VIMALAKĪRTI NIRDEŚA SŪTRA
佛國品第一
🍃 CHAPTER ONE - BUDDHA LANDS
如是我聞:
Thus have I heard:
一時佛在毘耶離菴羅樹園，與大比丘眾八千人俱，菩薩三萬二千——眾所知識，大智本行，皆悉成就；諸佛威神之所建立，為護法城，受持正法；能師子吼，名聞十方；眾人不請，友而安之；紹隆三寶，能使不絕；降伏魔怨，制諸外道，悉已清淨，永離蓋纏；心常安住，無礙解脫；念、定、總持，辯才不斷；布施、持戒、忍辱、精進、禪定、智慧及方便力，無不具足；逮無所得不起法忍，已能隨順轉不退輪；善解法相，知眾生根；蓋諸大眾得無所畏、功德智慧，以修其心；相好嚴身，色像第一，捨諸世間所有飾好；名稱高遠，踰於須彌；深信堅固，猶若金剛；法寶普照，而雨甘露；於眾言音，微妙第一；深入緣起，斷諸邪見，有無二邊，無復餘習；演法無畏，猶師子吼，其所講說，乃如雷震，無有量，已過量；集眾法寶，如海導師，了達諸法深妙之義；善知眾生往來所趣及心所行；近無等等佛自在慧、十力、無畏、十八不共；關閉一切諸惡趣門，而生五道以現其身；為大醫王，善療眾病，應病與藥，令得服行；無量功德皆成就，無量佛土皆嚴淨；其見聞者，無不蒙益；諸有所作，亦不唐捐；如是一切功德、皆悉具足——
Once, the Buddha was in the Amra Gardens in the city of Vaiśālī, accompanied by a great assembly of leading monks numbering eight thousand. There were also thirty-two thousand bodhisattvas, all known to the assembly, persons who had carried out all the basic practices of great wisdom. Sustained by the might and supernatural power of the Buddhas, they accepted and upheld the correct Dharma in order to guard the citadel of the Dharma. They knew how to roar the lion's roar, and their names were heard throughout the Ten Directions. Without waiting to be asked, they befriended others and brought them comfort. They ensured the continuance and prosperity of the Three Treasures, making certain that these never expired. They conquered and subdued the ill will of Mara, and corrected erroneous ways, being already totally purified, having long ago rid themselves of bondage. Their minds constantly resided in a state of unhindered liberation [apratihata-vimokṣa]. Their mindfulness, meditation, retention, and eloquence were unbroken. Their Generosity, Discipline, Patience, Determination, Dhyana, Wisdom, and the power of Upaya (skillful means), none were not complete. Coming to the patience (kshanti) that there is nothing to be attained and that nothing (no dharma) arises, they were able to respond compliantly to others and to turn the non-regressing Wheel of the Dharma. Well comprehending the characteristics of all things (dharmas), they understand the capacities (faculties) of living beings. Towering over the others in the great assembly, by cultivating their minds they were without fear of anything, meritorious and wise. Their bodies were adorned with auspicious characteristics, their form and images foremost [#1, the best, perfect], having let go of all worldly embellishments [adornments and auspices]. Their fame and renown were as high and broad as Mt. Sumeru. Their profound faith was as firm as Vajra. The jewels of their Dharma shone everywhere, raining down the sweet dew. Among the assembly, the sound of their words was the most subtle and wonderful of all. They had plumbed the depths of Dependent Origination and cut off all erroneous views, no longer entertaining the concepts of either being or nonbeing. They explained the all encompassing Dharma fearlessly, as roaring lions, their explaining rolling forth like thunder, without measure, beyond measurement. In gathering Dharma jewels, they were like practiced pilots at sea, having all the profound and subtle meanings of the Dharma. They were excellent in perceiving the past and future existences of living beings and the habits (samskara, ‘workings’) of their minds. They came close to equaling the sovereign (independent, isvara) wisdom of the Buddha, the ten powers, the [four] fearlessnesses, and the eighteen unique dharmas. Though they had firmly closed the gate to all manner of evil existences, yet they allowed themselves to be born in the five lower realms, manifesting themselves there so that they might act as great physician kings, adroitly healing the ills of others, giving whatever medicine suited to the ailment, and insuring that the patient takes it as prescribed. Immeasurable merit — all they had acquired; Immeasurable Buddha lands — all they had made marvelously pure. No one saw or listened to them without profiting thereby, and no action of theirs was ever performed in vain. Such was the manner in which all merit adhered to them.
其名曰：等觀菩薩、不等觀菩薩、等不等觀菩薩、定自在王菩薩、法自在王菩薩、法相菩薩、光相菩薩、光嚴菩薩、大嚴菩薩、寶積菩薩、辯積菩薩、寶手菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常慘菩薩、喜根菩薩、喜王菩薩、辯音菩薩、虛空藏菩薩、執寶炬菩薩、寶勇菩薩、寶見菩薩、帝網菩薩、明網菩薩、無緣觀菩薩、慧積菩薩、寶勝菩薩、天王菩薩、壞魔菩薩、電德菩薩、自在王菩薩、功德相嚴菩薩、師子吼菩薩、雷音菩薩、山相擊音菩薩、香象菩薩、白香象菩薩、常精進菩薩、不休息菩薩、妙生菩薩、華嚴菩薩、觀世音菩薩、得大勢菩薩、梵網菩薩、寶杖菩薩、無勝菩薩、嚴土菩薩、金髻菩薩、珠髻菩薩、彌勒菩薩、文殊師利法王子菩薩，如是等三萬二千人。
Their names were:
Samadarśana (Observing Equality) Bodhisattva, Asamadarśana (Observing Inequality) Bodhisattva, Asamasamadarśana (Observing Equality and Inequality) Bodhisattva, Samādhivikurvitarāja (Meditation Sovereign King) Bodhisattva, Dharmeśvara (Dharma Sovereign) Bodhisattva, Dharmaketu (Dharma Sign) Bodhisattva, Prabhāketu (Luminous Sign) Bodhisattva, Prabhāvyūha (Luminous Array) Bodhisattva, Mahāvyūha (Great Array) Bodhisattva, Ratnavyūha (Array of Jewels) Bodhisattva, Pratibhāṇakūṭa (Accumulation of Eloquence) Bodhisattva, Ratnapaṇi (Jeweled Hand) Bodhisattva, Ratnamudrāhasta (Jeweled Mudra Hand) Bodhisattva, Nityapralambahasta (Constantly Raised Hand) Bodhisattva, Nityotkṣipthasta (Constantly Extended Hand) Bodhisattva, Nityotkaṇṭhita (Constantly Consoling) Bodhisattva, Nityaprahasitapramuditendriya (Joyful Capacity) Bodhisattva, Prāmodyarāja (Joy King) Bodhisattva, Pratisaṃvitpraṇādaprāpta (Eloquent Sound) Bodhisattva, Gaganagañja (Storehouse of the Sky) Bodhisattva, Ratnolkādhārin (Holder of the Jeweled Torch) Bodhisattva, Ratnavīra (Jeweled Valor) Bodhisattva, Ratnaśrī (Jeweled View) Bodhisattva, Indrajāla (Indra's Net) Bodhisattva, Jālinīprabha (Bright Net) Bodhisattva, Anārambaṇadhyāyin (Unconditioned View) Bodhisattva, Prajñākūta (Wisdom Accumulation) Bodhisattva, Ratnajaha (Jeweled Supremacy) Bodhisattva, Devarāja (Heavenly King) Bodhisattva, Mārapramardin (Mara Defeating) Bodhisattva, Vidyuddeva (Lightning Virtue) Bodhisattva, Vikurvaṇarāja (Sovereign King) Bodhisattva, Kūṭanimittasamalaṃkāra (Adorned by Forms of Merit) Bodhisattva, Siṃhaghoṣābhigarjitaśvara (Lion's Roar) Bodhisattva, Vidyuddeva (Thunder Sound) Bodhisattva, Lakṣaṇakūṭasamatikrānta (Mountain of Characteristics Smiting Sound) Bodhisattva, Gandhahastin (Fragrant Elephant) Bodhisattva, Gajagandhahastin (White Fragrant Elephant) Bodhisattva, Satatodyukta (Constant Exertion) Bodhisattva, Anikṣiptadhura (Never Resting) Bodhisattva, Sujāta (Wonderful Birth) Bodhisattva, Padmavyūha (Flower Adornment) Bodhisattva, Avalokiteśvara (Perceiver of the World's Sounds) Bodhisattva, Mahāsthāmaprāpta (Gainer of Great Authority) Bodhisattva, Brahmajāla (Brahma's Net) Bodhisattva, Ratnayaṣṭin (Jeweled Staff) Bodhisattva, Ajita (Unsurpassed) Bodhisattva, Kṣetralaṃkṛta (Adorned Land) Bodhisattva, Suvarnacūḍa (Golden Locks) Bodhisattva, Maṇicūḍa (Gem Locks) Bodhisattva, Maitreya, and Mañjuśrī Dharma Prince Bodhisattva. There were thirty-two thousand bodhisattvas such as these.
復有萬梵天王尸棄等，從餘四天下，來詣佛所，而聽法；復有萬二千天帝，亦從餘四天下，來在會坐；并餘大威力諸天、龍神、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽等，悉來會坐；諸比丘、比丘尼、優婆塞、優婆夷，俱來會坐。彼時佛與無量百千之眾，恭敬圍繞，而為說法，譬如須彌山王顯于大海，安處眾寶師子之座，蔽於一切諸來大眾。
There were also ten thousand Brahma kings, Shikhin and others, who had come from the other four-continent worlds to visit the place where the Buddha was and listen to the Dharma. There were also twelve thousand Indras who had come from the other four-continent worlds to take a seat in the gathering. In addition, there were other heavenly beings of great authority and power, as well as nagas, spirits, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others, all who came to take a seat in the assembly. Also arrived to take seats in the assembly were the various monks, nuns, laymen, and laywomen.
At that time the Buddha, reverently surrounded by this multitude of countless hundreds and thousands of beings, explained the Dharma for them. He was like Mt. Sumeru, king of mountains, rising up out of the great sea. Resting at ease on his lion throne seat clustered with jewels, he shed his radiance over all the great throng gathered there.
爾時毘耶離城有長者子，名曰寶積，與五百長者子，俱持七寶蓋，來詣佛所，頭面禮足，各以其蓋共供養佛。佛之威神，令諸寶蓋合成一蓋，遍覆三千大千世界，而此世界廣長之相，悉於中現；又此三千大千世界諸須彌山、雪山、目真隣陀山、摩訶目真隣陀山、香山、寶山、金山、黑山、鐵圍山、大鐵圍山，大海江河，川流泉源，及日月星辰、天宮、龍宮、諸尊神宮，悉現於寶蓋中；又十方諸佛，諸佛說法，亦現於寶蓋中。爾時一切大眾。覩佛神力，歎未曾有！合掌禮佛，瞻仰尊顏，目不暫捨。於是長者子寶積即於佛前，以偈頌曰：
At that time, the son of a wealthy elder of the city of Vaiśālī named Ratnakūṭa (Jeweled Accumulation), along with five hundred other sons of wealthy elders, came to the place where the Buddha was, all of them bearing parasols adorned with the seven treasures, and bowed their heads in obeisance before the feet of the Buddha, each offering their parasols to the Buddha.
The Buddha with his supernatural powers then caused all the jeweled parasols to come together and form one single parasol that spread over the entire Three Thousand Great Thousand world- system, with all the vast features of those worlds manifest within it. All the Sumeru mountains of the three thousand great thousand world system, Snow Mountains, Muchilinda Mountains, Mahamuchilinda Mountains, Fragrant Mountains, Jeweled Mountains, Gold Mountains, Black Mountains, Iron Encircling Mountains, Great Iron Encircling Mountains, the huge seas, the rivers and watercourses, brooks and streams, fountains and springs, as well as the suns, moons, stars, constellations, heavenly palaces, dragon palaces, and the palaces of venerable spirits - all these were to be seen within the jeweled parasol. Also, the Buddhas of the ten directions, the Buddhas as they explain the Dharma - these too were visible within the jeweled parasol.
At that time all the members of the great assembly, witnessing this manifestation of the Buddha's supernatural power, sighed in admiration at what they had never seen before. Pressing their palms together, they made obeisance to the Buddha, gazing up in reverence at the face of the World-Honored One and never taking their eyes from it.
Then the elder’s son, Ratnakūṭa, in the presence of the Buddha recited these verses of praise:
目淨脩廣如青蓮， 心淨已度諸禪定， 久積淨業稱無量， 導眾以寂故稽首。
Eyes pure and broad like the blue lotus, Mind pure, free in all Dhyana meditations, Long have you accumulated pure karma and immeasurable fame Guiding beings with quietude, therefore we bow our heads.
既見大聖以神變， 普現十方無量土， 其中諸佛演說法， 於是一切悉見聞。
We have seen the great sage work miraculous transformations, Showing us immeasurable lands in the Ten Directions, Buddhas explaining the Dharma therein— Every one of these we have seen and heard.
法王法力超群生， 常以法財施一切， 能善分別諸法相， 於第一義而不動， 已於諸法得自在， 是故稽首此法王。
The power of the Dharma King's Dharma surpasses all other beings, Constantly bestowing Dharma riches on them all. Skillfully he distinguishes the characteristics of all things (dharmas), Never faltering in his grasp of the one great Truth. You have learned to treat all things (dharmas) with sovereignty, So we bow our heads to this Dharma King.
說法不有亦不無， 以因緣故諸法生， 無我無造無受者， 善惡之業亦不亡。
You explain things (dharmas) as neither existing nor not existing; Causes and conditions bring about their birth. No "I," no doer, no recipient, Yet good and bad karma never cease to function.
始在佛樹力降魔， 得甘露滅覺道成， 已無心意無受行， 而悉摧伏諸外道。
Beneath the Buddha tree, you used your might to overpower Mara; Gaining the sweet dew of Nirvana, you won your way to enlightenment. Already free of thought, perception, and conditioning, You refuted all external ways.
三轉法輪於大千， 其輪本來常清淨， 天人得道此為證， 三寶於是現世間。
Three times you turned the Wheel of the Dharma in the Great Thousand world-system, The wheel that from the first has always been pure. Heavenly and human beings gained the way— this was proof of it; The Three Treasures thereupon appeared in the world.
以斯妙法濟群生， 一受不退常寂然， 度老病死大醫王， 當禮法海德無邊。
This wonderful Dharma brought rescue to many beings; Embracing it, they never regress but dwell in constant quietude. Great physician king, healer of old age, sickness and death, We pay homage to the boundless virtues of your Ocean of Dharma;
毀譽不動如須彌， 於善不善等以慈， 心行平等如虛空， 孰聞人寶不敬承。
Unmoved by acclamation or abuse, like Mt. Sumeru, You have compassion in in equal measure upon the virtuous and the non-virtuous, Equanimious in mind and action, like empty space, Who, hearing this jewel of humankind, does not give respect?
今奉世尊此微蓋， 於中現我三千界， 諸天龍神所居宮， 乾闥婆等及夜叉， 悉見世間諸所有， 十力哀現是化變， 眾覩希有皆歎佛， 今我稽首三界尊。
Now we offer these little parasols to the World-Honored One, And in them is revealed to us the Three Thousand (Great Thousand) worlds All the palaces of gods, nagas, and spirits, Kimnaras, yakshas, and all those other beings, Everything that exists in the world we see— The Ten-Powered One in pity manifests these miraculous transformations. The assembly, seeing this rare sight, all praise the Buddha; Now I bow my head to the Honored One of the three times (past, present and future).
大聖法王眾所歸， 淨心觀佛靡不欣， 各見世尊在其前， 斯則神力不共法。
Great sage, Dharma King, refuge of the multitudes — Observing the Buddha with purified mind, none who do not rejoice! Each sees the World-Honored One standing right before them — Such are the Buddha's spiritual powers, his unique qualities.
佛以一音演說法， 眾生隨類各得解， 皆謂世尊同其語， 斯則神力不共法。
The Buddha preaches the Dharma with a single voice Sentient beings each understand it according to their kind. All believe the World-Honored One speaks the same words to all— Such are spiritual powers, those unique qualities.
佛以一音演說法， 眾生各各隨所解， 普得受行獲其利， 斯則神力不共法。
The Buddha preaches the Dharma with a single voice, But each sentient being understands it their own way. All undertake the Buddha's practices and gain benefit thereby— Such are the spiritual powers, those unique qualities.
佛以一音演說法， 或有恐畏或歡喜， 或生厭離或斷疑， 斯則神力不共法。
The Buddha preaches the Dharma with a single voice, But to some it brings fear, to others delight and joy. Some are moved to leave the world, some are freed of doubt— Such are the spiritual powers, those unique qualities.
稽首十力大精進， 稽首已得無所畏， 稽首住於不共法， 稽首一切大導師， 稽首能斷眾結縛， 稽首已到於彼岸， 稽首能度諸世間， 稽首永離生死道。
We bow our heads before the great determination (virya) of the ten-powered one, We bow our heads before the one who has attained fearlessness, We bow our heads before the one who dwells in unique qualities, We bow our heads to the great Guide of all, We bow our heads to the one able to cut off the bonds of the multitudes, We bow our heads to the one who has crossed over to the other shore, We bow our heads to the one capable of rescuing the world, We bow our heads to the one who has forever escaped the path of birth and death.
悉知眾生來去相， 善於諸法得解脫， 不著世間如蓮華， 常善入於空寂行， 達諸法相無罣礙， 稽首如空無所依。
You understand the characteristics of the coming and going of all beings, You have gained apt liberation from all things (dharmas). Free of worldly attachments, like a lotus blossom, Constantly you move within the realm of emptiness and quietude; You have mastered the characteristic of all things (dharmas), without blocks or hindrances; We bow our heads to that which is like the sky, depending upon nothing.
爾時長者子寶積說此偈已，白佛言：「世尊！是五百長者子，皆已發阿耨多羅三藐三菩提心，願聞得佛國土清淨，唯願世尊說諸菩薩淨土之行！」
When the elder’s son Ratnakūṭa had finished reciting these verses, he addressed the Buddha, saying, "World-Honored One! These five hundred sons of elders have all set their minds on anuttara-samyak-sambodhi (supreme, unsurpassable enlightenment). They wish to hear how one can purify the Buddha lands. We beg the World-Honored One to explain the practices carried out by bodhisattvas in purifying the lands."
佛言：「善哉！寶積！乃能為諸菩薩，問於如來淨土之行。諦聽，諦聽！善思念之，當為汝說！」於是寶積及五百長者子受教而聽。
The Buddha said, "Excellent! Jeweled Accumulation! For the sake of the bodhisattvas you do right to ask the Thus Come One about the practices for purifying the lands. Listen well! Listen well! Consider well! I will now explain to you." Ratnakūṭa and the other five hundred sons of elders then made ready to listen to the teachings addressed to them.
佛言：「寶積！眾生之類是菩薩佛土。所以者何？菩薩隨所化眾生而取佛土，隨所調伏眾生而取佛土，隨諸眾生應以何國入佛智慧而取佛土，隨諸眾生應以何國起菩薩根而取佛土。所以者何？菩薩取於淨國，皆為饒益諸眾生故。譬如有人，欲於空地，造立宮室，隨意無礙；若於虛空，終不能成！菩薩如是，為成就眾生故，願取佛國，願取佛國者，非於空也。
The Buddha said, "Ratnakūṭa! The various kinds of sentient beings are in themselves the Buddha lands of the bodhisattvas. How so? Because it is by transforming various sentient beings to discipline (vinaya) that bodhisattvas acquire Buddha lands. It is by persuading various sentient beings and overcoming their objections that bodhisattvas acquire Buddha lands. It is by inducing the various sentient beings to enter into the Wisdom of the Buddha in such-and-such a land that they acquire their Buddha lands. It is by inducing the various sentient beings to develop the capacity (faculty, indriya) for bodhisattva practices in such-and-such a land that they acquire their Buddha lands. How so? Because the bodhisattva's acquisition of a pure land is wholly due to having brought benefit to living beings. Suppose someone proposes to build a mansion on a plot of open land. They may do so as they wish without hindrance. But if one tries to build it in the emptiness of the sky, they will never be successful. It is the same with the bodhisattvas. It is because they wish to help others to achieve success that they take their vow to acquire Buddha lands. Their vow to acquire Buddha lands in not founded on nothing (i.e. not in vein).
「寶積當知！直心是菩薩淨土，菩薩成佛時，不諂眾生來生其國；深心是菩薩淨土，菩薩成佛時，具足功德眾生來生其國；菩提心是菩薩淨土，菩薩成佛時，大乘眾生來生其國；布施是菩薩淨土，菩薩成佛時，一切能捨眾生來生其國；持戒是菩薩淨土，菩薩成佛時，行十善道滿願眾生來生其國；忍辱是菩薩淨土，菩薩成佛時，三十二相莊嚴眾生來生其國；精進是菩薩淨土，菩薩成佛時，勤修一切功德眾生來生其國；禪定是菩薩淨土，菩薩成佛時，攝心不亂眾生來生其國；智慧是菩薩淨土，菩薩成佛時，正定眾生來生其國；四無量心是菩薩淨土，菩薩成佛時，成就慈悲喜捨眾生來生其國；四攝法是菩薩淨土，菩薩成佛時，解脫所攝眾生來生其國；方便是菩薩淨土，菩薩成佛時，於一切法方便無礙眾生來生其國；三十七道品是菩薩淨土，菩薩成佛時，念處、正勤、神足、根、力、覺、道眾生來生其國；迴向心是菩薩淨土，菩薩成佛時，得一切具足功德國土；說除八難是菩薩淨土，菩薩成佛時，國土無有三惡八難；自守戒行、不譏彼闕是菩薩淨土，菩薩成佛時，國土無有犯禁之名；十善是菩薩淨土，菩薩成佛時，命不中夭，大富梵行，所言誠諦，常以軟語，眷屬不離，善和諍訟，言必饒益，不嫉不恚，正見眾生來生其國。
"Ratnakūṭa, you should know!
An upright mind is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings free of flattery will be born in their country.
A profound mind is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings complete with merit will be born in their country.
An awakened mind (bodhicitta) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings of the Great Vehicle will be born in their country.
Generosity (dana) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who are capable of casting away everything will be born in their country.
Keeping the precepts (sila) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who fulfill their vows to carry out the ten virtuous ways will be born in their country.
Patience (kshanti) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who are adorned with the thirty-two characteristics will be born in their country.
Determination (virya) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who strive diligently to acquire all manner of blessings will be born in their country.
Meditation (dhyana) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who can harmonize their minds and keep them from disorder will be born in their country.
Wisdom (prajñā) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who are correct and certain in understanding will be born in their country.
The four immeasurable states of mind are the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings perfect in the exercise of kindness, compassion, joy, and equanimity will be born in their country.
The Four Means of Unification are the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who are unified by liberation will be born in their country.
Skillful Means (upaya) is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings who can employ all kinds of skillful means will be born in their country.
The Thirty-Seven Aids to the Way are the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings proficient in the [four] foundations of mindfulness, [four] right efforts, [four] bases of spiritual power, [five spiritual] faculties, [five spiritual] powers, [the seven factors of] Enlightenment, and the [eightfold] Path will be born in their country.
A transformative mind is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, they attain a country endowed with all perfect merit.
Teaching others to avoid the eight difficulties is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, their country will be free of the three evils and the eight difficulties.
Keeping the precepts for oneself, not taxing others with their shortcomings is the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, no one in their country will be called a violator of precepts.
The Ten Virtuous Acts are the pure land of a bodhisattva. When bodhisattvas attain Buddhahood, beings will be born in their country who 1) suffer no untimely death, 2) possess great wealth, 3) are pure in action, 4) sincere and truthful in their word, 5) ever mild in speech, 6) never alienated from kin or associates, skillful in solving disputes, 7) invariably speaking profitable words, 8) never envious, 9) never irate, and 10) correct in their understanding.
「如是，寶積！菩薩隨其直心，則能發行；隨其發行，則得深心；隨其深心，則意調伏；隨意調伏，則如說行；隨如說行，則能迴向；隨其迴向，則有方便；隨其方便，則成就眾生；隨成就眾生，則佛土淨；隨佛土淨，則說法淨；隨說法淨，則智慧淨；隨智慧淨，則其心淨；隨其心淨，則一切功德淨。是故寶積！若菩薩欲得淨土，當淨其心；隨其心淨，則佛土淨。」
“Like this, Ratnakūṭa! Bodhisattvas, being in accord with an upright mind, are capable of generating action (i.e. generating bodhicitta); from this generation of action they attain a profound mind; from this profound mind they master (tame, control) cognition; from the mastery of cognition they act as has been explained; from acting as has been explained they are capable of transferring [merit]; from their transference [of merit] they have skillful means (upaya); from their skillful means they develop sentient beings; from their development of sentient beings, their buddha land is pure; from the purity of their buddha land they are able to explain the Dharma purely (clearly); from explaining the Dharma purely, their Wisdom is pure; from the purity of their wisdom, their mind is pure; from the purity of their mind, all merit is pure.”
“Like this, Ratnakūṭa! If bodhisattvas wish to attain a pure land, they must purify their mind; if the mind is pure then it is a pure Buddha land.”
爾時舍利弗承佛威神作是念：「若菩薩心淨，則佛土淨者，我世尊本為菩薩時，意豈不淨，而是佛土不淨若此？」
At that time Śāriputra, moved by the Buddha's spiritual powers, thought to himself: "If the bodhisattva’s mind is pure, then their buddha land will be pure. When our World-Honored One first became a bodhisattva, surely the intention was pure. Why then is this Buddha land so filled with impurities?
佛知其念，即告之言：「於意云何？日月豈不淨耶？而盲者不見。」
The Buddha, knowing his thoughts, replied to him saying, “What do you think? Are the sun and moon impure if a blind person does not see them?
對曰：「不也，世尊！是盲者過，非日月咎。」
He [Śāriputra] replied, “No, World-Honored One! It is the fault of the blind person, the sun and moon and not to blame.”
「舍利弗！眾生罪故，不見如來佛土嚴淨，非如來咎；舍利弗！我此土淨，而汝不見。」
“Śāriputra! It is because of the failings of sentient beings that they do not see the purely adorned buddha land of the Thus Come One. The Thus Come one is not to blame. Śāriputra! I have purified this land, but you do not see it.”
爾時螺髻梵王語舍利弗：「勿作是意，謂此佛土以為不淨。所以者何？我見釋迦牟尼佛土清淨，譬如自在天宮。」
Then, the Brahma King Conch Topknot said to Śāriputra, "You must not have the thought, that ‘this Buddha land is impure’. Why? I see the purity of Śākyamuni’s Buddha land, like a sovereign heavenly palace."
舍利弗言：「我見此土丘陵坑坎、荊蕀沙礫、土石諸山、穢惡充滿。」
Śāriputra replied, “When I look at this land, I see it full of knolls and hollows, thorny underbrush, sand and gravel, dirt, rocks, many mountains, filth and defilement.”
螺髻梵王言：「仁者心有高下，不依佛慧，故見此土為不淨耳！舍利弗！菩薩於一切眾生，悉皆平等，深心清淨，依佛智慧，則能見此佛土清淨。」
Brahma King Conch Topknot said, "The Venerable’s mind has highs and lows, not resting on the Wisdom of the Buddha, therefore you see this land as impure. Śāriputra! Bodhisattvas treat all things and all beings, each one of them, with perfect equality, their profound mind is pure, resting on the Wisdom of the Buddha, thus they are able to see purity of this Buddha land."
於是佛以足指按地，即時三千大千世界，若干百千珍寶嚴飾，譬如寶莊嚴佛，無量功德寶莊嚴土，一切大眾歎未曾有！而皆自見坐寶蓮華。佛告舍利弗：「汝且觀是佛土嚴淨？」
The Buddha then [unfolded his legs and] pressed his [big] toe against the ground, and immediately the Three Thousand Great Thousand world system was adorned with hundreds and thousands of rare jewels, till it resembled Jeweled Adornment Buddha's Jeweled Adornment Buddha Land of Immeasurable Blessings. All the members of the great assembly sighed in wonder at what they had never seen before! And they all saw themselves seated on jeweled lotuses.
The Buddha said to Śāriputra, "Now do you see the purely adorned Buddha Land?"
舍利弗言：「唯然，世尊！本所不見，本所不聞，今佛國土嚴淨悉現。」
Śāriputra replied, "Indeed I do, World-Honored One! Something I have never seen before, and never even heard of before, now all the pure adornments of the Buddha land are visible before me."
佛語舍利弗：「我佛國土常淨若此，為欲度斯下劣人故，示是眾惡不淨土耳！譬如諸天，共寶器食，隨其福德，飯色有異。如是，舍利弗！若人心淨，便見此土功德莊嚴。」
The Buddha said to Śāriputra, "My Buddha land has always been pure like this. But, because I wish to rescue those who are lowly and inferior, it only appears to be an impure land full of defilement, that is all. It is like with heavenly beings. All take their food from the same precious vessel, but the food looks different for each one them, depending upon the merits and virtues that each possesses. It is the same in this case, Śāriputra! If someone’s mind is pure, then they will see this land’s miraculous adornments of merit.”
當佛現此國土嚴淨之時，寶積所將五百長者子皆得無生法忍，八萬四千人皆發阿耨多羅三藐三菩提心。佛攝神足，於是世界還復如故；求聲聞乘三萬二千天及人，知有為法皆悉無常，遠塵離垢，得法眼淨；八千比丘，不受諸法，漏盡意解。
When the Buddha revealed the marvelous purity of the land, the five hundred sons of elders who accompanied Ratnakūṭa all attained the patient tolerance for the birthlessness of all things (anutpattikadharmakṣānti), and eighty-four thousand people generated anuttara-samyak-sambodhi citta.
The Buddha then released the supernatural power that he had exercised with his [big] toe, and the world returned to its former appearance. Thirty-two thousand heavenly and human beings who wished to pursue the path of śrāvakas, understanding that all things are impermanent in nature, cast off the dust from their eyes, removed themselves from defilement, and attained the pure Dharma Eye; and eight thousand monks, ceasing to accept the phenomenal world, put an end to all outflows and gained liberation of mind.