departure from this life, such a believer who is possessed of this moral virtue, which he has made fragrant by cultivation during his life, will see Amitayus, followed by all his retinue; flashing forth rays of golden color, this Buddha will come before him and offer a lotus-flower of seven jewels.

'He will hear a voice in the sky, praising him and saying: "O son of a noble family, you are indeed an excellent man. Out of regard for your obedience to the teachings of all the Buddhas of the three worlds, I now come and meet you." Then the newcomer will see himself seated on that lotus-flower. Soon the lotus-flower will fold around him, and being in this he will be born in the jewel-lake of the World of Highest Happiness in the western quarter.

'After seven days that flower will unfold again, when the believer will open his eyes, and praise the World-Honored One, stretching forth his folded hands. Having heard the Dharma, he will rejoice and obtain the fruition of a Srotapanna.

'In the lapse of half a kalpa he will become an Arhat.

27. 'Next are the beings who will be born in the lowest form of the middle grade to Buddhahood. If there are sons or daughters of a noble family who are filial to their parents and support them, besides exercising benevolence and compassion in the world, at their departure from this life such persons will meet a good and learned teacher who will fully describe to them the state of happiness in that Buddha country of Amitayus, and will also explain the forty-eight prayers of the Bhikkhu Dharmakara. As soon as any such person has heard these details, his life will come to an end. In a brief moment he will be born in the World of Highest Happiness in the western quarter.

'After seven days he will meet Avalokitesvara and Mahasthamaprapta, from whom he will learn the Dharma and rejoice. After the lapse of a lesser kalpa he will attain to the fruition of an Arhat. The perception of these three sorts of beings is called the meditation of the middle class of beings, and is the Fifteenth Meditation.

28. 'Next are the beings who will be born in the highest form of the lowest grade. If there be any one who commits many evil deeds, provided that he does not speak evil of the Mahayana Sutras, he, though himself a very stupid man, and neither ashamed nor sorry for all the evil actions that he has done, yet, while dying, may meet a good and learned teacher who will recite and laud the headings and titles of the twelve divisions of the Mahayana scriptures. Having thus heard the names of all the Sutras, he will be freed from the greatest sins which would involve him in births and deaths during a thousand kalpas.

'A wise man also will teach him to stretch forth his folded hands and to say, "Adoration to Buddha Amitayus" ( Namo Amitabhaya Buddhaya, or Namu Amida Butsu ). Having uttered the name of the Buddha, he will be freed from the sins which would otherwise involve him in births and deaths for fifty million kalpas. Thereupon the Buddha will send a created Buddha, and the created Bodhisattvas Avalokitesvara and Mahasthamaprapta, to approach that person with words of praise, saying: "O son of a noble family, as you have uttered the name of that Buddha, all your sins have, been destroyed and expiated, and therefore we now come to meet you." After this speech the devotee will observe the rays of that created Buddha flooding his chamber with light, and while rejoicing at the sight he will depart this life. Seated on a lotus-flower he will follow that created Buddha and go to be born in the jewel-lake.

'After the lapse of seven weeks, the lotus-flower will unfold, when the great compassionate Bodhisattvas Avalokitesvara and Mahasthamaprapta will stand before him, flashing forth magnificent rays, and will preach to him the deepest meaning of the twelve divisions of the scriptures. Having heard this, he will understand and believe it, and cherish the thought of attaining the highest Bodhi. In a period of ten lesser kalpas he will gain entrance to the knowledge of the hundred divisions of nature and be able to enter upon the first joyful stage of Bodhisattva. Those who have had an opportunity of hearing the name of Buddha, the name of the Dharma, and the name of the Sangha - the names of the Three jewels - can also be born in that country.'

29. Buddha continued: 'Next are the beings who will be born in the middle form of the lowest grade. If there is any one who transgresses the five and the eight prohibitive precepts, and also all the perfect moral precepts; he, being himself so stupid as to steal things that belong to the whole community or things that belong to a particular Bhikkhu and not be ashamed nor sorry for his impure preaching of the Dharma (in case of preacher), but magnify and glorify himself with many wicked deeds - such a sinful person deserves to fall into hell in consequence of those sins. At the time of his death, when the fires of hell approach him from all sides, he will meet a good and learned teacher who will, out of great compassion, preach the power and virtue of the ten faculties of Amitayus and fully explain the supernatural powers and brilliant rays of that Buddha; and will further praise moral virtue, meditation, wisdom, emancipation, and the thorough knowledge that follows emancipation. After having heard this, he will be freed from his sins, which would involve him in births and deaths during eighty million kalpas; thereupon those violent fires of hell will transform themselves into a pure and cool wind blowing about heavenly flowers. On each of these flowers will stand a created Buddha or Bodhisattva to meet and receive that person. In a moment he will be born in a lotus-flower growing in the lake of seven jewels. After six kalpas the lotus-flower will open, when Avalokitesvara and Mahasthama will soothe and encourage him with their Brahma-voices, and preach to him the Mahayana Sutras of the deepest significance.

'Having heard this Dharma, he will instantaneously direct his thought toward the attainment of the highest Bodhi.

30. 'Finally, there are the beings who will be born in the lowest form of the lowest grade. If there is any one who commits evil deeds, and even completes the ten wicked actions, the five deadly sins and the like; that man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many kalpas. On the eve of death he will meet a good and learned teacher who will, soothing and encouraging him in various ways, preach to him the excellent Dharma and teach him the remembrance of Buddha, but, being harassed by pains, he will have no time to think of Buddha. Some good friend will then say to him: "Even if you cannot exercise the remembrance of Buddha, you may, at least, utter the name, "Buddha Amitayus." Let him do so serenely with his voice uninterrupted; let him be (continually) thinking of Buddha until he has completed ten times the thought, repeating the formula, "Adoration to Buddha Amitayus" (Namah Amitabha Buddhayah, Namu Amida Butsu). On the strength of his merit of uttering that Buddha's name he will, during every repetition, expiate the sins which involved him in births and deaths during eighty million kalpas. He will, while dying, see a golden lotus-flower like the disk of the sun appearing before his eyes; in a moment he will be born in the World of Highest Happiness. After twelve greater kalpas the lotus-flower will unfold; thereupon the Bodhisattvas Avalokitesvara and Mahasthamaprapta, raising their voices in great compassion, will preach to him in detail the real state of all the elements of nature and the law of the expiation of sins. On hearing them he will rejoice and will immediately direct his thought toward the attainment of the Bodhi -- such are the beings who are to be born in the lowest form of the lowest grade to Buddhahood. The perception of the above three is called the meditation of the inferior class of beings, and is the Sixteenth Meditation.'

Part IV

31. When Buddha had finished this speech, Vaidehi, together with her five hundred female attendants, could see, as guided by the Buddha's words, the scene of the far-stretching World of the Highest Happiness, and could also see the body of Buddha and the bodies of the two Bodhisattvas. With her mind filled with joy she praised them, saying: 'Never have I seen such a wonder!' Instantaneously she became wholly and fully enlightened, and attained a spirit of resignation, prepared to endure whatever consequences might yet arise. Her five hundred female attendants too cherished the thought of obtaining the highest perfect knowledge, and sought to be born in that Buddha country.

32. The World-Honored One predicted that they would all be born in that Buddha country and be able to obtain the Samadhi (the supernatural calm) of the presence of many Buddhas. All the innumerable Devas (gods) also directed their thought toward the attainment of the highest Bodhi.

Thereupon Ananda rose from his seat, approached Buddha, and spoke thus: 'World-Honored One, what should we call this Sutra? And how should we receive and remember it in the future?'

Buddha said in his reply to Ananda: 'Ananda, this Sutra should be called 'The Meditation on the Land of Sukhavati, on Buddha Amitayus, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta,' or otherwise be called 'The Sutra on the entire removal of the obstacle of Karma, the means of being born in the realm of the Buddhas.' You should take and hold it, not forgetting nor losing it. Those who practice the Samadhi in accordance with this Sutra will be able to see, in the present life, Buddha Amitayus and the two great Bodhisattvas.

'In case of a son or a daughter of a noble family, the mere hearing of the names of the Buddha and the two Bodhisattvas will expiate the sins which would involve them in births and deaths during innumerable kalpas. How much more will the remembrance of that Buddha and the Bodhisattvas!

'Know that the one who remembers that Buddha is the White Lotus among people, whom the Bodhisattvas Avalokitesvara and Mahasthama consider an excellent friend. Such a person will, sitting in the Bodhi-mandala, be born in the abode of Buddhas.'

The Buddha further spoke to Ananda : 'You should carefully remember these words. To remember these words is to remember the name of Buddha Amitayus.' When Buddha concluded these words, the worthy disciples Mahamaudgalyayana, and Ananda, Vaidehi and the others were all enraptured with boundless joy.

33. Thereupon the World-Honored One came back, walking through the open sky to Vulture Peak. Ananda soon after spoke before a great assembly of all the occurrences as stated above. On hearing this, all the innumerable Devas, Nagas and Yakshas were inspired with great joy; and having made obeisance to the Buddha they went their way.

Here ends the Sutra of the Meditation on Buddha Amitayus, spoken by Buddha Shakyamuni.

VISUALIZATION SUTRA

I. Prologue
	Thus have I heard: at one time, Shakyamuni Buddha was staying on Vulture Peak near Rajagrha with a great assembly of 1,250 bhiksus and 32,000 bodhisattvas, led by the Dharma-Prince Manjushri.

At that time, in the great city of Rajagrha, there was a prince named Ajatasatru. Following the counsel of Devadatta, an evil friend, he arrested his father, King Bimbisara, and confined him in a cell surrounded by walls seven layers deep, forbidding any officials or ministers from going there. The queen, whose name was Vaidehi, remained loyal to the king. Purifying herself by bathing, she anointed her body with an ointment of cream and honey mixed with wheat flour, and filled her ornaments with grape juice. She then offered them to the king in secret.

At that time, the king ate the flour-paste and drank the grape juice, then asked for some water. Having rinsed his mouth completely, he respectfully placed his palms together and, facing Vulture Peak, bowed to the World-Honored One. He said, "Great Maudgalyayana is my friend and compatriot; I beg you to have the compassion to come and initiate me in the Eight Precepts."

Thereupon, Maudgalyayana flew to the king like a swooping bird of prey. Day after day, he came like this to initiate the king in the Eight Precepts. The World-Honored One also sent the Venerable Purnamaitrayaniputra, who delivered Dharma discourses and Sutras to the king. Three weeks passed in this fashion. Because the king was able to eat the flour-paste and honey and to hear the Dharma teachings, his countenance became peaceful and calm.

At that time, Ajatasatru questioned the guard at the entrance: "Is my father, the king, still alive?" The guard replied, "Your Majesty, the queen daily anoints her body with flour-paste and fills her ornaments with grape juice. And the monks Maudgalyayana and Purnamaitrayaniputra swoop down from the sky and deliver Dharma discourses to the king. It is impossible to stop them."

Hearing this, Ajatasatru became enraged with his mother and said, "My own mother is a criminal and with criminals does she associate! Those evil monks, with their tricks, illusions and magical incantations, have caused this evil king to have escaped death for many days." With this, he seized a sharp sword intending to kill his mother.

At that time, there was a wise and intelligent minister whose name was Moonlight. Along with the physician Jivaka, he bowed to the king and said, "Your Majesty, we have heard it said in the Vedic discourses that from the beginning of this aeon to the present there have been some 18,000 evil kings who have killed their own fathers because they desired the throne; yet never have we heard of anyone who committed the outrageous crime of killing his mother. Your majesty, if you commit such a vicious murder, you will bring disgrace upon the Noble Caste. As your ministers, we cannot even bear to hear of it, for this indeed is the act of an outcaste. We cannot stay here any longer." Having spoken these words, the two ministers began to withdraw, each with his hand grasping on his sword.

Ajatasatru, astounded and fearful, called out to Jivaka and said, "Are you going to desert me?" Jivaka replied, "Great King, please restrain yourself; do not harm your mother." Hearing this, the king repented and begged their forgiveness. Thereupon he immediately put away his sword and gave up all thought of killing his mother. Instead he ordered that she be detained in her quarters and kept in the palace so that she could not leave again.

Having thus been detained, Vaidehi was stricken with sorrow and grief. Facing faraway Vulture Peak, she prostrated herself towards the Buddha and said, "O Tathagata, World-Honored One, in former times you never failed to send Ananda to come and comfort me. Now I am greatly distressed and have no way to look upon World-Honored One’s majesty. I pray, send the Venerable Maudgalyayana and the Venerable Ananda to come and meet with me." Having said this, she wept sorrowful tears that fell like rain as she bowed to the Buddha.

But even before she raised her head, the World-Honored one, who was then staying on Vulture Peak and knew the thoughts in Vaidehi’s mind, ordered Great Maudgalyayana and Ananda to go to her through the sky. The Buddha also disappeared from Vulture Peak and reappeared in the inner chamber of the royal palace.

When Vaidehi finished her prayer and raised her head, she saw the World-Honored One, the Buddha Shakyamuni. His body was the color of purple-gold and he was seated on a hundred-jeweled lotus flower, attended by Maudgalyayana on his left side and Ananda on his right. Indra and Brahma, along with the other heavenly beings guarding the world, hovered in the sky about him; scattering heavenly blossoms like rain, they paid homage to the Buddha.

When Vaidehi saw the Buddha, the World-Honored One, she tore off her ornaments, rose and prostrated herself on the ground. Weeping bitterly, she faced the Buddha and said, "O World-Honored One, what evil karma did I commit in a previous life that should cause the birth of such an evil son? World-Honored One, what were the causes and conditions of his association with Devadatta and his kind? My only wish is for the World-Honored One to reveal to me a place where I might be reborn that is without distress, for unhappy is this impure world in this evil kasaya era. This defiled and evil place is full of hell-beings, hungry spirits and beasts, and there is an accumulation of much evil. I pray that in the future I may hear no evil worlds and may see no evil beings. Now, World-Honored One, prostrating before you, I ask for your compassion. My only wish is for you to teach me to visualize a place where one can be born by performing pure and undefiled acts."

At that time, the World-Honored One emitted a golden light from between his eyebrows. It illuminated all the countless worlds of the Ten Directions, and upon returning rested atop the Buddha’s head, forming a golden tower resembling Mount Sumeru. Upon the tower were revealed the pure and wondrous worlds of all the Buddhas of the Ten Directions. Some of these lands were made of the seven kinds of jewels, others consisted entirely of lotus flowers; some resembled the heavenly palace of Isvara, and others were like crystal mirrors in which all the lands of the Ten Directions were reflected. These countless lands of the Buddhas could be seen by Vaidehi in all their majesty.

Then Vaidehi said to the Buddha, "O World-Honored One, all these Buddha Lands are pure, free of defilement and brilliant, but I would prefer to be born in the Realm of Ultimate Bliss where the Buddha Amitayus resides. My only wish is that you instruct me in how to concentrate my thoughts and attain samadhi."

At that time, the World-Honored One gently smiled, and from the Buddha’s mouth emerged five-colored rays of light, each ray illuminating the top of King Bimbisara’s head. Although the great king was in his cell and despite the obstacle of distance, his mind’s eye remained unhindered, and he saw the World-Honored One. Touching his forehead to the ground in homage, he spontaneously advanced to the Stage of a Non-Returner.

At that time, the World-Honored One said to Vaidehi, "Do you not know now that the Buddha Amitayus is not far from here? You should concentrate your thoughts upon and visualize that Buddha-land which is the result of pure actions. I shall now give you detailed instructions so that you and future generations who desire to practice the pure actions may attain birth in the Western Realm of Ultimate Bliss."

"Those who desire to be born in that land must perform the three meritorious acts: first, they should attend dutifully to their parents, honor the work of teachers and elders, with a compassionate mind refrain from killing, and cultivate the ten virtuous acts; second, they should receive and uphold the Three Refuges, keep the various precepts, and refrain from breaking the rules of conduct; third, they should awaken the mind that aspires for Enlightenment, believe deeply in the principle of cause and effect, read and recite the Mahayana teachings, and encourage those who practice the way. These three acts are called the undefiled acts."

The Buddha further said to Vaidehi: "You should know that these three kinds of virtuous deeds are none other than the true cause for the Enlightenment of all the Buddhas of the past, present and future."

The Buddha said to Ananda and Vaidehi, "Listen closely and think well upon this! I, the Tathagata, will now expound the pure and undefiled acts for the benefit of the future generations of all sentient beings who are affected by the enemy – blind passions. Excellent is this Vaidehi, who has done well to ask about this! Ananda, you should receive and keep the Buddha’s words and proclaim them widely for the benefit of the multitudes of beings.

"I, the Tathagata, will now instruct you, Vaidehi and all the sentient beings of future generations in the visualization of the Western Realm of Ultimate Bliss. By the power of the Buddha, they will see that Pure Land as though seeing their own images in a bright mirror. When they see that land of ultimate and wondrous joy, they will rejoice and immediately acquire the insight into the non-origination of all existence."

The Buddha said to Vaidehi, "You are but an ordinary person whose mental capacities are weak and feeble. As you have yet to attain the divine eye, you are unable to see very far. But the Buddhas, the Tathagatas, have special means to allow you to see that far."

Then Vaidehi said to the Buddha, "World-Honored One, because of the Buddha’s transcendent power, I may be able to see that land. But how will sentient beings who come after the Buddha’s death be able to see Buddha Amitayus’ Realm of Ultimate Bliss when they are constrained by defilements, unwholesomeness and the five afflictions?"

II. First Visualization: The Setting Sun

The Buddha said to Vaidehi, "You and all sentient beings should single-mindedly concentrate your thoughts with one-pointed attention, on the Western Quarter. How is this to be done? All the multitudes of sentient beings who are not born blind and have the sense of sight have seen the setting sun. Focusing your attention and sitting in the proper posture, you should face the west. Contemplatively examine the sun, with your mind firmly fixed upon it. Firmly concentrate upon the setting sun and do not let your sight wander from it. It should appear like a (red) drum suspended above the horizon. Once the sun is visualized in this way, then whether the eyes are shut or open, it can be clearly seen. This is the image of the sun and is called the First Visualization."

III. Second Visualization: Water

The Buddha said to Ananda and Vaidehi, "When the First Visualization has been completed, next form the perception of water. Envision the Western Quarter as being completely filled with water, and picture the water as clean and pure. Seeing water that is clear leads to clear sight and then there is no scattering of the mind. Once this water has been visualized, envision it as turning into ice. Having visualized the ice as brilliant and transparent to its depth, see it as turning into lapis lazuli.

"When this vision is completed, next imagine that this ground of lapis lazuli shines brilliantly, both inside and out, and that the lapis lazuli ground is supported from below by majestic golden-bannered pillars made of adamant and the seven precious jewels. Each golden-bannered pillar has eight corners and eight sides, each side is made of a hundred jewels, each jewel shines with a thousand rays of light, and each ray of light has eighty-four thousand colors. As they are reflected on the lapis lazuli ground, they look like thousands of millions of suns, so dazzling that it is impossible to see them all in detail.

"On the surface of this lapis lazuli ground, golden paths intricately mesh and crisscross like a net of cords, and the seven kinds of precious jewels form borders that demarcate the intersected parts of the ground. Each jewel emits a flood of light in five hundred colors. The light appears in the shape of a flower, or a star or the moon; suspended in the sky, these rays form a tower of light on which there are ten million pavilions made of a hundred jewels. Both sides of the tower are adorned with a billion flower-banners and countless musical instruments. Pure breezes of the eight pleasing qualities are produced by these rays of light, causing the musical instruments to play in voices which proclaim the truths of ‘suffering, emptiness, impermanence and non-self.’ This is the visualization of water and is called the Second Visualization. To do this visualization is called the right visualization; to do another is called an incorrect visualization."

IV. Third Visualization: The Ground

The Buddha said to Ananda and Vaidehi, "When the visualization of the water has been achieved, each image should be clearly seen whether the eyes are shut or open, and should be constantly kept in your mind except when sleeping. Accordingly, these images are called the general perception of the ground of the Realm of Ultimate Bliss. If you succeed in realizing the state of samadhi, seeing the ground of that land so clearly and distinctly that it cannot be adequately described, then it is the perception of the ground which is called the Third Visualization."

The Buddha said to Ananda, "You are the keeper of the Buddha’s discourses for future generations and for the benefit of the multitudes of beings who wish to be liberated from suffering. For them I proclaim the Dharma of visualizing the ground. If they can visualize the ground, the evil karma binding them to birth-and-death for eight hundred million aeons is eliminated, and when they take leave of this life, they will assuredly be born into the Pure Land with a heart that is free of doubt. To do this visualization is called the right visualization; to do another is called a wrong visualization."

V. Fourth Visualization: The Jeweled Trees

The Buddha said to Ananda and Vaidehi, "When the visualization of the ground has been completed, the next visualization is of the jeweled trees. In visualizing the jeweled trees, one should see them one by one and form an image of seven pathways that are lined with these trees. Each tree is eight thousand yojanas high, and is adorned with blossoms and leaves made of the seven kinds of jewels. Each blossom and leaf is the color of a different jewel. From the lapis lazuli-colored blossoms is emitted a golden light; from the rock crystal-colored is emitted a crimson light; from the emerald-colored is emitted a sapphire light; and from the sapphire-colored is emitted a pearl-green ray of light. In addition, coral, amber and all the other myriad jewels serve as dazzling ornaments.

"Exquisite nets of pearls completely cover the trees, and each tree is veiled by seven layers of nets. Between each of the nets there are five billion exquisite flower palaces that resemble the palace of Lord Brahma, and within each of them reside celestial children. Each of these children wears ornaments made of five billion noble wish-fulfilling jewels. The light from these mani jewels shines brightly for a radius of a hundred yojanas in all directions, not unlike a constellation of a billion suns and moons, but no words can fully describe the brilliance of this light. The intermingling of the light from these various jewels produces a color unexcelled among all colors.

"The rows of these jeweled-tree paths are evenly arranged, and their foliage is equally spaced. From among the leaves appear exquisite blossoms, and upon these flowers, fruits made of the seven kinds of jewels spontaneously appear. Each blossom is twenty-five yojanas in diameter, and their petals shine with a thousand colors and have a hundred different patterns so that altogether, the leaves are like heavenly ornaments. This array of exquisite blossoms is the color of the golden sands of the Jambu River and resembles revolving wheels of fire gently turning among the leaves; and from these flowers, fruits well up as if from Sakra’s vase.

"These fruits issue forth great floods of light that form banners, flags and countless canopies adorned with jewels. Within these jeweled canopies, all the deeds of the Buddhas of the three-thousand-great-thousand worlds are illuminated, and the Buddha-Lands of the Ten Directions also appear within.

"When you have seen the trees in this way, visualize each detail in order: perceive the trunks, the branches, the leaves, the blossoms and the fruits, and let your vision of all of them be clear and district. This is the visualization of the trees and is called the Fourth Visualization. To do this visualization is called the right visualization; to do another is called an incorrect visualization."

VI. Fifth Visualization: The Bodies of Water

The Buddha said to Ananda and Vaidehi, "When the visualization of the trees has been completed, next perceive the bodies of water. The Land of Utmost Bliss has eight bodies of water; the waters of each one of these lakes are made of the seven treasures and are begotten from a wish-fulfilling pearl. The water of each lake flows into fourteen streams, each of which is made of the seven treasures and is wondrous in color. The banks of each channel are golden in color, and the bed is strewn with the sand of variegated diamonds.

"In the midst of each lake there are six hundred million seven-treasured lotus flowers. Each lotus flower is perfectly round and is twelve yojanas in diameter. The pearly water flows among the flowers and courses back and forth amidst the trees. The delicate and exquisite sounds of the flowing waters proclaim the teachings of suffering, emptiness, impermanence, non-self and the Paramitas. They also praise the physical characteristics and marks of the Buddhas.

"From the wish-fulfilling pearl, delicate and exquisite golden rays of light issue forth and become singing birds as colorful as a hundred jewels; and their harmonious and sweet songs continually praise the mindfulness of the Buddha, the mindfulness of the Dharma and the mindfulness of the Sangha. This is the visualization of the eight lakes of excellent qualities and it is called the Fifth Visualization. To do this visualization is called the right visualization; to do another is called an incorrect visualization."

VII. Sixth Visualization: The Trees, Ground and Lakes

The Buddha said to Ananda and Vaidehi, "In every region of that land of myriad treasures there are five billion treasure palaces adorned with jewels, and in those palaces there are countless heavenly beings playing heavenly music. Like heavenly jeweled banners, musical instruments are suspended in the sky, producing myriad sounds that proclaim the mindfulness of the Buddha, the mindfulness of the Dharma and the mindfulness of the Sangha.

"When this visualization has been completed, it is called the general perception of the jeweled trees, the jeweled ground and the jeweled lakes in the Realm of Ultimate Bliss. This is the unified visualization of these images which is called the Sixth Visualization. For those who see this, the heavy and evil karma binding them to birth-and-death for measureless tens of millions of aeons is eliminated, and when they take leave of this life, they will assuredly be born in that land. To do this visualization is called the right visualization; to do another is called an incorrect visualization."

VIII. The Lotus Seat
	The Buddha said to Ananda and Vaidehi, "Listen closely! Listen closely! Consider my words carefully. I shall now analyze and expound for you the Dharma by which you may free yourselves from sufferings and afflictions; keep it in your minds, and explain it widely for the benefits of the multitudes of beings."

After Shakyamuni Buddha had spoken these words, the Buddha of Immeasurable Life Span appeared in the sky with the two great beings, Avalokitesvara and Mahasthamaprapta standing in attendance to the left and right. They shone with such a radiant and brilliant light that it was impossible to see them in detail. The golden hue of the sands of a hundred thousand Jambu rivers could not compare to it.

Once Vaidehi saw the Buddha of Immeasurable Life Span, she fell to her knees at the feet of Shakyamuni Buddha saying, "O World-Honored One, it is by your transcendental power that I am now able to see the Buddha of Immeasurable Life Span and the two Bodhisattvas; but how can sentient beings in the future visualize the Buddha of Immeasurable Life Span and the two Bodhisattvas?"

The Buddha said to Vaidehi, "Those who wish to visualize that Buddha should concentrate their thoughts and form the visualization of a lotus flower on the seven-jeweled ground; each petal of that lotus flower has the color of hundreds of jewels and eighty-four thousand veins that are like heavenly patterns; each vein has eighty-four thousand rays of light so clear and distinct that one can see all of them. Even the smallest petals are two hundred and fifty yojanas in diameter. Each lotus flower has eighty-four thousand such petals, and between each petal are a billion mani-pearls, the king of jewels, serving as dazzling ornaments. Each of these mani-pearls sends forth a thousand rays of light which, like canopies made of the seven kinds of jewels, cover the entire land.

"There is a pedestal made of sakrabhilagna-mani jewels, and this lotus flower pedestal is studded and adorned with eighty thousand diamonds, rubies and wondrous nets made of brahma mani-pearls. Four columns with jeweled banners spontaneously arise from this pedestal, each jeweled banner as large as a hundred trillion Mount Sumerus.

"Atop these bannered columns is a jeweled canopy like that of the palace of the Yama Heaven, and this canopy shines with five billion rare and exquisite jewels that serve as dazzling ornaments. Each of these precious jewels emits eighty-four thousand rays of light, and each ray of light creates eighty-four thousand different shades of gold. Each golden ray of light illuminates the entire jeweled ground and transforms itself everywhere into various forms: some become diamond pedestals, some form nets of pearls, and others create clouds of various kinds of flowers. In all the Ten Directions, they transform themselves according to one’s wishes, performing the works of the Buddhas. This is the visualization of the lotus seat and is called the Seventh Visualization."

The Buddha further said to Ananda and Vaidehi, "These exquisite flowers were originally created by the power of the Bodhisattva Dharmakara’s vows. Those who wish to be mindful of the Buddha of Immeasurable Life should first visualize the image of the Lotus Seat. When visualizing this image they should not stray into other visualizations, but should perceive each detail one by one. Each petal, each jewel, each ray of light, each pedestal and each bannered column should be as clear and distinct as when seeing the reflection of one’s own face in a mirror. For those who have completed this visualization, the evil karma binding them to birth-and-death for fifty thousand aeons is eliminated, and they assuredly will be born in the Realm of Ultimate Bliss. Performing this visualization is called the right visualization; if one performs another visualization, that is called an incorrect visualization."

IX. Eighth Visualization: The Three Sages

The Buddha said to Ananda and Vaidehi, "When you have seen these things, next you should visualize the Buddha of Immeasurable Life Span. And why is that? Because each Buddha-Tathagata, as the body of the Dharmadhatu, pervades the mind of all sentient beings. This is why when your mind perceives the Buddha, it is your mind that possesses the thirty-two prominent features and the eighty secondary attributes. This mind that creates the Buddha is the mind that is the Buddha, and the wisdom of the Buddhas – true, universal and ocean-like – arises from this mind. This is why you should single-mindedly fix your thoughts and contemplatively examine that Buddha, that Tathagata, that Arhat, that Supremely Awakened One.

"To perceive the Buddha of Immeasurable Life, you must first imagine Amitayus’ form, and whether your eyes are open or closed, you should see this precious form – the color of the golden sands of the Jambu river – seated upon that flower-throne. Once that Buddha’s figure is seen sitting there, your minds eye will be opened, and you will clearly see the Land of Ultimate Bliss adorned with the seven kinds of jewels; you will see the jeweled ground, the jeweled lakes and the paths lined with jeweled trees; you will see the heavenly jeweled canopies completely covering the trees and the jeweled nets completely filling the sky; you will see these things as clearly and distinctly as you might see the palm of your hand.

"Once this has been seen, you should again from the visualization of a large lotus flower and place it on the Buddha’s left. This lotus flower should be exactly like the one described before. Then form the visualization of another large lotus flower and place it on the Buddha’s right. Next visualize an image of Bodhisattva Avalokitesvara seated on the left flower throne, sending forth golden rays of light exactly as described before. Then visualize an image of Bodhisattva Mahasthamaprapta seated on the right flower throne.

"When this visualization has been completed, the figures of the Buddha and the two Bodhisattvas all send forth exquisite rays of light, and these golden rays illuminate the jeweled trees. At the food of each of the trees there are also three lotus flowers, and atop these lotus flowers sit the figures of the Buddha and the two Bodhisattvas so that the land is completely filled with such images.

"When this visualization has been completed, you, the practitioner, will hear the flowing waters, the rays of light, the jeweled trees, the ducks, geese and so forth which proclaim the exquisite Dharma teachings; and whether you are in meditation or not, you will always hear these exquisite teachings. Even after you rise from meditation, keep in mind and do not forget what you have heard, then confirm it with the Sutras. If it does not agree with the Sutras, it is called an illusory perception, but if it does accord, it is called the attainment of the general perception of the Land of Ultimate Bliss. This is the perception of the Three Sages which is called the Eighth Visualization. Those who perform this visualization eliminate the evil karma of an immeasurable number of aeons of births and deaths, and in this very life attain the Buddha-Remembrance Samadhi. Performing this visualization is called the right visualization; if one performs another visualization, that is called an incorrect visualization."

X. Ninth Visualization: The Body of the Buddha of Immeasurable Life Span

The Buddha said to Ananda and Vaidehi, "When this visualization has been completed, next one should further visualize the physical features and the light of the Buddha of Immeasurable Life Span. Ananda, it should be known that the Body of the Buddha of Immeasurable Life Span is as bright as the sands of a trillion Jambu rivers in the Yama Heavens. That Buddha’s body is as tall as the number of yojanas equaling that of the sands of six sextillions of Ganges Rivers.

"Between that Buddha’s eyebrows there is a tuft of white hair that curls gently to the right and is the size of five Mount Sumerus. The Buddha’s eyes are pure like the waters of the four great oceans; the blue irises and the whites are clear and distinct; the pores of the Buddha’s body emit rays of light that are the size of Mount Sumeru.

"The circle of light around that Buddha’s head illuminates an area as large as a billion three-thousand-great-thousand worlds. Within that all-encompassing light there are miraculously created Buddhas whose number is as countless as the sands of ten sextillions of Ganges Rivers. Each of these miraculously created Buddhas is attended by a great assembly of countless miraculously created Bodhisattvas.

"The Buddha of Immeasurable Life Span has eighty-four thousand physical characteristics; and in each of those features there are eighty-four thousand secondary marks of excellence Each of those marks sends forth eighty-four thousand rays of light; each ray of light shines universally upon the worlds of the Ten Directions; and those sentient beings who are mindful of the Buddha are embraced by that light, never to be abandoned.

"No words can adequately describe the lights, the physical characteristics, the secondary marks and the miraculously created Buddhas. But by concentrating your thoughts on these things, you can see them with your mind’s eye. To see these things is to see all the Buddhas of the Ten Directions. Because you see these Buddhas, it is called the Buddha-Remembrance Samadhi.

"To perform this visualization is to visualize the body of all the Buddhas. Because you perceive the bodies of the Buddhas, you also realize the mind of the Buddhas. The mind of the Buddhas is the mind of Great Compassion, and with this unconditioned compassion, all sentient beings are embraced. One who performs this visualization, upon taking leave of this life, will be born in the presence of the Buddhas and will acquire the insight into the non-origination of all existence. For this reason, those who realize the effectiveness of forming this perception should concentrate their thoughts and clearly perceive the Buddha of Immeasurable Life Span.

"In order to perceive the Buddha of Immeasurable Life Span, begin with one of the physical features. Visualize only the tuft of white hair between the eyebrows until it becomes very clear and distinct. Once you have visualized it, the eighty-four thousand physical characteristics and marks will appear of their own accord. Once you have seen the Buddha of Immeasurable Life Span, you see at once the infinite Buddhas of the Ten Directions. Because you are able to see the countless Buddhas, you will receive from each the prediction of your future Buddhahood. This is the comprehensive perception of all the physical features of the Buddha, and is called the Ninth Visualization. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization."

XI: Tenth Visualization: Bodhisattva Avalokitesvara

The Buddha said to Ananda and Vaidehi, "When you have clearly and distinctly seen the Buddha of Immeasurable Life Span, next visualize Bodhisattva Avalokitesvara. This Bodhisattva’s body is eighty sextillions of yojanas tall and is purple-gold in color. On the top of the head is a mound of flesh surrounded by a halo of light which shines from behind the neck. Both the halo and the Bodhisattva’s face are one hundred thousand yojanas in diameter.

"Within this halo of light there are five hundred miraculously created Buddhas that resemble Shakyamuni Buddha, and each miraculously created Buddha is attended by five hundred miraculously created Bodhisattvas and countless numbers of heavenly beings. Within the light emanating from this Bodhisattva’s body, sentient beings of the five realms of birth-and-death appear in all their various forms. Atop the Bodhisattva’s head is a heavenly crown made of sakrabhilanga-mani pearls, and within this heavenly crown stands a miraculously created Buddha Amitayus, twenty-five yojanas high.

"The face of Bodhisattva Avalokitesvara is the golden color of the sands of the Jambu river. A tuft of hair between the eyebrows possesses all the colors of the seven kinds of jewels, and streaming from it are eighty-four thousand different rays of light. Within each of those rays of light there are immeasurable and countless hundreds of thousands of miraculously created Buddhas, each attended by countless miraculously created Bodhisattvas. These Buddhas and Bodhisattvas miraculously appear everywhere, completely filling the worlds of the Ten Quarters.

"This Bodhisattva’s arms, the color of a red lotus flower, are adorned with ornaments made of eight hundred million exquisite rays of light. Within these ornaments, the majestic works of the Buddha are reflected in their entirety. The palms of the hands are the color of five billion lotus flowers of various colors, and the tip of each of the ten fingers shows eighty-four thousand patterns like those on an engraved seal. Each pattern has eighty-four thousand colors, each color emits eighty-four thousand rays of light, and each soft, delicate ray of light illuminates all beings. With these jewel-like hands, this Bodhisattva embraces and guides sentient beings.

"When this Bodhisattva raises a foot, the thousand-spoked wheel that marks the sole of that foot changes of its own accord into a pedestal which emits five billion rays of light. When the foot is lowered, flowers made of diamonds and mani jewels are strewn about everywhere, filling and covering everything. All other physical characteristics and marks are exactly like those of the Buddha. The mound of flesh upon the head and the invisibility of the uppermost part of this mound, however, are inferior to those of the World-Honored One. This is the visualization of Bodhisattva Avalokitesvara’s true physical features and is called the Tenth Visualization."

The Buddha said to Ananda, "Those who wish to visualize Bodhisattva Avalokitesvara must do so with this method of visualization. Those who perform this visualization will not encounter any misfortune; their karmic obstructions will be purified, and the evil karma binding them to birth-and-death for countless aeons is eliminated. Even to hear the name of this Bodhisattva is to gain immeasurable merits; how much more so if this Bodhisattva is clearly visualized?

"Those who wish to visualize Bodhisattva Avalokitesvara should first visualize the mound of flesh on the head; next visualize the heavenly crown; then visualize the remaining physical characteristics in order. All of them should be seen as clearly and distinctly as you might see the palm of your hand. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization."

XII. Eleventh Visualization: Bodhisattva Mahasthamaprapta

The Buddha said to Ananda and Vaidehi, "The next visualization is that of Bodhisattva Mahasthamaprapta, whose body is the same size as that of Avalokitesvara. The halo of light and this Bodhisattva’s face are each two hundred and twenty-five yojanas in diameter and illuminates an area of two hundred and fifty yojanas. The light which emanates from the body illuminates the lands of the Ten Directions, making them shine like purple-gold, and this light can be seen by all sentient beings who have a close karmic relationship with this Bodhisattva.

"Even if one sees only a single ray of light emanating from only one of the pores of this Bodhisattva, one can see at once the countless Buddhas of the Ten Directions and their pure and wondrous light. This is why this Bodhisattva is called ‘Boundless Light.’ And with this light of wisdom all beings are illuminated, enabling them to be freed from the Three Evil Paths and to attain unsurpassed powers. This is why this Bodhisattva is called Mahasthamaprapta, ‘The One Who Has Attained Great Power.’

"This Bodhisattva’s heavenly crown is adorned with five hundred jeweled lotus flowers, and each one of the jeweled flowers has five hundred jeweled pedestals. Within each pedestal, the boundless and glorious features of the pure and exquisite lands of the Buddhas of the Ten Directions are reflected in their entirety. The mound of flesh on this Bodhisattva’s head is like the padma [red lotus] flower, and in front of this mound of flesh is a jeweled vase filled with rays of light which reflect all the works of the Buddha. The remaining bodily characteristics are exactly like those of Avalokitesvara.

"When this Bodhisattva walks, the worlds of the Ten Directions all tremble and quake, and on this moving ground appear five billion jeweled flowers, each as splendid and brilliant as those in the Realm of Ultimate Bliss. When this Bodhisattva sits down, the seven-jeweled lands, from the Buddha-realm of Golden Light Buddha in the lower quarter to the Land of the Light King Buddha in the upper quarter, all tremble at once.

"From between those quarters, the manifested bodies of the Buddha of Immeasurable Life together with those of Avalokitesvara and Mahasthamaprapta, as countless as particles of dust, all assemble like clouds in the Land of Ultimate Bliss, filling the entire sky. Sitting on lotus flower thrones, they proclaim the exquisite Dharma that liberates sentient beings from suffering.

"This visualization is the visualization of Bodhisattva Mahasthamaprapta; it is also known as the visualization of the physical features of Mahasthamaprapta, which is called the Eleventh Visualization. For those who visualize this Bodhisattva, the evil karma binding them to infinite aeons of birth-and-death is eliminated, and those who perform this visualization will no longer be subject to birth from the womb, but will roam freely throughout the pure and exquisite lands of the Buddhas. When this visualization has been completed, it is called the complete visualization of Mahasthamaprapta. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization."

XIII. Twelfth Visualization: The Buddha of Infinite Life Span's World of Sukhavati

The Buddha said to Ananda and Vaidehi, "When these visualizations are completed, they are called the complete perfection of the visualization of Avalokitesvara and Mahasthamaprapta. When you have seen these things, visualize yourself as being born in the Western Realm of Ultimate Bliss, sitting cross-legged inside a lotus flower. Visualize the lotus flower as being closed. When the lotus flower opens, rays of five hundred colors shine down and illuminate your body.

"Then your eyes are open and you see the Buddhas and Bodhisattvas filling the skies and hear the sounds of waters and trees, the notes of birds, and the voices of the Buddhas all proclaiming the exquisite Dharma in accordance with the twelve divisions of the Sutras. Even after you rise from meditation, keep in mind and do not forget all that you have seen and heard.

"Seeing these things is called the vision of the Buddha of Immeasurable Life and the Realm of Ultimate Bliss. This is the comprehensive visualization of its imagery and is called the Twelfth Visualization. The countless miraculously created bodies of the Buddha of Immeasurable Life together with those of Avalokitesvara and Mahasthamaprapta will always appear before those who contemplate thus. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization."

XIV. The Three Sages of the Realm of Ultimate Bliss

The Buddha said to Ananda and Vaidehi, "If you wish with a sincere mind to be born in the Western Quarter, you should first visualize a sixteen-foot image of the Buddha standing on the surface of a lake. As I previously explained, the physical measurements of the Buddha of Immeasurable Life are boundless and are beyond the grasp of ordinary minds. But because of the power of that Tathagata’s vows fulfilled in a previous life, those who keep the Buddha in mind will, without fail, be able to perceive this body. Simply visualizing the Buddha’s image brings one immeasurable merits; how much more so if one visualizes all the perfect physical characteristics of that Buddha?

"This Buddha Amitayus, able to utilize transcendent spiritual powers at any time, can freely manifest various forms throughout the lands of the Ten Directions, here appearing as a great body that fills the sky, there appearing as a small body only sixteen or eighteen feet tall. The color of these manifested figures is that of pure gold, and the miraculously created Buddhas and the jeweled lotus flowers in the surrounding circle of light are the same as I described before.

"The physical features of the Bodhisattvas Avalokitesvara and Mahasthamaprapta are the same in all respects, and sentient beings who simply visualize the features on their heads can distinguish between Avalokitesvara and Mahasthamaprapta. These two Bodhisattvas assist Buddha Amitayus in the work of universal liberation. This is the composite visualization which is called the Thirteenth Visualization. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization."

XV. Fourteenth Visualization: The Superior Grade of Rebirth

The Buddha said to Ananda and Vaidehi, "In all, there are nine levels of sentient beings who are reborn in the Western Quarter. The sentient beings in the highest level of the highest grade of rebirth are those who vow to be reborn there. By awakening the three kinds of mind they are reborn there. What are the three? The first is the most sincere mind, the second is the mind of deep faith, and the third is the mind which aspires for rebirth by transferring merit. Those who possess those three minds will be reborn in that land without fail.

"There are three other kinds of beings who will be reborn there. What are the three? First are the compassionate ones who refrain from killing and observe the precepts; second are those who read and recite the Mahayana Vaipulya Sutras; and third are those who cultivate the six kinds of mindfulness. Transferring the merit for rebirth, they vow to be reborn in that land. By accomplishing these virtuous acts for a period of from one to seven days, they immediately attain rebirth.

"When an aspirant is about to be reborn in that land, a result of unconquerable resolve, the Tathagata Amitayus appears along with Avalokitesvara, Mahasthamaprapta, countless transformation Buddhas, a great assembly of a hundred thousand bhiksus and sravakas, and countless heavenly beings in their seven-jeweled palaces.

"Holding a diamond pedestal, Bodhisattva Avalokitesvara approaches the aspirant along with Bodhisattva Mahasthamaprapta. The Buddha Amitayus sends forth a great light that illuminates the aspirant’s body, and along with the Bodhisattvas, offers welcoming hands. Avalokitesvara and Mahasthamaprapta, along with countless other Bodhisattvas, then encourage the aspirant’s mind by offering praise. Upon seeing this the aspirant dances with joy, is self-seen seated atop the diamond pedestal, and, following after the Buddha, is reborn into that land as quickly as the snap of a finger.

"Once reborn in that land, the aspirants see the Buddha’s body and the perfection of the Buddha’s myriad characteristics. The perfection of the Bodhisattvas’ physical characteristics is also seen. The light of the jeweled forests widely proclaim the wondrous Dharma, and having heard it, the aspirants will instantly awaken the insight into the non-origination of all existence.

"Then, in an instant, the aspirants will visit and venerate all the Buddhas of the Ten Quarters, and in the presence of each Buddha receive a prediction of their future Buddhahood. Upon returning to the land from whence they came, they attain countless hundreds of thousands of Dharma-gates of dharanis. These are called the sentient beings in the highest level of the highest grade of rebirth.

"The sentient beings reborn in the middle level of the highest grade of rebirth do not necessarily uphold and recite the Vaipulya Sutras, but fully understand their meaning. Upon hearing the highest truth, their minds are not perplexed or shaken, and deeply believing in the principle of cause and effect, they do not slander the Mahayana. Transferring the merit of their virtuous acts, they vow to be reborn in the Realm of Ultimate Bliss

"Those who perform these practices will, when their life is about to end, be met by Buddha Amitayus together with Avalokitesvara and Mahasthamaprapta; surrounded by a measureless, great host of attendant-followers, they hold a pedestal of purple-gold. The Buddha praises each aspirant, saying, ‘Dharma disciple, you have practiced the Mahayana and have realized the highest truth. For this reason we have now come to welcome you.’ With this, Buddha Amitayus and the thousands of miraculously created Buddhas offer their hands all at once.

"The practitioners see themselves seated on a pedestal of purple-gold, and with palms pressed together, praise the Buddhas. In the space of a single thought, they are reborn in that land in a seven-treasure lake. The pedestal of purple-gold is like a great jeweled flower, and after one night passes, the flower opens. Each practitioner’s body becomes the color of purple-gold, and under their feet there are lotus flowers made of the seven treasures. The Buddha and the Bodhisattvas all send forth rays of light to illuminate each practitioner’s body, causing their eyes to open, clear and wide. Because of the store of merit from their previous lives, they hear a variety of voices exclusively proclaiming the most profound, supreme truth. Descending from the golden pedestal, and with palms pressed together, they bow to and praise the Buddha, the World-Honored One.

"After seven days pass, each aspirant attains the Stage of Non-Retrogression on the path toward the Highest Perfect Enlightenment. Each aspirant acquires the ability to fly off at will to revere the Buddhas of the Ten Directions and to cultivate various samadhis from them. After one small aeon passes, each aspirant attains the insight into the non-origination of all existence, and in the presence of each Buddha, receive a prediction of their future attainment. These are called the sentient beings in the middle level of the highest grade of rebirth.

"Those sentient beings reborn in the lowest level of the highest grade of rebirth also believe in the principle of cause and effect, do not slander the Mahayana, and awaken the mind which aspires to the highest perfect enlightenment. Transferring the merit of their virtuous acts, they vow to be reborn in the Realm of Ultimate Bliss.

"When the lives of such aspirants are about to end, these beings are met by Buddha Amitayus together with Avalokitesvara and Mahasthamaprapta and their great host of attendant-followers carrying golden lotus flowers which manifest five hundred transformed Buddhas to welcome them. These five hundred transformed Buddhas extend their hands to each person, saying, ‘Dharma disciple, your mind is pure and you have awakened the mind which aspires to the highest perfect enlightenment, and so we have come to welcome you.’

"Having seen these things, each aspirant is self-seen seated on a golden lotus flower which then closes, and, following the World-Honored One, each aspirant is immediately reborn on a seven-jeweled lake.

"After one day and one night, the lotus flower opens, then within seven days, the aspirant beholds the Buddha. Although the body of the Buddha is seen, not all the physical characteristics and marks are clear in the aspirant’s mind. But after three weeks, they are seen clearly and distinctly, and a variety of voices all widely proclaiming the wondrous Dharma are heard. The aspirant then travels to each of the Ten Quarters to make offerings to all the Buddhas, and to hear their most profound Dharma teachings.

"After three small aeons pass, the aspirant attains the hundred wisdom gates of the Dharma and abides in the Stage of Joy. These are called the sentient beings in the lowest level of the highest grade of rebirth. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization."

XVI. Fifteenth Visualization: The Middle Grade of Rebirth

The Buddha said to Ananda and Vaidehi, "The sentient beings reborn in the highest level of the middle grade of rebirth are those who have upheld the five precepts, observed the eight abstinences, have cultivated the practice of the precepts, have not committed the five grave offenses and are free from various other faults. Transferring the merits of these roots of virtue for rebirth, they aspire to be reborn in the Realm of Ultimate Bliss in the Western Quarter.

"When their lives are about to end, these beings will be met by Buddha Amitayus, who, surrounded by a host of bhiksus and attendant-followers, sends forth golden rays of light. Coming to each person, they proclaim the teachings of suffering, emptiness, impermanence and non-self, praising the renunciation of the world which enables one to be freed from suffering. After seeing this, each aspirant’s heart is filled with great joy, and each is then self-seen sitting on a lotus flower pedestal. Dropping to their knees, the aspirants press their palms together, bowing to the Buddha in homage; and even before their heads are raised, rebirth in the Realm of Ultimate Bliss is attained.

"Immediately, the lotus flower opens, and when the flower unfolds, each aspirant hears a variety of sounds and voices praising the Four Truths. Instantly the aspirant attains the stage of an Arhat, acquires the three kinds of transcendent knowledge and the six supernatural powers, and realizes the eight samadhis of liberation. These are called the sentient beings in the highest level of the middle grade of rebirth.

"The sentient beings reborn in the middle level of the middle grade of rebirth are those who, for at least one day and one night observe the eight abstinences; or for one day and one night observe the shramanera [novice] precepts; or for one day and one night observe the complete set of precepts for monks, their majestic deportment lacking nothing. Transferring the merit of these virtuous acts for rebirth, they aspire to be reborn in the Realm of Ultimate Bliss.

"Permeated with the fragrance of these precepts, such an aspirant, when life is about to end, sees the Buddha Amitayus and the host of attendant-followers approaching. Sending forth golden rays of light, the Buddha comes before this practitioner carrying a seven-jeweled lotus flower. The aspirant then hears a voice from the sky saying, ‘Child of a good family, as you are a virtuous person who has followed the teachings of the Buddhas of past, present and future, I have come to welcome you.’ The aspirant is then self-seen sitting on a lotus flower which then closes, and rebirth in a jeweled lake of the Realm of Ultimate Bliss of the Western Quarter ensues.

"After seven days pass, the lotus flower unfolds. When the flower is fully open, the aspirant, whose eyes are now opened, places palms together and praises the World-Honored One. Hearing the Dharma, the aspirant is filled with joy and attains the stage of a Stream-Winner; then, after half an aeon, the stage of Arhat is attained. These are called the sentient beings of the middle level of the middle grade of rebirth.

"The sentient beings reborn in the lowest level of the middle grade of rebirth are those good sons or good daughters who attend dutifully to their parents and do benevolent deeds for others.

"When the lives of these people are about to end, they encounter a virtuous and learned teacher who fully explains the bliss of the land of the Buddha Amitayus and also expounds the Forty-eight Great Vows of the Bhiksu Dharmakara. Having heard these things, they soon come to the end of their lives, and in the time it takes for a vigorous person to bend and extend an arm, the aspirants are reborn into the Realm of Ultimate Bliss of the Western Quarter.

"Seven days after that rebirth, the practitioners meet Avalokitesvara and Mahasthamaprapta. Hearing the Dharma, they are filled with joy and attain the stage of Stream-Winner; then, after one small aeon passes, they attain the stage of Arhat. These are called the sentient beings of the lowest level of the middle grade of rebirth. Performing this visualization is called the right visualization. If one performs other visualizations, that is called an incorrect visualization.

XVII. Sixteenth Visualization: The Lowest Grade of Rebirth
	The Buddha said to Ananda and Vaidehi, "The sentient beings in the highest level of the lowest grade of rebirth are those who have committed myriad evil acts. Although they do not slander the Vaipulya sutras, these deluded beings repeatedly perform evil deeds, yet feel no remorse.

"When their lives are about to end, they meet a virtuous and learned teacher who praises for them the names and titles of the Mahayana sutras of the twelve divisions. By hearing the names of these sutras, the heavy and evil karma binding them to birth-and-death for a thousand aeons is eliminated. This learned teacher also teaches them to press their palms together and recite ‘Namo Buddha Amitayus.’ Because they recite the Buddha’s name, the evil karma binding them to birth-and-death for a hundred million aeons is eliminated.

"At that time, the Buddha sends a miraculously created Buddha, a miraculously created Avalokitesvara and a miraculously created Mahasthamaprapta, who appear before the aspirants and praise each of them, saying, ‘Well done, child of a good family! Because you have recited the Buddha’s name, your evil karma has been eliminated. We have come to welcome you.’ After these words have been spoken, each aspirant immediately sees the miraculously created Buddha, whose rays of light completely fill the room. Having seen this, the aspirants are filled with joy and their lives come to an end. Riding atop a jeweled lotus flower, each practitioner follows behind the miraculously created Buddha and is reborn in a jeweled lake.

"After seven weeks, the lotus flower opens. When this flower unfolds, the greatly compassionate Bodhisattva Avalokitesvara and Bodhisattva Mahasthamaprapta send forth great rays of light and, standing before the aspirant, expound the profound sutras of the twelve divisions. Upon hearing this, the aspirant accepts it in faith and awakens the mind that aspires for the Highest Perfect Enlightenment. After ten small aeons pass, the aspirant attains the hundred wisdom gates of the Dharma and enter the first stage of a Bodhisattva.

"These are called the sentient beings in the highest level of the lowest grade of rebirth; and being able to hear the name of the Buddha, the name of the Dharma and the name of the Sangha – that is, the Three Treasures – these sentient beings immediately attain rebirth.

The Buddha said to Ananda and Vaidehi, "The sentient beings in the middle level of the lowest grade of rebirth are those who violate the five precepts, the eight abstinences, and the complete set of precepts for monks. Such deluded people steal the property of the Sangha, take the personal belongings of the monks, preach the Dharma with impure intent, and feel no remorse. These deluded people defile themselves with these evil deeds, and because of this will fall into hell.

"When the lives of such people about to end, and the fires of hell simultaneously close upon them, they meet a virtuous and learned teacher who, with great compassion, praises and explains the majestic virtue and ten powers of the Buddha Amitayus, praises fully the transcendental powers of that Buddha’s light, and further praises the virtues of that Buddha who accomplished the precepts, the meditation, the wisdom, the liberation and the awareness of that liberation. When these people have heard these things, the evil karma binding them to birth-and-death for eight hundred million aeons is eliminated. Hell’s fierce flames are then transformed into pure, cool breezes that gently blow upon heavenly flowers. On top of each flower is a miraculously created Buddha and miraculously created Bodhisattvas who come to welcome these people. And in a single moment of thought, they are each reborn inside a lotus flower in a seven-jeweled lake.

"After six aeons pass, the lotus flowers unfold. When the flowers open, Avalokitesvara and Mahasthamaprapta reassure them using the Brahma voice and expound the profound Mahayana Sutras. Upon hearing this Dharma, each person at once awakens the mind that aspires for the highest enlightenment. These are called the sentient beings of the middle level of the lowest grade of rebirth.

The Buddha said to Ananda and Vaidehi, "The sentient beings in the lowest level of the lowest grade of rebirth are those who commit such evil acts as the five grave offenses and the ten transgressions, and are burdened with various kinds of evil. These foolish beings, because of their evil karma, shall fall into the evil realms of existence, and experience endless suffering for many aeons .

"When the life of such a foolish person is about to end, this person meets a virtuous and learned teacher who provides various kinds of comfort, expounds the exquisite Dharma, and urges mindfulness of the Buddha. If that person is too tormented by pain to be mindful of the Buddha, the virtuous friend says, ‘If you are unable to be mindful of the Buddha, you should recite the name of and take refuge in the Buddha of Immeasurable Life.’ And so, with a sincere mind and an uninterrupted voice, this person says, ‘Namo Buddha Amitayus’ even as few as ten times, and because this person says the Buddhas name, with every repetition, the evil karma binding this person to birth-and-death for eight million aeons is eliminated.

"When the lives of such people come to an end, a sun-like golden lotus flower appears in front of them. And in the interval of a single thought-moment, each person will immediately attain rebirth inside a lotus flower in the Realm of Ultimate Bliss.

"After twelve great aeons the lotus flower opens. When the flower unfolds, Avalokitesvara and Mahasthamaprapta, using the Brahma voice, proclaim for each person the way to eliminate evil karma through the realization of the true nature of all existence. Upon hearing this, each person is filled with joy and, at that moment, awakens the mind that aspires for enlightenment. These are called the sentient beings of the lowest level of the lowest grade of rebirth. This perception of the sentient beings in the lowest grade of rebirth is called the sixteenth visualization."

XVIII. Epilogue

When the World-Honored One had spoken these words, Vaidehi and her five hundred female attendants, having heard the Buddha’s discourse, saw at once the breadth and extent of the Realm of Ultimate Bliss; and being able to see the body of the Buddha of Immeasurable Life Span and the two Bodhisattvas, joy welled up in their hearts. Marveling at this unprecedented occurrence, Vaidehi, her clouds of doubt now cleared, attained the great enlightenment and acquired the insight into the non-origination of all existence. Her five hundred female attendants, having awakened the mind that aspires to the highest perfect enlightenment, vowed to be reborn into that land. The World-Honored One assured all of them that they would be reborn there, and that after rebirth they would acquire the Samadhi of Being in the Presence of All the Buddhas Countless heavenly beings also awakened the mind that aspires for the Highest Perfect Enlightenment.

At that time, Ananda rose from his seat, stepped forward, and said to the Buddha, "World-Honored One, what shall this Sutra be called? And how should the essence of this Dharma be received and kept?"

The Buddha said to Ananda, "The name of this Sutra is the ‘Visualization of the Realm of Ultimate Bliss, the Buddha of Immeasurable Life Span, the Bodhisattva Avalokitesvara and the Bodhisattva Mahasthamaprapta.’ It is also called, ‘Removal of Karmic Hindrances for Attaining Rebirth in the Presence of All the Buddhas.’ You should receive this Sutra and never forget it.

Those who practice this samadhi will be able to see, during their lifetime, the Buddha of Immeasurable Life Span and these two Bodhisattvas. If good sons and good daughters merely hear the name of this Buddha and these two Bodhisattvas, the evil karma binding them to birth-and-death for immeasurable aeons is eliminated. How much more so if these people are mindful of the Buddha? Know that whoever is mindful of the Buddha is a lotus flower among humans, has Bodhisattva Avalokitesvara and Bodhisattva Mahasthamaprapta as excellent friends, will be seated in the place of enlightenment and will be born into the family of the Buddhas."

The Buddha said to Ananda, "You should carefully hold these words in mind. To hold these words in mind is to hold in mind the name of the Buddha of Immeasurable life Span."

When the Buddha had spoken these words, the Venerable Maudgalyayana and the Venerable Ananda, as well as Vaidehi and the others, heard the Buddha’s discourse and were all filled with great joy.

At that time, the World-Honored One walked through the open sky and returned to Vulture Peak. There, Ananda fully explained the above events for the benefit of the great assembly. The countless human beings, heavenly beings, naga deities, yaksas and all other beings who heard the Buddha’s discourse were all filled with great joy, paid homage to the World-Honored Ones, and departed.

Namo Amitabha Buddha!

End of The Sutra.

Shurangama Sutra ... Chapter on the Enlightenment of Great Strength Bodhisattva

(The Foremost Attainment of Great Strength Bodhisattva Through Buddha Recitation)

Although "The Enlightenment of Great Strength Bodhisattva" is only one section of a much larger Sutra -- the Shurangama Sutra -- it is counted as one of the five Sutras that are considered of paramount importance in Pure Land study. (All five of these Sutras are listed and described on the page titled "Pure Land Texts.")

"The Enlightenment of Great Strength Bodhisattva" is a section of the Shurangama Sutra in which 25 sages explain to Manjushri Bodhisattva the various methods that they used to pierce the knots of the senses, transcend the realm of birth and death, and attain enlightenment. One of the sages who addresses Manjushri on this Topic is Great Strength Bodhisattva (pictured at left), who explains how he attained enlightenment through Buddha recitation.

Great Strength is a very important Bhodisattva in Pure Land Study; he is one of the two great Bodhisattvas who are the constant companions of Amitabha Buddha in the Pure Land. In pictures of Amitabha, Great Strength Bodhisattva is often shown standing to the Buddha's right (our left), while Bodhisattva Guan Yin -- Amitabha's other constant companion -- stands to his left (our right).

The Shurangama Sutra was translated from Sanskrit into Chinese during the T'ang Dynasty by Shramana Paramiti of Central India. The translation that follows was prepared by Mark Andrews, using as reference materials (1) a Chinese version of the Sutra provided by the Amitabha Buddhist Society U.S.A.; (2) Volume 5 of "The Shurangama Sutra," an English-language translation and commentary published by Dharma Realm Buddhist University; and (3) "The Two Buddhist Books in Mayana " by P.C. Lee.

Dharma Prince Great Strength, together with fifty-two Bodhisattvas of similar rank, arose from his seat, bowed at the Buddha's feet, and said to the Buddha:

"I remember when, as many aeons ago as there are sands in the Ganges, a Buddha called Infinite Light appeared in the world. In that same aeon, there were twelve successive Thus Come Ones; the last was called Light Surpassing the Sun and Moon. That Buddha taught me Buddha recitation samadhi."

[Great Strength Bodhisattva continued his explanation, saying:]

"Suppose that there were a person who always remembered someone else, but suppose that the person he remembered had entirely forgotten him. If two such people were to meet, even if they were to see each other, they will not [appear to] take notice. [It would be as if] they did not recognize each other.

"[But] when two people remember each other to a point where the memory of each other is deep, then in life after life they remain together, like a form and its shadow, and they are never in opposition.

"The Thus Come Ones in all the ten directions are mindful of living beings, out of pity for them, in the same way that a mother is mindful of her child. If the child runs away, of what use is the mother's concern? But if the child remembers the mother in the same way that the mother remembers the child, then in life after life the mother and child will not be far apart.

"If living beings remember the Buddha, then certainly they will see the Buddha, either now or in the future. They will never be far from the Buddha, and their minds will awaken by themselves, without external assistance.

"A person who has been near incense carries a fragrance on his person. It is the same in this case; it is called an adornment of fragrant light.

"On the causal ground, I used mindfulness of the Buddha to gain patience with the non-production of Dharmas. Now, in this world, I gather in all those who are mindful of the Buddha and bring them back to the Pure Land.

"The Buddha asks about Perfect Penetration. I would select none other than gathering in the six organs through continuous pure mindfulness to obtain samadhi. This is the foremost method."

The Universal Gateway of Observer of the World's Sounds (Avalokiteshvara) Bodhisattva

Chapter 25, Lotus Sutra (Translation by Bhikshu Dharmamitra from the Chinese of Kumarajiva)

At that time, Endless Intention Bodhisattva arose from his seat, bared his right shoulder, placed his palms together as he faced the Buddha and spoke these words, "World Honored One, on account of what causes and conditions is Observer of the World's Sounds (Avalokiteshvara) Bodhisattva referred to as 'Observer of the World's Sounds'?"

The Buddha told Endless Intention Bodhisattva, "Good Son, If there were an incalculable number of hundreds of thousands of ten-thousands of millions of beings who were undergoing all manner of suffering and affliction, and if, having heard of this Observer of the World's Sounds Bodhisattva, they single-mindedly uttered the name, then Observer of the World's Sounds Bodhisattva would immediately observe the sound of their voices and they would all succeed in gaining liberation.

"If there are those who uphold the name of this Observer of the World's Sounds Bodhisattva, even if they were to enter a conflagration, that fire would be unable to burn them. This is on account of the awesome spiritual power of this bodhisattva.

"If they were swept away by a great flood, if they uttered his name, then they would immediately find a shallow place.

"If there were hundreds of thousands of ten-thousands of millions of beings who went to sea in order to seek gold, silver, vaidurya, mother-of-pearl, agate, coral, amber, pearls and other such jewels, and if there then arose a black wind which blew over their ships so that they capsized and descended into the region of the raak.sasa ghosts, if there was even just one person among them who uttered the name of Observer of the World's Sounds Bodhisattva, all of these people would succeed in escaping the calamity of the raak.sasas. It is on account of these causes and conditions that he is named 'Observer of the World's Sounds.'"

"If there were also people who were approaching a situation where they were about to be set upon and injured, if they uttered the name of Observer of the World's Sounds Bodhisattva, the knives and clubs wielded [by the attackers] would break into pieces and they would succeed in escaping.

"If all of the countries of the great trichiliocosm were filled with yak.sas and raak.sasas intent on afflicting people, upon hearing their utterance of the name of Observer of the World's Sounds Bodhisattva, none of these evil ghosts would even be able to cast an evil eye on them, how much the less would they be able to inflict harm.

"If there were people, whether guilty of offenses or innocent of offenses, who were subjected to manacles, leg-irons, the cangue, or chains which confined or restrained their bodies, if they uttered the name of Observer of the World's Sounds Bodhisattva, then [the restraints] would be broken and they would gain their freedom.

"It may be that the lands of the great trichiliocosm are full of hostile thieves and there is a leader of traders guiding merchants with a cargo of precious jewels down a dangerous road. It may be that someone calls out, 'Good men, don't be afraid. You should single-mindedly call out the name of Observer of the World's Sounds Bodhisattva. This Bodhisattva is able to bestow fearlessness on beings. If you all utter the name then you should be able to escape from these hostile thieves.' If when the group of merchants hear this they then all raise their voices, proclaiming, 'Namo Observer of the World's Sounds Bodhisattva,' on account of uttering his name they will immediately succeed in escaping.

"Endless Intention. The awesome spiritual power of Observer of the World's Sounds Bodhisattva, Mahasattva is so lofty and mighty as to be like this.

"If there are beings who are afflicted with much sexual desire, if they are constantly mindful of and respectful towards Observer of the World's Sounds Bodhisattva, they will then succeed in transcending desire. If they are afflicted with much anger, if they are constantly mindful of and respectful towards Observer of the World's Sounds Bodhisattva, they will then succeed in transcending hatred. If they are afflicted with much stupidity, if they are constantly mindful of and respectful towards Observer of the World's Sounds Bodhisattva, they will then succeed in transcending stupidity.

"Endless Intention. Observer of the World's Sounds Bodhisattva possesses great and awesome spiritual power such as this which is beneficial in many ways. Therefore beings should constantly remain mindful of him.

"If there is a woman who seeks to give birth to a son, she should make reverence and offerings to Observer of the World's Sounds Bodhisattva. She will then give birth to a son endowed with blessings, virtue and wisdom. If she wishes to give birth to a daughter, she shall give birth to a daughter who is well-formed and possessed of the proper features. She will have planted the roots of virtue in the past and so will be loved and respected by many people.

"Endless Intention. Observer of the World's Sounds Bodhisattva possesses power such as this. If there are beings who respectfully make reverence to Observer of the World's Sounds Bodhisattva, their blessings will not be wasted. Therefore beings should all uphold the name of Observer of the World's Sounds Bodhisattva.

"Endless Intention. If there were a person who upheld the names of bodhisattvas equal in number to the sands in sixty-two ko.tis of Ganges' Rivers and to the end of life made offerings of food and drink, clothing, bedding and medicines, what do you think? Would the merit of this good man or woman be immense, or not?"

Endless Intention replied, "It would be extremely immense, World Honored One."

The Buddha said, "If there was yet another person who even one time upheld the name of Observer of the World's Sounds Bodhisattva while also making reverence and presenting offerings, the blessings of these two people would be exactly the same. There would be no difference. It could not be exhausted in even hundreds of thousands of tens of thousands of millions of kalpas.

"Endless Intention. One who upholds the name of Observer of the World's Sounds Bodhisattva gains the benefit of an incalculable and boundless measure of meritorious qualities such as this.

Endless Intention Bodhisattva addressed the Buddha, saying, "World Honored One. Why does Observer of the World's Sounds Bodhisattva roam about in this Sahaa World? Why does he speak Dharma for beings? And what is the extent of the power of his skillful means?"

The Buddha declared to Endless Intention Bodhisattva, "Good Man, If there are beings in a country who ought to gain the crossing over to liberation assisted by the person of a buddha, then Observer of the World's Sounds Bodhisattva manifests the body of a buddha and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a pratyekabuddha, he then manifests the body of a pratyekabuddha and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a Hearer, he then manifests the body of a Hearer and speaks Dharma for their sakes.

"If there are those who ought to gain the crossing over to liberation assisted by the person of a Brahma Heaven King, he then manifests the body of a Brahma Heaven King and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of an Indra God, he then manifests the body of an Indra god and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of an Isvara Heaven god, he then manifests the body of an Isvara Heaven god and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a Great Isvara Heaven god, he then manifests the body of a great Isvara Heaven god and speaks Dharma for their sakes.

"If there are those who ought to gain the crossing over to liberation assisted by the body of a great heavenly general, he then manifests the person of a great heavenly general and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a Vaishrava.na, he then manifests the body of a Vaishrava.na and speaks Dharma for their sakes.

"If there are those who ought to gain the crossing over to liberation assisted by the person of a lesser king, he then manifests the body of a lesser king and speaks Dharma for their sakes. If there are those who ought to gain liberation assisted by the person of an elder, he then manifests the body of an elder and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a community leader, he then manifests the body of a leader of the community and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a government official, he then manifests the body of a government official and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a brahman, he then manifests the body of a brahman and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a bhikshu, bhikshuni, upaasaka or upaasikaa, he then manifests the body of a bhikshu, bhikshuni, upaasaka or upaasikaa and speaks Dharma for their sakes.

"If there are those who ought to gain the crossing over to liberation assisted by the person of the wife or daughter of an elder, community leader, government official, or brahman, he then manifests the body of such a wife or daughter and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation through the person of a boy or a girl, he then manifests the body of a boy or a girl and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the presence of a heavenly dragon, a yak.sa, a gandharva, an asura, a garu.da, a kinnara, a mahoraga, a human, a non-human, or some other, he then manifests the form of any one of them and speaks Dharma for their sakes. If there are those who ought to gain the crossing over to liberation assisted by the person of a vajra-holding spirit, he then manifests the body of a vajra-holding spirit and speaks Dharma for their sakes.

"Endless Intention. This Observer of the World's Sounds Bodhisattva has perfected meritorious qualities such as these whereby he employs all different sorts of forms and wanders to every region crossing beings over to liberation. Therefore, you should all single-mindedly make offerings to Observer of the World's Sounds Bodhisattva. In the midst of fear and urgent difficulty, this Observer of the World's Sounds Bodhisattva, Mahasattva is able to bestow fearlessness. Hence everyone in this Sahaa World calls him 'The Bestower of Fearlessness.'"

Endless Intention Bodhisattva addressed the Buddha, saying, "World Honored One. It is fitting that I now make an offering to Observer of the World's Sounds Bodhisattva." He then took from his neck a necklace of many precious pearls worth a hundred thousand taels of gold and then gave it to him, saying, "Pray, Humane One, accept this necklace of precious jewels as a Dharma gift."

At that time, Observer of the World's Sounds Bodhisattva declined to accept it. Endless Intention again addressed Observer of the World's Sounds Bodhisattva, saying, "Pray, out of pity for us, please accept this necklace."

At that time the Buddha told Observer of the World's Sounds Bodhisattva, "It is fitting that you accept this necklace out of pity for this Endless Intention Bodhisattva as well as for the four-fold assembly with its gods, dragons, yak.sas, gandharvas, asuras, garu.das, kinnaras, mahoragas, humans, non-humans and others."

Observer of the World's Sounds Bodhisattva immediately took pity on everyone in the four-fold assembly as well as the gods, dragons, yak.sas, gandharvas, asuras, garu.das, kinnaras, mahoragas, humans, non-humans and others and so accepted his necklace, divided it into two parts, and then presented one part to Shakyamuni Buddha and presented the other part to the stupa of Multitude of Jewels Buddha.

"Endless Intention. Observer of the World's Sounds Bodhisattva possesses sovereignly independent spiritual powers such as this whereby he roams throughout the Sahaa World."

At that time, Endless Intention Bodhisattva inquired in verse, saying:

World Honored One of wondrous marks, About him now I ask again: What reasons is this son of Buddha, Named 'Observer of the World's Sounds'?"

The Honored One of wondrous marks, replied in verse to Endless Intention: "Now hear of the conduct of Observer of Sounds, In skillful response he goes forth to all regions.

His vastness in vows is as deep as the ocean, It goes on through kalpas past thought and description, He's served many thousands of ko.tis of buddhas, And has brought forth great vows which in nature are pure.

In brief I'll now tell you these things for your sake, The hearer of the name and the seer of the person, And the bearer in mind have not done so in vain, For they're able to demolish all sufferings of existence.

In brief I'll now tell you these things for your sake, The hearer of the name and the seer of the person, And the bearer in mind have not done so in vain, For they're able to demolish all sufferings of existence.

If someone who's acting on harmful intentions, Then pushes one down in a pit of great fire, Then be mindful of the power of that Observer of Sounds: So that fire then will change and become just a pond.

If one's churning and flowing upon the great ocean, Where one's troubled by dragons and fishes and ghosts, Then be mindful of the power of that Observer of Sounds, Thus that heaving of waves cannot cause one to sink.

If one's high on the ridges of Sumeru Mountain, And is pushed off by someone and thence made to fall, Then be mindful of the power of that Observer of Sounds, So that just like the sun in the sky one may stand.

If one's chased forth by someone who by nature is evil, And thus one then falls off the Mountain of Vajra, Then be mindful of the power of that Observer of Sounds, So he won't then be able to injure one hair.

If one meets with encirclement by hostile invaders, And each holds a knife and then threatens to harm one, Then be mindful of the power of that Observer of Sounds, They'll all then bring forth thoughts imbued with compassion.

If one meets with the sufferings from troubles with sovereigns So that drawing close to punishment one's life will soon end, Then be mindful of the power of that Observer of Sounds, Thus those knives then will shatter by falling to pieces.

If one's hauled off to prison wearing chains and the cangue, Whilst the hands are in manacles and the feet are in fetters, Then be mindful of the power of that Observer of Sounds, As if fallen away, one then gains freedom from them.

Hit by mantras and curses and poisonous potions From someone intending to injure one's body, Then be mindful of the power of that Observer of Sounds, They'll turn back and then cling to the person they came from.

Perhaps one encounters a poisonous raak.sasa Or else toxic dragons, many ghosts, or yet others, Then be mindful of the power of that Observer of Sounds, Just in time, none will dare to bring forth any harm.

If malevolent creatures come forth and surround one And bare their sharp teeth and sharp claws which are frightful, Then be mindful of the power of that Observer of Sounds, They'll then quickly run off to the unbounded regions.

If meeting with serpents and vipers and scorpions, Whose poison from breath spews like smoke and like fire, Then be mindful of the power of that Observer of Sounds, So that following the voice they'll return whence they came.

When thunder from clouds drums and lightning is striking, When hail is descending and rain falls in torrents, Then be mindful of the power of that Observer of Sounds, As a response to the moment, they'll melt off and scatter.

When beings are set on by troubles and misery And incalculable suffering then threatens their bodies, The power of Observer of Sound's wondrous wisdom Is able to rescue from worldly sufferings.

Replete with the power of all superknowledges While vast in the practice of wisdom and means, In all of the lands of the ten-fold directions, There's not one k.setra his body won't appear in.

In all of the different pathways so woeful, Among hells, among ghosts, among animals also, The anguish of birth, aging, sickness and dying, Is made by these methods to gradually be extinguished.

With the true contemplation, the pure contemplation, The vast and great wisdom-suffused contemplation, With compassion contemplation and kindness contemplation, He's constant in vows and eternally watchful.

With pure light that is free of the slightest defilement, The sun of his wisdom breaks through all the darkness. He ably constrains wind and fire disasters, And with universal brilliance illumines the worlds.

With compassionate embodiment, thundrous quaking of precepts, And the wondrous great cloud of his kindly intention, He pours down sweet dew as a rainfall of Dharma And puts out the flames from the fire of afflictions.

In disputes and lawsuits, through government places, Amidst all the terrors of army's formations, Just be mindful of the power of Observer of Sounds. So hostilities then will abate and then scatter.

That wondrous sound of: "Observer of World's Sounds" [Compared to] the brahman sound or to the sea-tide sound, Is superior to all of those sounds of the world. So thence one should constantly bring it to mind.

In thought after thought, don't bring forth any doubting In Observer of World's Sounds purity and sagehood. In afflictions from suffering and misery of dying, He's able to serve one through acts of support.

He's perfect in all of the merits and qualities. His loving kind eyes gaze upon all the beings. His sea of gathered blessings goes beyond any measure. And hence one should move thence to offer him reverence. At that time Keeper of the Earth Bodhisattva arose from his seat and addressed the Buddha from in front, saying, "World Honored One. If there are beings who have listened to the sovereignly independent karmic actions described in this chapter and to the [description of] spiritual powers manifest by this universal gateway, one should understand that the merit gained by these people is not insignificant."

When the Buddha spoke this Universal Gateway Chapter, eighty-four thousand beings in the assembly all brought forth the mind intent on realizing the unequaled anuttara-samyak-sa.mbodhi.

End of The Sutra.

Anapanasati Sutta / (Majjhima Nikaya 118) / Mindfulness of Breathing

Translated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara's mother, together will many well-known elder disciples -- with Ven. Sariputta, Ven. Maha Mogallana, Ven. Maha Kassapa, Ven. Maha Kaccayana, Ven. Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. Revata, Ven. Ananda, and other well-known elder disciples. On that occasion the elder monks were teaching & instructing. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion -- the Uposatha day of the fifteenth, the full-moon night of the Pavarana ceremony -- the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them: "Monks, I am content with this practice. I am content at heart with this practice. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. I will remain right here at Savatthi [for another month] through the 'White water-lily' month, the fourth month of the rains." The monks in the countryside heard, "The Blessed One, they say, will remain right there at Savatthi through the White water-lily month, the fourth month of the rains." So they left for Savatthi to see the Blessed One.

Then the elder monks taught & instructed even more intensely. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion -- the Uposatha day of the fifteenth, the full-moon night of the White water-lily month, the fourth month of the rains -- the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

"Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly -- the sort of assembly that it would be worth traveling for leagues, taking along provisions, in order to see.

"In this community of monks there are monks who are Arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.

"In this community of monks there are monks who, with the total ending of the first set of five fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world: such are the monks in this community of monks. "In this community of monks there are monks who, with the totaly ending of [the first] three fetters, and the with attenuation of passion, aversion, & delusion, are once-returners, who -- on returning only one more time to this world -- will make an ending to stress: such are the monks in this community of monks.

"In this community of monks there are monks who, with the total ending of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks. "In this community of monks there are monks who remain devoted to the development of the four frames of reference ... the four right exertions ... the four bases of power ... the five faculties ... the five strengths ... the seven factors of awakening ... the noble eightfold path: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of good will ... compassion ... appreciation ... equanimity ... [the perception of the] foulness [of the body] ... the perception of inconstancy: such are the monks in this community of monks. "In this community of monks there are monks who remain devoted to mindfulness of in-&-out breathing.

"Mindfulness of in-&-out breath, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors of awakening to their culmination. The seven factors of awakening, when developed & pursued, bring clear knowing & release to their culmination. Mindfulness of In-&-Out Breathing.

"Now how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?

"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out. "[1] Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. [2] Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. [3] He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. [4] He trains himself to breathe in calming the bodily processes, and to breathe out calming the bodily processes.

"[5] He trains himself to breathe in sensitive to rapture, and to breathe out sensitive to rapture. [6] He trains himself to breathe in sensitive to pleasure, and to breathe out sensitive to pleasure. [7] He trains himself to breathe in sensitive to mental processes, and to breathe out sensitive to mental processes. [8] He trains himself to breathe in calming mental processes, and to breathe out calming mental processes.

"[9] He trains himself to breathe in sensitive to the mind, and to breathe out sensitive to the mind. [10] He trains himself to breathe in satisfying the mind, and to breathe out satisfying the mind. [11] He trains himself to breathe in steadying the mind, and to breathe out steadying the mind. [12] He trains himself to breathe in releasing the mind, and to breathe out releasing the mind.

"[13] He trains himself to breathe in focusing on inconstancy, and to breathe out focusing on inconstancy. [14] He trains himself to breathe in focusing on dispassion [literally, fading], and to breathe out focusing on dispassion. [15] He trains himself to breathe in focusing on cessation, and to breathe out focusing on cessation. [16] He trains himself to breathe in focusing on relinquishment, and to breathe out focusing on relinquishment. The Four Frames of Reference

"[1] Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in...&... out sensitive to the entire body; trains himself to breathe in...&...out calming the bodily processes: On that occasion the monk remains focused on the body in & of itself -- ardent, alert, & mindful -- subduing greed & distress with reference to the world. I tell you, monks, that this -- the in-&-out breath -- is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

"[2] On whatever occasion a monk trains himself to breathe in...&...out sensitive to rapture; trains himself to breathe in...&...out sensitive to pleasure; trains himself to breathe in...&...out sensitive to mental processes; trains himself to breathe in...&...out calming mental processes: On that occasion the monk remains focused on feelings in & of themselves -- ardent, alert, & mindful -- subduing greed & distress with reference to the world. I tell you, monks, that this -- close attention to in-&-out breaths -- is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

"[3] On whatever occasion a monk trains himself to breathe in...&...out sensitive to the mind; trains himself to breathe in...&...out satisfying the mind; trains himself to breathe in...&...out steadying the mind; trains himself to breathe in...&...out releasing the mind: On that occasion the monk remains focused on the mind in & of itself -- ardent, alert, & mindful -- subduing greed & distress with reference to the world. I don't say that there is mindfulness of in-&-out breathing in one of confused mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

"[4] On whatever occasion a monk trains himself to breathe in...&...out focusing on inconstancy; trains himself to breathe in...&...out focusing on dispassion; trains himself to breathe in...&...out focusing on cessation; trains himself to breathe in...&...out focusing on relinquishment: On that occasion the monk remains focused on mental qualities in & of themselves -- ardent, alert, & mindful -- subduing greed & distress with reference to the world. He who sees clearly with discernment the abandoning of greed & distress is one who oversees with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. "This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.

The Seven Factors of Awakening
	"And how are the four frames of reference developed & pursued so as to bring the seven factors of awakening to their culmination?

"[1] On whatever occasion the monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[5] For one who is enraptured, the body grows calm and the mind grows calm. When the body & mind of an enraptured monk grow calm, then serenity as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[6] For one who is at ease -- his body calmed -- the mind becomes concentrated. When the mind of one who is at ease -- his body calmed -- becomes concentrated, then concentration as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"[7] He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor of awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

[Similarly with the other three frames of reference: feelings, mind, & mental qualities.] "This is how the four frames of reference are developed & pursued so as to bring the seven factors of awakening to their culmination.

Clear Knowing & Release

"And how are the seven factors of awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor of awakening dependent on seclusion ... dispassion ... cessation, resulting in relinquishment. He develops analysis of qualities as a factor of awakening ... persistence as a factor of awakening ... rapture as a factor of awakening ... serenity as a factor of awakening... concentration as a factor of awakening ... equanimity as a factor of awakening dependent on seclusion ... dispassion ... cessation, resulting in relinquishment. "This is how the seven factors of awakening, when developed & pursued, bring clear knowing & release to their culmination."

That is what the Blessed One said. Glad at heart, the monks delighted in the Blessed One's words.

Mahasatipatthana Sutta / (Digha Nikaya 22) / The Great Frames of Reference

Translated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, "Monks."

"Venerable sir," the monks replied.

The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding -- in other words, the four frames of reference. What four?

"There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings...mind...mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world.

A. Body
	"And how does the monk remain focused on the body in & of itself? [1] "There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out.

"Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. He trains himself to breathe in calming the bodily processes and to breathe out calming the bodily processes. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when breathing in long, discerns that he is breathing in long; or breathing out short, he discerns that he is breathing out short....He trains himself to breathe in calming the bodily processes, and to breathe out calming the bodily processes.

"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. [2] "Furthermore, when walking, the monk discerns that he is walking. When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it. "In this way he remains focused internally on the body in & of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[3] "Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away...when bending & extending his limbs...when carrying his outer cloak, his upper robe & his bowl...when eating, drinking, chewing, & savoring...when urinating & defecating...when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

"In this way he remains focused internally on the body in & of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[4] "Furthermore...just as if a sack with openings at both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'

"In this way he remains focused internally on the body in & of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

"In this way he remains focused internally on the body in & of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[5] "Furthermore...just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body -- however it stands, however it is disposed -- in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.' "In this way he remains focused internally on the body in & of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground -- one day, two days, three days dead -- bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'... "Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures...a skeleton smeared with flesh & blood, connected with tendons...a fleshless skeleton smeared with blood, connected with tendons...a skeleton without flesh or blood, connected with tendons...bones detached from their tendons, scattered in all directions -- here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones whitened, somewhat like the color of shells...piled up, more than a year old...decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.'

"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.

B. Feelings
	"And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns that he is feeling a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling.

"When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh. "In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves.

C. Mind

"And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion. "When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released. "In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself.

D. Mental Qualities

"And how does a monk remain focused on mental qualities in & of themselves? [1] "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

[2] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five aggregates for sustenance/clinging. And how does he remain focused on mental qualities in & of themselves with reference to the five aggregates for sustenance/clinging? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception...Such are processes...Such is consciousness, such its origination, such its disappearance.' "In this way he remains focused internally on the mental qualities in & of themselves, or focused externally...unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five aggregates for sustenance/clinging.

[3] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no further appearance in the future of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.) "In this way he remains focused internally on the mental qualities in & of themselves, or focused externally...unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

[4] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors of awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors of awakening? There is the case where, there being mindfulness as a factor of awakening present within, he discerns that 'Mindfulness as a factor of awakening is present within me.' Or, there being no mindfulness as a factor of awakening present within, he discerns that 'Mindfulness as a factor of awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor of awakening. And he discerns how there is the culmination of the development of mindfulness as a factor of awakening once it has arisen. (The same formula is repeated for the remaining factors of awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.) "In this way he remains focused internally on mental qualities in & of themselves, or externally...unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors of awakening.

[5] "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths? There is the case where he discerns, as it is actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress.'

[a] "Now what is the noble truth of stress? Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; not getting what is wanted is stress. In short, the five aggregates for sustenance are stress. "And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth. "And what is aging? Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. "And what is death? Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death. "And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow. "And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation. "And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain. "And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress. "And what is despair? Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair. "And what is the stress of not getting what one wants? In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not be achieved by wishing. This is the stress of not getting what one wants. In beings subject to aging...illness...death...sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not be subject to aging...illness...death...sorrow, lamentation, pain, distress, & despair, and may aging...illness...death...sorrow, lamentation, pain, distress, & despair not come to us.' But this is not be achieved by wishing. This is the stress of not getting what one wants. "And what are the five aggregates for sustenance that, in short, are stress? Form as an aggregate for sustenance, feeling as an aggregate for sustenance, perception as an aggregate for sustenance, processes as an aggregate for sustenance, consciousness as an aggregate for sustenance: These are called the five aggregates for sustenance that, in short, are stress. "This is called the noble truth of stress.

[b] "And what is the noble truth of the origination of stress? The craving that makes for further becoming -- accompanied by passion & delight, relishing now here & now there -- i.e., craving for sensuality, craving for becoming, craving for non-becoming. "And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever is endearing & alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells. "And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

"The ear....The nose....The tongue....The body....The intellect.... "Forms....Sounds....Smells....Tastes....Tactile sensations....Ideas.... "Eye-consciousness....Ear-consciousness....Nose-consciousness.... Tongue-consciousness....Body-consciousness.... Intellect-consciousness.... "Eye-contact....Ear-contact....Nose-contact....Tongue-contact.... Body-contact.... Intellect-contact.... "Feeling born of eye-contact....Feeling born of ear-contact....Feeling born of nose-contact....Feeling born of tongue-contact.... Feeling born of body-contact.... Feeling born of intellect-contact.... "Perception of forms....Perception of sounds....Perception of smells.... Perception of tastes....Perception of tactile sensations.... Perception of ideas.... "Intention for forms....Intention for sounds....Intention for smells.... Intention for tastes....Intention for tactile sensations....Intention for ideas.... "Craving for forms....Craving for sounds....Craving for smells.... Craving for tastes....Craving for tactile sensations....Craving for ideas.... "Thought directed at forms....Thought directed at sounds....Thought directed at smells....Thought directed at tastes....Thought directed at tactile sensations....Thought directed at ideas.... "Evaluation of forms....Evaluation of sounds....Evaluation of smells.... Evaluation of tastes....Evaluation of tactile sensations....Evaluation of ideas is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells. "This is called the noble truth of the origination of stress.

[c] "And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. "And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever is endearing & alluring in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases. "And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

"The ear....The nose....The tongue....The body....The intellect.... "Forms....Sounds....Smells....Tastes....Tactile sensations....Ideas.... "Eye-consciousness....Ear-consciousness....Nose-consciousness....Tongue -consciousness....Body-consciousness.... Intellect-consciousness.... "Eye-contact....Ear-contact....Nose-contact....Tongue-contact....Body-c ontact.... Intellect-contact.... "Feeling born of eye-contact....Feeling born of ear-contact....Feeling born of nose-contact....Feeling born of tongue-contact....Feeling born of body-contact.... Feeling born of intellect-contact.... "Perception of forms....Perception of sounds....Perception of smells.... Perception of tastes....Perception of tactile sensations....Perception of ideas.... "Intention for forms....Intention for sounds....Intention for smells.... Intention for tastes....Intention for tactile sensations....Intention for ideas.... "Craving for forms....Craving for sounds....Craving for smells.... Craving for tastes....Craving for tactile sensations....Craving for ideas.... "Thought directed at forms....Thought directed at sounds....Thought directed at smells....Thought directed at tastes....Thought directed at tactile sensations....Thought directed at ideas.... "Evaluation of forms....Evaluation of sounds....Evaluation of smells.... Evaluation of tastes....Evaluation of tactile sensations....Evaluation of ideas is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases. "This is called the noble truth of the cessation of stress.

[d] "And what is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. "And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view. And what is right aspiration? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right aspiration. "And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech. "And what is right action? Abstaining from taking life, from stealing, & from sexual intercourse. This is called right action. "And what is right livelihood? There is the case where a noble disciple, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood. "And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort. "And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves...the mind in & of itself...mental qualities in & of themselves -- ardent, alert, & mindful -- putting aside greed & distress with reference to the world. This is called right mindfulness. "And what is right concentration? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities -- enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. With the fading of rapture he remains in equanimity, mindful & alert, physically sensitive of pleasure. He enters & remains in the third jhana, and of him the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration. "This is called the noble truth of the path of practice leading to the cessation of stress.

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths....

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths....

E. Conclusion
	"Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or -- if there be any remnant of clinging-sustenance -- non-return.

"Let alone seven years. If anyone would develop these four frames of reference in this way for six years...five...four...three...two years...one year...seven months...six months...five...four...three...two months...one month...half a month, one of two fruits can be expected for him: either gnosis right here & now, or -- if there be any remnant of clinging-sustenance -- non-return.

"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or -- if there be any remnant of clinging-sustenance -- non-return.

"'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding -- in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."

That is what the Blessed One said. Satisfied, the monks delighted in the Blessed One's words.

Translated from the Pali by Thanissaro Bhikkhu