Buddha Előadja a Végtelen Élet Buddhájának Szútráját 《佛說無量壽經》 A Hosszú Sukhāvatīvyūha Szútra
❀ T12n0360 佛說無量壽經 CBETA 電子佛典集成 » 大正藏 (T) » 第 12 冊 » No.0360
Szankszkrit nyelvről kínai nyelvre fordította Tripiṭaka Master Saṅghavarman, Indiából, a Cao Wei Dinasztia idején - 曹魏天竺三藏康僧鎧譯
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ELSŐ TEKERCS - 佛說無量壽經卷上
[0265c06] 我聞如是：
Thus I have heard:
[0265c06] 一時佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，一切大聖神通已達，其名曰：尊者了本際、尊者正願、尊者正語、尊者大號、尊者仁賢、尊者離垢、尊者名聞、尊者善實、尊者具足、尊者牛王、尊者優樓頻蠡迦葉、尊者伽耶迦葉、尊者那提迦葉、尊者摩訶迦葉、尊者舍利弗、尊者大目揵連、尊者劫賓那、尊者大住、尊者大淨志、尊者摩訶周那、尊者滿願子、尊者離障閡、尊者流灌、尊者堅伏、尊者面王、尊者果乘、尊者仁性、尊者喜樂、尊者善來、尊者羅云、尊者阿難，皆如斯等上首者也。
At one time the Buddha was staying on the Gṛdhrakūṭa Mountain, near the city of Rājagṛha, together with 12,000 great bhikṣus, who all had acquired great transcendental powers. Such venerable ones included Ājñātakauṇḍinya, Aśvajit, Bāṣpa, Mahānāma, Bhadrajit, Yaśodeva, Vimala, Subāhu, Pūrṇa-Maitrayāṇīputra, Uruvilvākāśyapa, Nadīkāśyapa, Gayākāśyapa, Kumārakāśyapa, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākauṣṭhila, Mahākapphiṇa, Mahācunda, Aniruddha, Nandika, Kampila, Subhūti, Revata, Khadiravaṇika, Vakula, Svāgata, Amogharāja, Pārāyaṇika, Patka, Cullapatka, Nanda, Rāhula, and the blessed Ānanda. Holy bhikṣus such as these were at the head of the assembly.
[0265c17] 又與大乘眾菩薩俱，普賢菩薩、妙德菩薩、慈氏菩薩等，此賢劫中一切菩薩。
[0265c19] 又賢護等十六正士：善思議菩薩、信慧菩薩、空無菩薩、神通華菩薩、光英菩薩、慧上菩薩、智幢菩薩、寂根菩薩、願慧菩薩、香象菩薩、寶英菩薩、中住菩薩、制行菩薩、解脫菩薩，皆遵普賢大士之德，具諸菩薩無量行願，安住一切功德之法，遊步十方，行權方便，入佛法藏，究竟彼岸，於無量世界現成等覺。
In attendance as well was a multitude of Bodhisattva-Mahāsattvas, such as Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, and Maitreya Bodhisattva. Also present were all Bodhisattvas of this Worthy Kalpa, including the sixteen Upright Ones: Worthy Protector Bodhisattva, Good Deliberation Bodhisattva, (Wisdom Eloquence Bodhisattva), Faith and Wisdom Bodhisattva, Emptiness Bodhisattva, Transcendental Power Bloom Bodhisattva, Brilliant Hero Bodhisattva, Wisdom Superior Bodhisattva, Knowledge Banner Bodhisattva, Silent Faculty Bodhisattva, Vow and Wisdom Bodhisattva, Fragrant Elephant Bodhisattva, Jewel Hero Bodhisattva, Center Abiding Bodhisattva, Restrained Action Bodhisattva, and Liberation Bodhisattva. They all cultivate the virtues of Samantabhadra Bodhisattva-Mahāsattva. Equipped with immeasurable Bodhisattva action vows, they stand firm in all virtuous ways. They visit worlds in the ten directions, skillfully carrying out suitable missions. They enter into the store of the Buddha Dharma, arrive on the shore of nirvāṇa, and demonstrate attainment of samyak-saṁbodhi in innumerable worlds.
[0265c26] 處兜率天弘宣正法，捨彼天宮降神，從右脇生，現行七步。光明顯曜，普照十方無量佛土，六種振動，舉聲自稱：「吾當於世為無上尊，釋梵奉侍，天、人歸仰。」
A Bodhisattva first stays in Tuṣita Heaven to expound the true Dharma. Then he leaves the celestial palace and descends into his mother’s womb. He is born from the right side of his mother and walks seven steps as his dazzling radiance illuminates innumerable Buddha Lands in the ten directions. As the earth quakes in six different ways, he declares aloud, “I will be the unsurpassed honored one in this world.”
示現算計、文藝、射御，博綜道術，貫練群籍，遊於後園講武試藝。現處宮中色味之間，見老、病、死，悟世非常，棄國財位，入山學道，服乘、白馬、寶冠、瓔珞，遣之令還。捨珍妙衣而著法服，剃除鬚髮，端坐樹下。勤苦六年，行如所應。
The Bodhisattva is attended by the god-king Śakra and Brahma-kings, and gods and humans take refuge in him. As a demonstration, he learns mathematics, literature, archery, and horsemanship, masters sacred arts, and studies voluminous texts. Playing in the garden, he discusses martial arts and tests his ability. Even as he manifests enjoyment of sense objects in his palace, such as sights and flavors, he perceives old age, illness, and death, and realizes the impermanence of the world. Abandoning his kingdom, riches, and status, he goes into mountain forests, seeking bodhi. He rides off on his white horse then sends it back with his jeweled crown and necklaces. Shedding his regal garment, the Bodhisattva puts on the Dharma robe and shaves off his hair and beard. He meditates under trees, training arduously as he should for six years.
現五濁剎隨順群生，示有塵垢沐浴金流。天按樹枝得攀出池，靈禽翼從往詣道場，吉祥感徵表章功祚。哀受施草，敷佛樹下，加趺而坐，奮大光明使魔知之。魔率官屬而來逼試，制以智力皆令降伏，得微妙法成最正覺。釋梵祈勸請轉法輪，以佛遊步、佛吼而吼，扣法鼓、吹法螺、執法劍、建法幢、震法雷、曜法電、澍法雨、演法施，常以法音覺諸世間，光明普照無量佛土。一切世界六種震動，總攝魔界、動魔宮殿，眾魔懾怖莫不歸伏。摑裂邪網，消滅諸見，散諸塵勞，壞諸欲塹。嚴護法城，開闡法門；洗濯垢污，顯明清白；光融佛法，宣流正化。入國分衛獲諸豐饍，貯功德、示福田、欲宣法、現欣笑，以諸法藥救療三苦。顯現道意無量功德，授菩薩記成等正覺，示現滅度拯濟無極。消除諸漏，殖眾德本，具足功德微妙難量。遊諸佛國，普現道教，其所修行清淨無穢。
Because he has appeared in the world of the five turbidities, he conforms to the way of the multitudes and displays dirt on his body. He then bathes in (the Nairañjanā) the river of gold. Gods bend the tree branches so that he can hold them to get out of the river. Intelligent birds follow him to his bodhimaṇḍa. The youth who offers him grass is an auspicious sign of the fullness of his merit and endeavor. Out of compassion, the Bodhisattva accepts this offering of grass and makes a seat under the bodhi tree, upon which he sits cross-legged. Alerted by his great radiance, the celestial māra-king leads māra legions to harass and test him. However, he subjugates them all with his wisdom and power.Then he realizes the wondrous Dharma and attains anuttara-samyak-saṁbodhi. The god-king Śakra and Brahma-kings all beseech Him to turn the Dharma wheel. As a Buddha, He walks the Buddha steps and roars the Buddha roar. He beats the Dharma drum, blows the Dharma conch shell, wields the Dharma sword, and erects the Dharma banner. He rumbles the Dharma thunder, flashes the Dharma lightning, pours down the Dharma rain, and gives the Dharma alms. Sounding the wondrous Dharma tones, he awakens the world. As the Buddha illuminates everywhere in innumerable Buddha Lands with His radiance, the entire world quakes in six different ways, reaching the māra’s dominion, and the māra’s palace is shaken. The māras in multitudes are intimidated and terrified, and none of them fails to fall under submission. He shatters the web of evils and crushes the wrong views. He expels (sentient beings’) afflictions, which enslave their body and mind, and destroys their pit of desires. He cleanses their impurities to reveal purity. He protects the Dharma fortress and opens Dharma Doors. He illuminates the Buddha Dharma and widely disseminates it to transform all.
The Buddha enters towns to beg for food and receives offerings in abundance. Revealing Himself as a fortune field, He enables the almsgivers to accumulate merit acquired from their planting. He smiles as He expounds the Dharma. He heals with Dharma medicine the three kinds of suffering. He teaches the immeasurable merit of the resolve to attain bodhi. He bestows upon Bodhisattvas the prophecy that they all will attain Buddhahood. By His demonstration of entering parinirvāṇa, He helps innumerable multitudes to eradicate their afflictions and plant their roots of virtue.
The merit He has acquired is wondrous and immeasurable as he visits Buddha Lands, giving everyone the teachings for attaining bodhi. His actions are pure and untainted. Like a master of illusion who conjures up various images, He manifests Himself as male or female, or in any suitable form. With perfect understanding of what He has learned, He manifests Himself at will.
The Bodhisattvas (in this assembly) do the same. To learn all Dharmas (on their Way to Buddhahood), they collect them and train accordingly. The truth they uphold can inspire and transform all sentient beings. Fully equipped with ways to help sentient beings compassionately, they manifest themselves everywhere in innumerable Buddha Lands, never acting arrogant or domineering. They thoroughly understand the essentials of Bodhisattva scriptural texts. As their names spread everywhere, their virtuous ways prevail in the ten directions. They are protected and remembered by innumerable Buddhas. They abide in the truths that Buddhas abide in, and they establish the teachings that great holy ones have established. Under Tathāgatas’ guidance, they are Bodhisattvas and great teachers, who each can proclaim the Way. With wisdom arising from profound meditation, they educate and guide multitudes of sentient beings. Penetrating dharma nature, they understand sentient beings’ appearances and their lands.
[0266a26] 譬如幻師現眾異像，為男、為女無所不變，本學明了在意所為。此諸菩薩亦復如是，學一切法貫綜縷練，所住安諦靡不感化，無數佛土皆悉普現，未曾慢恣、愍傷眾生。如是之法一切具 足，菩薩經典究暢要妙，名稱普至導御十方，無量諸佛咸共護念。佛所住者皆已得住、大聖所立而皆已立，如來道化各能宣布，為諸菩薩而作大師。以甚深禪慧開導眾人，通諸法性，達眾生相，明了諸國，供養諸佛。化現其身猶如電光，善學無畏曉了幻法。壞裂魔網，解諸纏縛。超越聲聞、緣覺之地，得空無相、無願三昧。善立方便，顯示三乘。
When such Bodhisattvas make offerings to Buddhas, they magically manifest themselves like flashes of lightning. They skillfully learn the way of fearlessness and fully understand that dharmas are illusory. They annihilate the webs of māras and liberate sentient beings from bondage and fetters. Transcending the ground of voice-hearers and Pratyekabuddhas, they attain the Three Samādhis: emptiness, no appearance, and no wish. By skillful means, they present the Three Vehicles.
於此中下而現滅度，亦無所作、亦無所有，不起、不滅得平等法。具足成就無量總持百千三昧，諸根智慧廣普寂定，深入菩薩法藏，得佛華嚴三昧。宣揚演說一切經典，住深定門，悉覩現在無量諸佛，一念之頃無不周遍。濟諸劇難諸閑不閑，分別顯示真實之際，得諸如來辯才之智。入眾言音，開化一切，超過世間諸所有法。心常諦住度世之道，於一切萬物隨意自在。為眾生類作不請之友，荷負群生為之重任。受持如來甚深法藏，護佛種性常使不絕。興大悲、愍眾生，演慈辯、授法眼、杜三趣、開善門，以不請之法施諸黎庶，猶如孝子愛敬父母。於諸眾生視之若己，一切善本皆度彼岸，悉獲諸佛無量功德，智慧聖明不可思議。
For those of middling or low capacity, they demonstrate parinirvāṇa. Knowing that (in true reality) there is neither action nor existence, neither arising nor ceasing, they realize the truth of equality and fully attain innumerable dhāranīs and hundreds and thousands of samādhis. As their faculties and wisdom remain in boundless silence, they delve into the store of the Bodhisattva Dharma and attain the Samādhi of Buddha Adornment. While they remain inside the profound Samādhi Door, they see Buddhas before them.
Then they promote and expound the Dharma in all the sūtras. In the instant of a thought, they visit everywhere in all Buddha Lands, rescuing those in extreme suffering, both those who do and those who do not find respite from suffering. As they explicate the true reality of dharmas, they acquire a Tathāgata’s eloquence. With mastery of the languages of the multitudes, they educate and transform them all. Having transcended the dharmas of the world, their minds abide in ways to deliver the world. With command of all things in the world, they are the unasked friends to multitudes of sentient beings, and they carry the heavy load of sentient beings (to the shore of nirvāṇa).
As such Bodhisattvas accept and uphold Tathāgatas’ profound Dharma store, they protect those of the Tathāgata character-type and help them to carry on this character-type. Exuding great compassion for sentient beings, they speak to them with lovingkindness to open their dharma-eye. As they block the three evil life-paths, they open the door to the good life-paths and, unasked, they teach the Dharma to the multitudes. Like a dutiful son who loves and respects his parents, they regard sentient beings as they do themselves. All their roots of goodness contribute to their crossing over to the shore of nirvāṇa, as they acquire the immeasurable merit, inconceivable wisdom, and holy knowledge of Buddhas.
[0266b25] 如是菩薩無量大士不可稱計，一時來會。
Innumerable such Bodhisattva-Mahāsattvas came to this assembly.
[0266b27] 爾時，世尊諸根悅豫，姿色清淨，光顏巍巍。
At that time the World-Honored One looked vigorous and joyful, His appearance pure, radiant, and majestic.
[0266b28] 尊者阿難承佛聖旨，即從座起，偏袒右肩，長跪合掌而白佛言：
The venerable Ānanda, at the Buddha’s unspoken holy command, rose from his seat, bared his right shoulder, and fell on both knees. With palms joined, he said to the Buddha:
「今日世尊諸根悅豫，姿色清淨，光顏巍巍，如明鏡淨影暢表裏，威容顯耀超絕無量，未曾瞻覩殊妙如今。唯然，大聖！我心念言：
『今日世尊住奇特法、今日世雄住佛所住、今日世眼住導師行、今日世英住最勝道、今日天尊行如來德。去來現在佛佛相念，得無今佛念諸佛耶？何故威神光光乃爾？』」
World-Honored One, You look vigorous and joyful today, Your appearance pure, radiant, and majestic, like a clear mirror that reflects images inside and is shiny outside. Your sublime visage is resplendent, unparalleled, and indescribable. Never have I beheld such wondrous splendor as You now display. Indeed, Great Holiness, my mind has these thoughts:
Today the World-Honored One abides in the extraordinary Dharma. Today the Hero of the World abides in the truth in which all Buddhas abide. Today the Eye of the World carries on as the guiding teacher. Today the Victor of the World abides in the supreme bodhi. Today the Heaven-Honored One demonstrates the Tathāgata virtues. As Buddhas of the past, present, and future think of one another, does the present Buddha not think of other Buddhas? Why is His awesome presence so radiant?
[0266c07] 於是世尊告阿難曰：
The World-Honored One asked Ānanda:
「云何，阿難！諸天教汝來問佛耶？自以慧見問威顏乎？」
Why Ānanda? Did the gods tell you to ask the Buddha? Do you ask about my sublime visage based on your own perception?
[0266c09] 阿難白佛：
Ānanda replied to the Buddha:
「無有諸天來教我者，自以所見問斯義耳。」
No god told me to. I ask about this meaning based on my own perception.
[0266c10] 佛言：
The Buddha said:
「善哉，阿難！所問甚快。發深智慧真妙辯才，愍念眾生問斯慧義。如來以無盡大悲矜哀三界，所以出興於世，光闡道教，普令群萌獲真法利。無量億劫難值難見，猶靈瑞華時時乃出。今所問者多所饒益，開化一切諸天人民。
Very good! Ānanda, your question is opportune. You have developed profound wisdom and truly wonderful eloquence and, out of compassion for sentient beings, you wisely ask about this meaning. The Tathāgata, out of inexhaustible great compassion for sentient beings in the Three Realms of Existence, has appeared in the world to expound the teachings for attaining bodhi, to rescue sentient beings, and to give them true benefits. Like an udumbara flower, the auspicious, wonderful flower that appears only once in a long while, He is hard to encounter in innumerable koṭis of kalpas. What you ask now will greatly benefit and transform all gods and humans.
[0266c16] 「阿難！當知如來正覺其智難量，多所導御，慧見無礙，無能遏絕。以一喰之力，能住壽命億百千劫無數無量，復過於此。諸根悅豫不以毀損，姿色不變光顏無異。所以者何？如來定慧究暢無極，於一切法而得自在。
Ānanda, know that immeasurable is the Tathāgata-Saṁbuddha’s wisdom, which leads and guides. His knowledge and views are hindrance free and indestructible. With the power of one meal, He can make his life last 100,000 koṭi kalpas or even innumerable, countless kalpas, His faculties undiminished in vigor and His appearance unchanged in radiance. What is the reason? Because the Tathāgata, with His boundless and endless samādhi and wisdom, has command of all dharmas. Hearken, Ānanda, I now will explain to you.
[0266c21] 「阿難諦聽，今為汝說。」
[0266c21] 對曰：「唯然，願樂欲聞。」
Indeed, I would be glad to hear. - responded Ānanda.
[0266c23] 佛告阿難：
The Buddha told Ānanda:
「乃往過去久遠無量不可思議無央數劫，錠光如來興出於世，教化度脫無量眾生，皆令得道乃取滅度。次有如來名曰光遠、次名月光、次名栴檀香、次名善山王、次名須彌天冠、次名須彌等曜、次名月色、次名正念、次名離垢、次名無著、次名龍天、次名夜光、次名安明頂、次名不動地、次名琉璃妙華、次名琉璃金色、次名金藏、次名炎光、次名炎根、次名地種、次名月像、次名日音、次名解脫華、次名莊嚴光明、次名海覺神通、次名水光、次名大香、次名離塵垢、次名捨厭意、次名寶炎、次名妙頂、次名勇立、次名功德持慧、次名蔽日月光、次名日月琉璃光、次名無上琉璃光、次名最上首、次名菩提華、次名月明、次名日光、次名華色王、次名水月光、次名除癡冥、次名度蓋行、次名淨信、次名善宿、次名威神、次名法慧、次名鸞音、次名師子音、次名龍音、次名處世，如此諸佛皆悉已過。
In the distant past, innumerable, countless inconceivable kalpas ago, a Tathāgata called
[Dīpaṁkara] Lamp Lighter appeared in the world. He taught and delivered innumerable sentient beings, enabling them to attain bodhi, and then entered parinirvāṇa. After Him, Tathāgatas that appeared in succession included Distant Light, Moonlight, Sandalwood Scent, Fine Mountain King, Sumeru Celestial Crown, Sumeru Equal Brilliance, Moon Color, Right Mindfulness, No Affliction, No Attachment, Dragon God, Nocturnal Light, Peaceful Bright Summit, Immovable Ground, Wonderful Aquamarine Flower, Golden Aquamarine Color, Gold Store, Flaming Light, Flaming Faculty, Earth Seed, Moon Image, Sun Tone, Liberation Flower, Splendid Radiance, Transcendental Power in the Ocean of Enlightenment, Water Light, Great Fragrance, Freedom from Sense Objects, Abandoning Aversion, Jewel Flame, Wonderful Summit, Valiant Stand, Merit Held in Wisdom, Outshining the Sun-Moon Light, Sun-Moon Aquamarine Light, Unsurpassed Aquamarine Light, Foremost Position, Bodhi Flower, Moon Radiance, Sunlight, Flower Color King, Water-Moon light, Removing the Darkness of Delusion, Action to Remove Hindrance, Pure Faith, Fine Constellation, Awesome Spirit, Dharma Wisdom, Bird Tone, Lion Tone, Dragon Tone, and Staying in the World. These Buddhas have all passed away.
Next appeared a Buddha called Lokeśvararāja World Sovereign King, the Tathāgata, Arhat, Samyak-Saṁbuddha, Knowledge and Conduct Perfected, Sugata, Understanding the World, Unsurpassed One, Tamer of Men, Teacher to Gods and Humans, Buddha the World-Honored One.
[0267a14] 「爾時，次有佛名世自在王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時有國王，聞佛說法心懷悅豫，尋發無上正真道意，棄國、捐王，行作沙門，號曰法藏，高才勇哲與世超異。詣世自在王如來所，稽首佛足，右遶三匝，長跪合掌以頌讚曰：
At that time there was a king who heard that a Buddha was expounding the Dharma. With joy in his heart, he immediately activated the anuttara-samyak-saṁbodhi mind. He abandoned his kingdom and throne and became a śramaṇa named Dharmākara. Exceptionally intelligent and valiant, he was outstanding in the world. He went to World Sovereign King Tathāgata. He made obeisance at that Buddha’s feet, then circled Him to the right three times. Kneeling on both knees, he joined his palms and praised in verse:
「『光顏巍巍， 威神無極， 如是炎明， 無與等者。 日月摩尼， 珠光炎耀， 皆悉隱蔽， 猶如聚墨。 如來容顏， 超世無倫， 正覺大音， 響流十方。 戒聞精進， 三昧智慧， 威德無侶， 殊勝希有。 深諦善念， 諸佛法海， 窮深盡奧， 究其崖底。 無明、欲、怒， 世尊永無， 人雄師子， 神德無量。 功德廣大， 智慧深妙， 光明威相， 震動大千。 願我作佛， 齊聖法王， 過度生死， 靡不解脫。 布施、調意、 戒、忍、精進， 如是三昧， 智慧為上。 吾誓得佛， 普行此願， 一切恐懼， 為作大安。 假令有佛， 百千億萬， 無量大聖， 數如恒沙， 供養一切， 斯等諸佛， 不如求道， 堅正不却。 譬如恒沙， 諸佛世界， 復不可計， 無數剎土， 光明悉照， 遍此諸國， 如是精進， 威神難量。 令我作佛， 國土第一， 其眾奇妙， 道場超絕。 國如泥洹， 而無等雙， 我當愍哀， 度脫一切。 十方來生， 心悅清淨， 已到我國， 快樂安隱。 幸佛信明， 是我真證， 發願於彼， 力精所欲。 十方世尊， 智慧無礙， 常令此尊， 知我心行。 假令身止， 諸苦毒中， 我行精進， 忍終不悔。』」
Is unparalleled! The sun-moon jewel That shines with flaming brilliance Is obscured Like pooled ink. The Tathāgata’s features are Unrivaled, beyond the world. His great tones of true enlightenment Flow to and resound in the ten directions. His achievement of precepts, knowledge, energetic progress, Samādhi, wisdom, And awesome virtue are Unequaled, supreme, and rare. His profound contemplation and deliberation of The ocean of the Buddha Dharma Unravel its profound secrets and Penetrate to its bottom. Nevermore has the World-Honored One Ignorance, greed, or anger. He, the hero and lion among men, Has immeasurable spiritual virtue, Immense merit, And profound, wondrous wisdom. His radiance and awesome appearance Shake the Large Thousandfold World. I resolve to become a Buddha, Equal to the holy Dharma King, To deliver others from their cycle of birth and death, Enabling them all to achieve liberation. I will give alms and control my mind, Observe precepts, endure adversities, make energetic progress, Abide in samādhi, And unfold wisdom, as the foremost training. I vow to attain Buddhahood And completely fulfill this vow To give great peace to Those living in fear. Suppose there are Buddhas A billion koṭi in number And great holy beings as Numerous as the sands of the Ganges. Making offerings to Buddhas such as these Is inferior to seeking bodhi Resolutely without retreat. Buddha Lands are as numerous as The sands of the Ganges. Although they are countless, Beyond reckoning, My radiance will illuminate everywhere In all these lands. As I make energetic progress, My awesome spirit is measureless. After I become a Buddha, My land will be foremost in splendor, Adorned with myriad wonders, And its bodhimaṇḍa will be supreme. My land will be like nirvāṇa, Peaceful beyond comparison. With compassion, I will deliver all. Those from worlds in the ten directions who are reborn in my land Will have joyful pure minds. Upon arrival in my land, They all will have peace and bliss. May the Buddha’s pure trust Be my true witness. Before Him, I make my vow And strive to achieve my goal. Just as World-Honored Ones in the ten directions Have hindrance-free wisdom, So does this World-Honored One know My mind and actions. Even if I am in the midst of Pain and anguish, I persist in my energetic progress And endure without regrets.
[0267b19] 佛告阿難：
The Buddha told Ānanda:
「法藏比丘說此頌已而白佛言：
Then, World Sovereign King Buddha said to the bhikṣu Dharmākara:
『唯然，世尊！我發無上正覺之心，願佛為我廣宣經法，我當修行，攝取佛國清淨莊嚴無量妙土，令我於世速成正覺，拔諸生死勤苦之本。』」
You should know how to train yourself and adorn your Buddha Land.’ The bhikṣu replied to that Buddha, ‘This profound significance is beyond my state. World-Honored One, I pray that You will fully expound to me the way Buddha-Tathāgatas form their Pure Lands. Having heard it, I will train according to what You say and fulfill my vow.
[0267b23] 佛語阿難：「時世自在王佛告法藏比丘：『如所修行莊嚴佛土，汝自當知。』
[0267b25] 「比丘白佛：『斯義弘深，非我境界。唯願世尊廣為敷演諸佛如來淨土之行。我聞此已，當如說修行成滿所願。』
[0267b27] 「爾時，世自在王佛知其高明志願深廣，即為法藏比丘而說經言： 『譬如大海，一人斗量，經歷劫數尚可窮底，得其妙寶。人有至心，精進求道不止，會當剋果，何願不得？』
At that time World Sovereign King Buddha knew this bhikṣu’s exceptional capacity, and the profundity and immensity of his resolve. He then said to the bhikṣu Dharmākara:
As an analogy, a person keeps drawing water from an ocean with a small container. After kalpas of work, he can reach its bottom and obtain the treasures there. Likewise, if a person makes earnest, energetic progress to seek bodhi unceasingly, he will definitely harvest the holy fruit. No wish will fail to come true.
[0267c03] 「於是，世自在王佛即為廣說二百一十億諸佛剎土天人之善惡、國土之粗妙，應其心願悉現與之。
Then, World Sovereign King Buddha fully described to him 210 koṭi Buddha Lands. In response to his request, that Buddha also displayed all lands, coarse or fine, and the gods and humans there, good or evil.
[0267c05] 「時彼比丘聞佛所說嚴淨國土，皆悉覩見。超發無上殊勝之願，其心寂靜，志無所著，一切世間無能及者。具足五劫，思惟攝取莊嚴佛國清淨之行。」
At that time the bhikṣu heard that Buddha’s description of magnificent Pure Lands and also beheld them all. He made the unsurpassed supreme resolve. His mind was silent and free from attachment, and no one in the entire world could compare with him. For five kalpas, he contemplated and collected the pure actions to adorn a Buddha Land.
[0267c08] 阿難白佛：「彼佛國土壽量幾何？」
Ānanda asked the Buddha: What was that Buddha’s lifespan?
[0267c09] 佛言：「其佛壽命四十二劫。
The Buddha replied: That Buddha lived for forty-two kalpas.
[0267c10] 「時法藏比丘攝取二百一十億諸佛妙土清淨之行。如是修已，詣彼佛所，稽首禮足，遶佛三匝，合掌而住，白言：
… during which time the bhikṣu Dharmākara collected the pure actions taken to adorn those 210 koṭi wonderful Buddha Lands. Having trained himself in this way, he went to that Buddha. He made obeisance at that Buddha’s feet and circled Him three times. Standing properly with his palms joined, he said to that Buddha:
『世尊！我已攝取莊嚴佛土清淨之行。』
World-Honored One, I have collected the pure actions to adorn my Buddha Land.
[0267c13] 「佛告比丘：
That Buddha told the bhikṣu:
『汝今可說，宜知是時。發起悅可一切大眾。菩薩聞已，修行此法，緣致滿足無量大願。』
You now may declare your vows. Know that now is the right time to delight all multitudes. After other Bodhisattvas have heard you, they too can train in the way that you have, and fulfill immeasurable great vows.
[0267c15] 「比丘白佛：
The bhikṣu said to that Buddha:
『唯垂聽察，如我所願，當具說之。
I pray that you will grant me your attention. I will declare my vows completely:
[0267c17] 「『設我得佛，國有地獄、餓鬼、畜生者，不取正覺。
After I become a Buddha, if there should be hell-dwellers, hungry ghosts, or animals in my land, I would not attain the perfect enlightenment.
[0267c19] 「『設我得佛，國中人天壽終之後復更三惡道者，不取正覺。
After I become a Buddha, if gods in my land, after their death, should take any of the three evil life-paths, I would not attain the perfect enlightenment.
[0267c21] 「『設我得佛，國中人天不悉真金色者，不取正覺。
After I become a Buddha, if gods in my land should not be the color of gold, I would not attain the perfect enlightenment.
[0267c23] 「『設我得佛，國中人天形色不同有好醜者，不取正覺。
After I become a Buddha, if gods in my land should have varied shapes and forms, beautiful or ugly, I would not attain the perfect enlightenment.
[0267c25] 「『設我得佛，國中人天不悉識宿命，下至知百千億那由他諸劫事者，不取正覺。
After I become a Buddha, if gods in my land should not have the power to know their past lives and the past events in 100,000 koṭi nayuta kalpas, I would not attain the perfect enlightenment.
[0267c27] 「『設我得佛，國中人天不得天眼，下至見百千億那由他諸佛國者，不取正覺。
After I become a Buddha, if gods in my land should not have the god-eye to see everything in 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
[0267c29] 「『設我得佛，國中人天不得天耳，下至聞百千億那由他諸佛所說不悉受持者，不取正覺。
After I become a Buddha, if gods in my land should not have the god-ear to hear, accept, and uphold the words spoken by 100,000 koṭi nayuta Buddhas, I would not attain the perfect enlightenment.
[0268a03] 「『設我得佛，國中人天不得見他心智，下至知百千億那由他諸佛國中眾生心念者，不取正覺。
After I become a Buddha, if gods in my land should not have the power to know the thoughts of sentient beings in 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
[0268a06] 「『設我得佛，國中人天不得神足於一念頃，下至不能超過百千億那由他諸佛國者，不取正覺。
After I become a Buddha, if gods in my land should not have the power to travel, in the instant of a thought, to 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
[0268a09] 「『設我得佛，國中人天若起想念貪計身者，不取正覺。
After I become a Buddha, if gods in my land should imagine that they have embodied selves, I would not attain the perfect enlightenment.
[0268a11] 「『設我得佛，國中人天不住定聚必至滅度者，不取正覺。
After I become a Buddha, if gods in my land should not belong in the group of sentient beings that definitely progress on the right path to bodhi until their attainment of the great nirvāṇa, I would not attain the perfect enlightenment.
[0268a13] 「『設我得佛，光明有能限量，下至不照百千億那由他諸佛國者，不取正覺。
After I become a Buddha, if my radiance should have a limit of illuminating 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
[0268a15] 「『設我得佛，壽命有能限量，下至百千億那由他劫者，不取正覺。
After I become a Buddha, if my lifespan should have a limit of 100,000 koṭi nayuta kalpas, I would not attain the perfect enlightenment.
[0268a17] 「『設我得佛，國中聲聞有能計量，乃至三千大千世界眾生緣覺於百千劫悉共計挍知其數者，不取正覺。
After I become a Buddha, if the number of voice-hearers in my land should be known by calculation, and be obtained through calculating for 100,000 kalpas by sentient beings in the Three-Thousand Large Thousandfold World that all have become Pratyekabuddhas, I would not attain the perfect enlightenment.
[0268a20] 「『設我得佛，國中人天壽命無能限量——除其本願脩短自在——若不爾者，不取正覺。
After I become a Buddha, if the lifespan of gods in my land should have a limit, except being shortened by their own wish, I would not attain the perfect enlightenment.
[0268a22] 「『設我得佛，國中人天乃至聞有不善名者，不取正覺。
After I become a Buddha, if gods in my land should ever hear of any wrongdoings there, I would not attain the perfect enlightenment.
[0268a24] 「『設我得佛，十方世界無量諸佛不悉咨嗟稱我名者，不取正覺。
After I become a Buddha, if innumerable Buddhas in worlds in the ten directions should not praise my name, I would not attain the perfect enlightenment.
[0268a26] 「『設我得佛，十方眾生至心信樂欲生我國，乃至十念，若不生者，不取正覺，唯除五逆、誹謗正法。
After I become a Buddha, in worlds in the ten directions, there will be sentient beings that, with earnest faith and delight, wish to be reborn in my land, even if by only thinking ten thoughts (of that wish). If they should fail to be reborn there — excepting those who have committed any of the five rebellious sins or maligned the true Dharma — I would not attain the perfect enlightenment.
[0268a29] 「『設我得佛，十方眾生發菩提心修諸功德，至心發願欲生我國，臨壽終時，假令不與大眾圍遶現其人前者，不取正覺。
After I become a Buddha, in worlds in the ten directions, there will be sentient beings that activate the bodhi mind, acquire merit, and earnestly wish to be reborn in my land. If I should not appear, surrounded by a holy multitude, before them at their death, I would not attain the perfect enlightenment.
[0268b03] 「『設我得佛，十方眾生聞我名號、係念我國，殖諸德本、至心迴向欲生我國，不果遂者，不取正覺。
After I become a Buddha, in worlds in the ten directions, there will be sentient beings that hear my name, intently think of my land, plant their roots of virtue and, with a wish for rebirth in my land, transfer their merits to others. If they should fail to be reborn in my land, I would not attain the perfect enlightenment.
[0268b06] 「『設我得佛，國中人天不悉成滿三十二大人相者，不取正覺。
After I become a Buddha, if gods in my land should not be complete with a great man’s thirty-two physical marks, I would not attain the perfect enlightenment.
[0268b08] 「『設我得佛，他方佛土諸菩薩眾來生我國，究竟必至一生補處——除其本願自在所化，為眾生故，被弘誓鎧，積累德本度脫一切；遊諸佛國修菩薩行，供養十方諸佛如來；開化恒沙無量眾生，使立無上正真之道；超出常倫諸地之行，現前修習普賢之德——若不爾者，不取正覺。
After I become a Buddha, if Bodhisattvas from other Buddha Lands who are reborn in my land should eventually fail to be in the holy position of waiting to attain Buddhahood in their next life, I would not attain the perfect enlightenment. Excepted are Bodhisattvas who choose not to be in that position because of their original vows. For the sake of delivering all sentient beings, they don their armor of great vows and develop their roots of virtue. They visit Buddha Lands, train in the Bodhisattva Way, and make offerings to Buddha-Tathāgatas in the ten directions. They develop and transform as many sentient beings as the sands of the Ganges, setting them on the Way to the unsurpassed bodhi. Transcending the regular course through the Bodhisattva Grounds, they currently cultivate the virtues of Samantabhadra Bodhisattva.
[0268b15] 「『設我得佛，國中菩薩承佛神力供養諸佛，一食之頃不能遍至無量無數億那由他諸佛國者，不取正覺。
After I become a Buddha, if Bodhisattvas in my land should fail to arrive, by virtue of my spiritual power, in the time of a meal, in innumerable, countless koṭis of nayutas of Buddha Lands to make offerings to those Buddhas, I would not attain the perfect enlightenment.
[0268b18] 「『設我得佛，國中菩薩在諸佛前現其德本，諸所求欲供養之具若不如意者，不取正覺。
After I become a Buddha, Bodhisattvas in my land will demonstrate their roots of virtue before Buddhas. If they should fail to manifest at will their intended offerings to their satisfaction, I would not attain the perfect enlightenment.
[0268b21] 「『設我得佛，國中菩薩不能演說一切智者，不取正覺。
After I become a Buddha, if Bodhisattvas in my land should be unable to expound (sarvajña) the overall wisdom-knowledge, I would not attain the perfect enlightenment.
[0268b23] 「『設我得佛，國中菩薩不得金剛那羅延身者，不取正覺。
After I become a Buddha, if Bodhisattvas in my land should not have the god Nārāyaṇa’s adamantine body, I would not attain the perfect enlightenment.
[0268b25] 「『設我得佛，國中人、天、一切萬物嚴淨光麗，形色殊特，窮微極妙，無能稱量。其諸眾生乃至逮得天眼，有能明了辨其名數者，不取正覺。
After I become a Buddha, all things in my land will be radiant and splendid in extraordinary forms and colors, beyond description. If sentient beings in my land, including those with the god-eye, should know and distinguish them all by their names and numbers, I would not attain the perfect enlightenment.
[0268b29] 「『設我得佛，國中菩薩乃至少功德者，不能知見其道場樹無量光色高四百萬里者，不取正覺。
After I become a Buddha, if Bodhisattvas in my land, including those with a meager store of merits, should fail to know and see in my bodhimaṇḍa the innumerable radiant colors of the (bodhi)tree, which is four million lis tall, I would not attain the perfect enlightenment.
[0268c03] 「『設我得佛，國中菩薩若受讀經法，諷誦持說而不得辯才智慧者，不取正覺。
After I become a Buddha, if Bodhisattvas in my land who read, recite, uphold, and expound sūtras should fail to acquire eloquence and wisdom, I would not attain the perfect enlightenment.
[0268c05] 「『設我得佛，國中菩薩智慧辯才若可限量者，不取正覺。
After I become a Buddha, if Bodhisattvas in my land should have a limit in their eloquence and wisdom, I would not attain the perfect enlightenment.
[0268c07] 「『設我得佛，國土清淨，皆悉照見十方一切無量無數不可思議諸佛世界，猶如明鏡覩其面像；若不爾者，不取正覺。
After I become a Buddha, my land will be so pure that it illuminates and reflects innumerable, countless inconceivable Buddha Lands in the ten directions, like one’s own facial image seen in a clear mirror. If this should not come true, I would not attain the perfect enlightenment.
[0268c10] 「『設我得佛，自地以上至于虛空，宮殿、樓觀、池流、華樹——國土所有一切萬物——皆以無量雜寶百千種香而共合成，嚴飾奇妙超諸人天，其香普薰十方世界，菩薩聞者皆修佛行；若不爾者，不取正覺。
After I become a Buddha, in my land, from the ground to the open sky, there will be palaces, towers, ponds, streams, flowers, and trees. Myriad things in my land will be made of innumerable varieties of treasures and 100,000 kinds of fragrances, and these wonderful adornments will surpass those of gods. As the fragrances suffuse all worlds in the ten directions, Bodhisattvas who smell them will all train in the Buddha Way. If this should not come true, I would not attain the perfect enlightenment.
[0268c15] 「『設我得佛，十方無量不可思議諸佛世界眾生之類，蒙我光明觸其體者，身心柔軟超過人天；若不爾者，不取正覺。
After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, all sentient beings touched by my radiance will become gentle in body and mind, surpassing gods. If this should not come true, I would not attain the perfect enlightenment.
[0268c18] 「『設我得佛，十方無量不可思議諸佛世界眾生之類，聞我名字不得菩薩無生法忍、諸深總持者，不取正覺。
After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, if sentient beings that hear my name should fail to achieve the Bodhisattva Endurance in the Realization of the No Birth of Dharmas and to acquire profound dhāranīs, I would not attain the perfect enlightenment.
[0268c21] 「『設我得佛，十方無量不可思議諸佛世界，其有女人聞我名字，歡喜信樂，發菩提心，厭惡女身，壽終之後復為女像者，不取正覺。
After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, women who hear my name will have faith and delight, activate the bodhi mind, and tire of their female form. If, after their death, they should be reborn in female form, I would not attain the perfect enlightenment.
[0268c25] 「『設我得佛，十方無量不可思議諸佛世界，諸菩薩眾聞我名字，壽終之後常修梵行至成佛道；若不爾者，不取正覺。
After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, multitudes of Bodhisattvas who hear my name, after their death, will be reborn to train in the Brahma way of life until their attainment of Buddhahood. If this should not come true, I would not attain the perfect enlightenment.
[0268c28] 「『設我得佛，十方無量不可思議諸佛世界，諸天人民聞我名字，五體投地稽首作禮，歡喜信樂修菩薩行，諸天世人莫不致敬；若不爾者，不取正覺。
After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, Bodhisattvas who hear my name will prostrate themselves in obeisance and, with faith and delight, train in the Bodhisattva Way, and gods and humans will salute them. If this should not come true, I would not attain the perfect enlightenment.
[0269a03] 「『設我得佛，國中人天欲得衣服隨念即至，如佛所讚應法妙服自然在身；若有裁縫、染治、浣濯者，不取正覺。
After I become a Buddha, gods in my land, by a single thought, will be able to make appear on their bodies garments, which are as wonderful as Buddhas say. If their garments should require sewing, dyeing, or laundering, I would not attain the perfect enlightenment.
[0269a06] 「『設我得佛，國中人天所受快樂不如漏盡比丘者，不取正覺。
After I become a Buddha, if the bliss experienced by gods in my land should be inferior to that of bhikṣus with no more afflictions to discharge, I would not attain the perfect enlightenment.
[0269a08] 「『設我得佛，國中菩薩隨意欲見十方無量嚴淨佛土，應時如願，於寶樹中皆悉照見，猶如明鏡覩其面像；若不爾者，不取正覺。
After I become a Buddha, Bodhisattvas in my land who wish to see innumerable splendid, pure Buddha Lands in the ten directions will see them all displayed in the jeweled trees as they wish, like one’s facial image in a clear mirror. If this should not come true, I would not attain the perfect enlightenment.
[0269a12] 「『設我得佛，他方國土諸菩薩眾聞我名字，至于得佛，諸根缺陋不具足者，不取正覺。
After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should remain incomplete in their faculties until their attainment of Buddhahood, I would not attain the perfect enlightenment.
[0269a15] 「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得清淨解脫三昧，住是三昧一發意頃，供養無量不可思議諸佛世尊而不失定意；若不爾者，不取正覺。
After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will all attain the Samādhi of Pure Liberation and abide in it. By a single thought, they will be able to make offerings to innumerable inconceivable Buddha-Bhagavāns without losing their samādhi state. If this should not come true, I would not attain the perfect enlightenment.
[0269a19] 「『設我得佛，他方國土諸菩薩眾聞我名字，壽終之後生尊貴家；若不爾者，不取正覺。
After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will, after their death, be reborn into a noble family. If this should not come true, I would not attain the perfect enlightenment.
[0269a22] 「『設我得佛，他方國土諸菩薩眾聞我名字，歡喜踊躍，修菩薩行，具足德本；若不爾者，不取正覺。
After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will, with delight and exuberance, train in the Bodhisattva Way and fully develop their roots of virtue. If this should not come true, I would not attain the perfect enlightenment.
[0269a25] 「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得普等三昧，住是三昧至于成佛，常見無量不可思議一切如來；若不爾者，不取正覺。
After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will all attain the Samādhi of Universal Equality and abide in it until their attainment of Buddhahood. They will constantly see innumerable inconceivable Buddhas. If this should not come true, I would not attain the perfect enlightenment.
[0269a29] 「『設我得佛，國中菩薩隨其志願，所欲聞法自然得聞；若不爾者，不取正覺。
After I become a Buddha, Bodhisattvas in my land will hear the Dharma according to their wishes and preferences. If this should not come true, I would not attain the perfect enlightenment.
[0269b02] 「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至不退轉者，不取正覺。
After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should not soon attain (avinivartanīya) the spiritual level of no regress, I would not attain the perfect enlightenment.
[0269b04] 「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至第一、第二、第三法忍，於諸佛法不能即得不退轉者，不取正覺。』」
After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should not achieve the first, second, or third of the Three Endurances in the Dharma, and thus fail to attain the level of no regress from the Buddha Dharma, I would not attain the perfect enlightenment.
[0269b07] 佛告阿難：
The Buddha told Ānanda:
「爾時，法藏比丘說此願已，而說頌曰：
After the bhikṣu Dharmākara finished declaring his vows, he spoke in verse:
「『我建超世願， 必至無上道， 斯願不滿足， 誓不成等覺。 我於無量劫， 不為大施主， 普濟諸貧苦， 誓不成等覺。 我至成佛道， 名聲超十方， 究竟靡不聞， 誓不成等覺。 離欲深正念， 淨慧修梵行， 志求無上道， 為諸天人師。 神力演大光， 普照無際土， 消除三垢冥， 明濟眾厄難。 開彼智慧眼， 滅此昏盲闇， 閉塞諸惡道， 通達善趣門。 功祚成滿足， 威曜朗十方， 日月戢重暉， 天光隱不現。 為眾開法藏， 廣施功德寶， 常於大眾中， 說法師子吼。 供養一切佛， 具足眾德本， 願慧悉成滿， 得為三界雄。 如佛無量智， 通達靡不遍， 願我功德力， 等此最勝尊。 斯願若剋果， 大千應感動， 虛空諸天人， 當雨珍妙華。』」
Making vows to transcend the world, I will definitely attain the unsurpassed bodhi. If my vows are not fulfilled, I swear not to attain samyak-saṁbodhi. If I am not a great almsgiver who, For innumerable kalpas, Universally relieves all those in poverty and suffering, I vow not to attain samyak-saṁbodhi. After I attain Buddha bodhi, My renown will spread in the ten directions. If there are those who never hear my name, I vow not to attain samyak-saṁbodhi. Leaving behind desires and keeping the right mindfulness, I will train in the Brahma way of life with pure wisdom. Resolved to attain the unsurpassed bodhi, I will become the teacher to gods and humans. I will display vast radiance with my spiritual power, Universally illuminating innumerable lands, To dispel the darkness of the three afflictions And rescue those in tribulations. I will open their wisdom-eye And dispel the darkness of their blindness. I will close the evil life-paths And open the door to the good life-paths. When my meritorious work is completed, My awesome radiance will shine in the ten directions. The double luminosity of the sun and the moon will be eclipsed And the light of the skies will be withdrawn. I open the Dharma store to the multitudes And lavish upon them the treasure of merits. In the midst of the multitudes, I expound the Dharma with the lion’s roar. I make offerings to all Buddhas, Fully developing my roots of virtue. I wish to unfold my wisdom in full, To become the hero in the Three Realms, Like the Buddha, whose immeasurable wisdom Penetrates everything everywhere. I wish that the power of my merit May equal that of the Supreme Honored One. If my vows are to bear fruit, The Thousandfold World will be moved, And gods in the open sky Will shower splendid flowers.
[0269c02] 佛語阿難：
The Buddha told Ānanda:
「法藏比丘說此頌已，應時普地六種震動，天雨妙華以散其上，自然音樂空中讚言：
『決定必成無上正覺。』
於是法藏比丘具足修滿如是大願，誠諦不虛，超出世間深樂寂滅。
As soon as the bhikṣu spoke these stanzas, the earth quaked in six different ways, and the sky rained wonderful flowers down upon him. Music sprang up in the sky, praising,
‘He will definitely attain anuttara-samyak-saṁbodhi.’
Then the bhikṣu Dharmākara completely fulfilled these great vows. Truly he transcended the world, for he deeply delighted in nirvāṇa.”
[0269c06] 「阿難！法藏比丘於彼佛所諸天、魔、梵、龍神八部大眾之中發斯弘誓，建此願已，一向專志莊嚴妙土。所修佛國開廓廣大，超勝獨妙，建立常然，無衰、無變。
Ānanda, the bhikṣu Dharmākara made these great vows before that Buddha, amid multitudes of celestial māras, Brahma gods, and the eight classes of Dharma protectors, such as gods and dragons. Having made his vows, he intently worked on the adornment of his Buddha Land so that it should be open and vast, superb and uniquely wonderful, as well as everlasting, without decay or change.
於不可思議兆載永劫積殖菩薩無量德行，不生欲覺、瞋覺、害覺，不起欲想、瞋想、害想，不著色、聲、香、味、觸之法。忍力成就，不計眾苦。少欲知足，無染恚癡，三昧常寂，智慧無礙。無有虛偽諂曲之心，和顏軟語先意承問，勇猛精進志願無惓，專求清白之法。
For inconceivable trillions of kalpas, the bhikṣu engaged in immeasurable virtuous Bodhisattva actions. He permitted neither thoughts nor perceptions of greed, anger, or harm to arise in his mind. He was not attached to the sense objects: sights, sounds, scents, flavors, tactile sensations, and mental objects. He was accomplished in endurance, never disheartened by myriad tribulations. With few desires and much contentment, he had no greed, anger, or delusion. Silently abiding in samādhi, his wisdom was hindrance free. Free from the mind of falsehood and sycophancy, he spoke loving words with a kind face and considerately asked the questions for those who hesitated to ask.
以慧利群生，恭敬三寶，奉事師長；以大莊嚴具足眾行，令諸眾生功德成就。住空、無相、無願之法，無作、無起，觀法如化。遠離麁言、自害、害彼、彼此俱害，修習善語，自利、利人、彼我兼利。棄國、捐王，絕去財色。自行六波羅蜜，教人令行。
He made boldly energetic progress, never feeling weary. He sought only the pure dharmas to benefit sentient beings. He revered the Three Jewels and served his teachers and elders. With great adornments, he completed many works and enabled sentient beings to acquire merit. He abided in the Three Samādhis: emptiness, no appearance, and no wish. With no act and no arising in his mind, he saw that dharmas are illusory. Keeping far away from abusive speech, which can harm self, others, and both, he trained in speaking virtuous words to benefit self, others, and both. He abandoned his kingdom and throne, wealth, and women to practice the six pāramitās and teach others to practice them as well.
[0269c21] 「無央數劫積功累德，隨其生處在意所欲，無量寶藏自然發應，教化安立無數眾生。住於無上正真之道，或為長者、居士、豪姓、尊貴，或為剎利國君、轉輪聖帝，或為六欲天主乃至梵王。常以四事供養恭敬一切諸佛，如是功德不可稱說。口氣香潔如優鉢羅華，身諸毛孔出栴檀香，其香普熏無量世界；容色端正，相好殊妙，其手常出無盡之寶，衣服、飲食珍妙華香，諸蓋幢幡莊嚴之具。如是等事超諸人天，於一切法而得自在。」
After countless kalpas of accumulation of merit and virtue, in any place where he was reborn, innumerable treasure stores were spontaneously uncovered at his wish. He taught and transformed innumerable sentient beings, setting them on the Way to the unsurpassed enlightenment. He manifested himself as elders, laypeople, people with a great family name, or dignitaries, as kings in the kṣatriya caste or Wheel-Turning Kings, and as god-kings of the six desire heavens or even god-kings of Brahma heavens. He always reverently offered the four necessities to all Buddhas. Such merit is beyond description and acclaim. His breath was fragrant and fresh, like utpala flowers. The pores of his body emitted sandalwood scent, which suffused innumerable worlds. His facial features were even and comely and his appearance superb. Manifested from his hands were inexhaustible treasures, clothing, food and drink, and adornments, such as splendid flowers, incense, and silky canopies and banners. Things such as these surpass those of gods. He achieved command of all dharmas.”
[0270a02] 阿難白佛：
Ānanda asked the Buddha:
「法藏菩薩為已成佛而取滅度、為未成佛？為今現在？」
Has Dharmākara Bodhisattva already attained Buddhahood and entered parinirvāṇa? Has he not yet attained Buddhahood? Is he now somewhere?
[0270a04] 佛告阿難：
The Buddha replied to Ānanda:
「法藏菩薩今已成佛，現在西方，去此十萬億剎，其佛世界名曰安樂。」
Dharmākara Bodhisattva has already attained Buddhahood. He is now in the west, 100,000 koṭi lands away from here. His Buddha Land is called Peace and Bliss.
[0270a06] 阿難又問：
Ānanda next asked:
「其佛成道已來為經幾時？」
How long has it been since that Buddha attained bodhi?
[0270a06] 佛言：
The Buddha replied:
「成佛已來凡歷十劫。其佛國土自然七寶——金、銀、琉璃、珊瑚、琥珀、車璩、瑪瑙——合成為地，恢廓曠蕩不可限極。悉相雜廁，轉相入間，光赫焜耀，微妙奇麗，清淨莊嚴超踰十方一切世界眾寶中精，其寶猶如第六天寶。 又其國土無須彌山及金剛圍一切諸山，亦無大海、小海、溪渠、井谷。佛神力故，欲見則見。亦無地獄、餓鬼、畜生諸難之趣。亦無四時——春、秋、冬、夏——不寒、不熱，常和調適。」
It has been ten kalpas since He attained Buddhahood. His Buddha Land naturally has the seven treasures. Its ground is made of gold, silver, aquamarine, coral, amber, conch shell, and emerald, and it is open, vast, and boundless. The treasures intermingle and combine with one another, dazzling and sparkling. They are wonderful, beautiful, pure, and splendid, surpassing those in all worlds in the ten directions. These treasures, the best of all treasures, are like those in the sixth desire heaven. His land does not have the four seasons. In spring, autumn, winter, or summer, the temperature is neither cold nor hot, but constantly pleasant and comfortable. By virtue of that Buddha’s spiritual power, things manifest at one’s wish. Life forms that take grueling life-journeys, i.e., hell-dwellers, hungry ghosts, and animals, do not exist His land.
In addition, His land has neither Mount Sumeru nor its surrounding mountain ranges, such as the vajra mountain range. Nor does it have immense oceans, small seas, streams, channels, wells, or valleys
[0270a15] 爾時，阿難白佛言：
Then Ānanda asked the Buddha:
「世尊！若彼國土無須彌山，其四天王及忉利天依何而住？」
If that land does not have Mount Sumeru, upon what do Heaven of the Four God-Kings and Trayastriṁśa Heaven rely?
[0270a17] 佛語阿難：
The Buddha replied to Ānanda:
「第三炎天乃至色究竟天皆依何住？」
Upon what do other heavens, from Yāma Heaven, the third desire heaven, up to Akaniṣṭha Heaven the Ultimate Form Heaven, rely?
[0270a18] 阿難白佛：
Ānanda said to the Buddha:
「行業果報不可思議。」
One’s karmas and their corresponding requitals are inconceivable!
[0270a19] 佛語阿難：
The Buddha told Ānanda:
「行業果報不可思議，諸佛世界亦不可思議。其諸眾生功德善力住行業之地，故能爾耳。」
As karmas and corresponding requitals are inconceivable, so too are Buddha Lands inconceivable. For sentient beings in any land, their merits and powers are grounded in their karmas.
[0270a21] 阿難白佛：
Ānanda said to the Buddha:
「我不疑此法，但為將來眾生欲除其疑惑，故問斯義。」
I have no doubts regarding this Dharma. It is for removing the doubts of sentient beings of the future that I ask about this meaning.
[0270a23] 佛告阿難：
The Buddha told Ānanda
「無量壽佛威神光明最尊第一，諸佛光明所不能及。或有佛光照百佛世界、或千佛世界，取要言之，乃照東方恒沙佛剎，南、西、北方四維，上、下亦復如是。或有佛光照于七尺，或照一由旬，二、三、四、五由旬，如是轉倍乃至照一佛剎。
Amitāyus Buddha’s (無量壽佛) radiance is dignified and supreme, with which other Buddhas’ radiance cannot compare. There are Buddhas whose radiance reaches a distance of seven feet, or one, two, three, four, or five yojanas, or to a distance extended to illuminate one Buddha Land. There are Buddhas whose radiance illuminates 100 or 1,000 Buddha Lands.
是故，無量壽佛號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清淨光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛。
As Amitāyus Buddha’s radiance illuminates as many Buddha Lands in the east as the sands of the Ganges, so does it illuminate those in the south, west, and north, in the in-between directions, and toward the zenith and the nadir. Therefore, Amitāyus Buddha is also called Infinite Light Buddha, Boundless Light Buddha, Hindrance-Free Light Buddha, Matchless Light Buddha, Flame-King Light Buddha, Pure Light Buddha, Joyful Light Buddha, Wisdom Light Buddha, Ceaseless Light Buddha, Inconceivable Light Buddha, Ineffable Light Buddha, and Outshining the Sun-Moon Light Buddha.
[0270b03] 「其有眾生遇斯光者，三垢消滅，身意柔軟，歡喜踊躍，善心生焉。若在三塗勤苦之處，見此光明，皆得休息，無復苦惱；壽終之後皆蒙解脫。
If sentient beings are touched by His radiance, their three afflictions will be eliminated and their bodies and minds will become gentle. They will be filled with joy and exuberance as benevolence arises in their minds. If those who are in extreme suffering, taking any of the three evil life-journeys, see this radiance, they can rest, no more pain or distress. After their death, they will be saved.
[0270b06] 「無量壽佛光明顯赫照曜十方諸佛國土，莫不聞知。不但我今稱其光明，一切諸佛、聲聞、緣覺、諸菩薩眾咸共歎譽，亦復如是。若有眾生聞其光明威神功德，日夜稱說至心不斷，隨意所願得生其國，為諸菩薩、聲聞大眾所共歎譽稱其功德；至其然後得佛道時，普為十方諸佛菩薩歎其光明亦如今也。」
Amitāyus Buddha’s radiance gloriously illuminates Buddha Lands in the ten directions, and no one fails to hear of it. As I now praise His radiance, so too do all Buddhas, Bodhisattvas, Pratyekabuddhas, and voice-hearers. If sentient beings that have heard of His radiance, awesome spirit, and merit, unceasingly praise Him day and night with an earnest mind, they will be reborn in His land as they wish. There, multitudes of Bodhisattvas and voice-hearers will praise their merit. In addition, Buddhas and Bodhisattvas (in worlds) in the ten directions, just as they now praise (Amitāyus Buddha’s radiance), will praise these sentient beings’ radiance until their eventual attainment of Buddha bodhi.
[0270b13] 佛言：
The Buddha continued:
「我說無量壽佛光明威神巍巍殊妙，晝夜一劫尚不能盡。」
I could describe the majesty and wonder of Amitāyus Buddha’s radiance and awesome spirit day and night for a kalpa, but still could not finish my narration.
[0270b16] 佛語阿難：
The Buddha told Ānanda:
「無量壽佛壽命長久不可稱計，汝寧知乎？假使十方世界無量眾生皆得人身，悉令成就聲聞、緣覺，都共集會禪思一心，竭其智力於百千萬劫悉共推算，計其壽命長遠劫數，不能窮盡知其限極。聲聞、菩薩、天、人之眾，壽命長短亦復如是，非算數譬喻所能知也。
又聲聞、菩薩其數難量不可稱說，神智洞達威力自在，能於掌中持一切世界。」
Amitāyus Buddha’s lifespan is so long that it is beyond calculation. Do you not know? Suppose innumerable sentient beings in worlds in the ten directions all assume human form and become voice-hearers or Pratyekabuddhas. Suppose they assemble and single-mindedly calculate, for a billion kalpas, with all the power of their intellect, the length of His lifespan in terms of kalpas. They can never find its end or know its limit. The lifespan of the multitude of Bodhisattvas, voice-hearers, and gods there is also not a number that can be known by calculation or analogy.
In addition, the numbers of voice-hearers and Bodhisattvas are hard to calculate and describe. They have superb spiritual knowledge and command of awesome powers. They can hold the entire world in their hands.
[0270b24] 佛語阿難：
The Buddha told Ānanda:
「彼佛初會，聲聞眾數不可稱計，菩薩亦然。能如大目揵連百千萬億無量無數，於阿僧祇那由他劫乃至滅度悉共計挍，不能究了多少之數。譬如大海深廣無量，假使有人析其一毛以為百分，以一分毛沾取一渧。於意云何？其所渧者於彼大海，何所為多？」
The number of voice-hearers and Bodhisattvas who attended that Buddha’s first assembly is beyond calculation. Suppose there are innumerable, countless billions of koṭis of people just like Mahāmaudgalyāyana, and they all calculate for asaṁkhyeya nayuta kalpas until they enter parinirvāṇa. They can never find this number, which is like the immeasurable depth of the immense ocean. Suppose someone cuts a hair into a hundred pieces and uses a piece to draw a drop of water from the ocean. What is your opinion? Is this drop more than the water in the immense ocean?
[0270c01] 阿難白佛：
Ānanda replied to the Buddha:
「彼所渧水比於大海多少之量，非巧歷算數、言辭譬類所能知也。」
The quantity of water in the immense ocean can never be gauged by the drop of water taken by the person. It cannot be known by skillful calculation or described by words.
[0270c03] 佛語阿難：
The Buddha told Ānanda:
「如目連等於百千萬億那由他劫計彼初會聲聞菩薩，所知數者猶如一渧，其所不知如大海水。
The number of voice-hearers and Bodhisattvas who attended the first assembly as calculated by Maudgalyāyana for a billion koṭi nayuta kalpas is like a drop of water. The number unknowable to him is like the water in the immense ocean.
[0270c05] 「又其國土，七寶諸樹周滿世界——金樹、銀樹、琉璃樹、頗梨樹、珊瑚樹、瑪瑙樹、車璩樹——或有二寶、三寶乃至七寶轉共合成。或有金樹，銀葉、華、果；或有銀樹，金葉、華、果；或琉璃樹，頗梨為葉，華、果亦然；或水精樹，琉璃為葉，華、果亦然；或珊瑚樹，瑪瑙為葉，華、果亦然；或瑪瑙樹，琉璃為葉，華、果亦然；或車璩樹，眾寶為葉，華、果亦然。或有寶樹，紫金為本、白銀為莖、琉璃為枝、水精為條、珊瑚為葉、瑪瑙為華、車璩為實；或有寶樹，白銀為本、琉璃為莖、水精為枝、珊瑚為條、瑪瑙為葉、車璩為華、紫金為實；或有寶樹，琉璃為本、水精為莖、珊瑚為枝、瑪瑙為條、車璩為葉、紫金為華、白銀為實；或有寶樹，水精為本、珊瑚為莖、瑪瑙為枝、車璩為條、紫金為葉、白銀為華、琉璃為實；或有寶樹，珊瑚為本、瑪瑙為莖、車璩為枝、紫金為條、白銀為葉、琉璃為華、水精為實；或有寶樹，瑪瑙為本、車璩為莖、紫金為枝、白銀為條、琉璃為葉、水精為華、珊瑚為實；或有寶樹，車璩為本、紫金為莖、白銀為枝、琉璃為條、水精為葉、珊瑚為華、瑪瑙為實。行行相值、莖莖相望、枝枝相準、葉葉相向、華華相順、實實相當，榮色光曜不可勝視。清風時發，出五音聲，微妙宮商自然相和。
In addition, all over that land are trees made of the seven treasures, such as gold trees, silver trees, aquamarine trees, crystal trees, coral trees, emerald trees, and conch shell trees. Some trees are made of two, three, or even seven treasures. Some gold trees have silver leaves, flowers, and fruits. Some silver trees have gold leaves, flowers, and fruits. Some aquamarine trees have crystal leaves, flowers, and fruits. Some crystal trees have aquamarine leaves, flowers, and fruits. Some coral trees have emerald leaves, flowers, and fruits. Some emerald trees have aquamarine leaves, flowers, and fruits. Some conch shell trees have leaves, flowers, and fruits made of several treasures. Some jeweled trees have purple-tinged gold roots, silver trunks, aquamarine branches, crystal twigs, coral leaves, emerald flowers, and conch shell fruits. Some jeweled trees have silver roots, aquamarine trunks, crystal branches, coral twigs, emerald leaves, conch shell flowers, and purple-tinged gold fruits. Some jeweled trees have aquamarine roots, crystal trunks, coral branches, emerald twigs, conch shell leaves, purple-tinged gold flowers, and silver fruits. Some jeweled trees have crystal roots, coral trunks, emerald branches, conch shell twigs, purple-tinged gold leaves, silver flowers, and aquamarine fruits. Some jeweled trees have coral roots, emerald trunks, conch shell branches, purple-tinged gold twigs, silver leaves, aquamarine flowers, and crystal fruits. Some jeweled trees have emerald roots, conch shell trunks, purple-tinged gold branches, silver twigs, aquamarine leaves, crystal flowers, and coral fruits. Some jeweled trees have conch shell roots, purple-tinged gold trunks, silver branches, aquamarine twigs, crystal leaves, coral flowers, and emerald fruits. These trees in lines are matched line to line, trunk to trunk, branch to branch, leaf to leaf, flower to flower, and fruit to fruit. Their splendid colors and radiance are beyond the capacity of one’s eyesight. When cool breezes blow, these trees play music in the five tones, and their wonderful melodies are naturally in harmony.
[0271a02] 「又無量壽佛其道場樹，高四百萬里，其本周圍五千由旬，枝葉四布二十萬里。一切眾寶自然合成，以月光摩尼持海輪寶——眾寶之王——而莊嚴之。周匝條間垂寶瓔珞，百千萬色種種異變，無量光炎照曜無極。珍妙寶網羅覆其上，一切莊嚴隨應而現。微風徐動出妙法音，普流十方一切佛國。其聞音者得深法忍，住不退轉至成佛道，不遭苦患；目覩其色、耳聞其音、鼻知其香、舌甞其味、身觸其光、心以法緣，一切皆得甚深法忍，住不退轉至成佛道，六根清徹無諸惱患。
In addition, the bodhi tree in Amitāyus Buddha’s bodhimaṇḍa is four million lis tall. The tree trunk is 5,000 yojanas in circumference, with branches and leaves spreading 200,000 lis in the four directions. All are naturally made of various treasures and adorned with the kings of jewels, such as the moonlight jewel and the ocean wheel jewel. Hanging from the twigs are garlands of jewels in a billion changing colors, radiating boundless beams of glowing light. Covering this tree are wonderful jeweled nets that manifest all kinds of adornments at one’s wish. They emit wondrous Dharma tones as breezes gently stir. These tones flow to all Buddha Lands in the ten directions. Those who hear them achieve the profound Endurance in Dharmas, abiding in the spiritual level of no regress. Even before they attain Buddhahood, they will not encounter tribulations. Although their eyes see sights, ears hear sounds, noses smell scents, tongues taste flavors, bodies touch the light, and minds perceive mental objects, they acquire purity in their six faculties, which will trouble them no more.
[0271a13] 「阿難！若彼國人天見此樹者，得三法忍：一者、音響忍，二者、柔順忍，三者、無生法忍。此皆無量壽佛威神力故、本願力故、滿足願故、明了願故、堅固願故、究竟願故。」
Ānanda, when gods in that land see this bodhi tree, they achieve the Three Endurances in the Dharma. First, the Endurance in Hearing the Sounds; second, the Endurance in Accord; third, the Endurance in the Realization of the No Birth of Dharmas. They achieve these endurances entirely by virtue of Amitāyus Buddha’s awesome spiritual power and by virtue of the power of His original vows, the fulfillment of these vows, the clarity of these vows, the firmness of these vows, and the ultimacy of these vows.
[0271a18] 佛告阿難：
The Buddha told Ānanda:
「世間帝王有百千音樂，自轉輪聖王乃至第六天上，伎樂音聲展轉相勝千億萬倍；第六天上萬種樂音，不如無量壽國諸七寶樹一種音聲千億倍也。亦有自然萬種伎樂，又其樂聲無非法音，清暢哀亮，微妙和雅，十方世界音聲之中最為第一。
A king in the human world is entertained by 100,000 kinds of music, and music is also played in the palace of a Wheel-Turning King and in each of the six desire heavens. The music in each place is ten million koṭi times superior to that in the preceding place. However, the 10,000 musical tones in the sixth desire heaven are 1,000 koṭi times inferior to even a single tone from the trees made of the seven treasures, in Amitāyus Buddha’s land. These trees naturally play 10,000 kinds of instrumental music. The sounds of music are none other than Dharma tones, which are pure and resonant, wonderful and harmonious. They are foremost among all the sounds in worlds in the ten directions.
[0271a25] 「又，講堂、精舍、宮殿、樓觀皆七寶莊嚴，自然化成，復以真珠、明月摩尼眾寶以為交露，覆蓋其上。
The auditoriums, ashrams, palaces, and towers in that land are made of the seven treasures by magic. Covering them are intermingled multitudinous jewels, such as precious gems and moon jewels.
內、外、左、右有諸浴池，或十由旬，或二十、三十，乃至百千由旬，縱廣深淺各皆一等，八功德水湛然盈滿，清淨香潔味如甘露。黃金池者底白銀沙，白銀池者底黃金沙，水精池者底琉璃沙，琉璃池者底水精沙，珊瑚池者底琥珀沙，琥珀池者底珊瑚沙，車璩池者底瑪瑙沙，瑪瑙池者底車璩沙，白玉池者底紫金沙，紫金池者底白玉沙，或二寶、三寶乃至七寶轉共合成。其池岸上有栴檀樹，華葉垂布，香氣普熏。天優鉢羅華、鉢曇摩華、拘物頭華、分陀利華，雜色光茂彌覆水上。
Inside and outside of these structures are bathing ponds 10, 20, or 30 yojanas, or even 100,000 yojanas in size. Each pond’s length, width, and depth are equal. They are filled with water with the eight virtues, pure and fragrant, tasting like sweet nectar. The beds of yellow gold ponds are covered with silver dust. The beds of silver ponds are covered with yellow gold dust. The beds of crystal ponds are covered with aquamarine dust. The beds of aquamarine ponds are covered with crystal dust. The beds of coral ponds are covered with amber dust. The beds of amber ponds are covered with coral dust. The beds of conch shell ponds are covered with emerald dust. The beds of emerald ponds are covered with conch shell dust. The beds of white jade ponds are covered with purple-tinged gold dust. The beds of purple-tinged gold ponds are covered with white jade dust. Some ponds are made of two, three, or even seven treasures. On the banks of these ponds stand sandalwood trees covered with leaves and flowers, wafting fragrances everywhere. All over the surfaces of the waters are lotus flowers, such as celestial utpalas, padmas, kumadas, and puṇḍarīkas, all gleaming with colorful light.
[0271b09] 「彼諸菩薩及聲聞眾若入寶池，意欲令水沒足，水即沒足；欲令至膝，即至于膝；欲令至腰，水即至腰；欲令至頸，水即至頸；欲令灌身，自然灌身；欲令還復，水輒還復。調和冷煖自然隨意，開神悅體蕩除心垢，清明澄潔淨若無形。寶沙映徹無深不照，微瀾迴流轉相灌注，安詳徐逝不遲不疾。波揚無量自然妙聲，隨其所應莫不聞者，或聞佛聲，或聞法聲，或聞僧聲，或寂靜聲、空無我聲、大慈悲聲、波羅蜜聲，或十力無畏不共法聲、諸通慧聲、無所作聲、不起滅聲、無生忍聲，乃至甘露灌頂眾妙法聲。如是等聲，稱其所聞歡喜無量，隨順清淨離欲寂滅真實之義、隨順三寶力無所畏不共之法、隨順通慧菩薩聲聞所行之道。無有三塗苦難之名，但有自然快樂之音，是故其國名曰極樂。
When Bodhisattvas and voice-hearers enter a jeweled pond, if they wish the water to cover their feet, the water will cover their feet. If they wish the water to reach their knees, the water will rise to their knees. If they wish the water to reach their waist, the water will rise to their waist. If they wish the water to reach their chest, the water will rise to their chest. If they wish the water to reach their neck, the water will rise to their neck. If they wish the water to shower on their body, the water will shower on their body. If they wish the water to return to its former level, the water will return to its former level. The water temperature can be adjusted at will to either cool or warm. The water vitalizes the spirit, delights the body, and cleanses the mind of filth. Pure and clean, it is as clear as if invisible, and the treasure dust at the bottom of the pond can be seen at any depth. The ripples merge and separate, vanishing peacefully, neither too slow nor too fast. The ripples produce innumerable wonderful sounds. No one fails to hear the sounds suiting his needs, whether the sounds of the Buddha, the Dharma, the Saṅgha, silence, emptiness, no self, great lovingkindness and compassion, the pāramitās, the Ten Powers, the Four Fearlessnesses, the Eighteen Exclusive Dharmas, the overall wisdom-knowledge, no act, no arising or ceasing, the Endurance in the Realization of the No Birth of Dharmas, or even sweet nectar pouring on one’s head. Such wonderful Dharma sounds that suit one’s needs delight one beyond measure. They accord with the true meaning of purity, freedom from desires, and nirvāṇa; with the power of the Three Jewels, the Fearlessnesses, and the Eighteen Exclusive Dharmas; and with the path and wisdom of Bodhisattvas and voice-hearers. That land does not have even the names of the three evil life-journeys; it has only joyful tones. Therefore, that land is called Peace and Bliss.
[0271b25] 「阿難！彼佛國土諸往生者，具足如是清淨色身、諸妙音聲、神通功德，所處宮殿、衣服、飲食、眾妙華香莊嚴之具，猶第六天自然之物。若欲食時，七寶應器自然在前，金、銀、琉璃、車璩、瑪瑙、珊瑚、虎珀、明月真珠如是眾鉢隨意而至，百味飲食自然盈滿。
雖有此食實無食者，但見色、聞香，意以為食，自然飽足，身心柔軟，無所味著。事已化去，時至復現。
Ānanda! Tthose who are reborn in that land are endowed with pure physical bodies, wonderful voices, and the virtue of transcendental powers. The palaces in which they live, their clothing, food and drink, and adornments, such as wonderful flowers and incense, are like those in the sixth desire heaven. When they desire to eat, bowls made of the seven treasures spontaneously appear before them. Such bowls, made of gold, silver, aquamarine, conch shell, emerald, coral, amber, or the moonlight jewel, appear at their wish. The bowls are naturally filled with food and drink of one hundred flavors.
Although such food is present, there are no eaters. Gentle in body and mind, they are naturally satiated merely by seeing the food and smelling its aroma. They take their intention of eating as food, with no attachment to flavors. The bowls vanish when the meal is over, and reappear in due time.
[0271c04] 「彼佛國土清淨安隱，微妙快樂，次於無為泥洹之道。其諸聲聞、菩薩、人、天，智慧高明，神通洞達。咸同一類，形無異狀，但因順餘方，故有人、天之名。顏貌端正，超世希有，容色微妙，非天、非人，皆受自然虛無之身、無極之體。」
The purity, peace, and wonderful pleasures of that Buddha Land are below only the state of nirvāṇa, which is free from causes and conditions. The Bodhisattvas, voice-hearers, and gods of that land have superb wisdom and marvelous transcendental powers. They all appear in the same form, without any difference. To conform to the way of other lands, the name ‘gods’ is used for them. They have wonderful appearances, with even facial features, extraordinary and unearthly. Being neither gods nor humans, they all are endowed with bodies that are naturally ethereal and boundless.”
[0271c10] 佛告阿難：
The Buddha told Ānanda:
「譬如世間貧窮乞人在帝王邊，形貌容狀寧可類乎？」
As an analogy, when a poor beggar in the world stands beside a king, can you compare his features with those of the king?
[0271c11] 阿難白佛：
Ānanda replied to the Buddha:
「假令此人在帝王邊，羸陋醜惡無以為喻，百千萬億不可計倍。所以然者？貧窮乞人底極廝下，衣不蔽形，食趣支命，飢寒困苦，人理殆盡。皆坐前世不殖德本，積財不施、富有益慳，但欲唐得、貪求無厭，不信修善、犯惡山積。如是壽終，財寶消散，苦身積聚為之憂惱，於己無益，徒為他有。無善可怙，無德可恃，是故，死墮惡趣，受此長苦。罪畢得出生為下賤，愚鄙斯極示同人類。所以世間帝王人中獨尊，皆由宿世積德所致，慈惠博施，仁愛兼濟，履信修善，無所違諍。是以壽終，福應得昇善道，上生天上享茲福樂。積善餘慶今得為人，遇生王家自然尊貴，儀容端正眾所敬事，妙衣珍膳隨心服御。宿福所追，故能致此。」
If this person stands beside the king, his features, ugly and sordid beyond analogy, are reckoned as a billion koṭi times inferior to the king’s. Why is he so? The poor beggar is lowly, and his clothes can barely cover his body. He can hardly feed himself to stay alive. He is always hungry, cold, and in distress, having lost all human standards. All his tribulations stem from his past lives, during which he did not plant roots of virtue. Wealthy and miserly, he did not give any of his accumulated riches to others. He desired to acquire things unearned, never tiring of his greedy pursuits. He did not believe in cultivation of virtue, and the evil he did piled high, like a mountain. In this way, he died, and his wealth and treasures all dispersed. The wealth amassed by his toiling body, which caused him concern and distress, did not benefit him, but went to others in the end. Without goodness or virtue to depend upon, after death he went down an evil life-path to undergo long suffering. After his sins have been purged, although he is reborn as a human, he is lowly and extremely stupid and sordid. A king in the world is honored among men because of the merit he has accumulated in his past lives. Caring and generous, he gave alms to the needy with lovingkindness. He honored his trust and cultivated virtue, never disputative. After his death, supported by his merit, he is reborn to go up a good life-path. He can even be reborn in a heaven to enjoy myriad pleasures. With a wealth of accumulated credit, he is reborn as a human into a royal family. Noble by birth, he has even, comely features. Respected and served by the multitudes, he enjoys wonderful garments and choice delicacies served at his command. Supported by the merit acquired in his past lives, a king lives a king’s life.
[0271c27] 佛告阿難：
The Buddha told Ānanda:
「汝言是也。計如帝王，雖人中尊貴，形色端正，比之轉輪聖王，甚為鄙陋，猶彼乞人在帝王邊。轉輪聖王威相殊妙天下第一，比忉利天王，又復醜惡不得相喻萬億倍也。假令天帝比第六天王，百千億倍不相類也。設第六天王比無量壽佛國菩薩、聲聞，光顏容色不相及逮，百千萬億不可計倍。」
What you say is true. Although a king is dignified and noble among men, his even, comely features, in comparison with those of a Wheel-Turning King, are lowly and sordid, just like the beggar standing beside the king. The Wheel-Turning King’s awesome appearance is the foremost one in the world. However, he is ugly in the presence of the god-king of Trayastriṁśa Heaven, 10,000 koṭi times uglier by comparison. If this god-king is compared with the god-king of the sixth desire heaven, he is 100,000 koṭi times inferior in appearance. If the god-king of the sixth desire heaven is compared with Bodhisattvas and voice-hearers in Amitāyus Buddha’s land, his radiant features and colors are a billion koṭi times inferior.”
[0272a06] 佛告阿難：
The Buddha told Ānanda:
「無量壽國其諸天人，衣服、飲食、華香、瓔珞、諸蓋幢幡、微妙音聲，所居舍宅、宮殿、樓閣，稱其形色、高下、大小，或一寶、二寶，乃至無量眾寶，隨意所欲，應念即至。
又，以眾寶妙衣遍布其地，一切人天踐之而行。無量寶網彌覆佛上，皆以金縷、真珠、百千雜寶、奇妙珍異莊嚴絞飾，周匝四面垂以寶鈴，光色晃曜盡極嚴麗。
自然德風徐起微動，其風調和，不寒、不暑；溫涼柔軟，不遲、不疾；吹諸羅網及眾寶樹，演發無量微妙法音，流布萬種溫雅德香。其有聞者，塵勞垢習自然不起，風觸其身皆得快樂，譬如比丘得滅盡三昧。
Gods in Amitāyus Buddha’s land, by a single thought, can instantly manifest clothing, food and drink, flowers and incense, necklaces, silky canopies and banners, and wonderful music, as well as dwellings, palaces, and towers, made of one, two, or even innumerable treasures, in desired shapes, colors, heights, and sizes.
Spread all over the ground are wonderful garments made with jewels. Gods step on them as they walk. Canopying that Buddha Land are innumerable jeweled nets, made of gold threads and precious gems and adorned with 100,000 varieties of jewels and wonderful treasures. Hanging from the four sides of these nets are jeweled bells, which sparkle with colorful light, extremely beautiful.
Breezes of virtue naturally stir, and they are gentle and pleasant, neither hot nor cold, but warm or cool. Neither too weakly nor too strongly, they sweep across the jeweled nets and the jeweled trees, which sound innumerable wonderful Dharma tones and waft 10,000 kinds of gentle fragrances of virtue. For those who smell the fragrances, their afflictions, which enslave their body and mind, and their defiling habits will remain inactive. When these winds touch their bodies, they experience bliss like that of a bhikṣu in the Samādhi of Total Suspension of Sensory Reception and Perception.
[0272a18] 「又，風吹散華遍滿佛土，隨色次第而不雜亂，柔軟光澤馨香芬烈，足履其上陷下四寸，隨舉足已還復如故。華用已訖地輒開裂，以次化沒清淨無遺，隨其時節風吹散華，如是六反。
Moreover, the breezes carry flowers all over that Buddha Land, which fall orderly, according to their colors, not chaotically. They are soft and lustrous, with a strong perfume. When one steps on them, the foot sinks down four inches. When one lifts one’s foot, the flowers spring back to the same height as before. After the flowers have been stepped on, the ground cracks open, and they gradually vanish, leaving no trace behind. According to schedule, the breezes disperse the flowers in this way six times a day.
[0272a22] 「又眾寶蓮華周滿世界，一一寶華百千億葉，其葉光明無量種色，青色青光、白色白光、玄黃、朱紫光色亦然，煒燁煥爛，明曜日月。一一華中出三十六百千億光；一一光中出三十六百千億佛，身色紫金，相好殊特；一一諸佛又放百千光明，普為十方說微妙法；如是諸佛各各安立無量眾生於佛正道。」
Moreover, there are jeweled lotus flowers all over that world, and each jeweled flower has 100,000 koṭi petals. The petals in innumerable colors are radiant. The blue colors gleam with blue light; the white colors, with white light. In black, yellow, red, and purple, the colorful light is striking, radiant, and splendid, outshining the sun and the moon. Each flower emits 3,600,000 koṭi beams of light. Manifested in each beam are 3,600,000 koṭi Buddhas, each with a purple-tinged golden body and an extraordinary, superb appearance. Each Buddha emits 100,000 beams of light as He expounds the wondrous Dharma in the ten directions. These Buddhas each set innumerable sentient beings on the right path to Buddhahood.”
MÁSODIK TEKERCS - 佛說無量壽經卷下
[0272b08] 佛告阿難：
The Buddha told Ānanda:
「其有眾生生彼國者，皆悉住於正定之聚。所以者何？彼佛國中無諸邪聚及不定之聚，十方恒沙諸佛如來皆共讚歎無量壽佛威神功德不可思議。諸有眾生聞其名號信心歡喜，乃至一念，至心迴向願生彼國，即得往生住不退轉，唯除五逆、誹謗正法。」
Those who are reborn in that land all belong in the group of sentient beings that definitely progress on the right path to bodhi. Why? Because in that Buddha Land, there is neither the group that definitely is not on the bodhi path nor the group that is indecisive about its paths. Buddha-Tathāgatas in worlds in the ten directions, who are as numerous as the sands of the Ganges, each praise Amitāyus Buddha’s inconceivable awesome spirit and merit. If sentient beings that hear His name elicit faith and joy in but one thought and, with an earnest wish for rebirth in that land, transfer their merits to others, they will be reborn there and attain the spiritual level of no regress. Excepted are those who have committed any of the five rebellious sins or maligned the true Dharma.
[0272b15] 佛告阿難：
The Buddha told Ānanda:
「十方世界諸天人民，其有至心願生彼國，凡有三輩。其上輩者，捨家棄欲而作沙門，發菩提心，一向專念無量壽佛，修諸功德願生彼國。
此等眾生臨壽終時，無量壽佛與諸大眾現其人前，即隨彼佛往生其國，便於七寶華中自然化生，住不退轉，智慧勇猛，神通自在。
Gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land are grouped into three classes. In the high class are those who have renounced family life, abandoned desires, and become śramaṇas. They should activate the bodhi mind and constantly think only of Amitāyus Buddha. They should accumulate merit and resolve to be reborn in His land.
When they die, Amitāyus Buddha, together with a holy multitude, will appear before them, and they will follow that Buddha to His land. They will be naturally reborn in lotus flowers made of the seven treasures, and they will abide in the spiritual level of no regress. Their wisdom will be keen, and they will have command of transcendental powers.
是故，阿難！其有眾生欲於今世見無量壽佛，應發無上菩提之心，修行功德，願生彼國。」
Therefore, Ānanda! If there are sentient beings that wish to see Amitāyus Buddha in their present life, they should activate the unsurpassed bodhi mind, accumulate merit, and resolve to be reborn in His land.”
[0272b24] 佛語阿難：
The Buddha told Ānanda:
「其中輩者，十方世界諸天人民，其有至心願生彼國，雖不能行作沙門大修功德，當發無上菩提之心，一向專念無量壽佛。多少修善、奉持齋戒、起立塔像、飯食沙門、懸繒然燈、散華燒香，以此迴向願生彼國。其人臨終，無量壽佛化現其身——光明相好，具如真佛——與諸大眾現其人前，即隨化佛往生其國，住不退轉，功德智慧次如上輩者也。」
In the middle class are gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land, but are unable to become śramaṇas and to accumulate merit on a large scale. They should activate the unsurpassed bodhi mind and constantly think only of Amitāyus Buddha as they cultivate goodness on a smaller scale. They should observe the pure precepts, erect memorial towers, enshrine Buddha images, offer food to śramaṇas, hang silk screens, light lamps, scatter flowers, and burn incense. With a wish for rebirth in that land, they should transfer their merits to others. When they die, Amitāyus Buddha will magically manifest a copy of Himself, who is just as radiant and splendid as a real Buddha, to appear, together with a holy multitude, before them. They will follow this magically manifested Buddha to His land, and will abide in the spiritual level of no regress. Their merit and wisdom will be below those in the high class.
[0272c04] 佛語阿難：
The Buddha told Ānanda:
「其下輩者，十方世界諸天人民，其有至心欲生彼國，假使不能作諸功德，當發無上菩提之心，一向專意乃至十念，念無量壽佛，願生其國。若聞深法歡喜信樂，不生疑惑，乃至一念念於彼佛，以至誠心願生其國。此人臨終夢見彼佛，亦得往生，功德智慧次如中輩者也。」
In the low class are gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land. Although they are unable to acquire various merits, they should activate the unsurpassed bodhi mind and, with a wish for rebirth in that land, single-mindedly think ten thoughts of Amitāyus Buddha. If they hear the profound Dharma, they should delight and believe in it without raising doubts. Even if they think only one thought of that Buddha, with utmost sincerity they should resolve to be reborn in His land. When they die, they will dream of that Buddha and will be reborn in His land. Their merit and wisdom are below those in the middle class.”
[0272c11] 佛告阿難：
The Buddha told Ānanda:
「無量壽佛威神無極，十方世界無量無邊不可思議諸佛如來莫不稱歎。於彼東方恒沙佛國，無量無數諸菩薩眾，皆悉往詣無量壽佛所恭敬供養，及諸菩薩、聲聞大眾聽受經法，宣布道化；南、西、北方、四維，上、下亦復如是。」
Amitāyus Buddha’s awesome spirit is boundless. None of the innumerable, countless inconceivable Buddha-Tathāgatas in worlds in the ten directions fails to praise Him. Innumerable, countless multitudes of Bodhisattvas in Buddha Lands in the east, which are as numerous as the sands of the Ganges, together with multitudes of voice-hearers, all go to Amitāyus Buddha, to make offerings reverently to Him and the Bodhisattvas and voice-hearers there. They hear and accept the Dharma, in order to disseminate the Dharma and transform sentient beings. As they do these things, so too do Bodhisattvas in worlds in the south, west, and north, in the in-between directions, toward the zenith, and toward the nadir.
[0272c16] 爾時，世尊而說頌曰：
At that time the World-Honored One spoke in verse:
「東方諸佛國， 其數如恒沙， 彼土諸菩薩， 往覲無量覺； 南、西、北四維， 上、下亦復然。 彼土菩薩眾， 往覲無量覺， 一切諸菩薩， 各齎天妙華， 寶香無價衣， 供養無量覺； 咸然奏天樂， 暢發和雅音， 歌歎最勝尊， 供養無量覺。 究達神通慧， 遊入深法門， 具足功德藏， 妙智無等倫。 慧日照世間， 消除生死雲， 恭敬遶三匝， 稽首無上尊。 見彼嚴淨土， 微妙難思議， 因發無量心， 願我國亦然。 應時無量尊， 動容發欣笑， 口出無數光， 遍照十方國。 迴光圍遶身， 三匝從頂入， 一切天、人眾， 踊躍皆歡喜。 大士觀世音， 整服稽首問， 白佛：『何緣笑？ 唯然願說意。』 梵聲猶雷震， 八音暢妙響： 『當授菩薩記， 今說仁諦聽。 十方來正士， 吾悉知彼願， 志求嚴淨土， 受決當作佛； 覺了一切法， 猶如夢幻響， 滿足諸妙願， 必成如是剎。 知法如電影， 究竟菩薩道， 具諸功德本， 受決當作佛； 通達諸法門， 一切空無我， 專求淨佛土， 必成如是剎。』 諸佛告菩薩： 『令覲安養佛， 聞法樂受行， 疾得清淨處。 至彼嚴淨土， 便速得神通， 必於無量尊， 受記成等覺。』 其佛本願力， 聞名欲往生， 皆悉到彼國， 自致不退轉。 菩薩興志願， 願己國無異， 普念度一切， 名顯達十方。 奉事億如來， 飛化遍諸剎， 恭敬歡喜去， 還到安養國。 若人無善本， 不得聞此經； 清淨有戒者， 乃獲聞正法。 曾更見世尊， 則能信此事， 謙敬聞奉行， 踊躍大歡喜。 憍慢弊懈怠， 難以信此法； 宿世見諸佛， 樂聽如是教。 聲聞或菩薩， 莫能究聖心， 譬如從生盲， 欲行開導人。 如來智慧海， 深廣無崖底， 二乘非所測， 唯佛獨明了。 假使一切人， 具足皆得道， 淨慧如本空， 億劫思佛智， 窮力極講說， 盡壽猶不知。 佛慧無邊際， 如是致清淨， 壽命甚難得， 佛世亦難值。 人有信慧難， 若聞精進求， 聞法能不忘， 見敬得大慶， 則我善親友， 是故當發意。 設滿世界火， 必過要聞法， 會當成佛道， 廣濟生死流。」
Buddha Lands in the east, Their numbers are like the sands of the Ganges. Multitudes of Bodhisattvas in those lands Visit Amitāyus Buddha reverently. In the south, west, and north, in the four in-between directions, Toward the zenith, and toward the nadir, Multitudes of Bodhisattvas in those lands Also visit Amitāyus Buddha reverently. Every Bodhisattva Carries wonderful celestial flowers, Choice incense, and priceless garments To make offerings to Amitāyus Buddha. Celestial music plays harmoniously, Exquisite tones in concert. They praise the Supreme Honored One in hymns As an offering to Amitāyus Buddha, Who has fully attained wisdom and spiritual power, Gone through profound Dharma Doors, And completed His store of merits. His unparalleled wondrous wisdom-knowledge Shines on the world like the sun of wisdom, And removes the clouds of birth and death. They reverently circle Him three times And bow down to the Unsurpassed Honored One. Seeing that His well-adorned Pure Land is So wondrous and inconceivable, They hereupon activate the unsurpassed bodhi mind, Each wishing the land to be the same. Then Amitāyus Buddha is moved, And he smiles joyfully. His mouth emits innumerable beams of light, Illuminating everywhere in worlds in the ten directions. The returning beams of light circle His body three times And enter into the crown of His head. The entire multitude of gods is Exuberant and exultant. Avalokiteśvara Bodhisattva-Mahāsattva Arranges his garment, bows his head, and asks Why the Buddha is smiling. To the request for an explanation, that Buddha replies, “Brahma sounds reverberate like thunders, The eight tones resonating wonderful melodies, An accompaniment to my bestowal of prophecies upon Bodhisattvas! I now explain and you should hearken. The Upright Ones have come from worlds in the ten directions, And I know all their wishes. They resolve to form and adorn their Pure Lands And to attain Buddhahood. Realizing that all dharmas are Like dreams, illusions, and echoes, They will fulfill their wonderful wishes, Definitely to form such lands as mine. Knowing that dharmas are like lightning and reflection, They will eventually complete the Bodhisattva Way, Perfect their roots of virtue, And attain Buddhahood. Thoroughly understanding dharma nature, They know that everything is empty and has no self. Intently seeking pure Buddha Lands, They definitely will form such lands.” All Buddhas tell Bodhisattvas to visit That Buddha in the Land of Peace and Bliss, To hear the Dharma, accept it joyfully and train accordingly, And quickly attain the state of purity. Upon arrival in that well-adorned Pure Land, One will quickly acquire transcendental powers And will definitely receive from Amitāyus Buddha The prophecy of attaining Buddhahood. By virtue of the power of that Buddha’s original vows, Those who hear His name and resolve to be reborn Will all arrive in that land And attain the spiritual level of no regress. Bodhisattvas who make earnest vows, Wishing that their own lands be no different from that land, Remember and deliver all sentient beings. Their renown spreads across worlds in the ten directions. To serve koṭis of Tathāgatas, They fly to all lands. After joyfully paying homage to Tathāgatas, They return to the Land of Peace and Bliss. Those who do not have roots of goodness Cannot hear this sūtra. Only those who are pure and observe their precepts Will come to hear the true Dharma. Only those who have seen a World-Honored One before Will believe this explanation. Humble and reverent, they hear and carry out the Dharma With exuberance and great joy. For those who are arrogant and indolent, It is difficult to believe in the Dharma. But those who have seen Buddhas in their past lives Delight in hearing these teachings. Voice-hearers and Bodhisattvas are unable To fathom the mind of the Holiest One, Just as a person who is born blind Tries to guide others. The ocean of the Tathāgata’s wisdom is Deep and vast, without a bottom. Those riding the Two Vehicles can never measure it. Only Buddhas themselves can understand. Suppose that all people Have attained bodhi and Acquired the pure wisdom that everything is empty. For koṭis of kalpas, they ponder the wisdom of a Buddha, Trying to describe it with all their strength. They still do not know it at the end of their life. Buddha wisdom is boundless, And it brings the ultimate state of purity. As a long lifespan is hard to obtain, Even harder is to encounter a Buddha appearing in the world. It is difficult for people to have faith and wisdom. Those who energetically seek to hear the Dharma And do not forget the Dharma they have heard Will face that Buddha and receive great benefits. Therefore, my good kinfolk and friends, You should resolve To hear the Dharma Even if the world is in flames. Then you will definitely attain Buddha bodhi To rescue all those in the flow of birth and death.
[0273b19] 佛告阿難：
The Buddha told Ānanda:
「彼國菩薩皆當究竟一生補處——除其本願為眾生故——以弘誓功德而自莊嚴，普欲度脫一切眾生。阿難！彼佛國中諸聲聞眾身光一尋，菩薩光明照百由旬。有二菩薩最尊第一，威神光明普照三千大千世界。」
All Bodhisattvas in that land will eventually be in the holy position of waiting to attain Buddhahood in their next life, except those whose original vows put sentient beings first. They adorn themselves with the merit of their great vows, hastening to deliver all sentient beings everywhere. Ānanda, in that Buddha Land, a voice-hearer’s body light is one yojana across, and a Bodhisattva’s radiance reaches a distance of one hundred yojanas. There are two foremost Bodhisattvas, who are most honored. Their awesome spiritual radiance shines everywhere in the Three-Thousand Large Thousandfold World.
[0273b24] 阿難白佛：
Ānanda asked the Buddha:
「彼二菩薩其號云何？」
What are these two Bodhisattvas’ names?
[0273b25] 佛言：
The Buddha replied:
「一名觀世音，二名大勢至。是二菩薩於此國土修菩薩行，命終轉化生彼佛國。阿難！其有眾生生彼國者，皆悉具足三十二相，智慧成滿，深入諸法，究暢要妙，神通無礙，諸根明利。其鈍根者成就二忍，其利根者得阿僧祇無生法忍。又彼菩薩乃至成佛不更惡趣，神通自在常識宿命，除生他方五濁惡世，示現同彼如我國也。」
One is called Avalokiteśvara and the other (Mahāsthāmaprāpta) Great Might Arrived. These two Bodhisattvas trained in the Bodhisattva Way in this land. After their death, they have been reborn in that Buddha Land. Ānanda, sentient beings reborn in that land are all endowed with a great man’s thirty-two physical marks. Fulfilled in wisdom, they delve into dharmas and understand their essence. Their transcendental powers are hindrance free, and their faculties are brilliant and keen. Those of inferior capacity achieve the first two of the Three Endurances, and those of superior capacity achieve the asaṁkhyeya Endurance in the Realization of the No Birth of Dharmas. In addition, these Bodhisattvas, on their way to Buddhahood, will never again go down the evil life-journeys. They have command of transcendental powers and know the past lives of themselves and others. However, if they choose to be reborn elsewhere, in an evil world with the five turbidities, resembling my world, they will manifest themselves to resemble the inhabitants there.”
[0273c04] 佛語阿難：
The Buddha told Ānanda:
「彼國菩薩承佛威神，一食之頃往詣十方無量世界，恭敬供養諸佛世尊，隨心所念，華香、伎樂、繒蓋、幢幡，無數無量供養之具自然化生，應念即至，珍妙殊特非世所有。轉以奉散諸佛、菩薩、聲聞大眾，在虛空中化成華蓋，光色晃耀，香氣普熏。其華周圓四百里者，如是轉倍，乃覆三千大千世界，隨其前後以次化沒。其諸菩薩僉然欣悅，於虛空中共奏天樂，以微妙音歌歎佛德，聽受經法歡喜無量。供養佛已、未食之前，忽然輕舉還其本國。」
Bodhisattvas in that land, by virtue of that Buddha’s power, in the time of a meal, can visit innumerable worlds in the ten directions to make offerings to the Buddha-Tathāgatas there. According to their thoughts, innumerable, countless offerings instantly appear like magic, such as flowers, incense, instrumental music, silky canopies, and banners, which are precious and extraordinary, not of this world. These Bodhisattvas offer such objects to the multitude of Buddhas, Bodhisattvas, and voice-hearers there, which then change into flower canopies in the sky. The flower canopies are radiant and colorful, wafting fragrances everywhere. Each flower canopy is 400 lis in circumference, and continues to double in size until it covers the Three-Thousand Large Thousandfold World. These flower canopies then vanish, one after another. Delighted, these Bodhisattvas play celestial music in the sky and, with wonderful tones, they hymn Buddhas’ virtues. They hear and accept the Dharma with infinite joy. After making offerings to those Buddhas, before mealtime, they effortlessly lift off and return to their own land.”
[0273c14] 佛語阿難：
The Buddha told Ānanda:
「無量壽佛為諸聲聞、菩薩大眾頒宣法時，都悉集會七寶講堂，廣宣道教，演暢妙法，莫不歡喜，心解得道。即時四方自然風起，普吹寶樹出五音聲，雨無量妙華隨風周遍，自然供養如是不絕。一切諸天皆齎天上百千華香、萬種伎樂供養其佛及諸菩薩、聲聞大眾，普散華香、奏諸音樂，前後來往更相開避。當斯之時，熙然快樂不可勝言。」
When Amitāyus Buddha pronounces the Dharma to Bodhisattvas, voice-hearers, and gods, they all assemble in the auditorium made of the seven treasures. As He widely expounds the wondrous Dharma, no one fails to understand and accept with delight the teachings for attaining bodhi. Meanwhile, winds arise from the four directions, blowing across trees made of the seven treasures, which sound the five tones. The winds scatter innumerable wonderful flowers everywhere. These natural offerings continue endlessly. All gods take 100,000 celestial flowers and fragrances, and play 10,000 kinds of instrumental music, to make offerings to that Buddha and the multitude of Bodhisattvas and voice-hearers. Scattering flowers and incense, playing music, they walk to and fro and quickly get out of one another’s way. During that time, their harmony and delight are beyond words
[0273c23] 佛告阿難：
The Buddha told Ānanda:
「生彼佛國諸菩薩等，所可講說常宣正法，隨順智慧無違無失。
When Bodhisattvas reborn in that Buddha Land speak, they always pronounce the true Dharma in accord with their wisdom, with no contradictions or mistakes.
於其國土所有萬物，無我所心、無染著心，去來進止情無所係，隨意自在無所適莫，無彼、無我，無競、無訟。於諸眾生得大慈悲饒益之心、柔軟調伏無忿恨心、離蓋清淨無厭怠心、等心、勝心、深心、定心、愛法樂法喜法之心、滅諸煩惱離惡趣心，究竟一切菩薩所行，具足成就無量功德，得深禪定諸通明慧，遊志七覺修心佛法，肉眼清徹靡不分了、天眼通達無量無限、法眼觀察究竟諸道、慧眼見真能度彼岸、佛眼具足覺了法性。以無礙智為人演說，等觀三界空無所有，志求佛法具諸辯才，除滅眾生煩惱之患。
For the myriad things in that land, they hold no concept of belonging or attachment. Without emotional bondage, they come and go, move or stop, completely at ease. Unfettered by endearment or alienation, with no sense of self versus others, neither competitive nor disputative, they have the altruistic mind of great lovingkindness and compassion for sentient beings. Gentle and docile, they have no anger. Free from the mental coverings, they have a pure mind. Never weary or indolent, they retain in their minds equality, excellence, profundity, and concentration, as well as love, appreciation, and joy of the Dharma. Having eradicated afflictions and purified the mind bent on the evil life-journeys, they take all Bodhisattva actions and acquire immeasurable merit. Equipped with profound samādhi, transcendental powers, and illuminating wisdom, they practice the Seven Bodhi Factors, training their minds in accordance with the Buddha Dharma. Their physical-eye is pure and perceptive, able to distinguish all things. Their god-eye reaches an immeasurable, boundless distance. Their dharma-eye observes the ultimate Way. Their wisdom-eye sees the truth, which can cross them over to the opposite shore. Their Buddha-eye completely penetrates dharma nature. With hindrance-free wisdom, they expound the Dharma to others. Seeing that all things in the Three Realms of Existence are equal in their emptiness, they resolve to seek the Buddha Dharma. Equipped with eloquence, they annihilate the afflictions that trouble all sentient beings.
從如來生，解法如如，善知習滅，音聲方便。不欣世語，樂在正論，修諸善本，志崇佛道。知一切法皆悉寂滅，生身煩惱二餘俱盡。聞甚深法心不疑懼，常能修行其大悲者。深遠微妙靡不覆載，究竟一乘至于彼岸。決斷疑網，慧由心出，於佛教法該羅無外。
Born from the Tathātaga, they understand the true suchness of dharmas. Equipped with a good understanding of nirvāṇa and with verbal skills, they do not enjoy worldly talks but delight in true discussions of the Dharma. They develop their roots of goodness and resolve to attain Buddha bodhi. Knowing that all dharmas are in nirvāṇa, they end both their afflictions and their cycle of birth and death. When they hear the profound Dharma, they have no fears or doubts in their minds and are able to train themselves accordingly. Their great compassion is so profound, far-reaching, and wonderful that it embraces all sentient beings without exception, and they carry them all aboard the ultimate One Vehicle to the opposite shore.
智慧如大海、三昧如山王，慧光明淨超踰日月，清白之法具足圓滿。
As they resolutely shatter the web of doubts, wisdom arises in their minds, completely encompassing the Buddha Dharma. Their wisdom is like the immense ocean, and their samādhi is like the king of mountains. The radiance of their wisdom surpasses that of the sun and the moon, as they master the pure ways.
[0274a16] 「猶如雪山，照諸功德等一淨故；猶如大地，淨穢好惡無異心故；猶如淨水，洗除塵勞諸垢染故；猶如火王，燒滅一切煩惱薪故；猶如大風，行諸世界無障閡故；猶如虛空，於一切有無所著故；猶如蓮華，於諸世間無染污故；猶如大乘，運載群萌出生死故；猶如重雲，震大法雷覺未覺故；猶如大雨，雨甘露法潤眾生故；如金剛山，眾魔外道不能動故；如梵天王，於諸善法最上首故；如尼拘類樹，普覆一切故；如優曇鉢華，希有難遇故；如金翅鳥，威伏外道故；如眾遊禽，無所藏積故；猶如牛王，無能勝故；猶如象王，善調伏故；如師子王，無所畏故。
They are like the snow mountain because they sparkle with merits that are equal in purity; like the great earth because they do not discriminate between purity and impurity, good and evil; like the pure water because they wash away afflictions, like filth; like the fire-king because they burn way afflictions, like firewood; like the powerful wind because they travel across worlds unhindered; like the open sky because they are not attached to anything; like the lotus flower because they live in the world untainted; like the Mahāyāna because they carry sentient beings out of their cycle of birth and death; like the thick clouds because they rumble the great Dharma thunder to awaken those asleep; like the torrential rain because they pour down sweet nectar to water sentient beings; like the vajra mountain because they cannot be moved by māras or non-Buddhists; like the Brahma-kings because they are foremost in upholding virtuous dharmas; like the banyan tree because they shelter all; like the udumbara flower because they are rare to encounter; like the golden-winged garuḍa because they subdue adherents of the wrong views; like the soaring birds because they do not accumulate things; like the ox-king because they are invincible; like the elephant-king because they are skilled tamers; like the lion-king because they are fearless; like the vast sky because their lovingkindness is given equally.
[0274a29] 「曠若虛空，大慈等故；摧滅嫉心，不望勝故。專樂求法，心無厭足；常欲廣說，志無疲倦。擊法鼓、建法幢、曜慧日、除癡闇、修六和敬、常行法施，志勇精進，心不退弱。
They annihilate the mind of jealousy, not wanting to overtake others. They delight in seeking the Dharma, never satiated. They widely expound the Dharma, never tiring. They beat the Dharma drum and erect the Dharma banner. They invoke the sun of wisdom to shine and dispel the darkness of delusion. They live by the six elements of harmony and respect. They always give the Dharma as alms. They make boldly energetic progress, never feeling weak or discouraged.
為世燈明、最勝福田，常為師導等無憎愛。唯樂正道無餘欣慼，拔諸欲刺以安群生，功德殊勝莫不尊敬，滅三垢障遊諸神通。
They serve as the world-illuminating lamp and as the supreme fortune field. They serve as the guiding teacher who teaches all equally without likes or dislikes. They delight in only the true Way without elation or dejection. They pull out the thorns of desire to give comfort to sentient beings. Their merit is so outstanding that no one fails to respect them. They destroy the hindrances caused by the three afflictions and playfully demonstrate their transcendental powers.
因力、緣力、意力、願力、方便之力、常力、善力、定力、慧力、多聞之力、施戒、忍辱、精進、禪定、智慧之力、正念止觀諸通明力、如法調伏諸眾生力，如是等力一切具足。
They have the power of causes, power of conditions, power of mind, power of resolve, power of skillful means, persistency, virtue, samādhi, power of wisdom, power of hearing much of the Dharma, and the six pāramitās—almsgiving, observance of precepts, endurance of adversity, energetic progress, meditation, and wisdom—and the power of right mindfulness, right observation, the six transcendental powers, the Three Clarities, and taming sentient beings in accordance with the Dharma. Such power is complete in them!
身色相好，功德、辯才具足莊嚴，無與等者。恭敬供養無量諸佛，常為諸佛所共稱歎。
Adorned with merit and eloquence, their physical features are majestic. No one can compare with them. They reverently make offerings to innumerable Buddhas, and they are always praised by Buddhas.
究竟菩薩諸波羅蜜，修空無相無願三昧、不生不滅諸三昧門，遠離聲聞緣覺之地。
They perfect their practice of pāramitās required for Bodhisattvas as they train in the Three Samādhis—emptiness, no appearance, and no wish—and go through Samādhi Doors, such as no birth and no death. They stay far away from the ground of voice-hearers and Pratyekabuddhas.
[0274b15] 「阿難！彼諸菩薩成就如是無量功德，我但為汝略言之耳；若廣說者，百千萬劫不能窮盡。」
Ānanda! Those Bodhisattvas are adorned with such immeasurable merit, which I have only briefly described to you. If I elaborate, I cannot finish even in a billion kalpas.
[0274b18] 佛告彌勒菩薩、諸天、人等：
The Buddha told Maitreya Bodhisattva, gods, and humans:
「無量壽國聲聞、菩薩功德智慧不可稱說，又其國土微妙安樂清淨若此，何不力為善，念道之自然，著於無上下，洞達無邊際？
The merit and wisdom of the voice-hearers and Bodhisattvas in Amitāyus Buddha’s land are beyond description. So peaceful, blissful, and pure is that land! How can one not strive for merit, and not think of bodhi, which transcends the boundless limit, beyond the distinction between high and low?
宜各勤精進，努力自求之，必得超絕去，往生安養國。
橫截五惡趣，惡趣自然閉；昇道無窮極，易往而無人。其國不逆違，自然之所牽，何不棄世事，勤行求道德，可獲極長生，壽樂無有極？
If one makes energetic progress seeking bodhi, one definitely will transcend this world and be reborn in the Land of Peace and Bliss.
If one decisively rejects the five evil life-paths, they will be closed to one. However, although the limitless (spiritual) ascension is easy to achieve, no one wants to go that way. Although that land poses no obstructions, people are tethered to their world. Why does one not give up one’s worldly matters to walk the virtuous Way in order to acquire an extremely long life and infinite delight?
[0274b26] 「然世人薄俗，共諍不急之事。於此劇惡極苦之中，勤身營務以自給濟。無尊、無卑，無貧、無富，少、長、男、女共憂錢財，有無同然，憂思適等。屏營愁苦，累念積慮，為心走使，無有安時 —— 有田憂田、有宅憂宅，牛、馬、六畜、奴婢、錢財、衣、食、什物，復共憂之 —— 重思累息，憂念愁怖，橫為非常、水、火、盜賊、怨家、債主焚漂劫奪，消散磨滅，憂毒忪忪，無有解時。 結憤心中不離憂惱，心堅意固適無縱捨，或坐摧碎身亡命終，棄捐之去莫誰隨者。
However, people of the world are shallow and earthly, and they fight over minor matters. In extreme suffering, they toil to support themselves. Noble or base, rich or poor, young or old, male or female, they all are concerned about money. Whether or not they have money, they worry about it just the same. Burdened by their concerns and anxieties, they are in anguish and sorrow. Driven by their minds, they never live in peace. If they own farmland, they worry about their farmland. If they own houses, they worry about their houses. In addition, their slaves, riches, clothing, food, sundry goods, and the six kinds of livestock, such as cows and horses, are all their concerns. Thinking and panting, they live in anxiety and fear. Unexpectedly, floods, fires, bandits, enemies, and creditors wash, burn, and take away their goods. When the objects of their concern are all destroyed or dispersed, their toxic anxiety and anguish can find no release. Anger stays in their minds, together with concern and distress.
Obstinately attached to their belongings, they refuse to let go of them.
[0274c07] 「尊貴、豪富亦有斯患，憂懼萬端，勤苦若此，結眾寒熱與痛共俱。貧窮下劣困乏常無，無田亦憂欲有田、無宅亦憂欲有宅，無牛、馬、六畜、奴婢、錢財、衣、食、什物亦憂欲有之。適有一復少一、有是少是，思有齊等；適欲具有便復糜散。如是憂苦當復求索，不能時得思想無益，身心俱勞，坐起不安，憂念相隨，勤苦若此，亦結眾寒熱與痛共俱。或時坐之終身夭命，不肯為善、行道、進德，壽終身死當獨遠去，有所趣向善惡之道，莫能知者。
Some live out the rest of their lives as ruined men. After death, they leave everything behind, and nothing follows them. The dignified and the wealthy have this trouble as well, which causes them myriad concerns and fears. As all toil painfully in cold or hot weather, all live in pain. The poor and lowly are constantly in destitution.
Those who do not own farmland desire to own farmland; those who do not own houses desire to own houses; those who do not own slaves, riches, clothing, food, sundry goods, or the six kinds of livestock, such as cows and horses, desire to own them. They may have one item, lacking another; they may have some items, lacking others. They think about getting all of them. Even as they get everything, these objects soon are dispersed. With anxiety and pain, they seek but cannot get what they want. Their thinking is futile, which only tires their body and mind. Plagued by their concerns, they are restless in their conduct. They cannot help toiling in cold or hot weather, living in pain. They carry on in this way until they die. They refuse to do good, walk the right path, or cultivate virtue. After death, each of them will travel long distances alone, taking the next life-journey, unable to know whether it is good or evil.
[0274c17] 「世間人民，父子、兄弟、夫婦、家室、中外親屬，當相敬愛，無相憎嫉；有無相通，無得貪惜；言色常和，莫相違戾。或時心諍有所恚怒，今世恨意微相憎嫉，後世轉劇至成大怨。所以者何？
People of the world, parents, children, siblings, spouses, and close or distant relatives, should have love and respect for one another, not hatred. The fortunate should be generous to the unfortunate, not stingy. People should be kind and gentle to one another in their speech and manners, not hostile. However, those who are in dispute harbor anger, and their anger in the present life will become an enormous feud in a future life. Why?
世間之事更相患害，雖不即時應急相破，然含毒畜怒結憤精神，自然剋識不得相離，皆當對生更相報復。
Because although mutually harmful acts in one’s present life may not immediately result in a deadly fight, the poisonous anger and hardened fury remain in one’s ālaya consciousness, not going away. Life after life, enemies reciprocate their revenge.
人在世間愛欲之中，獨生、獨死，獨去、獨來，當行至趣苦樂之地，身自當之無有代者。善惡變化、殃福異處，宿豫嚴待，當獨趣入。遠到他所莫能見者，善惡自然追行所生。窈窈冥冥別離久長，道路不同會見無期，甚難甚難復得相值。
People live in the loves and desires of the world. However, everyone is born alone, dies alone, comes alone, and goes alone. One must complete one’s own life-journey of pain or pleasure, and no one else can take one’s place. One’s good or evil karmas lead one to fortune or misfortune. As one’s past karmas relentlessly await, one must go alone on one’s next life-journey to a distant place that cannot be known. Family members, each accompanied by good and evil karmas, which are hidden from them, will be separated by their different life-paths for a long time. It will be extremely difficult for them to meet again.
何不棄眾事，各曼強健時，努力勤修善，精進願度世，可得極長生？如何不求道，安所須待，欲何樂乎？
Why do people not give up their worldly pursuits and not strive to cultivate virtue while they are still healthy and strong? If they strive to cultivate virtue and make energetic progress, aiming to transcend the world, they can acquire infinite life. Why do they not seek bodhi? What other delight can they possibly desire?
[0275a03] 「如是，世人不信作善得善、為道得道，不信人死更生、惠施得福，善惡之事都不信之，謂之不然終無有是。 但坐此故，且自見之，更相瞻視，先後同然。轉相承受父餘教令，先人祖父素不為善、不識道德，身愚神闇，心塞意閉。死生之趣、善惡之道，自不能見，無有語者；吉凶禍福，競各作之，無一怪也。生死常道轉相嗣立，或父哭子、或子哭父，兄弟、夫婦更相哭泣，顛倒上下無常根本，皆當過去不可常保。教語開導，信之者少，是以生死流轉無有休止。
However, people of the world do not believe that doing good karmas reaps good requitals or that seeking bodhi leads to attainment of bodhi. They do not believe in rebirth after death. Nor do they believe that generous giving yields good fortune or that requitals match good or evil karmas. They contend that it is not so and that there is no such thing.
They cling to their wrong views and look to one another for support. From one generation to the next, fathers pass their views down to children. Just like their deceased fathers and forefathers, who neither did good nor recognized morality, these descendants, with their delusions, closed minds, and dark spirits, are of course unable to distinguish between good and evil ways, or to understand the resultant journeys of birth and death. Nor does anyone tell them about these things. Whether good or evil, fortunate or unfortunate, they race to do anything as they please, and no one finds it disturbing.
In the usual course of karmic life, family members die. Parents weep for the loss of their children; children weep for the loss of their parents. Siblings and spouses weep for their respective losses. Death does not occur according to any order. Under the law of impermanence, nothing can stay forever and all things will pass away. Even when people are told or taught this, few believe it.
[0275a13] 「如此之人，曚冥抵突，不信經法，心無遠慮，各欲快意；癡惑於愛欲，不達於道德；迷沒於瞋怒，貪狼於財色。坐之不得道，當更惡趣苦，生死無窮已，哀哉甚可傷。
Therefore, one’s transmigration through birth and death is endless. But in their ignorance, people still refuse to believe in the Dharma (as explained) in the sūtras. Without any forethought, they each desire instant gratification. Stupefied in their loves and desires, they disregard morality. They are lost in anger and hatred, and greedy for wealth and carnal pleasures. Set in their ways, they do not seek bodhi. They continue to undergo birth and death endlessly, suffering through their evil life-journeys. How agonized and pathetic they are!
或時室家，父子、兄弟、夫婦，一死一生更相哀愍，恩愛、思慕、憂念結縛，心意痛著迭相顧戀，窮日卒歲無有解已。教語道德心不開明，思想恩好不離情欲。惛曚閉塞，愚惑所覆，不能深思熟計、心自端政、專精行道、決斷世事，便旋至竟年壽終盡不能得道，無可奈何。
If there is a death in a family, whether a parent, a child, a sibling, or a spouse, the survivors mourn their loss. They think of their loved one, and their thoughts of grief form a knot. Enduring days and years of pain in their hearts, they still cannot release themselves from their attachment. Even when they are given the true teachings, their minds stay closed because their thoughts are not apart from sensual desires. Dazed and blocked, their minds are mired in delusion. They cannot reflect and think straight in order to make a decision about their worldly affairs and to set off on the Way. Before long, their lives come to an end. They cannot help failing to attain bodhi.
[0275a24] 「總猥憒擾皆貪愛欲，惑道者眾、悟之者寡，世間怱怱，無可聊賴。尊卑、上下、貧富、貴賤，勤苦怱務各懷殺毒，惡氣窈冥為妄興事，違逆天地不從人心，自然非惡先隨與之。恣聽所為待其罪極，其壽未盡便頓奪之。下入惡道，累世懟苦展轉其中，數千億劫無有出期。痛不可言，甚可哀愍。」
Troubled and confused, people are greedy for loves and desires. The deluded are many while the enlightened are few. In this bustling world, a place upon which one cannot rely, whether dignified or humble, high or low, rich or poor, noble or base, each toils in his work, harboring malice and dark, evil energy. They launch enterprises that are against the heaven and earth and disagreeable to people’s hearts. They attract evils to follow them, which let them do as they please until their sins have peaked. Before the end of their natural lifespans, they die sudden deaths. Then they go down the evil life-paths life after life, for thousands of koṭis of kalpas, not knowing when release will come. Their suffering is indescribable. How pathetic they are!
[0275b02] 佛告彌勒菩薩、諸天人等：
The Buddha told Maitreya Bodhisattva, gods, and humans:
「我今語汝世間之事，人用是故，坐不得道。當熟思計遠離眾惡，擇其善者勤而行之。愛欲榮華不可常保，皆當別離無可樂者。曼佛在世當勤精進，其有至願生安樂國者，可得智慧明達、功德殊勝；勿得隨心所欲，虧負經戒在人後也。儻有疑意不解經者，可具問佛，當為說之。」
I now have described to you the affairs of the world. Those who are involved cannot attain bodhi. One should carefully reflect on one’s life, stay far away from evils, and diligently do well-chosen good deeds. Love, desire, rank, and wealth are impossible to preserve. They are not pleasurable, and they all will depart. When one encounters a Buddha in the world, one should make energetic progress. Those who earnestly resolve to be reborn in the Land of Peace and Bliss will acquire illuminating wisdom and excellent merit. One should not allow self-indulgence or fail the teachings and the precepts, thus falling behind others. If you have any doubts about this sūtra, you may ask the Buddha. I will explain to you.
[0275b09] 彌勒菩薩長跪白言：
Maitreya Bodhisattva fell on both knees and said:
「佛威神尊重，所說快善，聽佛經者貫心思之。世人實爾如佛所言，今佛慈愍顯示大道，耳目開明長得度脫，聞佛所說莫不歡喜。諸天、人民、蠕動之類，皆蒙慈恩解脫憂苦。佛語教誡甚深甚善，智慧明見八方、上下、去來今事，莫不究暢。今我眾等所以蒙得度脫，皆佛前世求道之時謙苦所致。恩德普覆，福祿巍巍，光明徹照達空無極；開入泥洹，教授典攬威制消化，感動十方無窮無極。佛為法王尊超眾聖，普為一切天人之師，隨心所願皆令得道。今得值佛，復聞無量壽聲，靡不歡喜，心得開明。」
The Buddha is revered for His awesome spirit. His words are direct and virtuous. Having heard the Buddha’s teachings, we each should thoroughly think them over. People of the world act just as described by the Buddha. Out of His lovingkindness and compassion, the Buddha now has indicated the great Way. One’s ear and eye are opened and cleared because of one’s deliverance. None of those who have heard the Buddha fails to rejoice. By His lovingkindness, gods, humans, and even wriggly insects are all liberated from anxiety and suffering. The Buddha’s admonition is profound and virtuous. His wisdom clearly sees all things of the past, present, and future, everywhere in the ten directions, hindrance free. The reason we have deliverance bestowed upon us is that the Buddha in His past lives arduously sought bodhi with humility. His kindness is all-embracing and his merit majestic. His radiance shines through the limitless emptiness (of all dharmas), opening the entrance to nirvāṇa. He ceaselessly teaches, tames, commands, transforms, and inspires all in the ten directions. The Buddha is the Dharma King revered above all multitudes of holy beings. As the teacher to all gods and humans, He enables them to attain bodhi as they wish. We now have encountered the Buddha and even heard His introduction of Amitāyus Buddha. No one fails to rejoice and open his mind wide.
[0275b22] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「汝言是也。若有慈敬於佛者，實為大善。天下久久乃復有佛，今我於此世作佛，演說經法，宣布道教，斷諸疑網；拔愛欲之本，杜眾惡之源。遊步三界無所拘閡，典攬智慧眾道之要，執持綱維昭然分明，開示五趣度未度者，決正生死泥洹之道。
What you say is true. Reverence for the Buddha is a great virtue. Only once in a long, long time will a Buddha appear in the world. I now have become a Buddha in this world to expound the Dharma, giving the teachings for attaining bodhi, to shatter the web of doubts, to pull out the roots of love and desire, and to destroy the source of evils, as I visit the Three Realms of Existence unhindered. With all-encompassing wisdom, I teach the essentials of the right path and explain its guidelines. I reveal the five life-journeys and deliver those who have not been delivered, enabling them to take the right path that goes from saṁsāra to nirvāṇa.
[0275b28] 「彌勒當知，汝從無數劫來修菩薩行，欲度眾生，其已久遠，從汝得道至于泥洹不可稱數。
Maitreya, know that you have trained in the Bodhisattva Way for innumerable kalpas. It has been a long time since you first resolved to deliver sentient beings. Those whom you will deliver in the time period between your attainment of bodhi and your parinirvāṇa will be innumerable.
汝及十方諸天、人民一切四眾，永劫已來展轉五道，憂畏勤苦不可具言，乃至今世生死不絕，與佛相值聽受經法，又復得聞無量壽佛。
快哉甚善，吾助爾喜。
You, gods and humans in worlds in the ten directions, and my four groups of disciples have been transmigrating through the five life-paths since time without a beginning. Your anxiety, suffering, and toil are beyond description. Up to the present life, you have not ended your cycle of birth and death. Nevertheless, you have encountered a Buddha, and have heard and accepted the Dharma. You have even heard about Amitāyus Buddha.
This is delightful and excellent. I express my sympathetic joy.
[0275c05] 「汝今亦可自厭生、死、老、病、痛苦、惡露、不淨、無可樂者，宜自決斷。端身正行，益作諸善；修己潔體，洗除心垢；言行忠信，表裏相應；人能自度，轉相拯濟；精明求願，積累善本。
You all should be tired of the pain of birth, old age, illness, and death, a process of discharging impurities, nothing enjoyable. It would be wise to resolve to organize yourselves for the right actions—to do good karmas, to purify your body and mind, and to speak and act truthfully in accord with your mind. One can deliver oneself then help and rescue others. To fulfill one’s wish energetically, one should develop one’s roots of goodness.
雖一世勤苦須臾之間，後生無量壽佛國快樂無極，長與道德合明，永拔生死根本，無復貪恚、愚癡、苦惱之患。欲壽一劫、百劫、千億萬劫，自在隨意皆可得之，無為自然次於泥洹之道。汝等宜各精進求心所願，無得疑惑中悔自為過咎，生彼邊地七寶宮殿，五百歲中受諸厄也。」
Although one has to toil arduously in one’s entire life, it would be like an instant in comparison (with one’s lifespan in the Pure Land). One will then enjoy infinite bliss after one’s rebirth in Amitāyus Buddha’s land. One will always act in accord with virtue and will have forever pulled out the roots of birth and death, freed from the trouble of afflictions, such as greed, anger, and delusion. One’s lifespan can last for one kalpa, 100 kalpas, 1,000 kalpas, or 10,000 koṭi kalpas, according to one’s wish. The freedom and ease of one’s mind are below only the state of nirvāṇa. You each should make energetic progress, striving to fulfill your wish. Doubts and regrets would be a blunder, which would cause one’s rebirth on the edge of that land. There, one would be confined for 500 years in a palace made of the seven treasures, undergoing tribulations.
[0275c15] 彌勒白佛：
Maitreya Bodhisattva said:
「受佛重誨，專精修學，如教奉行，不敢有疑。」
Having received the Buddha’s solemn admonition, we will intently train and learn, carrying out His teachings. We dare not have any doubts.
[0275c17] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「汝等能於此世端心正意，不作眾惡，甚為至德，十方世界最無倫匹。所以者何？諸佛國土天人之類自然作善，不大為惡，易可開化。今我於此世間作佛，處於五惡、五痛、五燒之中，為最劇苦。教化群生令捨五惡、令去五痛、令離五燒；降化其意令持五善，獲其福德度世長壽泥洹之道。」
If you each can rectify your minds and intentions and refrain from doing evil, this is the highest virtue, unparalleled in worlds in the ten directions. Why? Because gods and humans in many Buddha Lands spontaneously do good, not evil, and they easily develop and transform themselves. I now have become a Buddha in this world of the five evils, the five pains, and the five burns, and I teach sentient beings in extreme suffering to discard the five evils, remove the five pains, and stay away from the five burns. I transform their minds, enabling them to uphold the five virtues and acquire merits, so that they will live a long life (in Amitāyus Buddha’s land) and eventually attain nirvāṇa.”
[0275c24] 佛言：
The Buddha asked:
「何等為五惡？何等五痛？何等五燒？何等消化五惡、令持五善，獲其福德度世長壽泥洹之道？
What are the five evils? The five pains? The five burns? How does one destroy the five evils and uphold the five virtues in order to acquire merit, live a long life, and attain nirvāṇa?
[0275c27] 「其一惡者，諸天、人民、蠕動之類。欲為眾惡莫不皆然。強者伏弱轉相剋賊，殘害殺戮迭相吞噬，不知修善惡逆無道，後受殃罰自然趣向。神明記識犯者不赦，故有貧窮、下賤、乞丐、孤獨、聾盲、瘖啞、愚癡、憋惡，至有尫狂不逮之屬。又有尊貴、豪富、高才、明達皆由宿世慈孝、修善積德所致。世有常道、王法、牢獄不肯畏慎，為惡入罪受其殃罰，求望解脫難得免出。
The first evil is this. Sentient beings, from gods and humans down to wriggly insects, do evil without exception. As the strong crush the weak, they harm, kill, and eat one another. They do not know how to cultivate virtue, but do evil without compunction. Evildoers receive punishment as they head for the next life-journey. The evils lodged in their ālaya consciousnesses find no pardon. That is why there are those who are poor and lowly, deprived and forlorn, those who are deaf, blind, mute, or stupid, and those who are vicious and violent. Then there are those who are dignified, noble, wealthy, or capable and brilliant, because in their past lives they were kind and dutiful, and acquired merit and cultivated virtue.
世間有此目前現事，壽終後世尤深尤劇，入其幽冥轉生受身。譬如王法痛苦極刑，故有自然三塗無量苦惱，轉貿其身、改形易道，所受壽命或長或短，魂神精識自然趣之。當獨值向相從共生，更相報復無有止已，殃惡未盡不得相離，展轉其中無有出期，難得解脫痛不可言。天地之間自然有是，雖不即時卒暴應至，善惡之道會當歸之。是為一大惡、一痛、一燒，勤苦如是。
Although the world has its regular systems of law and prison, there are those who do not fear them, and they commit crimes. Then, by Dharma, they receive punishment from which it is hard to escape or to be absolved. This kind of punishment takes place in their present life. The consequence in their next life is even more intense and severe. Each of them enters darkness and assumes a body in a new life to undergo torture, as if enforced by human law. Hence, there naturally are the three evil life-journeys with immeasurable suffering and distress. The sinners change bodies, forms, and life-paths. Whether a lifespan is long or short, one’s ālaya consciousness cannot help heading for it. One goes alone in one’s rebirth, timed with enemies’ rebirths to continue mutual revenge endlessly. Until the purging of one’s horrible sins, one is unable to leave the evil life-journeys. One continues to trudge through them, not knowing when release will come. As liberation is hard to achieve, one’s pain is indescribable. Such things do take place between heaven and earth. Although requitals are not always immediate, virtuous and evil ways will be returned in due time. These are the first enormous evil, the first pain, and the first burn.
[0276a15] 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為一大善也。」
As one toils painfully, it is like a huge fire burning one’s body. In its midst, if one can control one’s mind and harness one’s body only to do good, not evil, one will achieve liberation, acquire merit, transcend the world, and attain nirvāṇa. This is the first great virtue
[0276a19] 佛言：
The Buddha said:
「其二惡者，世間人民——父子、兄弟、室家、夫婦——都無義理，不順法度。
The second evil is this. People of the world—parents, children, siblings, and spouses—neither follow honorable principles nor comply with regulations.
奢婬憍縱，各欲快意，任心自恣，更相欺惑。心口各異、言念無實、佞諂不忠、巧言諛媚、嫉賢謗善，陷入怨枉。主上不明任用臣下、臣下自在機偽多端，踐度能行知其形勢。在位不正為其所欺，妄損忠良不當天心。臣欺其君、子欺其父，兄弟、夫婦、中外知識更相欺誑，各懷貪欲、瞋恚、愚癡，欲自厚己、欲貪多有，尊卑、上下心俱同然。破家亡身不顧前後，親屬內外坐之滅族。
They revel in extravagance and dissipation for gratification. Self-centered and self-willed, they deceive one another. Their mouth and mind contradict each other; their words and thoughts are dishonest. Sycophantic and untrustworthy, they flatter others with cunning words. They slander the worthy and the virtuous, incriminating them of wrongdoings. Unwise rulers appoint deceitful and conniving ministers, who size up the situations and implement their schemes. Those in a shaky position are deceived by them. Against the law of conscience, they purposely slander the loyal and the upright. Ministers deceive their kings; children deceive their parents. Likewise, siblings, spouses, and close or casual friends deceive one another. Afflicted with greed, anger, and delusion, each desires to benefit himself. Dignified or humble, high or low, people have the same mentality. They disregard the consequences of their actions, bringing about the destruction of their families and their own deaths. Both close and distant relatives may be implicated, and the entire clan may be annihilated.
或時室家、知識、鄉黨、市里、愚民、野人轉共從事，更相剝害，忿成怨結。富有慳惜不肯施與，愛保貪重心勞身苦，如是至竟無所恃怙，獨來獨去無一隨者。善惡、禍福追命所生，或在樂處、或入苦毒，然後乃悔，當復何及？
世間人民心愚少智，見善憎謗不思慕及，但欲為惡妄作非法，常懷盜心悕望他利，消散磨盡而復求索。邪心不正，懼人有色，不豫思計，事至乃悔。
Sometimes, they engage in enterprises involving family, friends, villagers, townsfolk, fools, and the uncivilized. They exploit one another, and their anger becomes a grudge. The wealthy are miserly and refuse to give alms. Greedy for and attached to riches, they continue to fatigue their bodies and minds. Yet, at the end of their lives, they have nothing to depend upon. As they each have come alone, they each will go alone, and no one will accompany them. Good or evil, fortune or misfortune, follows them as each begins the next life-journey, pleasant or painful. Their remorse comes too late. People of the world are stupid and unwise. Instead of admiring the virtuous, they hate and slander them. They desire to do evil and willfully do unlawful deeds. Thievery is in their minds as they covet others’ wealth. After they have squandered their goods, they seek to restock them. Although they fear others’ detection of their evil motives, they act without any foresight, and regret after they are caught.
今世現有王法牢獄，隨罪趣向受其殃罰。因其前世不信道德、不修善本，今復為惡，天神剋識別其名籍，壽終神逝下入惡道，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為二大惡、二痛、二燒，勤苦如是。
The world now has law and prison. Evildoers are punished for their crimes. In their past lives, they did not believe in morality, nor did they develop roots of goodness. In their present life, they do evil. Gods even record their names. After death, they go down the evil life-paths. Hence, there naturally are the three evil life-journeys with immeasurable suffering and distress. Sinners transmigrate through them life after life, for kalpas, not knowing when release will come. While liberation is hard to achieve, their pain is indescribable. These are the second enormous evil, the second pain, and the second burn.
[0276b14] 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為二大善也。」
As one toils painfully, it is like a huge fire burning one’s body. In its midst, if one can control one’s mind and harness one’s body only to do good, not evil, one will achieve liberation, acquire merit, transcend the world, and attain nirvāṇa. This is the second great virtue.”
[0276b18] 佛言：
The Buddha said:
「其三惡者，世間人民相因寄生，共居天地之間，處年壽命無能幾何。上有賢明長者、尊貴豪富，下有貧窮廝賤、尫劣愚夫，中有不善之人常懷邪惡，但念婬妷，煩滿胸中，愛欲交亂坐起不安，貪意守惜但欲唐得。眄睞細色邪態外逸，自妻厭憎私妄出入，費損家財事為非法，交結聚會興師相伐，攻劫殺戮強奪不道。惡心在外不自修業，盜竊趣得欲擊成事，恐勢迫脅歸給妻子，恣心快意極身作樂。或於親屬不避尊卑，家室中外患而苦之，亦復不畏王法禁令。
The third evil is this. People of the world, who have limited lifespans, depend upon one another and the environment as they live together between heaven and earth. At the top are wise elders, the dignified, the noble, and the wealthy. At the bottom are the poor, the lowly, the vile, and the foolish. In the middle are the depraved, who are evil and lustful. Filled with chaotic loves and desires, they are restless in their conduct. Greedy and stingy, they desire unearned things. They leer at objects of lust, displaying their evil manners. They detest their own wives and go out to seek adventures. They squander family assets and perform unlawful deeds. They band together and launch lawless warfare, attacking, killing, and pillaging. Their evil minds target external objects, unconcerned about improving their karmas. They obtain things by robbery or thievery. To evade prosecution by law, they give their loot to their wives. They seek gratification in physical pleasure, abusing even their own relatives. People, whether dignified or humble, loathe them, as they cause trouble and anguish to their families. They do not fear the law or other prohibitions.
如是之惡著於人鬼，日月照見、神明記識，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為三大惡、三痛、三燒，勤苦如是。
Touching humans and ghosts, their evils are exposed under the sun and the moon and lodged in their ālaya consciousnesses. Hence, there naturally are the three evil life-journeys with immeasurable suffering and distress. Sinners transmigrate through them life after life, for kalpas, not knowing when release will come. While liberation is hard to achieve, their pain is indescribable. These are the third enormous evil, the third pain, and the third burn.
[0276c03] 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為三大善也。」
As one toils painfully, it is like a huge fire burning one’s body. In its midst, if one can control one’s mind and harness one’s body only to do good, not evil, one will achieve liberation, acquire merit, transcend the world, and attain nirvāṇa. This is the third great virtue.
[0276c08] 佛言：
The Buddha said:
「其四惡者，世間人民不念修善，轉相教令共為眾惡。兩舌、惡口、妄言、綺語、讒賊、鬪亂，憎嫉善人、敗壞賢明，於傍快喜。不孝二親、輕慢師長，朋友無信，難得誠實。尊貴自大謂己有道，橫行威勢侵易於人，不能自知，為惡無恥，自以強健欲人敬難，不畏天地、神明、日月，不肯作善，難可降化。自用偃蹇謂可常爾，無所憂懼，常懷憍慢。
The fourth evil is this. People of the world do not think of cultivating virtue. Instead, they teach one another to do evil. With divisive speech, abusive speech, false speech, and suggestive speech, they dispute with and slander others. They hate the virtuous and find pleasure in maligning the worthy. They are neither dutiful nor respectful to their parents, and they disdain their teachers and elders. They betray their friends’ trust and find it hard to become honest. Conceited and self-aggrandizing, they claim that they are righteous. Lacking self-knowledge, they brutally assault and terrorize others. Considering themselves tough, they do evil shamelessly, making it impossible to earn others’ respect. They have no fear of the law between heaven and earth, under the sun and the moon. Unwilling to do good karmas, they are hard to tame. Obstinate and mentally blocked, they claim that their ways can last. With nothing to worry or fear, they are arrogant.
如是眾惡，天神記識，賴其前世頗作福德，小善扶接營護助之；今世為惡福德盡滅，諸善神鬼各去離之，身獨空立無所復依。壽命終盡諸惡所歸，自然迫促共趣奪之。又其名籍記在神明，殃咎牽引當往趣向，罪報自然無從捨離。但得前行入於火鑊，身心摧碎、精神痛苦，當斯之時悔復何及？天道自然，不得蹉跌，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為四大惡、四痛、四燒，勤苦如是。
All their evils are noted by gods. They rely on the merit they acquired in their past lives and use their little virtue for protection and support. Then, in the present life they do evil and deplete their store of merits. Benign spirits all leave them, and they are left alone without any support. After they die, their evils spontaneously return to them and overpower them. Because their evils are lodged in their ālaya consciousnesses, their horrible sins will drag them toward inescapable requitals. They must move forward into a cauldron of fire. When their bodies are consumed and their minds in agony, their remorse at that moment comes too late. The way of karma is swift and infallible. Hence, there naturally are the three evil life-journeys with immeasurable suffering and distress (無量苦惱). Sinners transmigrate through them life after life, for kalpas, not knowing when release will come. While liberation is hard to achieve, their pain is indescribable. These are the fourth enormous evil, the fourth pain, and the fourth burn.
[0276c26] 「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡，身獨度脫，獲其福德度世上天泥洹之道，是為四大善也。」
[0277a01] 佛言：
The Buddha said:
「其五惡者，世間人民徙倚懈惰，不肯作善、治身修業，家室眷屬飢寒困苦。父母教誨瞋目怒應，言令不和違戾反逆譬如怨家，不如無子。取與無節，眾共患厭，負恩違義，無有報償之心。貧窮困乏不能復得，辜較縱奪放恣遊散，串數唐得用自賑給。耽酒嗜美、飲食無度，肆心蕩逸、魯扈抵突，不識人情強欲抑制。見人有善憎嫉惡之，無義、無禮，無所顧錄。自用職當不可諫曉，六親眷屬所資有無不能憂念。不惟父母之恩、不存師友之義，心常念惡、口常言惡、身常行惡，曾無一善。不信先聖諸佛經法、不信行道可得度世、不信死後神明更生、不信作善得善為惡得惡。欲殺真人，鬪亂眾僧，欲害父母、兄弟、眷屬，六親憎惡願令其死。
The fifth evil is this. People of the world wander in indolence and negligence. They are unwilling to do good karmas, harness their bodies, and earn a livelihood, though their families are in hardship, hungry and cold. When their parents instruct them, they stare and respond in defiance, and argue and contradict, acting like enemies. Parents are better off without such children. They are takers who know no limit, and people loathe them. They take others’ kindness and friendship for granted and have no intention of reciprocating. Unable to alter their poverty and hardship, they resort to thievery and vagrancy, and live on what is not earned. They revel in drinking and debauchery, eating and drinking without moderation. Rude and aggressive, they do not understand human rapport and willfully deny it. When they see virtue in people, they envy and hate them. Without any scruples or manners, they have no misgivings. They do as they please, beyond admonition. They have no concern about the means of their six branches of family, never thinking of the kindness of their parents and teachers, or the fellowship of their friends. Devoid of a single virtue, their minds think evil, their mouths speak evil, and their bodies do evil. They disbelieve the Dharma taught by Buddhas and holy ones. They disbelieve that walking the Way leads to transcendence of the world; that after one’s death one’s ālaya consciousness heads for rebirth; or that good karmas reap fortune and evil karmas reap misfortune. They desire to kill the virtuous, damage the Saṅgha, and harm their parents, siblings, and dependents. Their six branches of family are appalled by them, wishing them dead.
[0277a16] 「如是世人心意俱然，愚癡曚昧而自以智慧，不知生所從來、死所趣向。不仁、不順，逆惡天地，而於其中悕望僥倖，欲求長生，會當歸死。慈心教誨令其念善，開示生死善惡之趣自然有是，而不信之；苦心與語無益其人，心中閉塞意不開解。大命將終悔懼交至，不豫修善臨窮方悔，悔之於後將何及乎？
Thus, many people of the world have the same mentality. Stupid and ignorant, they think that they are wise. They know neither whence they are born nor where they will go after death. Cold-hearted and rebellious, they do evil between heaven and earth. They hope to get lucky and live a long life, but only end in death. If someone kindly teaches them to think of virtue and explains to them the good and evil life-journeys, they refuse to believe him. Painstaking advice cannot benefit them because their minds are entirely blocked and impossible to open. Upon the ending of their life, they are crushed by fear and remorse. They refuse to cultivate virtue, only to regret in the end. What good is their remorse to their next life?
天地之間五道分明，恢廓窈冥浩浩茫茫，善惡報應禍福相承，身自當之無誰代者。
Between heaven and earth, the five life-paths are distinct, extensive, profound, and vast. One’s good and evil requitals, manifested as fortune and misfortune, respond without fail to one’s good and evil karmas. One must personally bear them, and no one else can take one’s place. The karmic law responds to one’s actions, and requitals chase one’s life, never relenting.
[0277a26] 「數之自然應其所行，殃咎追命無得縱捨。善人行善，從樂入樂、從明入明；惡人行惡，從苦入苦、從冥入冥。誰能知者？
While a virtuous person who does good karmas goes from pleasure to pleasure, from light to light, an evil person who does evil karmas goes from pain to pain, from dark to dark. Who, besides a Buddha, knows all this?
獨佛知耳。教語開示，信用者少，生死不休，惡道不絕。
However, few believe and carry out the teachings. As one’s cycle of birth and death and the evil life-journeys are endless, so too people of the world are endless.
如是，世人難可具盡，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫，痛不可言，是為五大惡、五痛、五燒，勤苦如是。
Hence, there naturally are the three evil life-journeys with immeasurable suffering and distress. Sinners transmigrate through them life after life, for kalpas, not knowing when release will come. While liberation is hard to achieve, their pain is indescribable. These are the fifth enormous evil, the fifth pain, and the fifth burn.
[0277b04] 「譬如大火焚燒人身，人能於中一心制意、端身正念，言行相副、所作至誠，所語如語、心口不轉，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為五大善也。」
As one toils painfully, it is like a huge fire burning one’s body. In its midst, if one can control one’s mind and harness one’s body to think the right thoughts, to act according to one’s words with utmost sincerity, to keep one’s words in accord with one’s mind, and to do good, not evil, one will achieve liberation, acquire merit, transcend the world, and attain nirvāṇa. This is the fifth great virtue.
[0277b09] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「吾語汝等，是世五惡勤苦若此，五痛、五燒展轉相生，但作眾惡不修善本，皆悉自然入諸惡趣。或其今世先被殃病，求死不得、求生不得，罪惡所招示眾見之。身死隨行入三惡道，苦毒無量自相燋然。
As I say to you all, people of the world toil painfully in the five evils. As a result, they suffer the five pains and, in turn, the five burns. They do myriad evils but do not develop roots of goodness, so they naturally go down the evil life-journeys. As witnessed by the multitudes, some, even in their present life, suffer prolonged illness brought about by their sins, and are unable either to die or to live. Then, after death, they go down the three evil life-paths to experience immeasurable horrendous suffering, burning in fire.
至其久後共作怨結，從小微起遂成大惡，皆由貪著財色、不能施慧，癡欲所迫、隨心思想，煩惱結縛無有解已，厚己諍利無所省錄。富貴榮華當時快意，不能忍辱不務修善，威勢無幾隨以磨滅，身生勞苦久後大劇。天道施張自然糺舉，綱紀羅網上下相應，焭焭忪忪當入其中。古今有是，痛哉可傷！」
These people bear each other grudges that begin small but, after a long time, grow into an enormous evil. Because of their greed for wealth, they cannot give alms. Mired in delusion, they can neither think straight nor liberate themselves from the bondage of afflictions. They fight for self-benefit, never stopping to reflect. As they seek fleeting pleasures in wealth and rank, they can neither endure adversity nor cultivate virtue. The little power they hold is soon spent. Their longtime toil only leads to severe consequences. The law of karma prevails, and the net of requitals is accordingly spread. They each fall into the net, alone and afraid. From ancient times to the present, there are such deplorable pains.
[0277b22] 佛語彌勒：
The Buddha told Maitreya Bodhisattva:
「世間如是，佛皆哀之。以威神力摧滅眾惡，悉令就善棄捐所思，奉持經戒、受行道法，無所違失，終得度世泥洹之道。」
All Buddhas are sad over the ways of the world. With their awesome spiritual power, they annihilate evils, enabling people to drop their habitual thoughts, uphold sūtras and precepts, and practice the Dharma without misunderstandings or violations. They will eventually transcend the world and attain nirvāṇa.
[0277b25] 佛言：
The Buddha continued:
「汝今諸天人民及後世人，得佛經語當熟思之，能於其中端心正行，主上為善、率化其下，轉相勅令各自端守，尊聖敬善、仁慈博愛。佛語教誨無敢虧負，當求度世拔斷生死眾惡之本，永離三塗無量憂畏苦痛之道。
You, gods and humans, and people of the future, who have received the Buddha’s teachings, should ponder them well. Then all can take the right actions with an upright mind. A ruler who cultivates virtue sets an example for his ministers, who in turn command all subjects to maintain good conduct. All should revere the holy and respect the virtuous, and be kind and loving to others. Do not fail the Buddha’s teachings. All should seek to transcend the world and uproot the evils of repeated birth and death, leaving forever the immeasurable anxiety and agony through the three evil life-journeys.
汝等於是廣殖德本，布恩施慧，勿犯道禁，忍辱、精進、一心、智慧轉相教化。
You all should widely plant roots of virtue and practice the six pāramitās: almsgiving, observance of precepts, endurance of adversity, energetic progress, meditation, and development of wisdom.
[0277c03] 「為德立善，正心正意，齋戒清淨一日一夜，勝在無量壽國為善百歲。所以者何？
You each should teach others, who in turn will teach many others, to uphold virtue and to rectify one’s mind and intention. If one observes the precepts with purity for one day and one night in this land, one’s merit exceeds that from doing good karmas for 100 years in Amitāyus Buddha’s land. Why?
彼佛國土無為自然，皆積眾善，無毛髮之惡，於此修善十日十夜，勝於他方諸佛國中為善千歲。所以者何？
Because that Buddha Land is pure, and its inhabitants, having no evil even as slight as a hair, spontaneously accumulate good karmas. If one cultivates virtue for ten days and ten nights in this land, one’s merit exceeds that from doing good karmas for 1,000 years in Buddha Lands in other directions. Why?
他方佛國為善者多、為惡者少，福德自然，無造惡之地。唯此間多惡無有自然，勤苦求欲轉相欺殆，心勞形困飲苦食毒，如是怱務未甞寧息。
Because most inhabitants of other Buddha Lands do good, and few do evil. With no place to do evil, acquiring merit is their natural way of life. However, in this land are many evils, and acquiring merit is not the natural way of life. People toil painfully to satisfy their desires, and they take advantage of one another. Exhausted in body and mind, they eat bitterness and drink poison. Their evils never end.
吾哀汝等天人之類，苦心誨喻教令修善，隨器開導授與經法，莫不承用，在意所願皆令得道。佛所遊履，國邑丘聚靡不蒙化，天下和順，日月清明，風雨以時，災厲不起，國豐民安，兵戈無用，崇德興仁，務修禮讓。」
I pity you gods and humans, and painstakingly instruct you to cultivate virtue. According to your capacities, I guide you and teach you the Dharma for you to carry out, so that you all will attain bodhi as you wish. Wherever the Buddha visits, in countries or settlements, no one will fail to be transformed. The world will be in harmony, the sun and the moon will be bright, and the winds and rains will be timely. Natural disasters and epidemics will not strike. The country will prosper, and the people will live in peace, rendering weaponry useless. As people admire virtue and appreciate kindness, they will learn to be courteous and to yield to one another.
[0277c16] 佛言：
The Buddha continued:
「我哀愍汝等諸天人民，甚於父母念子。今吾於此世作佛，降化五惡、消除五痛、絕滅五燒，以善攻惡，拔生死之苦，令獲五德，昇無為之安。吾去世後經道漸滅，人民諂偽復為眾惡，五燒、五痛還如前法，久後轉劇不可悉說，我但為汝略言之耳。」
I pity you gods and humans more than parents are concerned about their children. I now have become a Buddha in this world, and I teach sentient beings to destroy the five evils (五惡), remove the five pains (五痛), and eliminate the five burns (五燒). I attack evil with virtue to end the suffering of repeated birth and death, enabling all to acquire the five virtues (五德) and ascend to the peace of nirvāṇa, which is free from causes and conditions. After I have left this world, the Way to bodhi will gradually disappear. People will resume their evil ways of sycophancy and falsehood, and will experience the five pains and the five burns just as before. How severe their condition will become cannot be described in detail. I have only told you briefly about it.”
[0277c21] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「汝等各善思之，轉相教誡，如佛經法，無得犯也。」
You all should ponder and admonish one another in accordance with the Buddha Dharma, not to violate it.
[0277c23] 於是，彌勒菩薩合掌白言：
Then Maitreya Bodhisattva joined his palms and said:
「佛所說甚善。世人實爾，如來普慈哀愍悉令度脫，受佛重誨不敢違失。」
What the Buddha has said is true. People of the world are like that. The Tathāgata, out of lovingkindness and compassion, enables us all to be liberated. Having received the Buddha’s solemn admonition, we dare not defy or lose it.
[0277c26] 佛告阿難：
The Buddha told Ānanda:
「汝起更整衣服，合掌恭敬，禮無量壽佛。十方國土諸佛如來，常共稱揚讚歎彼佛，無著無閡。」
Rise, arrange your robe, join your palms reverently, and make obeisance to Amitāyus Buddha. Buddha-Tathāgatas in worlds in the ten directions all praise and acclaim that Buddha, who has neither attachment nor hindrance.
[0277c28] 於是，阿難起整衣服，正身西向，恭敬合掌，五體投地禮無量壽佛。白言：
Then Ānanda rose, arranged his robe, and stood properly, facing the west. He joined his palms reverently and prostrated himself on the ground, making obeisance to Amitāyus Buddha. He said:
「世尊！願見彼佛安樂國土及諸菩薩聲聞大眾。」
World-Honored One, I wish to see that Buddha, His Land of Peace and Bliss, and the multitude of Bodhisattvas and voice-hearers there.
[0278a02] 說是語已，即時無量壽佛放大光明，普照一切諸佛世界，金剛圍山、須彌山王、大小諸山，一切所有皆同一色。
As soon as he spoke these words, Amitāyus Buddha (無量壽佛) emitted great radiance, illuminating all Buddha Lands (佛世界). The vajra mountain range (金剛圍山), Sumeru the king of mountains (須彌山王), and other large and small mountains (大小諸山) all became the same color.
譬如劫水彌滿世界，其中萬物沈沒不現，滉瀁浩汗唯見大水；彼佛光明亦復如是，聲聞、菩薩一切光明皆悉隱蔽，唯見佛光明耀顯赫。
The radiance was like the water covering the world at the end of a kalpa when everything is submerged, and one sees only an expanse of water. That Buddha’s radiance had the same effect. The radiance of voice-hearers and Bodhisattvas was entirely obscured, and one saw only that Buddha’s radiance, brilliant and magnificent
[0278a07] 爾時，阿難即見無量壽佛，威德巍巍如須彌山王，高出一切諸世界上，相好光明靡不照耀。此會四眾一時悉見，彼見此土亦復如是。
At that time Ānanda saw Amitāyus Buddha, awesome and majestic, like Sumeru the mountain-king, taller than all the worlds. The radiance of his sublime appearance shone on everything. As the four groups of Śākyamuni Buddha’s disciples in this assembly all saw Amitāyus Buddha and His land, likewise all inhabitants of the Land of Peace and Bliss saw Śākyamuni Buddha and His people in this Sahā World.
[0278a11] 爾時，佛告阿難及慈氏菩薩：
Then the Buddha asked Ānanda and Maitreya Bodhisattva:
「汝見彼國，從地已上至淨居天，其中所有微妙嚴淨自然之物，為悉見不？」
Do you not see all the wonderful pure adornments in that land, from its ground up to pure abode heavens?
[0278a13] 阿難對曰：「唯然，已見。」
Ānanda replied: Yes, I see them.
[0278a13] 「汝寧復聞無量壽佛大音宣布一切世界化眾生不？」
Do you not hear Amitāyus Buddha pronounce the Dharma aloud to all worlds to transform their sentient beings?
[0278a15] 阿難對曰：「唯然，已聞。」
Ānanda replied: Yes, I hear Him.
[0278a15] 「彼國人民乘百千由旬七寶宮殿無所障閡，遍至十方供養諸佛，汝復見不？」
People of that land ride a palace 100,000 yojanas in size, made of the seven treasures, to make offerings to Buddhas
[in worlds] in the ten directions unhindered. Do you see this?
[0278a17] 對曰：「已見。」
Ānanda replied: I see this.
[0278a17] 「彼國人民有胎生者，汝復見不？」
Some people of that land are reborn from the womb. Do you see this?
[0278a18] 對曰：「已見。」
Ānanda replied: I see this.
[0278a18] 「其胎生者所處宮殿，或百由旬或五百由旬，各於其中受諸快樂，如忉利天，亦皆自然。」
Those who are reborn from the womb live in palaces 100 or 500 yojanas in size. They each enjoy pleasures as naturally as if they were in Trayastriṁśa Heaven.
[0278a20] 爾時，慈氏菩薩白佛言：
At that time Maitreya Bodhisattva asked the Buddha:
「世尊！何因何緣彼國人民胎生化生？」
World-Honored One, why are people of that land reborn from the womb or reborn miraculously in lotus flowers?
[0278a22] 佛告慈氏：
The Buddha told Maitreya Bodhisattva:
「若有眾生以疑惑心修諸功德，願生彼國，不了佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智疑惑不信；然猶信罪福，修習善本，願生其國。此諸眾生生彼宮殿，壽五百歲，常不見佛、不聞經法、不見菩薩聲聞聖眾，是故於彼國土謂之胎生。
There are sentient beings that wish to be reborn in that land, but they accumulate merit with a mind of doubts. They do not understand Buddha wisdom, including the inconceivable wisdom-knowledge, the indescribable wisdom-knowledge, the vast Mahāyāna wisdom-knowledge, and the unsurpassed supreme wisdom-knowledge. They disbelieve in and doubt such wisdom-knowledge. Nevertheless, they believe in sin and merit, and they develop their roots of goodness, wishing to be reborn in that land. These sentient beings are reborn
[on the edge of that land] and live a 500-year lifespan in a palace. They never see that Buddha, nor do they hear the Buddha Dharma, nor do they see the multitude of Bodhisattvas and voice-hearers. Therefore, in that land this is called a rebirth from the womb.
若有眾生明信佛智乃至勝智，作諸功德信心迴向，此諸眾生於七寶華中自然化生，加趺而坐，須臾之頃，身相光明，智慧功德如諸菩薩具足成就。
Then, there are sentient beings that believe in Buddha wisdom, including the unsurpassed supreme wisdom-knowledge. They acquire merits and faithfully transfer their merits to others. These sentient beings are reborn miraculously, seated cross-legged in lotus flowers made of the seven treasures. In an instant, their physical features, radiance, wisdom, and merits are as complete as those of the Bodhisattvas already there.
[0278b03] 「復次，慈氏！他方諸大菩薩發心欲見無量壽佛，恭敬供養及諸菩薩聲聞之眾。彼菩薩等命終得生無量壽國，於七寶華中自然化生。
Moreover, Maitreya, in Buddha Lands in other directions are great Bodhisattvas who wish to see Amitāyus Buddha and His multitude of Bodhisattvas and voice-hearers, and to make offerings reverently to them. These Bodhisattvas after death will also be reborn miraculously in Amitāyus Buddha’s land, in lotus flowers made of the seven treasures.
彌勒當知，彼化生者智慧勝故。其胎生者皆無智慧，於五百歲中常不見佛、不聞經法、不見菩薩諸聲聞眾，無由供養於佛、不知菩薩法式、不得修習功德，當知此人宿世之時無有智慧，疑惑所致。」
Maitreya, know that those reborn miraculously have superior wisdom while those reborn from the womb have little wisdom. For 500 years they do not see that Buddha, nor do they hear the Dharma, nor do they see the multitude of Bodhisattvas and voice-hearers. Unable to make offerings to Buddhas and ignorant of Bodhisattvas’ Dharma procedures, they cannot acquire merit. Know that all this is caused by their lacking wisdom and harboring doubts in their past lives.”
[0278b12] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「譬如轉輪聖王別有宮室，七寶莊飾，張設床帳，懸諸繒幡。若有諸小王子得罪於王，輒內彼宮中，繫以金鎖，供給飲食、衣服、床蓐、華香、伎樂，如轉輪王無所乏少。於意云何？此諸王子寧樂彼處不？」
As an analogy, a Wheel-Turning King has a special palace adorned with the seven treasures. It is furnished with beds, curtains, and silky canopies. If young princes have offended the king, they are detained in that palace, chained with gold locks. Just like a Wheel-Turning King, they are provided with food and drink, clothing and bedding, flowers and incense, and instrumental music, without any shortage. What is your opinion? Do these princes enjoy staying there?
[0278b17] 對曰：「不也，但種種方便求諸大力欲自勉出。」
Maitreya Bodhisattva replied: No. Using various methods, they seek the strength to escape.
[0278b18] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「此諸眾生亦復如是。以疑惑佛智生彼宮殿，無有刑罰乃至一念惡事，但於五百歲中不見三寶，不得供養修諸善本。以此為苦，雖有餘樂猶不樂彼處。若此眾生識其本罪，深自悔責求離彼處，即得如意，往詣無量壽佛所恭敬供養，亦得遍至無量無數諸如來所修諸功德。彌勒當知，其有菩薩生疑惑者，為失大利。是故，應當明信諸佛無上智慧。」
These sentient beings live in the same way. Because they have doubts about Buddha wisdom, they are reborn in that palace made of the seven treasures. There is no punishment, not even a single thought of evil. However, for 500 years, they do not see the Three Jewels and are unable to make offerings or develop roots of goodness. This is their suffering. Although there are pleasures to spare, they do not enjoy that place. However, if these sentient beings can recognize their initial sins, reproach themselves, and beseech to leave that place, their wish will be fulfilled. Then they can go to the place where Amitāyus Buddha is and can make offerings reverently. They also can go to the places where innumerable, countless Buddhas are, to acquire merit. Maitreya, know that those who harbor doubts will lose great benefits. Therefore, one should recognize and believe in Buddhas’ unsurpassed wisdom.
[0278b26] 彌勒菩薩白佛言：
Maitreya Bodhisattva asked the Buddha:
「世尊！於此世界有幾所不退菩薩生彼佛國？」
World-Honored One, how many Bodhisattvas in this world who are at the spiritual level of no regress have been reborn in that land?
[0278b28] 佛告彌勒：
The Buddha replied to Maitreya Bodhisattva:
「於此世界有六十七億不退菩薩往生彼國。一一菩薩已曾供養無數諸佛，次如彌勒者也；諸小行菩薩及修習少功德者不可稱計，皆當往生。」
From this world, 67 koṭi Bodhisattvas who never regress have been reborn in that land. Each of these Bodhisattvas has made offerings to innumerable Buddhas, though less so than Maitreya. Innumerable Bodhisattvas with lesser achievement and lesser merit will all be reborn there.
[0278c04] 佛告彌勒：
The Buddha told Maitreya Bodhisattva:
「不但我剎諸菩薩等往生彼國，他方佛土亦復如是。
Not only from my land, but also from Buddha Lands in other directions, will Bodhisattvas be reborn in that land.
其第一佛名曰遠照，彼有百八十億菩薩皆當往生。 The first Buddha is called Shining Far, whose 180 koṭi Bodhisattvas will be reborn there.
其第二佛名曰寶藏，彼有九十億菩薩皆當往生。
The second Buddha is called Treasure Store, whose 90 koṭi Bodhisattvas will be reborn there.
其第三佛名曰無量音，彼有二百二十億菩薩皆當往生。
The third Buddha is called Infinite Tone, whose 220 koṭi Bodhisattvas will be reborn there.
其第四佛名曰甘露味，彼有二百五十億菩薩皆當往生。
The fourth Buddha is called Sweet Nectar Flavor, whose 250 koṭi Bodhisattvas will be reborn there.
其第五佛名曰龍勝，彼有十四億菩薩皆當往生。
The fifth Buddha is called Dragon Victory, whose 14 koṭi Bodhisattvas will be reborn there. 其第六佛名曰勝力，彼有萬四千菩薩皆當往生。
The sixth Buddha is called Victory Power, whose 14,000 Bodhisattvas will be reborn there.
其第七佛名曰師子，彼有五百億菩薩皆當往生。
The seventh Buddha is called Lion, whose 500 koṭi Bodhisattvas will be reborn there.
其第八佛名曰離垢光，彼有八十億菩薩皆當往生。
The eighth Buddha is called Immaculate Light, whose 80 koṭi Bodhisattvas will be reborn there.
其第九佛名曰德首，彼有六十億菩薩皆當往生。
The ninth Buddha is called Virtue Leader, whose 60 koṭi Bodhisattvas will be reborn there.
其第十佛名曰妙德山，彼有六十億菩薩皆當往生。
The tenth Buddha is called Wonderful Virtue Mountain, whose 60 koṭi Bodhisattvas will be reborn there.
其第十一佛名曰人王，彼有十億菩薩皆當往生。
The eleventh Buddha is called King of Men, whose 10 koṭi Bodhisattvas will be reborn there.
其第十二佛名曰無上華，彼有無數不可稱計諸菩薩眾——皆不退轉，智慧勇猛，已曾供養無量諸佛，於七日中即能攝取百千億劫大士所修堅固之法——斯等菩薩皆當往生。其第十三佛名曰無畏，彼有七百九十億大菩薩眾、諸小菩薩及比丘等不可稱計皆當往生。」
The twelfth Buddha is called Supreme Flower, whose innumerable Bodhisattvas, all at the spiritual level of no regress, all with wisdom and valor, having made offerings to innumerable Buddhas, able to collect in seven days the firm dharmas practiced by great Bodhisattvas for 100,000 koṭi kalpas, will be reborn there. The thirteenth Buddha is called Fearlessness, whose 790 koṭi great Bodhisattvas, and innumerable bhikṣus and novice Bodhisattvas, will be reborn there.
[0278c25] 佛語彌勒：
The Buddha told Maitreya Bodhisattva:
「不但此十四佛國中諸菩薩等當往生也，十方世界無量佛國其往生者亦復如是，甚多無數。我但說十方諸佛名號及菩薩、比丘生彼國者，晝夜一劫尚未能竟，我今為汝略說之耳。」
Not only will Bodhisattvas from these fourteen Buddha Lands be reborn there, but also countless Bodhisattvas from innumerable Buddha Lands in the ten directions will be reborn there. If I tell day and night only the names of Buddhas in the ten directions and their Bodhisattvas and bhikṣus who will be reborn there, I cannot finish the list in a kalpa. I now have told you only in brief.
[0279a01] 佛語彌勒：
The Buddha told Maitreya Bodhisattva:
「其有得聞彼佛名號，歡喜踊躍，乃至一念，當知此人為得大利，則是具足無上功德。
If there is a person who, having heard that Buddha’s name, is joyful and exuberant even for a single thought, know that he has acquired great benefits and unsurpassed merits.
是故，彌勒！設有大火充滿三千大千世界，要當過此。聞是經法，歡喜信樂，受持讀誦，如說修行。所以者何？
Therefore, Maitreya! Even if there is an enormous fire filling this entire Three-Thousand Large Thousandfold World, one regardless should cross the fire to hear this sūtra, delight and believe in it, accept and uphold it, read and recite it, and train accordingly. Why?
多有菩薩欲聞此經而不能得。若有眾生聞此經者，於無上道終不退轉，是故應當專心信受持誦說行。吾今為諸眾生說此經法，令見無量壽佛及其國土一切所有，所當為者皆可求之，無得以我滅度之後復生疑惑。當來之世經道滅盡，我以慈悲哀愍特留此經止住百歲，其有眾生值斯經者，隨意所願皆可得度。」
Because there are many Bodhisattvas who wish to hear this sūtra but do not have access. If sentient beings have heard this sūtra, they will never regress from their resolve to attain the unsurpassed bodhi. Therefore, they should deeply believe in this sūtra, accept and uphold it, recite and pronounce it, and carry out its teachings. For the sake of sentient beings, I have pronounced this sūtra and enabled them to see Amitāyus Buddha and everything in His land, so that they can resolve to do what should be done and not allow doubts to arise after my parinirvāṇa. In times to come, the Dharma will be annihilated. Out of lovingkindness and compassion, I will specially save this sūtra and make it stay for a hundred years more. Sentient beings that encounter this sūtra will all be delivered as they wish.
[0279a14] 佛語彌勒：
The Buddha told Maitreya Bodhisattva:
「如來興世難值難見、諸佛經道難得難聞；菩薩勝法諸波羅蜜得聞亦難；遇善知識、聞法能行此亦為難；若聞斯經信樂受持，難中之難無過此難。
The appearance of a Tathāgata in the world is hard to encounter and hard to see. The Buddha Dharma is hard to acquire and hard to hear. The excellent Bodhisattva Dharma, including the pāramitās, is hard to hear as well. To practice the Dharma after hearing it from a beneficent learned friend is also very hard. To believe, appreciate, accept, and uphold this sūtra after hearing it, is the hardest of all. Nothing is harder than this.
是故我法，如是作、如是說、如是教，應當信順，如法修行。」
Such is my Dharma. This is how it is pronounced and how it is taught. You all should believe and follow, and train accordingly.
[0279a19] 爾時，世尊說此經法，無量眾生皆發無上正覺之心，萬二千那由他人得清淨法眼，二十二億諸天人民得阿那含，八十萬比丘漏盡意解，四十億菩薩得不退轉，以弘誓功德而自莊嚴，於將來世當成正覺。
When the World-Honored One pronounced this sūtra, innumerable sentient beings activated the anuttara-samyak-saṁbodhi mind. In addition, 12,000 nayuta people acquired the pure dharma-eye, 22 Koṭi gods and humans achieved the third voice-hearer fruit, becoming Anāgāmins, and 80 koṭi bhikṣus eradicated their afflictions and liberated their minds, becoming Arhats. Forty koṭi Bodhisattvas achieved the spiritual level of no regress, adorning themselves with their great merits and vows. They would in a future life attain true enlightenment.
爾時，三千大千世界六種震動，大光普照十方國土，百千音樂自然而作，無量妙華芬芬而降。
Then the Three-Thousand Large Thousandfold World quaked in six different ways. Great radiance illuminated everywhere in worlds in the ten directions. One hundred thousand kinds of music spontaneously played, and innumerable wonderful flowers rained down from the sky.
[0279a26] 佛說經已，彌勒菩薩及十方來諸菩薩眾，長老阿難、諸大聲聞，一切大眾，聞佛所說靡不歡喜。
After the Buddha pronounced this sūtra, the entire assembly—Maitreya Bodhisattva and the multitude of Bodhisattvas who came from worlds in the ten directions, together with the Elder Ānanda and other great voice-hearers—having heard the Buddha’s words, greatly rejoiced.
About the ancient translator, Saṅghavarman
Saṅghavarman (康僧鎧, 3rd century) was supposedly an Indian. His Sanskrit name was translated into Chinese as Saṅgha armor, and he was given the surname Kang in Chinese, which may imply his ethnic origin from Kangjü (康居) nomads in central Asia. He went to Luoyang (洛陽), in 252, the fourth year of the Jiaping (嘉平) years of the Cao Wei Kingdom (220–65). He stayed at the White Horse Temple and translated, from Sanskrit into Chinese, the Sūtra of Amitāyus Buddha (T12n0360) and the Sūtra of the Elder Ugra. The latter is included in the Great Treasure Pile Sūtra (T11n0310) as its 19th sūtra, in fascicle 82. Scholars question the consistency in style between these two translations. Still, he has been recognized as the translator of the Sūtra of Amitāyus Buddha. He is not to be confused with two other Saṅghavarmans. The same Sanskrit name was translated into Chinese as Saṅghabamo (僧伽跋摩) for one from India, who went to China in 433, and as Saṅghapāla (僧伽婆羅) for the other from Funan, who lived from 460 to 524.
Javasolt irodalom és források
1. Amitabha Szútra 《佛说阿弥陀经》 2. Amitābha 48 fogadalma 3. Amit az "Amituofo" köszöntésről tudni kell 4. A Végtelen Élet Buddháján való Szemlélődés Szútrája 《佛說觀無量壽佛經》 Amitāyurdhyāna Sūtra 5. ...
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XING LONG TANG 醒龙堂 中国武术研究会 | Honorary President: ZHANG ERYU Grandmaster | Master: XIAO FENG | Contact us: master [at] rgm.hu Member of Hungarian Traditional Gong-Fu and Wushu Federation | HQ & Cultural Xchange: CHINESE ART CENTER 匈中文化交流中心. Your use of this website is subject to, and constitutes acknowledgement and acceptance of, our Terms & Conditions @ 1995-2017 How you may Enhance your Health, Combat Efficiency, Mental Freshness and Spiritual Joy through autentic Gong Fu and Chan Teachings |