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 th