大寶積經 會第五

Mahāratnakūṭa Sūtra (#5)

無量壽如來

Immeasurable Lifespan Tathāgata

大唐三藏菩提流志奉　詔譯

Translated by Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Decree

如是我聞：

Thus have I heard:

一時佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是諸大聲聞眾所知識，其名曰：尊者阿若憍陳如、馬勝、大名有賢、無垢、須跋陀羅、善稱圓滿、憍梵鉢提、優樓頻蠡迦葉、那提迦葉、伽耶迦葉、摩訶迦葉、舍利弗、大目揵連、摩訶迦旃延、摩訶劫賓那、摩訶注那、滿慈子、阿尼樓馱、離波多、上首王、住彼岸摩俱羅、難陀、有光善來、羅睺羅、阿難陀等，而為上首。復有菩薩摩訶薩眾，所謂普賢菩薩、文殊師利菩薩、彌勒菩薩，及賢劫中諸菩薩摩訶薩眾，前後圍繞。

At that time, the Buddha was dwelling at Vulture Peak in Rājagṛha with twelve thousand great bhikṣus. They were all well-known great disciples, namely: the Venerable Ājñātakauṇḍinya, Aśvajit, Mahānāman Bhadrika, Vimala, Subhadra, Supratiṣṭhita, Gavāṃpati, Uruvilvā Kāśyapa, Nadī Kāśyapa, Gayā Kāśyapa, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Mahākapphiṇa, Mahācunda, Pūrṇamaitrāyaṇīputra, Aniruddha, Revata, Rājapramukhā, Pārāyanika, Nanda, Sundarananda, Rāhula, Ānanda, and others as leaders.

There was also an assembly of bodhisattva mahāsattvas, namely: Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, Maitreya Bodhisattva, and other bodhisattva mahāsattvas of the Bhadra Kalpa, surrounding him on all sides.

又與賢護等十六丈夫眾俱，所謂善思惟義菩薩、慧辯才菩薩、觀無住菩薩、善化神通菩薩、光幢菩薩、智上菩薩、寂根菩薩、慧願菩薩、香象菩薩、寶幢菩薩等，而為上首，咸共遵修普賢之道，滿足菩薩一切行願，安住一切功德法中，到諸佛法究竟彼岸。願於一切世界之中成等正覺，又願生彼兜率陀天，於彼壽終降生右脇見行七步，放大光明，普佛世界六種震動，而自唱言：「我於一切世間最為尊貴。」釋梵諸天咸來親奉。又見習學書計曆數聲明伎巧醫方養生符印，及餘博戲擅美過人。身處王宮厭諸欲境，見老病死悟世非常，捐捨國位踰城學道。解諸纓絡及迦尸迦，被服袈裟六年苦行，能於五濁剎中作斯示見。順世間故浴尼連河行趣道場，龍王迎讚，諸菩薩眾右繞稱揚。菩薩爾時受草，自敷菩提樹下，結加趺坐。又見魔眾合圍將加危害，菩薩以定慧力降伏魔怨，成無上覺。梵王勸請轉於法輪，勇猛無畏佛音震吼，擊法鼓、吹法螺、建大法幢、然正法炬，攝受正法及諸禪定，雨大法雨澤潤含生，震大法雷開悟一切。諸佛剎土普照大光，世界之中地皆震動，魔宮摧毀驚怖波旬，破煩惱城墮諸見網，遠離黑法生諸白法。於佛施食能受能消，為調眾生宣揚妙理。或見微笑放百千光，昇灌頂階受菩提記，或成佛道見入涅槃，使無量有情皆得漏盡，成熟菩薩無邊善根。如是諸佛剎中皆能示見。譬如幻師善知幻術，而能示見男女等相，於彼相中實無可得。如是如是，諸菩薩等善學無邊幻術功德故，能示見變化相應，能善了知變化之道故，示諸佛土見大慈悲，一切群生普皆饒益。菩薩願行成就無疆，無量義門通達平等，一切善法具足修成。諸佛剎中平等趣入，常為諸佛勸進加威。一切如來識知印可，為教菩薩作阿闍梨。常習相應無邊諸行，通達一切法界所行，能善了知有情及土，亦常發趣供諸如來。見種種身猶如影像，善學因陀羅網能破魔網，壞諸見網入有情網，能超煩惱眷屬及魔侶魔人。遠出聲聞辟支佛地，入空無相無願法門，而能安住方便善巧。初不樂入二乘涅槃，得無生無滅諸三摩地，及得一切陀羅尼門，廣大諸根辯才決定，於菩薩藏法善能了知。佛華三昧隨時悟入，具一切種甚深禪定，一切諸佛皆悉見前，於一念中遍遊佛土，周旋往返不異其時。於難非難邊能了諸邊，敷演實際差別善知，得佛辯才住普賢行。善能分別眾生語言，超過世間一切之法，善知一切出世間法。得資具自在波羅蜜多，荷擔有情為不請友。能持一切如來法藏，安住不斷一切佛種。哀愍有情能開法眼，閉諸惡趣開善趣門。普觀有情能作父母兄弟之想，又觀眾生如己身想。證得一切讚歎功德，波羅蜜多能善了知，讚歎如來一切功德，及餘稱讚諸功德法。如是菩薩摩訶薩眾無量無邊皆來集會。

He was also accompanied by sixteen great beings (mahāpuruṣa) including Bhadrapāla and others, namely: Good Contemplation of Meaning Bodhisattva, Wisdom Eloquence Bodhisattva, Observer of Non-Abiding Bodhisattva, Skillful Supernatural Powers Bodhisattva, Light Banner Bodhisattva, Supreme Wisdom Bodhisattva, Tranquil Faculties Bodhisattva, Wisdom Vow Bodhisattva, Fragrant Elephant Bodhisattva, Jewel Banner Bodhisattva and others as leaders. They all practiced and followed the path of Samantabhadra together, fulfilling all the bodhisattva practices and vows, abiding in all meritorious dharmas, and reaching the ultimate shore of all Buddha dharmas.

They vowed to attain perfect enlightenment in all worlds, and also wished to be born in Tuṣita Heaven. After their life ends there, they would take birth from the right side, take seven steps, emit great light illuminating all Buddha worlds causing six kinds of tremors, and proclaim, ‘I am the most honored one in all worlds.’ And all the devas of Śakra and Brahma will come to pay their respects.

They will to also be seen studying writing, mathematics, astronomy, medicine, life cultivation and talismans, and other arts and skills surpassing others. While dwelling in a palace, they become weary of sensual pleasures, and upon seeing old age, sickness and death, realize the impermanence of the world. Renouncing their royal position and leaving the city to pursue the path, they remove their ornaments and fine Kashi robes, don the kasaya robe and practice austerities for six years, manifesting this appearance in the world of the five defilements. Following worldly custom, they bathe in the Nairañjanā River and proceed to the site of enlightenment, where nāga kings welcome them with praise and bodhisattvas circumambulate in admiration. The Bodhisattva then accepts grass, spreads it beneath the Bodhi tree, and sits in full lotus posture. When the hordes of Māra arrive, intending harm, the Bodhisattva uses the power of concentration and wisdom to subdue these morbid enemies and attains supreme enlightenment. Brahma Kings request the turning of the Dharma wheel, and with courage and fearlessness the Buddha's voice roars forth - beating the Dharma drum, blowing the Dharma conch, raising the banner of Dharma, lighting the torch of true Dharma, embracing the true Dharma and all dhyāna concentrations, raining down the great Dharma rain to nurture all beings, and thundering the great Dharma thunder to enlighten all. A great light illuminates all Buddha lands, and the earth trembles throughout all worlds. The palaces of Māra are destroyed and Māra is terrified, the fortress of affliction is broken and the net of views collapses, dark dharmas are abandoned and wholesome dharmas arise.

These bodhisattvas could receive and digest the food offered to Buddha, and proclaimed sublime principles to guide beings. Some were seen smiling and emitting hundreds of thousands of lights, ascending to receive predictions of enlightenment, some attaining Buddhahood and entering nirvana, enabling countless beings to end their defilements, and ripening boundless roots of goodness in bodhisattvas.

Such manifestations could be seen throughout all Buddha lands. Like a skilled magician who can conjure the characteristics of illusory men and women, though nothing real can be found in those appearances. Just so, these bodhisattvas had mastered boundless illusory merit, could manifest in accordance with transformations, and through understanding well the way of transformation displayed Buddha lands and great compassion, benefiting all living beings universally. The bodhisattvas' vows and practices, they had accomplished without limit. They had penetrated countless gateways of meaning with equanimity, and perfected all wholesome dharmas. They entered equally into all Buddha lands, constantly encouraged and empowered by all Buddhas.

All Tathagatas recognized and approved them, making them teachers (ācāryas) to instruct bodhisattvas. They constantly practice and harmonize with boundless conduct, comprehend all activities throughout the Dharmadhatu, skillfully understand beings and lands, and always proceed to make offerings to all Tathagatas. They see various bodies as mere reflections, skillfully study Indra's net to break through Mara's net, destroy the net of views and enter the net of beings, transcending afflictions and their retinue as well as Mara's companions and others. They far surpass the grounds of śrāvakas and pratyekabuddhas, enter the gates of emptiness, signlessness and wishlessness, while abiding skillfully in expedient means. They initially take no delight in entering the nirvana of the two vehicles, attain all samādhis of non-birth and non-cessation, and gain all dhāraṇī gateways, with vast faculties and definitive eloquence, thoroughly understanding the treasury of bodhisattva teachings.

They enter the Buddha-flower samādhi whenever appropriate, possess all kinds of profound meditative states, see all Buddhas before them, and in a single thought traverse all Buddha lands, coming and going without difference in time. They understand all extremes of difficulty and non-difficulty, expertly expound the real nature and its distinctions, attain Buddha's eloquence and dwell in the practice of Samantabhadra. They skillfully distinguish beings' languages, transcend all worldly dharmas, and know well all transcendent dharmas. They attain mastery of the resources of pāramitās, shouldering beings as friends without being asked. They can uphold all Tathagatas' treasury of Dharma, abiding without breaking all Buddha lineages. With compassion for beings they can open the Dharma eye, close the doors to evil destinies and open the gates to good destinies. They regard all beings as parents and siblings, and view all beings as themselves. They have realized all praiseworthy merits, thoroughly understand the pāramitās, praise all the Tathagatas' merits, and other praiseworthy virtuous dharmas. Such countless and boundless bodhisattva mahāsattvas all gathered in assembly.

爾時尊者阿難從坐而起，整理衣服，偏袒右肩右膝著地，合掌向佛，白言：「大德世尊！身色諸根悉皆清淨，威光赫奕如融金聚，又如明鏡凝照光暉。從昔已來初未曾見，喜得瞻仰生希有心。世尊今者入大寂定，行如來行皆悉圓滿，善能建立大丈夫行，思惟去來現在諸佛。世尊何故住斯念耶？」

At that time, Venerable Ānanda rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms toward the Buddha, and said, "Great Virtuous World-Honored One! Your bodily appearance and faculties are all pure, your majestic radiance blazes like molten gold, and also like a bright mirror reflecting light. Never before have I seen this, and I am joyful to behold such a rare sight. World-Honored One, you have now entered the great samādhi, perfected the Tathāgata's practices, well established the practices of a great being, and are contemplating all Buddhas of the past, present and future. World-Honored One, why do you dwell in such thoughts?"

爾時佛告阿難：「汝今云何能知此義？為有諸天來告汝耶？為以見我及自知耶？」

At that time, the Buddha said to Ānanda, "How do you know this? Did the devas come to tell you? Or did you see this yourself and know it?"

阿難白佛言

「世尊！我見如來光瑞希有故發斯念，非因天等。」

Ānanda replied to the Buddha, "World-Honored One! I saw the Tathāgata's rare and auspicious light and therefore had these thoughts - it was not due to devas or others."

佛告阿難：「善哉善哉！汝今快問。善能觀察微妙辯才，能問如來如是之義。汝為一切如來、應、正等覺，及安住大悲利益群生如優曇花希有大士出見世間，故問斯義。又為哀愍利樂諸眾生故，能問如來如是之義。阿難！如來、應、正等覺善能開示無量知見。何以故？如來知見無有障礙。阿難！如來、應、正等覺欲樂住世，能於念頃住無量無數百千億那由他劫，若復增過如上數量，而如來身及以諸根無有增減。何以故？如來得三昧自在到於彼岸，於一切法最勝自在。是故阿難！諦聽，善思念之，吾當為汝分別解說。」

The Buddha said to Ānanda, "Excellent, excellent! You have asked well. You have observed well and with subtle eloquence are able to ask the Tathāgata about such matters. For the sake of all Tathāgatas, Arhats, Perfectly Enlightened Ones, and for the rare great beings who abide in great compassion benefiting sentient beings, like an udumbara flower appearing in the world, you ask this question. Also for the sake of compassionately benefiting all sentient beings, you are able to ask the Tathāgata about such matters.

Ānanda! The Tathāgata, Arhat, Perfectly Enlightened One can reveal boundless knowledge and vision. Why? Because the Tathāgata's knowledge and vision are unobstructed. Ānanda! If the Tathāgata, Arhat, Perfectly Enlightened One wishes to remain in the world, he can dwell for countless hundreds of thousands of billions of nayutas of kalpas in an instant, or even exceed that number, while the Tathāgata's body and faculties neither increase nor decrease. Why? Because the Tathāgata has attained mastery of samādhi and reached the other shore, having supreme mastery over all dharmas. Therefore, Ānanda! Listen carefully and consider it well, I shall explain it in detail for you.”

阿難白佛言：「唯然世尊！願樂欲聞。」

Ānanda said to the Buddha: "Yes, World-Honored One! I wish to hear it."

爾時佛告阿難：「往昔過阿僧祇無數大劫，有佛出現，號曰然燈。於彼佛前極過數量，有苦行佛出興于世。苦行佛前復有如來，號為月面。月面佛前過於數量，有旃檀香佛。於彼佛前有蘇迷盧積佛，盧積佛前復有妙高劫佛。如是展轉，有離垢面佛、不染污佛、龍天佛、山聲王佛、蘇迷盧積佛、金藏佛、照曜光佛、光帝佛、大地種姓佛、光明熾盛琉璃金光佛、月像佛、開敷花莊嚴光佛、妙海勝覺遊戲神通佛、金剛光佛、大阿伽陀香光佛、捨離煩惱心佛、寶增長佛、勇猛積佛、勝積佛、持大功德法施神通佛、映蔽日月光佛、照曜琉璃佛、心覺花佛、月光佛、日光佛、花瓔珞色王開敷神通佛、水月光佛、破無明暗佛、真珠珊瑚蓋佛、底沙佛、勝花佛、法慧吼佛、有師子吼鵝鴈聲佛、梵音龍吼佛。如是等佛出現於世，相去劫數皆過數量。彼龍吼佛未出世前無央數劫，有世主佛。世主佛前無邊劫數有佛出世，號世間自在王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊。

At that time, the Buddha told Ānanda, "In the distant past, countless great kalpas ago, there appeared a Buddha named Dīpaṅkara. Before that Buddha, beyond measurable time, there appeared a Buddha of Austerities. Before the Buddha of Austerities, there was a Tathāgata named Moon Face. Before Moon Face Buddha, beyond measurable time, there was Candana Fragrance Buddha. Before that Buddha was Sumeru Accumulation Buddha, and before him was Wonderful High Kalpa Buddha. Thus in succession, there were Stainless Face Buddha, Unstained Buddha, Naga Heaven Buddha, Mountain Sound King Buddha, Sumeru Accumulation Buddha, Golden Treasury Buddha, Shining Light Buddha, Light Emperor Buddha, Great Earth Lineage Buddha, Blazing Light Vaiḍūrya Golden Light Buddha, Moon Image Buddha, Blooming Flower Adorned Light Buddha, Wondrous Ocean Supreme Enlightenment Playful Supernatural Powers Buddha, Vajra Light Buddha, Great Agada Fragrant Light Buddha, Renunciation of Afflictions Mind Buddha, Jewel Increase Buddha, Heroic Accumulation Buddha, Victory Accumulation Buddha, Bearer of Great Merit Dharma Giving Supernatural Powers Buddha, Eclipsing Sun and Moon Light Buddha, Shining Vaiḍūrya Buddha, Mind Awakening Flower Buddha, Moonlight Buddha, Sunlight Buddha, Flower Garland Color King Blooming Supernatural Powers Buddha, Water Moon Light Buddha, Destroyer of Ignorance Darkness Buddha, Pearl and Coral Canopy Buddha, Tiṣya Buddha, Victory Flower Buddha, Dharma Wisdom Roar Buddha, Lion's Roar with Goose Voice Buddha, and Brahma Sound Naga's Roar Buddha. Such Buddhas appeared in the world, separated by incalculable kalpas. Before Naga's Roar Buddha appeared, countless kalpas ago, there was World Lord Buddha. Before World Lord Buddha, infinite kalpas ago, there appeared a Buddha named King of World Sovereignty Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One."

「阿難！彼佛法中有一比丘名曰法處，有殊勝行願及念慧力增上，其心堅固不動，福智殊勝人相端嚴。阿難！彼法處比丘往詣世間自在王如來所，偏袒右肩頂禮佛足，向佛合掌以頌讚曰：

"Ānanda! During the time of that Buddha’s teaching there was a bhikṣu named Dharmākara (Dharma Abode), who had excellent practices and vows, and superior mindfulness and wisdom, his mind firm and unwavering, with outstanding merit and wisdom, and dignified appearance. Ānanda! This Bhikṣu Dharmākara went to where King of World Sovereignty Tathāgata was, bared his right shoulder, prostrated at the Buddha's feet, joined his palms toward the Buddha, and praised him in verse:"

如來無量無邊光，　　 舉世無光可能喻，　　 一切日月摩尼寶，　　 佛之光威皆映蔽。　

The Tathāgata's light is boundless and infinite, No light in all worlds can compare to it, All the suns, moons, and maṇi jewels, Are outshone by the Buddha's majestic radiance.　

世尊能演一音聲，　　 有情各各隨類解，　　 又能現一妙色身，　　 普使眾生隨類見。　

The World-Honored One can express with one voice, And each being understands according to their kind, He can also manifest one wondrous form, That all beings see according to their nature.　

戒定慧進及多聞，　　 一切有情無與等，　　 心流覺慧如大海，　　 善能了知甚深法。　

In precepts, concentration, wisdom, diligence and learning, No being can compare to him, His mind flows with wisdom like a great ocean, Well able to comprehend the most profound dharmas.　

惑盡過亡應受供，　　 如是聖德惟世尊，　　 佛有殊勝大威光，　　 普照十方無量剎。　

With delusions exhausted and faults eliminated, he deserves offerings, Such holy virtues belong only to the World-Honored One, The Buddha has supreme and majestic light, Illuminating countless realms in the ten directions.　

我今稱讚諸功德，　　 冀希福慧等如來，　　 能救一切諸世間，　　 生老病死眾苦惱。

I now praise these merits, Hoping to equal the Tathāgata in blessings and wisdom, Able to save all worlds From the sufferings of birth, old age, sickness and death.　　

願當安住三摩地，　　 演說施戒諸法門，　　 忍辱精勤及定慧，　　 庶當成佛濟群生。

May I abide in samādhi, Expounding the dharma gates of giving and precepts, Patience, diligence, concentration and wisdom, So I may become a Buddha to save all beings.　　

為求無上大菩提，　　 供養十方諸妙覺，　　 百千俱胝那由他，　　 極彼恒沙之數量。　

To seek supreme bodhi, I will make offerings to the enlightened ones of the ten directions, Hundreds of thousands of koṭis and nayutas, As numerous as the sands of the Ganges.　

又願當獲大神光，　　 倍照恒沙億佛剎，　　 及以無邊勝進力，　　 感得殊勝廣淨居。　

I also wish to attain great spiritual light, Illuminating buddha-lands as numerous as the sands, And with boundless power of supreme progress, Attain an excellent, vast pure abode.　

如是無等佛剎中，　　 安處群生當利益，　　 十方最勝之大士，　　 彼皆當往生喜心。　　

In such incomparable buddha-lands, I shall benefit and settle all beings, The great beings of the ten directions, Will all be reborn there with joyful hearts.

唯佛聖智能證知，　　 我今希求堅固力，　　 縱沈無間諸地獄，　　 如是願心終不退。　

Only the Buddha's holy wisdom can verify this, I now seek steadfast power, Even if I should sink into the various hells, Such vows will never regress.　

一切世間無礙智，　　 應當了知如是心。』

The unobstructed wisdom of all worlds, Should know such a mind.

「復次阿難！法處比丘讚佛德已白言：『世尊！我今發阿耨多羅三藐三菩提心，惟願如來為我演說如是等法，令於世間得無等等成大菩提，具攝清淨莊嚴佛土。』佛告比丘：『汝應自攝清淨佛國。』法處白佛言：『世尊！我無威力堪能攝受，唯願如來說餘佛土清淨莊嚴，我等聞已誓當圓滿。』爾時世尊為其廣說二十一億清淨佛土具足莊嚴，說是法時經于億歲。阿難！法處比丘於彼二十一億諸佛土中所有嚴淨之事悉皆攝受，既攝受已滿足五劫思惟修習。」

"Furthermore, Ānanda! After Bhikṣu Dharmākara had praised the Buddha's virtues, he said, 'World-Honored One! I now generate anuttarā-samyak-saṃbodhi citta. I only wish the Tathāgata would explain such dharmas to me, enabling me to attain supreme enlightenment in the world and fully establish a pure and adorned buddha-land.' The Buddha told the bhikṣu, 'You should establish your own pure buddha-land.' Dharmākara said to the Buddha, 'World-Honored One! I do not have the power to establish this. I only wish the Tathāgata would explain the pure adornments of other buddha-lands, and after hearing them, I vow to fulfill them completely.' At that time, the World-Honored One extensively explained the complete adornments of twenty-one billion pure buddha-lands, taking a billion years to explain this dharma.

Ānanda! Bhikṣu Dharmākara absorbed all the pure adornments from those twenty-one billion buddha-lands, and after absorbing them, spent five kalpas contemplating and practicing them."

阿難白佛言：「世尊！彼世間自在王如來壽量幾何？」

Ānanda asked the Buddha, "World-Honored One! What was the lifespan of that King of World Sovereignty Tathāgata?"

世尊告曰：「彼佛壽量滿四十劫。阿難！彼二十一俱胝佛剎，法處比丘所攝佛國超過於彼。既攝受已，往詣世間自在王如來所，頂禮雙足右繞七匝，却住一面白言：『世尊！我已攝受具足功德嚴淨佛土。』佛言：『今正是時，汝應具說令眾歡喜，亦令大眾皆當攝受圓滿佛土。』

The World-Honored One replied, "That Buddha's lifespan was forty kalpas. Ānanda! The buddha-land established by Bhikṣu Dharmākara surpassed those twenty-one billion buddha-lands. After establishing it, he went to where King of World Sovereignty Tathāgata was, prostrated at his feet, circumambulated him seven times, stood to one side and said, 'World-Honored One! I have established a buddha-land complete with merits and pure adornments.' The Buddha said, 'Now is the right time. You should explain it in detail to make everyone rejoice, and enable the great assembly to also establish and perfect buddha-lands.'"

「法處白言：『唯願世尊大慈留聽，我今將說殊勝之願。

Dharmākara said, "May the World-Honored One in his great compassion listen, I will now speak these excellent vows:

「『若我證得無上菩提，國中有地獄、餓鬼、畜生趣者，我終不取無上正覺。

"If I attain realization of supreme bodhi, and there are beings in my land who fall into the realms of hell, hungry ghosts, or animals, I will never accept is as supreme, correct awakening.

「『若我成佛，國中眾生有墮三惡趣者，我終不取正覺。

"If I become a Buddha, and there are beings in my land who fall into the three evil paths, I will never accept is as correct awakening.

「『若我成佛，國中有情若不皆同真金色者，不取正覺。

"If I become a Buddha, and all beings in my land do not have the color of true gold, I will not accept it as correct awakening.

「『若我成佛，國中有情形貌差別有好醜者，不取正覺。

"If I become a Buddha, and there are differences in appearance between beautiful and ugly among beings in my land, I will not accept it as correct awakening.

「『若我成佛，國中有情不得宿念，下至不知億那由他百千劫事者，不取正覺。

"If I become a Buddha, and beings in my land do not have memory of past lives, down to knowing events from hundreds of thousands of billions of nayutas of kalpas, I will not accept it as correct awakening.

「『若我成佛，國中有情若無天眼，乃至不見億那由他百千佛國土者，不取正覺。

"If I become a Buddha, and beings in my land do not have the divine eye to see hundreds of thousands of billions of nayutas of Buddha lands, I will not accept it as correct awakening.

「『若我成佛，國中有情不獲天耳，乃至不聞億那由他百千踰繕那外佛說法者，不取正覺。

"If I become a Buddha, and beings in my land do not have the divine ear to hear the Dharma being taught in Buddha lands hundreds of thousands of billions of yojanas away, I will not accept it as correct awakening.

「『若我成佛，國中有情無他心智，乃至不知億那由他百千佛國土中有情心行者，不取正覺。

"If I become a Buddha, and beings in my land do not have the knowledge of others' minds to know the mental activities of beings in hundreds of thousands of billions of nayutas of Buddha lands, I will not accept it as correct awakening.

「『若我成佛，國中有情不獲神通自在波羅蜜多，於一念頃不能超過億那由他百千佛剎者，不取正覺。

"If I become a Buddha, and beings in my land do not attain mastery of supernatural powers pāramitā, able to traverse hundreds of thousands of billions of nayutas of Buddha lands in a single thought-moment, I will not accept it as correct awakening.

「『若我成佛，國中有情起於少分我我所想者，不取菩提。

"If I become a Buddha, and beings in my land have even the slightest thought of 'self' and 'possession,' I will not accept it as bodhi.

「『若我成佛，國中有情若不決定成等正覺、證大涅槃者，不取菩提。

"If I become a Buddha, and beings in my land are not assured of attaining perfect enlightenment and great nirvana, I will not accept it as bodhi.

「『若我成佛，光明有限，下至不照億那由他百千及算數佛剎者，不取菩提。

"If I become a Buddha, and my light is limited, not illuminating billions of nayutas of hundreds of thousands of countless buddha-lands, I will not accept it as bodhi.

「『若我成佛，壽量有限，乃至俱胝那由他百千及算數劫者，不取菩提。

"If I become a Buddha, and my lifespan is limited, even if it were to last for koṭis of nayutas of hundreds of thousands of countless kalpas, I will not accept it as bodhi.

「『若我成佛，國中聲聞無有知其數者，假使三千大千世界滿中有情及諸緣覺，於百千歲盡其智算亦不能知；若有知者，不取正覺。

"If I become a Buddha, and the number of śrāvakas in my land can be known, even if all beings and pratyekabuddhas in three thousand great thousand worlds were to count for hundreds of thousands of years, I will not accept it as correct awakening.

「『若我成佛，國中有情壽量有限齊者，不取菩提；唯除願力而受生者。

"If I become a Buddha, and beings in my land have limited lifespans, I will not accept it as bodhi, except for those who are born there through the power of their vows,

「『若我成佛，國中眾生若有不善名者，不取正覺。

"If I become a Buddha, and any being in my land is even called unwholesome, I will not accept it as correct awakening.

「『若我成佛，彼無量剎中無數諸佛不共諮嗟稱歎我國者，不取正覺。

"If I become a Buddha, and countless Buddhas in immeasurable lands do not together praise and extol my land, I will not accept it as correct awakening.

「『若我證得無上覺時，餘佛剎中諸有情類聞我名已，所有善根心心迴向願生我國，乃至十念若不生者，不取菩提；唯除造無間惡業、誹謗正法及諸聖人。

"When I attain supreme enlightenment, if beings in other buddha-lands who hear my name and direct all their roots of goodness toward rebirth in my land, even down to ten thoughts, are not reborn there, I will not accept it as bodhi. This excludes those who commit the five heinous crimes and slander the true Dharma and the sages.

「『若我成佛，於他剎土有諸眾生發菩提心，及於我所起清淨念，復以善根迴向願生極樂。彼人臨命終時，我與諸比丘眾現其人前。若不爾者，不取正覺。

"If I become a Buddha, if beings in other lands who generate bodhicitta, give rise to pure thoughts toward me, and transfer their roots of goodness toward rebirth in the Land of Ultimate Bliss do not see me and my assembly of bhikṣus appear before them at the time of death, I will not accept it as correct awakening.

「『若我成佛，無量國中所有眾生聞說我名，以己善根迴向極樂。若不生者，不取菩提。

"If I become a Buddha, if beings in countless lands who hear my name and transfer their roots of goodness toward the Land of Ultimate Bliss are not reborn there, I will not accept it as bodhi.

「『若我成佛，國中菩薩皆不成就三十二相者，不取菩提。

"If I become a Buddha, and the bodhisattvas in my land do not all possess the thirty-two auspicious characteristics, I will not accept it as bodhi.

「『若我成佛，於彼國中所有菩薩，於大菩提咸悉位階一生補處。唯除大願諸菩薩等，為諸眾生被精進甲，勤行利益修大涅槃，遍諸佛國行菩薩行，供養一切諸佛如來，安立洹沙眾生住無上覺，所修諸行復勝於前，行普賢道而得出離。若不爾者，不取菩提。

"If I become a Buddha, and all bodhisattvas in that land are not in their final life before Buddhahood, except for those great-vowed bodhisattvas who don the armor of diligence for the sake of beings, cultivate great nirvana, traverse all buddha-lands practicing the bodhisattva path, make offerings to all Tathāgatas, establish countless beings in supreme enlightenment, cultivate practices surpassing those before, and attain liberation through practicing the path of Samantabhadra. If it is not like that, I will not accept it as bodhi."

「『若我成佛，國中菩薩每於晨朝供養他方乃至無量億那由他百千諸佛，以佛威力即以食前還到本國。若不爾者，不取菩提。

"If I become a Buddha, and the bodhisattvas in my land are not able to make offerings to countless billions of nayutas of hundreds of thousands of Buddhas in other directions every morning, and by the Buddha's power return to their own land before mealtime. If it is not like that, I will not accept it as bodhi."

「『若我成佛，於彼剎中諸菩薩眾所須種種供具，於諸佛所殖諸善根，如是色類不圓滿者，不取菩提。

"If I become a Buddha, and all the various offerings needed by the assembly of bodhisattvas in that land to plant roots of goodness before all Buddhas are not perfectly complete, I will not accept it as bodhi."

「『若我當成佛時，國中菩薩說諸法要不善順入一切智者，不取菩提。

"If I become a Buddha, and the bodhisattvas in my land cannot skillfully expound the essential dharmas in accordance with all-knowing wisdom, I will not accept it as bodhi."

「『若我成佛，彼國所生諸菩薩等若無那羅延堅固力者，不取正覺。

"If I become a Buddha, and the bodhisattvas born in that land do not possess the steadfast strength of Nārāyaṇa, I will not accept it as bodhi."

「『若我成佛，周遍國中諸莊嚴具，無有眾生能總演說，乃至有天眼者不能了知所有雜類形色光相。若有能知及總宣說者，不取菩提。

"If I become a Buddha, I will not accept enlightenment if any being could fully describe all the adornments throughout my land, or if even those with divine eyes could comprehend all the various forms, colors and light manifestations. If anyone could know and fully describe them, I will not accept it as bodhi."

「『若我成佛，國中具有無量色樹高百千由旬，諸菩薩中有善根劣者若不能了知，不取正覺。

"If I become a Buddha, and even bodhisattvas of lesser roots of goodness cannot comprehend the countless types of trees a hundred thousand yojanas tall in my land, I will not accept it as correct awakening."

「『若我成佛，國中眾生讀誦經典教授敷演，若不獲得勝辯才者，不取菩提。

"If I become a Buddha, and beings in my land who read, recite, teach and expound the sutras do not attain supreme eloquence, I will not accept it as bodhi."

「『若我成佛，國中菩薩有不成就無邊辯才者，不取菩提。

"If I become a Buddha, and any bodhisattva in my land does not achieve boundless eloquence, I will not accept it as bodhi."

「『若我成佛，國土光淨遍無與等，徹照無量無數不可思議諸佛世界，如明鏡中現其面像。若不爾者，不取菩提。

"If I become a Buddha, and my land's pure light is not unequaled, penetrating and illuminating countless inconceivable Buddha worlds, like images appearing in a clear mirror. If it is not like that, I will not accept it as bodhi."

「『若我成佛，國界之內地及虛空有無量種香，復有百千億那由他數眾寶香鑪，香氣普熏遍虛空界，其香殊勝超過人天珍，奉如來及菩薩眾。若不爾者，不取菩提。

"If I become a Buddha, and within my land's borders, both on the ground and in space, there are not countless kinds of fragrances, with hundreds of thousands of billions of nayutas of precious incense burners, their fragrance pervading all of space, surpassing the treasures of humans and devas, as offerings to the Tathāgata and the assembly of bodhisattvas. If it is not like that, I will not accept it as bodhi."

「『若我成佛，周遍十方無量無數不可思議無等界眾生之輩，蒙佛威光所照觸者，身心安樂超過人天。若不爾者，不取正覺。

"If I become a Buddha, and beings throughout the ten directions in countless inconceivable unequaled realms who are touched by my Buddha light do not attain physical and mental peace and happiness surpassing that of humans and devas. If it is not like that, I will not accept it as bodhi."

「『若我成佛，無量不可思議無等界諸佛剎中菩薩之輩聞我名已，若不證得離生、獲陀羅尼者，不取正覺。

"If I become a Buddha, and bodhisattvas in countless inconceivable unequaled Buddha lands who hear my name do not attain freedom from rebirth and gain dhāraṇīs, I will not accept it as correct awakening."

「『若我成佛，周遍無數不可思議無有等量諸佛國中所有女人，聞我名已得清淨信，發菩提心厭患女身。若於來世不捨女人身者，不取菩提。

"If I become a Buddha, I will not accept enlightenment if women throughout countless inconceivable unequaled Buddha lands who hear my name do not gain pure faith, generate bodhicitta, and become weary of the female form. If they are not freed from the female form in future lives, I will not accept enlightenment.

「『若我成佛，無量無數不可思議無等佛剎菩薩之眾，聞我名已得離生法，若不修行殊勝梵行，乃至到於大菩提者，不取正覺。

"If I become a Buddha, and the assembly of bodhisattvas in countless inconceivable unequaled Buddha lands who hear my name and attain freedom from rebirth do not practice supreme brahmacarya all the way until great bodhi, I will not accept it as bodhi."

「『若我成佛，周遍十方無有等量諸佛剎中所有菩薩，聞我名已五體投地，以清淨心修菩薩行。若諸天人不禮敬者，不取正覺。

"If I become a Buddha, and bodhisattvas throughout the ten directions in countless Buddha lands who hear my name do not prostrate with their five limbs and practice the bodhisattva path with pure minds. If devas and humans do not pay them respect, I will not accept it as correct awakening."

「『若我成佛，國中眾生所須衣服隨念即至，如佛命：「善來，比丘。」法服自然在體。若不爾者，不取菩提。

"If I become a Buddha, and beings in my land do not receive the clothing they need as soon as they think of it, just as when the Buddha says 'Welcome, bhikṣu' and Dharma robes naturally appear on their bodies. If it is not like that, I will not accept it as bodhi."

「『若我成佛，諸眾生類纔生我國中，若不皆獲資具心淨安樂如得漏盡諸比丘者，不取菩提。

"If I become a Buddha, and beings born in my land do not all attain provisions, pure minds and peace like arhats who have ended their outlfows, I will not accept it as bodhi."

「『若我成佛，國中群生隨心欲見諸佛淨國殊勝莊嚴，於寶樹間悉皆出現，猶如明鏡見其面像。若不爾者，不取菩提。

"If I become a Buddha, and beings in my land who wish to see the supreme adornments of various Buddha pure lands do not have them appear between jeweled trees, like images appearing in a clear mirror. If it is not like that, I will not accept it as bodhi."

「『若我成佛，餘佛剎中所有眾生聞我名已，乃至菩提諸根有闕、德用非廣者，不取菩提。

"If I become a Buddha, and beings in other Buddha lands who hear my name have deficient faculties or limited virtuous capacities until they reach bodhi, I will not accept it as bodhi."

「『若我成佛，餘佛剎中所有菩薩聞我名已，若不皆善分別勝三摩地名字語言，菩薩住彼三摩地中，於一剎那言說之頃不能供養無量無數不可思議無等諸佛，又不現證六三摩地者，不取正覺。

"If I become a Buddha, and bodhisattvas in other Buddha lands who hear my name cannot skillfully distinguish the names and languages of supreme samādhis, and while dwelling in those samādhis cannot make offerings to countless inconceivable unequaled Buddhas in the span of a single thought-moment, or do not directly realize the six samādhis, I will not accept it as correct awakening."

「『若我成佛，餘佛土中有諸菩薩聞我名已，壽終之後若不得生豪貴家者，不取正覺。

"If I become a Buddha, and bodhisattvas in other Buddha lands who hear my name are not reborn into noble families after death, I will not accept it as correct awakening."

「『若我成佛，餘佛剎中所有菩薩聞我名已，若不應時修菩薩行，清淨歡喜得平等住具諸善根，不取正覺。

"If I become a Buddha, and bodhisattvas in other Buddha lands who hear my name do not immediately practice the bodhisattva path with pure joy, attain equal abiding, and possess all roots of goodness, I will not accept it as correct awakening."

「『若我成佛，他方菩薩聞我名已，皆得平等三摩地門，住是定中常供無量無等諸佛，乃至菩提終不退轉。若不爾者，不取正覺。

"If I become a Buddha, and bodhisattvas in other lands who hear my name do not all attain the gateway of equanimity samādhi, and while dwelling in that concentration constantly make offerings to countless unequaled Buddhas, never retreating until bodhi. If it is not like that, I will not accept it as bodhi."

「『若我成佛，國中菩薩隨其志願，所欲聞法自然得聞。若不爾者，不取正覺。

"If I become a Buddha, and bodhisattvas in my land do not naturally hear whatever teachings they wish to hear according to their aspirations. If it is not like that, I will not accept it as bodhi."

「『若我證得無上菩提，餘佛剎中所有菩薩聞我名已，於阿耨多羅三藐三菩提有退轉者，不取正覺。

"When I attain realization of supreme bodhi, and bodhisattvas in other Buddha lands who hear my name regress from anuttarā-saṃyak-saṃbodhi, I will not accept it as bodhi."

「『若我成佛，餘佛國中所有菩薩若聞我名，應時不獲一二三忍、於諸佛法不能現證不退轉者，不取菩提。』」

"If I become a Buddha, and bodhisattvas in other Buddha lands who hear my name do not immediately attain the first, second and third patient-tolerances, and cannot directly realize the irreversible state in the Buddha's teachings, I will not accept it as bodhi."

爾時佛告阿難：「彼法處比丘於世間自在王如來前發此願已，承佛威神而說頌曰：

At that time, the Buddha told Ānanda, "After Bhikṣu Dharmākara made these vows before King of World Sovereignty Tathāgata, by the Buddha's divine power he spoke these verses:

今對如來發弘誓，　　 當證無上菩提日，　　 若不滿足諸上願，　　 不取十力無等尊。　

Now before the Tathāgata I make great vows, When I attain supreme bodhi, If these supreme aspirations are not fulfilled, I will not become the incomparable Ten-Powered One.　

心或不堪常行施，　　 廣濟貧窮免諸苦，　　 利益世間使安樂，　　 不成救世之法王。　　

If my mind cannot constantly practice giving, Broadly save the poor from all suffering, Benefit the world bringing peace and joy, I will not become the Dharma King who saves the world.

我證菩提坐道場，　　 名聞不遍十方界，　　 無量無邊異佛剎，　　 不取十力世中尊。

When I attain bodhi and sit at the site of enlightenment, If my name is not heard throughout the ten directions, In countless boundless different Buddha lands, I will not become the supreme Ten-Powered One of the world.　　

方趣無上大菩提，　　 出家為求於欲境，　　 於彼念慧行無有，　　 不作調御天人師。　　

As I progress toward supreme great bodhi, Renouncing home to seek in the realm of desires, If there is no mindful wisdom in practice there, I will not become the Teacher of devas and humans.

願獲如來無量光，　　 普照十方諸佛土，　　 能滅一切貪恚癡，　　 亦斷世間諸惡趣。　

I vow to attain the Tathāgata's infinite light, Illuminating Buddha lands in the ten directions, Able to eliminate all greed, anger and delusion, And cut off all evil destinies in the world.　

願得光開淨慧眼，　　 於諸有中破冥暗，　　 除滅諸難使無餘，　　 安處天人大威者。　

I vow to gain light opening the pure wisdom eye, Breaking through darkness in all states of existence, Eliminating all difficulties leaving none remaining, Establishing gods and humans with great majesty.　

修習本行已清淨，　　 獲得無量勝威光，　　 日月諸天摩尼火，　　 所有光暉皆映蔽。　

Having purified the fundamental practices, Attaining boundless supreme majestic light, The radiance of sun, moon, devas and maṇi jewels, All their light will be outshone.　

最勝丈夫修行已，　　 於彼貧窮為伏藏，　　 圓滿善法無等倫，　　 於大眾中師子吼。　

The Supreme Hero having completed his practice, Becomes a treasure store for the poor, Perfecting dharmas without equal, Roaring like a lion amid the great assembly.　

往昔供養自然智，　　 多劫勤修諸苦行，　　 為求最勝諸慧蘊，　　 滿足本願天人尊。

In past lives making offerings to Self-Realized Wisdom, Diligently practicing austerities for many kalpas, Seeking the supreme aggregates of wisdom, Fulfilling original vows as Lord of devas and humans.　　

如來知見無所礙，　　 一切有為皆能了，　　 願我當成無與等，　　 最勝智者真導師。

The Tathāgata's knowledge and vision are unobstructed, Understanding all conditioned things, May I become one without equal, The supreme wise one, true guide.　　

我若當證大菩提，　　 如斯弘誓實圓滿，　　 願動三千大千界，　　 天眾空中皆雨花。　　

When I attain great bodhi, And these great vows are truly fulfilled, May the three thousand great thousand worlds shake, And devas rain flowers from the sky.

是時大地咸震動，　　 天花鼓樂滿虛空，　　 并雨栴檀細末香，　　 唱言未來當作佛。』」

At that time the earth trembled everywhere, Celestial flowers and music filled the sky, Along with rain of fine sandalwood powder, Proclaiming: 'In the future he will become a Buddha.'"

佛告阿難：「彼法處比丘於世間自在王如來。及諸天人魔梵沙門婆羅門等前，廣發如是大弘誓願，皆已成就世間希有。發是願已，如實安住種種功德，具足莊嚴威德廣大清淨佛土。修習如是菩薩行時，經於無量無數不可思議無有等等億那由他百千劫內，初未曾起貪瞋及癡欲害恚想，不起色聲香味觸想，於諸眾生常樂愛敬猶如親屬，其性溫和易可同處。有來求者不逆其意，善言勸諭無不從心，資養所須趣支身命。少欲知足常樂虛閑，稟識聰明而無矯妄。其性調順無有暴惡，於諸有情常懷慈忍。心不詐諂亦無懈怠，善言策進求諸白法。普為群生勇猛無退，利益世間大願圓滿。奉事師長敬佛法僧，於菩薩行常被甲冑，志樂寂靜離諸染著。為令眾生常修白法，於善法中而為上首，住空無相無願、無作無生、不起不滅無有憍慢。而彼正士行菩薩道時，常護語言，不以語言害他及己，常以語業利己及人。若入王城及諸村落，雖見諸色心無所染，以清淨心不愛不恚。菩薩爾時於檀波羅蜜起自行已，又能令他行於惠施。於尸波羅蜜乃至般若波羅蜜，起前二行皆悉圓滿。由成如是諸善根故，所生之處有無量億那由他百千伏藏自然涌出，復令無量無數不可思議無等無邊諸眾生類，安住阿耨多羅三藐三菩提。如是無邊諸菩薩眾起諸妙行，供養奉事於諸世尊乃至成佛，皆不可以語言分別之所能知。或作輪王、帝釋、蘇焰摩天、兜率陀天、善化天、他化自在天、大梵天王，皆能奉事供養諸佛，及能請佛轉於法輪。若作閻浮提王及諸長者、宰官、婆羅門、剎帝利等，諸種姓中皆能尊重供養諸佛，又能演說無量法門。從此永棄世間，成無上覺。然彼菩薩能以上妙衣服臥具飲食醫藥，盡形供養一切如來得安樂住。如是種種圓滿善根，非以語言能盡邊際。口中常出栴檀妙香，其香普熏無量無數乃至億那由他百千世界，復從一切毛孔出過人天優鉢羅花上妙香氣。隨所生處，相好端嚴殊勝圓滿。又得諸資具自在波羅蜜多，一切服用周遍無乏。所謂諸寶香花幢幡繒蓋、上妙衣服飲食湯藥，及諸伏藏珍玩所須，皆從菩薩掌中自然流出，身諸毛孔流出一切人天音樂。由是因緣，能令無量無數不可思議諸眾生等，安住阿耨多羅三藐三菩提。阿難！我今已說法處菩薩本所修行。」

The Buddha told Ānanda: "That Bhikṣu Dharmākara, before King of World Sovereignty Tathāgata and all the devas, humans, māras, Brahmas, śramaṇas, and brahmins, made these great vows that have accomplished what is rare in the world. After making these vows, he truly abided in various merits and perfectly adorned a vast pure buddha-land of majestic virtue.

During his practice of the bodhisattva path through countless, inconceivable billions of nayutas of hundreds of thousands of kalpas, he never gave rise to thoughts of greed, anger, delusion, or harm, nor did he give rise to thoughts of form, sound, smell, taste, or touch. He constantly loved and respected all beings like relatives, with a gentle nature that made him easy to live with. He never went against the wishes of those who came seeking, and with kind words encouraged all to follow their hearts, providing necessities to support life.

With few desires and content, he delighted in solitude. Though naturally intelligent, he was without pretense. His nature was compliant without violence, always maintaining kindness and patience toward all beings. His heart was without deceit or laziness, using good words to encourage the pursuit of wholesome dharmas. He was courageous and unwavering in benefiting all beings, fulfilling great vows to benefit the world.

He served teachers and respected the Buddha, Dharma, and Sangha. In the bodhisattva practices he constantly wore armor, delighting in tranquility and free from attachments. To help beings constantly practice wholesome dharmas, he was foremost in good dharmas, dwelling in emptiness, signlessness, wishlessness, non-action, non-arising, non-arising and non-ceasing, without pride.

When this righteous one practiced the bodhisattva path, he always guarded his speech, never using words to harm others or himself, but always using speech to benefit self and others. When entering royal cities or villages, though seeing various forms his mind remained unstained, with a pure heart free from love or hate.

At that time, having established himself in the perfection of giving (dāna pāramitā), he could also lead others to practice generosity. From the perfection of morality (śīla pāramitā) up to the perfection of wisdom (prajñā pāramitā), he perfected both aspects. Due to accomplishing such roots of goodness, wherever he was born, countless billions of nayutas of hundreds of thousands of treasures naturally emerged, and he enabled countless, inconceivable, unequaled beings to abide in anuttarā-saṃyak-saṃbodhi.

Such boundless assemblies of bodhisattvas arose in wonderful practices, making offerings and serving all World-Honored Ones until attaining Buddhahood - this cannot be known through words. Sometimes appearing as wheel-turning kings, Śakra, gods of Suyāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, or Great Brahma Kings, they could all make offerings and serve the Buddhas, and request them to turn the wheel of Dharma.

Whether appearing as kings of Jambudvīpa or as elders, officials, brahmins, kṣatriyas, or other castes, they could all respectfully make offerings to the Buddhas and expound countless dharma gates. From this they forever abandoned the world and attained supreme enlightenment. This bodhisattva could offer excellent clothing, bedding, food and medicine, making lifelong offerings to all Tathāgatas for their peaceful dwelling. Such various perfected roots of goodness cannot be exhausted by words.

From his mouth constantly emerged wonderful sandalwood fragrance, pervading countless billions of nayutas of hundreds of thousands of worlds, and from all his pores emerged celestial utpala flower fragrance surpassing that of devas and humans. Wherever he was born, his marks and features were perfectly dignified. He also attained mastery of all resources pāramitā, with all necessities abundantly available. All manner of jewels, fragrances, flowers, banners, canopies, excellent clothing, food, medicines, and precious treasures needed naturally flowed from the bodhisattva's palms, and from his pores flowed all manner of celestial music. Through these causes and conditions, he enabled countless inconceivable beings to abide in anuttarā-saṃyak-saṃbodhi. Ānanda! I have now explained the original practices of Bodhisattva Dharmākara."

爾時阿難白佛言：「世尊！彼法處菩薩成菩提者，為過去耶？為未來耶？為今現在他方世界耶？」

At that time, Ānanda asked the Buddha, "World-Honored One! When this Bodhisattva Dharmākara attained enlightenment, was it in the past, will it be in the future, or is it now in another world?"

佛告阿難：「西方去此十萬億佛剎，彼有世界名曰極樂。法處比丘在彼成佛，號無量壽，今現在說法，無量菩薩及聲聞眾恭敬圍繞。

The Buddha told Ānanda, "Ten billion buddha-lands to the west, there is a world called Ultimate Bliss. Bhikṣu Dharmākara became a Buddha there, named Immeasurable Lifespan, and is now teaching the Dharma, surrounded by countless bodhisattvas and śrāvakas who revere him.

「阿難！彼佛光明普照佛剎無量無數不可思議，我今略說，光照東方如恒河沙等國土，南西北方四維上下亦復如是，唯除諸佛本願威神所加，悉皆照燭。是諸佛光，或有加一尋者，或有加一由旬乃至億那由他百千由旬光者，或普照佛剎者。阿難，以是義故，無量壽佛復有異名，謂無量光、無邊光、無著光、無礙光、光照王端嚴光、愛光、喜光、可觀光、不思議光、無等光、不可稱量光、映蔽日光、映蔽月光、掩奪日月光。彼之光明清淨廣大，普令眾生身心悅樂，復令一切餘佛剎中天、龍、夜叉、阿修羅等皆得歡悅。阿難！我今開示彼佛光明，滿足一劫說不能盡。

Ānanda! That Buddha's light universally illuminates countless inconceivable buddha-lands. To briefly explain, his light shines on lands as numerous as the sands of the Ganges in the east, and similarly in the south, west, north, the four intermediate directions, and above and below, illuminating all except where other Buddhas' original vows and spiritual powers prevail. These Buddha-lights may extend one fathom, one yojana, or up to billions of nayutas of hundreds of thousands of yojanas, or may illuminate entire buddha-lands. Therefore, Ānanda, the Buddha Immeasurable Lifespan has other names: Infinite Light, Boundless Light, Unattached Light, Unobstructed Light, Light-King Majestic Light, Loving Light, Joyous Light, Pleasant Light, Inconceivable Light, Incomparable Light, Immeasurable Light, Light Outshining the Sun, Light Outshining the Moon, Light Eclipsing Sun and Moon. His pure and vast light brings joy to all beings' bodies and minds, and delights all devas, nāgas, yakṣas, and asuras in other buddha-lands. Ānanda! Even if I were to explain this Buddha's light for an entire kalpa, I could not finish.

「復次阿難！彼無量壽如來，諸聲聞眾不可稱量知其邊際。假使比丘滿億那由他百千數量，皆如大目揵連神通自在，於晨朝時周歷大千世界、須臾之頃還至本處，彼經億那由他百千歲數欲共計算無量壽佛初會之中諸聲聞眾，盡其神力乃至滅度，於百分中不知其一、於千分百千分乃至鄔波尼殺曇分中亦不知其一。阿難！譬如大海深八萬四千由旬，以目極觀不知邊際。若有丈夫析一毛端為五十分，以其一分於大海中霑取一滴。阿難！彼之水滴比於大海，何者為多？」

Furthermore, Ānanda! The assembly of śrāvakas of that Tathāgata Immeasurable Lifespan is beyond measure. Even if there were billions of nayutas of hundreds of thousands of bhikṣus, all with supernatural powers like Mahāmaudgalyāyana, who could traverse a great chiliocosm in a morning and return in an instant, and they spent billions of nayutas of hundreds of thousands of years trying to count the śrāvakas in the Buddha Immeasurable Lifespan's first assembly, using all their powers until their nirvāṇa, they would not know even one hundredth, one thousandth, one hundred thousandth, or even one upaniṣad portion. Ānanda! It is like an ocean eighty-four thousand yojanas deep, whose extent cannot be seen even with the keenest eyesight. If a man were to split a hair into fifty parts and take one part to dip in the ocean for a single drop - Ānanda! Which would be greater, that drop of water or the ocean?"

阿難白言：「假使取千由旬水，猶以為少，況以毛端一分而可方之！」

Ānanda said, "Even a thousand yojanas of water would be little, how much less could one part of a hair tip compare!"

佛告阿難：「假使比丘滿億那由他百千數量，皆如大目揵連，經百千億那由他歲皆共算數彼無量壽如來初會聲聞，所知數量如彼毛端一滴之水，餘不測者猶如大海。諸菩薩摩訶薩眾亦復如是，非以算計之所能知。

The Buddha told Ānanda, "Even if there were billions of nayutas of hundreds of thousands of bhikṣus all like Mahāmaudgalyāyana, and they spent hundreds of thousands of billions of nayutas of years counting together the śrāvakas in Immeasurable Lifespan Tathāgata's first assembly, what they could know would be like that drop of water from the hair tip, while what remains unmeasured is like the great ocean. The assembly of bodhisattva mahāsattvas is also like this, beyond calculation.

「阿難！彼佛壽命無量無邊，不可知其劫數多少；聲聞、菩薩及諸天人，壽量亦爾。」

Ānanda! That Buddha's lifespan is immeasurable and boundless, its kalpas cannot be known; the śrāvakas, bodhisattvas, devas and humans also have such lifespans.

阿難白佛言：「世尊！彼佛出世于今幾時，能得如是無量壽命？」

Ānanda asked the Buddha: "World-Honored One! How long has that Buddha been in the world to attain such an immeasurable lifespan?"

佛告阿難：「彼佛受生，經今十劫。

The Buddha told Ānanda: "That Buddha has been born for ten kalpas.”

「復次阿難！彼極樂界無量功德具足莊嚴，國土豐稔天人熾盛，志意和適常得安隱，無有地獄、畜生及琰魔王界。有種種香周遍芬馥，種種妙花亦皆充滿。有七寶幢周布行列，其寶幢上懸諸幡蓋及眾寶鈴，具足百千諸妙雜色。

Furthermore, Ānanda! That Land of Ultimate Bliss is perfectly adorned with immeasurable merits. The land is abundant and devas and humans flourish there. Their minds are harmonious and they constantly dwell in peace. There are no hells, animals, or realm of King Yama. Various fragrances pervade everywhere, and various wonderful flowers fill the land. There are rows of seven-jeweled banners, with pennants, canopies and jeweled bells hanging from them, complete with hundreds of thousands of wonderful mixed colors.

「阿難！彼如來國多諸寶樹，或純黃金、白銀、琉璃、頗梨、赤珠、馬瑙、玉樹，唯一寶成不雜餘寶，或以二寶乃至七寶莊嚴。阿難！彼金為樹者，以金為根莖，白銀為葉及以花果。白銀之樹，銀為根莖，黃金為葉及以花果。馬瑙之樹，馬瑙根莖，美玉為葉及以花果。美玉樹者，玉為根莖，七寶為葉及諸花果。或有金樹，黃金為根，白銀為莖，琉璃為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。或有銀樹，以銀為根，黃金為莖，餘枝果等飾同金樹。琉璃樹者，琉璃為根，黃金為莖，白銀為枝，頗梨為條，赤珠為葉，馬瑙為花，美玉為果。頗梨、真珠、馬瑙等樹，諸寶轉飾皆若琉璃。復有玉樹，玉為其根，黃金為莖，白銀為枝，琉璃為條，頗梨為葉，赤珠為花，馬瑙為果。復有無量摩尼珠等寶莊嚴樹，周遍其國。是諸寶樹光輝赫奕世無能比，以七寶羅網而覆其上，其網柔軟如兜羅綿。

"Ānanda! In that Tathāgata's land there are many jeweled trees, some purely of gold, silver, lapis lazuli, crystal, red pearls, agate, or jade, each made of a single jewel without mixing with others, or adorned with two to seven jewels. Ānanda! The golden trees have roots and trunks of gold, with leaves, flowers and fruits of silver. The silver trees have roots and trunks of silver, with leaves, flowers and fruits of gold. The agate trees have roots and trunks of agate, with leaves, flowers and fruits of fine jade. The jade trees have roots and trunks of jade, with leaves and various flowers and fruits made of the seven jewels.

There are also gold trees with roots of gold, trunks of silver, branches of lapis lazuli, twigs of crystal, leaves of red pearls, flowers of agate, and fruits of fine jade. There are silver trees with roots of silver, trunks of gold, and other branches and fruits adorned like the gold trees. The lapis lazuli trees have roots of lapis lazuli, trunks of gold, branches of silver, twigs of crystal, leaves of red pearls, flowers of agate, and fruits of fine jade. The crystal, pearl, and agate trees are adorned with various jewels like lapis lazuli.

There are also jade trees with roots of jade, trunks of gold, branches of silver, twigs of lapis lazuli, leaves of crystal, flowers of red pearls, and fruits of agate. There are also countless trees adorned with maṇi jewels throughout that land. These jeweled trees shine with incomparable radiance, covered above by nets of the seven jewels, these nets being as soft as tūla cotton.

「復次阿難！無量壽佛有菩提樹，高十六億由旬，枝葉垂布八億由旬。樹本隆起高五千由旬，周圓亦爾。其條葉花果常有無量百千種種妙色，及諸珍寶殊勝莊嚴，謂月光摩尼寶、釋迦毘楞伽寶、心王摩尼寶、海乘流注摩尼寶，光輝遍照超過人天。於其樹上有諸金鎖垂寶瓔珞周遍莊嚴，謂盧遮迦寶、末瑳寶，及赤白青色真珠等寶以為瓔珞。有師子雲聚寶等以為其鎖，飾諸寶柱。又以純金真珠雜寶鈴鐸以為其網，莊嚴寶鎖彌覆其上，以頗梨萬字半月寶等互相映飾，微風吹動出種種聲，令千世界諸眾生等隨樂差別，於甚深法證無生忍。阿難！彼千世界諸有情等聞此音已，住不退轉無上菩提，及無量無數有情得無生法忍。

"Furthermore, Ānanda! The Buddha Immeasurable Lifespan has a bodhi tree that is sixteen billion yojanas tall, with branches and leaves spreading eight billion yojanas. The base of the tree rises five thousand yojanas high, with the same circumference. Its branches, leaves, flowers, and fruits constantly display countless hundreds of thousands of wonderful colors, adorned with various precious jewels - namely moonlight maṇi jewels, Śākya Bhṛṅga jewels, Mind-King maṇi jewels, and Ocean-Current maṇi jewels - their radiance illuminating beyond devas and humans.

On the tree hang golden chains and jeweled necklaces adorning it everywhere, made of Locaka jewels, Meṣa jewels, and red, white, and blue pearls and other gems as necklaces. Lion Cloud-Cluster jewels form the chains adorning the jeweled pillars. Furthermore, nets made of pure gold, pearls and various jeweled bells cover the ornate jeweled chains above, with crystal swastika and crescent moon jewels reflecting each other's light. When gentle breezes blow, they produce various sounds that enable beings in a thousand worlds to attain the Patient Acceptance of Non-arising of Dharmas according to their individual preferences. Ānanda! When the beings in those thousand worlds hear these sounds, they abide in the irreversible state of supreme bodhi, and countless, innumerable beings attain the Patient Tolerance of the Non-arising of Dharmas."

「復次阿難！若有眾生見菩提樹、聞聲、嗅香、嘗其果味、觸其光影、念樹功德，由此因緣乃至涅槃，五根無患心無散亂，皆於阿耨多羅三藐三菩提得不退轉。復由見彼菩提樹故獲三種忍。何等為三？一者隨聲忍，二者隨順忍，三者無生法忍。此皆無量壽佛本願威神見所加，及往修靜慮無比喻故、無缺減故、善修習故、善攝受故、善成就故。

"Furthermore, Ānanda! If beings see the bodhi tree, hear its sounds, smell its fragrance, taste its fruits, touch its light and shadows, or contemplate the tree's merits, through these causes and conditions until nirvana, their five sense faculties will be without affliction and their minds without distraction, and they will all attain irreversibility from anuttarā-saṃyak-saṃbodhi. Moreover, by seeing that bodhi tree, they attain three kinds of patient tolerances. What are the three? First is patient tolerance of the sound [of the Dhrama], second is patient tolerance of compliance [with the Dharma], and third is patient tolerance of the non-arising of dharmas. All these are due to the Buddha Immeasurable Lifespan's original vow and spiritual power, and because his past cultivation of meditation was incomparable, without deficiency, well-practiced, well-encompassed, and well-accomplished.”

- - - - - - 無量壽會第五之二 - - - - - -

「復次阿難！彼極樂界，無諸黑山、鐵圍山、大鐵圍山、妙高山等。」

"Furthermore, Ānanda! In that Land of Ultimate Bliss, there are no black mountains, Iron Ring Mountains, Great Iron Ring Mountains, Mount Sumeru, or other such mountains."

阿難白佛言：「世尊！其四天王天、三十三天，既無諸山，依何而住？」

Ānanda asked the Buddha, "World-Honored One! Since there are no mountains, what do the Four Heavenly Kings and the Thirty-Three Heavens rely on to dwell?"

佛告阿難：「於汝意云何？妙高已上有夜摩天乃至他化自在天，及色界諸天等，依何而住？」

The Buddha told Ānanda, "What do you think? Above Mount Sumeru there are the Yāma Heaven up to the Paranirmitavaśavartin Heaven, and the heavens of the Form Realm - what do they rely on to dwell?"

阿難白佛言：「世尊！不可思議業力所致。」

Ānanda said to the Buddha, "World-Honored One! It is due to inconceivable karmic power."

佛語阿難：「不思議業汝可知耶？」

The Buddha said to Ānanda, "Can you comprehend this inconceivable karma?"

答言：「不也。」

He replied, "No, I cannot."

佛告阿難：「諸佛及眾生善根業力，汝可知耶？」

The Buddha told Ānanda, "Can you comprehend the power of the good roots and karma of all Buddhas and beings?"

答言：「不也。世尊！我今於此法中實無所惑，為破未來疑網故發斯問。」

He replied, "No, World-Honored One! I have no confusion about this teaching now, but I ask these questions to dispel future nets of doubt."

佛告阿難：「彼極樂界，其地無海而有諸河，河之狹者滿十由旬，水之淺者十二由旬，如是諸河深廣之量或二十、三十乃至百數，或有極深廣者至千由旬。其水清冷具八功德，濬流恒激出微妙音，譬若諸天百千伎樂，安樂世界其聲普聞。有諸名花沿流而下，和風微動出種種香。居兩岸邊多栴檀樹，修條密葉交覆於河，結實開花芳輝可玩。群生遊樂隨意往來，或有涉河濯流嬉戲，感諸天水善順物宜，深淺寒溫曲從人好。阿難！大河之下地布金砂，有諸天香世無能喻，隨風散馥，雜水流馚。天曼陀羅花、優鉢羅花、波頭摩花、拘物頭華、芬陀利花彌覆其上。

The Buddha told Ānanda, "In the Land of Ultimate Bliss, there is no sea but there are rivers. The narrowest rivers are ten yojanas wide, and the shallowest are twelve yojanas deep. The depth and width of these rivers may be twenty, thirty, up to hundreds of yojanas, and some extremely deep and wide ones reach a thousand yojanas. Their waters are clear and cool with eight excellent qualities, and their swift currents constantly produce wonderful sounds like hundreds of thousands of celestial musical instruments, heard throughout the Land of Peace and Bliss.

Various famous flowers float downstream, and gentle breezes stir up various fragrances. Along both banks are many sandalwood trees, with long branches and dense leaves interweaving over the rivers, bearing fruits and flowers of delightful fragrance. Beings freely come and go for pleasure, some wading in the rivers and playing in the currents. The celestial waters accommodate all beings perfectly, with depth, shallowness, warmth, and coolness conforming to each person's preference.

Ānanda! The riverbed is covered with golden sand and celestial fragrances beyond worldly comparison, which scatter in the wind and flow with the water. Celestial mandāra flowers, utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers completely cover the surface."

「復次阿難！彼國人眾或時遊覽同萃河濱，有不願聞激流之響，雖獲天耳終竟不聞。或有願聞，即時領悟百千萬種喜愛之聲，所謂佛法僧聲、止息之聲、無性聲、波羅蜜聲、十力四無所畏聲、神通聲、無作聲、無生無滅聲、寂靜聲、邊寂靜聲、極寂靜聲、大慈大悲聲、無生法忍聲、灌頂受位聲。得聞如是種種聲已，獲得廣大愛樂歡悅，而與觀察相應、厭離相應、滅壞相應、寂靜相應、邊寂靜相應、極寂靜相應、義味相應、佛法僧相應、力無畏相應、神通相應、止息相應、菩提相應、聲聞相應、涅槃相應。

"Furthermore, Ānanda! Sometimes when the people of that land gather to stroll by the riverbank, those who do not wish to hear the sound of rushing water will not hear it even though they possess divine hearing. For those who wish to hear, they immediately understand hundreds of thousands of delightful sounds, namely: sounds of Buddha, Dharma, and Sangha; sounds of cessation; sounds of emptiness; sounds of pāramitās; sounds of the ten powers and four fearlessnesses; sounds of supernatural powers; sounds of non-action; sounds of non-arising and non-ceasing; sounds of tranquility; sounds of ultimate tranquility; sounds of perfect tranquility; sounds of great kindness and compassion; sounds of the patient acceptance of non-arising dharmas; and sounds of consecration and attaining stages.

Having heard such various sounds, they attain vast love, joy and delight, which accords with contemplation, accords with renunciation, accords with extinction, accords with tranquility, accords with ultimate tranquility, accords with perfect tranquility, accords with meaning and flavor, accords with Buddha, Dharma and Sangha, accords with powers and fearlessnesses, accords with supernatural powers, accords with cessation, accords with bodhi, accords with śrāvakas, and accords with nirvana."

「復次阿難！彼極樂世界，不聞諸惡趣名、邊無障礙煩惱覆蔽名、無有地獄琰摩畜生名、邊無八難名，亦無苦受不苦不樂受名，尚無假設何況實苦，是故彼國名為極樂。阿難！我今略說極樂因緣，若廣說者窮劫不盡。

"Furthermore, Ānanda! In that Land of Ultimate Bliss, one does not even hear the names of evil destinies, or of obstructing afflictions, or of hell, Yama's realm, or animals, or of the eight difficulties, nor are there names for painful feelings or neutral feelings, not even hypothetically, much less actual suffering. Therefore that land is called Ultimate Bliss. Ānanda! I have briefly explained the causes and conditions of Ultimate Bliss - if I were to explain in detail, even exhausting kalpas would not be enough.

「復次阿難！彼極樂世界所有眾生，或已生、或現生、或當生，皆得如是諸妙色身，形貌端正神通自在，福力具足，受用種種宮殿園林、衣服飲食、香華瓔珞，隨意所須悉皆如念，譬如他化自在諸天。

Furthermore, Ānanda! All beings in that Land of Ultimate Bliss - whether already born, being born now, or to be born in the future - attain such wonderful physical bodies, with dignified appearance and mastery of supernatural powers, complete in merit and power. They enjoy various palaces and gardens, clothing and food, fragrances and flower garlands, obtaining whatever they need just by thinking of it, like the devas of the Paranirmitavaśavartin Heaven."

「復次阿難！彼佛國中有微細食，諸有情類嘗無噉者，如第六天隨所思念如是飲食即同食已，色力增長而無便穢。復有無量如意妙香、塗香、末香，其香普熏彼佛國界。及散花幢幡亦皆遍滿。其有欲聞香者隨願即聞，或不樂者終無所受。復有無量上妙衣服寶冠、環釧耳璫、瓔珞花鬘帶鎖，諸寶莊嚴，無量光明百千妙色悉皆具足，自然在身。復有金銀真珠妙寶之網，懸諸寶鈴周遍嚴飾。若諸有情所須宮殿樓閣等，隨所樂欲高下長短廣狹方圓，及諸床座妙衣敷上，以種種寶而嚴飾之，於眾生前自然出現，人皆自謂各處其宮。

"Furthermore, Ānanda! In that Buddha's land there is subtle food, which beings never actually eat - like in the sixth heaven, whatever food they think of is as if they had already eaten it, increasing their complexion and strength without producing waste. There are also countless wish-fulfilling wonderful incenses, ointment fragrances, and powder fragrances, their scents pervading that Buddha's land. And scattered flowers, banners and pennants also fill everywhere. Those who wish to smell the fragrances can smell them according to their wishes, while those who don't wish to never receive them.

There are also countless excellent garments, jeweled crowns, bracelets, earrings, necklaces, flower garlands and chains, adorned with various jewels, with countless lights of hundreds of thousands of wonderful colors all complete, naturally appearing on their bodies. There are also nets of gold, silver, pearls and wonderful jewels, with jeweled bells hanging as adornments everywhere.

When beings need palaces, pavilions and so forth, according to their desires regarding height, length, width, narrowness, squareness or roundness, along with beds and seats covered with wonderful cloth, adorned with various jewels, these naturally appear before them, and each person considers themselves to be dwelling in their own palace."

「復次阿難！極樂國土所有眾生無差別相，順餘方俗有天人名。阿難！譬如下賤半挓迦人，對於輪王則無可諭，威光德望悉皆無有。又如帝釋方第六天，威光等類皆所不及，園苑宮殿、衣服雜飾、尊貴自在、階位神通及以變化不可為比，唯受法樂則無差別。阿難應知，彼國有情猶如他化自在天王。

"Furthermore, Ānanda! The beings in the Land of Ultimate Bliss have no distinguishing characteristics, though following the customs of other regions they are called devas and humans. Ānanda! Just as a lowly impotent person has no comparison to a wheel-turning king, lacking all majestic radiance and virtue, and just as Śakra compared to the devas of the sixth heaven cannot match their majestic radiance and qualities - their gardens, palaces, clothing and ornaments, noble sovereignty, ranks, supernatural powers and transformations cannot be compared - though in receiving the joy of Dharma there is no difference. Ānanda should know that the beings of that land are like the kings of the Paranirmitavaśavartin Heaven.”

「阿難！彼極樂界於晨朝時，周遍四方和風微動不逆不亂，吹諸雜花種種香氣，其香普熏周遍國界。一切有情為風觸身，安和調適猶如比丘得滅盡定。其風吹動七寶樹林，華飄成聚高七人量，種種色光照曜佛土。譬如有人以花布地手按令平，隨雜色花間錯分布。彼諸花聚亦復如是，其花微妙廣大柔軟如兜羅綿，若諸有情足蹈彼花沒深四指，隨其舉足還復如初。過晨朝已其花自然沒入於地，舊花既沒大地清淨，更雨新花還復周遍。如是中時、晡時、初中後夜，飄花成聚亦復如是。阿難！一切廣大珍奇之寶，無有不生極樂界者。

"Ānanda! In the Land of Ultimate Bliss during the early morning, gentle harmonious winds blow in all four directions without opposition or disorder, carrying various flowers and fragrances, their scents pervading the entire land. When the wind touches all beings, they become peaceful and comfortable like a bhikṣu who has attained the cessation samādhi. The wind stirs the seven-jeweled tree groves, scattering flowers into piles seven people high, with various colored lights illuminating the buddha-land.

Like someone spreading flowers on the ground and pressing them flat with their hands, arranging various colored flowers in patterns - these flower piles are just like this. The flowers are wondrous, vast, and soft like tūla cotton. When beings step on these flowers, their feet sink four inches deep, and as they lift their feet, the flowers return to their original state. After early morning passes, these flowers naturally sink into the ground. When the old flowers have sunk, the earth becomes pure, and new flowers rain down again everywhere. This scattering of flowers into piles happens similarly at midday, afternoon, and during the early, middle and late night watches.

Ānanda! All vast and rare treasures can be found in the Land of Ultimate Bliss."

「阿難！彼佛國中有七寶蓮花，一一蓮花有無量百千億葉，其葉有無量百千珍奇異色，以百千摩尼妙寶莊嚴，覆以寶網轉相映飾。阿難！彼蓮花量或半由旬，或一二三四乃至百千由旬者。是一一花出三十六億那由他百千光明，一一光中出三十六億那由他百千諸佛，身如金色，具三十二大丈夫相、八十隨好，殊勝莊嚴，放百千光普照世界。是諸佛等，現往東方為眾說法，皆為安立無量有情於佛法中；南西北方四維上下亦復如是。

"Ānanda! In that Buddha's land there are seven-jeweled lotus flowers, each lotus flower having countless hundreds of thousands of billions of petals. These petals have countless hundreds of thousands of rare and wonderful colors, adorned with hundreds of thousands of wonderful maṇi jewels, covered with jeweled nets reflecting and adorning each other. Ānanda! These lotus flowers measure from half a yojana to one, two, three, four, up to hundreds of thousands of yojanas. Each flower emits thirty-six billion nayutas of hundreds of thousands of light rays, and from each light ray emerge thirty-six billion nayutas of hundreds of thousands of Buddhas, with bodies like golden color, possessing the thirty-two characteristics of a great being and the eighty minor marks, supremely adorned, emitting hundreds of thousands of lights illuminating all worlds. These Buddhas appear in the eastern direction to teach the Dharma to beings, all establishing countless sentient beings in the Buddha's Dharma; and similarly in the south, west, north, the four intermediate directions, above and below.”

「復次阿難！極樂世界無有昏闇亦無火光，涌泉陂湖彼皆非有，亦無住著家室林苑之名，及表示之像幼童色類，亦無日月晝夜之像。於一切處標式既無亦無名號，唯除如來所加威者。

"Furthermore, Ānanda! In the Land of Ultimate Bliss there is no darkness nor firelight, no springs, ponds or lakes exist there, and there are no names for dwellings, houses, groves or gardens, nor are there forms representing young children's appearances, nor images of sun, moon, day or night. In all places there are no markers and no names, except for those empowered by the Tathāgata.

「阿難！彼國眾生若當生者，皆悉究竟無上菩提到涅槃處。何以故？若邪定聚及不定聚，不能了知建立彼因故。

Ānanda! All beings who are born in that land will ultimately attain supreme bodhi and reach the place of nirvana. Why? Because those in the wrongly determined group and the undetermined group cannot understand and establish the causes for that.

「阿難！東方如恒沙界，一一界中如恒沙佛，彼諸佛等各各稱歎阿彌陀佛無量功德；南西北方四維上下諸佛稱讚亦復如是。何以故？他方佛國所有眾生聞無量壽如來名號，乃至能發一念淨信歡喜愛樂，所有善根迴向願生無量壽國者，隨願皆生，得不退轉乃至無上正等菩提，除五無間、誹毀正法及謗聖者。

Ānanda! In the eastern direction, in worlds as numerous as the sands of the Ganges, in each world there are Buddhas as numerous as the sands of the Ganges, and all those Buddhas each praise the immeasurable merit of Amitābha Buddha; the Buddhas in the south, west, north, four intermediate directions, above and below praise him similarly. Why? Because beings in other Buddha lands who hear the name of the Tathāgata Immeasurable Lifespan and are able to generate even one thought of pure faith with joy and delight, who transfer all their roots of goodness with the aspiration to be born in the land of Immeasurable Lifespan, will be born there according to their wish, and attain non-retrogression up to supreme perfect bodhi, except for those who commit the five heinous crimes, slander the true Dharma, or malign the sages."

「阿難！若有眾生於他佛剎發菩提心，專念無量壽佛，及恒種殖眾多善根，發心迴向願生彼國。是人臨命終時，無量壽佛與比丘眾前後圍繞現其人前，即隨如來往生彼國得不退轉，當證無上正等菩提。是故阿難！若有善男子、善女人，願生極樂世界、欲見無量壽佛者，應發無上菩提心，復當專念極樂國土，積集善根應持迴向，由此見佛生彼國中，得不退轉乃至無上菩提。阿難！若他國眾生發菩提心，雖不專念無量壽佛，亦非恒種眾多善根，隨己修行諸善功德，迴向彼佛願欲往生。此人臨命終時，無量壽佛即遣化身，與比丘眾前後圍繞，其所化佛光明相好與真無異，現其人前攝受導引。即隨化佛往生其國，得不退轉無上菩提。阿難！若有眾生住大乘者，以清淨心向無量壽如來，乃至十念念無量壽佛願生其國，聞甚深法即生信解，心無疑惑。乃至獲得一念淨心，發一念心念無量壽佛，此人臨命終時，如在夢中見無量壽佛，定生彼國得不退轉無上菩提。阿難！以此義利故，無量無數不可思議無有等等無邊世界諸佛如來，皆共稱讚無量壽佛所有功德。」

"Ānanda! If beings in other buddha-lands give rise to bodhicitta, concentrate on the Buddha Immeasurable Lifespan, and constantly plant many roots of goodness, giving rise to the aspiration to transfer merit for rebirth in that land - when such people approach death, the Buddha Immeasurable Lifespan will appear before them surrounded by an assembly of bhikṣus, and they will follow the Tathāgata to be reborn in that land, attaining non-retrogression and eventually supreme perfect enlightenment.

Therefore, Ānanda! If good men and women wish to be born in the Land of Ultimate Bliss and desire to see the Buddha Immeasurable Lifespan, they should give rise to supreme bodhicitta, concentrate on the Land of Ultimate Bliss, accumulate roots of goodness and transfer the merit. Through this they will see the Buddha, be born in that land, and attain non-retrogression up to supreme bodhi.

Ānanda! If beings in other lands give rise to bodhicitta, although they do not concentrate solely on the Buddha Immeasurable Lifespan or constantly plant many roots of goodness, but according to their own practice accumulate various merits and transfer them toward that Buddha wishing to be reborn there - when such people approach death, the Buddha Immeasurable Lifespan will send a transformation body surrounded by an assembly of bhikṣus, with light and characteristics no different from the real Buddha, appearing before them to guide and receive them. They will follow this transformation Buddha to be reborn in that land and attain non-retrogressing supreme bodhi.

Ānanda! If beings who abide in the Mahāyāna direct a pure mind toward the Tathāgata Immeasurable Lifespan, even for ten thoughts contemplating the Buddha Immeasurable Lifespan with the wish to be born in his land, hearing the profound Dharma they immediately give rise to faith and understanding without doubt. Even if they attain one thought of pure mind, giving rise to one thought contemplating the Buddha Immeasurable Lifespan - when such people approach death, they will see the Buddha Immeasurable Lifespan as if in a dream and definitely be born in that land, attaining non-retrogressing supreme bodhi.

Ānanda! Because of these benefits, countless inconceivable unequaled Tathāgatas in infinite worlds all together praise the merits of the Buddha Immeasurable Lifespan."

佛告阿難：「東方如恒河沙界，一一界中有如恒沙菩薩，為欲瞻禮供養無量壽佛及諸聖眾來詣佛所；南西北方四維上下亦復如是。」

The Buddha told Ānanda, "In the eastern direction, in worlds as numerous as the sands of the Ganges, in each world there are bodhisattvas as numerous as the sands of the Ganges, who come to the Buddha's place wishing to behold, make offerings to, and worship the Buddha Immeasurable Lifespan and the holy assembly; it is the same in the south, west, north, the four intermediate directions, above and below."

爾時世尊而說頌曰：

At that time, the World-Honored One spoke these verses:

東方諸佛剎，　　 數如恒河沙，　 如是佛土中，　　 恒沙菩薩眾，　

In eastern Buddha lands, As numerous as Ganges sands, In such Buddha realms, Are bodhisattvas like Ganges sands.

皆現神通來，　　 禮無量壽佛；　 三方諸聖眾，　　 禮覲亦同歸。　

All manifest supernatural powers to come, To pay homage to Buddha Immeasurable Life; The holy assemblies of three directions, Also come to pay respects similarly.

彼於沙界中，　　 道光諸辯論，　 住深禪定樂，　　 四無所畏心。

Within those sands’ of worlds, Their Way-light and various discourses, Dwelling in deep meditative bliss, With minds of four fearlessnesses.　

各齎眾妙花，　　 名香皆可悅，　 并奏諸天樂，　　 百千和雅音，　 以獻天人師，　　 名聞十方者。

Each bringing wondrous flowers, Famous fragrances all delightful, And playing celestial music, Hundreds of thousands of harmonious sounds, To offer to the Teacher of gods and humans, Whose name is heard in the ten directions.　

究竟威神力，　　 善學諸法門，　 種種供養中，　　 勤修無懈倦，　

Perfect in majestic spiritual power, Well-versed in all dharma gates, In various kinds of offerings, Diligently practicing without weariness,

功德智慧景，　　 能破諸幽冥，　 咸以尊重心，　　 奉諸珍妙供。

Their merit and wisdom illuminating, Able to break through all darkness, All with reverent hearts, Make precious wonderful offerings.　

彼觀殊勝剎，　　 菩薩眾無邊，　 願速成菩提，　　 淨界如安樂。　

Observing the supreme land, With boundless bodhisattva assemblies, Wishing to swiftly attain bodhi, Pure realm like Peace and Bliss.

世尊知欲樂，　　 廣大不思議，　 微笑現金容，　　 告成如所願。　

The World-Honored One knows their desires, Vast and inconceivable, Smiling with golden countenance, Declares it will be as they wish.

了諸法如幻，　　 佛國猶夢響，　 恒發誓莊嚴，　　 當成微妙土。

Understanding all dharmas as illusion, Buddha lands like echoes in a dream, Always making vows of adornment, Will accomplish wondrous lands.　

菩薩以願力，　　 修勝菩提行，　 知土如影像，　　 發諸弘誓心。

Bodhisattvas through power of vows, Cultivate supreme bodhi practices, Know lands are like reflections, Give rise to great vow minds.　

若求遍清淨，　　 殊勝無邊剎，　 聞佛聖德名，　　 願生安樂國。　

If seeking universally pure, Supreme and boundless lands, Hearing Buddha's holy virtuous name, Vow to be born in Peace and Bliss Land.

若有諸菩薩，　　 志求清淨土，　 了知法無我，　　 願生安樂國。

If there are bodhisattvas, Aspiring to seek pure lands, Understanding dharmas as selfless, Vow to be born in the Land of Peace and Bliss.

「復次阿難！極樂世界所有菩薩，於無上菩提皆悉安住一生補處，唯除大願能師子吼擐大甲冑摩訶薩眾為度群生修大涅槃者。

"Furthermore, Ānanda! All bodhisattvas in the Land of Ultimate Bliss are established in their final life before attaining supreme bodhi, except for those great-vowed mahāsattvas who roar like lions, don the great armor, and cultivate great nirvana to liberate all beings.

「復次阿難！彼佛剎中諸聲聞眾，皆有身光能照一尋。菩薩光照極百千尋，除二菩薩光明常照三千大千世界。」

“Furthermore, Ānanda! The śrāvakas in that buddha-land all have bodily light that illuminates one fathom. The bodhisattvas' light illuminates up to a hundred thousand fathoms, except for two bodhisattvas whose light constantly illuminates three thousand great thousand worlds."

阿難白佛言：「世尊！彼二菩薩名為何等？」

Ānanda asked the Buddha, "World-Honored One! What are the names of these two bodhisattvas?"

佛告阿難：「汝今諦聽。彼二菩薩，一名觀自在，二名大勢至。阿難！此二菩薩從娑婆世界捨壽量已往生彼國。

The Buddha told Ānanda, "Listen carefully. These two bodhisattvas are named Avalokiteśvara and Mahāsthāmaprāpta. Ānanda! These two bodhisattvas, after giving up their lifespans in the Sahā world, were reborn in that land.

「阿難！彼極樂界所生菩薩皆具三十二相，膚體柔軟、諸根聰利、智慧善巧，於差別法無不了知，禪定神通善能遊戲，皆非薄德鈍根之流。彼菩薩中有得初忍或第二忍者無量無邊，或有證得無生法忍。

Ānanda! The bodhisattvas born in the Land of Ultimate Bliss all possess the thirty-two marks, with soft skin, keen faculties, skillful wisdom, understanding all distinctive dharmas, and mastery of meditation and supernatural powers - none are of meager virtue or dull faculties. Among these bodhisattvas, there are countless ones who have attained the first or second patience, and some who have realized the Patient Tolerance of the Non-arising of Dharmas.

「阿難！彼國菩薩，乃至菩提不墮惡趣，生生之處能了宿命，唯除五濁剎中出現於世。

Ānanda! The bodhisattvas of that land, until attaining bodhi, never fall into evil destinies and remember their past lives wherever they are born, except when appearing in worlds of the five defilements."

「阿難！彼國菩薩皆於晨朝供養他方無量百千諸佛，隨所希求種種花鬘、塗香、末香、幢幡、繒蓋及諸音樂，以佛神力皆現手中供養諸佛。如是供具廣大甚多，無數無邊不可思議。若復樂求種種名花，花有無量百千光色，皆現手中奉散諸佛。阿難！其所散花，即於空中變成花蓋，蓋之小者滿十由旬，若不更以新花重散，前所散花終不墮落。阿難！或有花蓋滿二十由旬，如是三十四十乃至千由旬，或等四洲或遍小千中千，乃至三千大千世界。此諸菩薩生希有心得大喜愛，於晨朝時奉事供養尊重讚歎無量百千億那由他佛，及種諸善根已，即於晨朝還到本國。此皆由無量壽佛本願加威，及曾供如來善根相續無缺減故、善修習故、善攝取故、善成就故。

"Ānanda! All bodhisattvas in that land make offerings to countless hundreds of thousands of Buddhas in other directions every morning. Whatever they wish for - various flower garlands, perfumes, incense powders, banners, silk canopies, and music - all appear in their hands through the Buddha's spiritual power to make offerings to the Buddhas. Such offering items are vast and numerous, countless and boundless, inconceivable.

If they further wish for various famous flowers, flowers of countless hundreds of thousands of light and colors appear in their hands to scatter before the Buddhas. Ānanda! These scattered flowers transform into flower canopies in the sky - the smallest canopies span ten yojanas. If new flowers are not scattered again, the previously scattered flowers never fall. Ānanda! Some flower canopies span twenty yojanas, and similarly thirty, forty, up to a thousand yojanas, or equal to four continents, or pervading small chiliocosms, medium chiliocosms, up to three thousand great thousand world systems.

These bodhisattvas give rise to rare and wondrous minds of great joy and delight. In the morning, they make offerings, pay respects, and praise countless hundreds of thousands of billions of nayutas of Buddhas, and after planting various roots of goodness, they return to their own land in that same morning. All this is due to the empowerment of Buddha Immeasurable Lifespan's original vows, and because they have continuously made offerings to the Tathāgata without diminishing their roots of goodness, through good practice, good encompassing, and good accomplishment."

「復次阿難！彼極樂界諸菩薩眾，所說語言與一切智相應，於所受用皆無攝取，遍遊佛剎無愛無厭亦無希求。不希求想，無自想、無煩惱想、無我想、無鬪諍相違怨瞋之想。何以故？彼諸菩薩於一切眾生有大慈悲利益心故，有柔軟無障礙心、不濁心、無忿恨心，有平等調伏寂靜之心、忍心、忍調伏心，有等引澄淨無散亂心、無覆蔽心、淨心、極淨心、照曜心、無塵心、大威德心、善心、廣大心、無比心、甚深心、愛法心、喜法心、善意心、捨離一切執著心、斷一切眾生煩惱心、閉一切惡趣心故，行智慧行已成就無量功德，於禪定覺分善能演說，而常遊戲無上菩提勤修敷演。肉眼發生能有簡擇，天眼出現鑒諸佛土，法眼清淨能離諸著，慧眼通達到於彼岸，佛眼成就覺悟開示，生無礙慧為他廣說。於三界中平等勤修，既自調伏亦能調伏一切有情，能令獲得勝奢摩他。於一切法證無所得，善能說法言辭巧妙，勤修供養一切諸佛，摧伏有情一切煩惱，為諸如來之所悅可，而能如是如是思惟。作是思惟時，能集能見一切諸法皆無所得，以方便智修行滅法，善知取捨理非理趣，於理趣非理趣中皆得善巧。於世語言心不愛樂，出世經典誠信勤修，善巧尋求一切諸法，求一切法增長了知。知法本無實不可得，於所行處亦無取捨，解脫老病住諸功德，從本已來安住神通勤修深法，於甚深法而無退轉，於難解法悉能通達，得一乘道無有疑惑。於佛教法不由他悟，其智宏深譬之巨海，菩提高廣喻若須彌，自身威光超於日月。凡所思擇與慧相應，猶如雪山其心潔白。光明普照無邊功德，燒煩惱薪方之於火。不為善惡之所動搖，心靜常安猶如大地。洗滌煩惑如清淨水，心無所主猶如火，不著世間猶如風，養諸有情猶如地，觀諸世界如虛空。荷載眾生猶如良乘，不染世法譬之蓮花，遠暢法音猶如雷震，雨一切法方之大雨，光蔽賢聖猶彼大仙，善能調伏如大龍象，勇猛無畏如師子王，覆護眾生如尼拘陀樹，他論不動如鐵圍山，修慈無量如彼恒河。諸善法王能為前導如大梵天，無所聚積猶如飛鳥，摧伏他論如金翅王，難遇希有如優曇花。最勝丈夫其心正直，無有懈怠能善修行，於諸見中善巧決定，柔和忍辱無嫉妬心。論法無厭求法不倦，常勤演說利益眾生。戒若琉璃內外明潔，善聞諸法而為勝寶，其所說言令眾悅伏。以智慧力建大法幢、吹大法螺、擊大法鼓，常樂勤修建諸法表。由智慧光心無迷惑，遠眾過失亦無損害。以淳淨心離諸穢染，常行惠施永捨慳貪，稟性溫和常懷慚恥。其心寂定智慧明察，作世間燈破眾生闇，堪受利養殊勝福田，為大導師周濟群物。遠離憎愛心淨無憂，勇進無怖為大法將，了知地獄調伏自他，利益有情拔諸毒箭，為世間解、為世間師，引導群生捨諸愛著。永離三垢遊戲神通，因力、緣力、願力、發起力、世俗力、出生力、善根力、三摩地力、聞力、捨力、戒力、忍力、精進力、定力、慧力、奢摩他力、毘鉢舍那力、神通力、念力、覺力、摧伏一切大魔軍力，并他論法力、能破一切煩惱怨力及殊勝大力，威福具足相好端嚴，智慧辯才善根圓滿。目淨脩廣人所愛樂，其身清潔遠離貢高。以尊重心奉事諸佛，於諸佛所植眾善本，拔除憍慢離貪瞋癡，殊勝吉祥應供中最。住勝智境赫奕慧光，心生歡喜雄猛無畏，福智具足無有滯限，但說所聞開示群物，隨所聞法皆能解了。於菩提分法勇猛勤修，空無相願而常安住，及不生不滅諸三摩地，行遍道場遠二乘境。阿難！我今略說彼極樂界所生菩薩摩訶薩眾真實功德悉皆如是。阿難！假令我身住壽百千億那由他劫，以無礙辯欲具稱揚彼諸菩薩摩訶薩等真實功德不可窮盡。阿難！彼諸菩薩摩訶薩等，盡其壽量亦不能知。」

"Furthermore, Ānanda! The assembly of bodhisattvas in the Land of Ultimate Bliss speak words that accord with all-knowing wisdom. They have no attachment to what they use, and when traveling throughout buddha-lands, they have neither love nor aversion, nor seeking. They have no thoughts of seeking, no thoughts of self, no thoughts of afflictions, no thoughts of 'I', no thoughts of conflict, opposition, enmity or anger. Why? Because these bodhisattvas have minds of great compassion and benefit toward all beings, having minds that are gentle and unobstructed, unturbid and free from anger, having minds of equal pacification and restraint, minds of patience and patient restraint.

They have minds of equipoise that are pure and undistracted, minds uncovered, pure minds, extremely pure minds, radiant minds, dustless minds, minds of great dignity, good minds, vast minds, incomparable minds, profound minds, dharma-loving minds, dharma-delighting minds, good-intentioned minds, minds that abandon all attachments, minds that cut off all beings' afflictions, minds that close all evil destinies. Having practiced the path of wisdom, they have accomplished immeasurable merits, can well expound on meditation and enlightenment factors, and constantly engage in supreme bodhi with diligent cultivation.

Their physical eyes develop discrimination, divine eyes appear to observe all buddha-lands, dharma eyes are pure and free from attachments, wisdom eyes penetrate to the other shore, and buddha eyes accomplish awakening and revelation. They generate unobstructed wisdom and extensively teach others. They diligently cultivate equally in the three realms, having tamed themselves and able to tame all beings, enabling them to attain supreme śamatha. They realize non-attainment in all dharmas, can skillfully teach with wonderful eloquence, diligently make offerings to all Buddhas, subdue all beings' afflictions, and are approved by all Tathāgatas.

When they contemplate thus, they can gather and see that all dharmas have no attainment, practicing extinction through expedient wisdom, skillfully knowing what to accept and reject, what is reasonable and unreasonable, becoming skilled in both reasonable and unreasonable paths. Their minds take no delight in worldly speech, but sincerely and diligently cultivate transcendent scriptures, skillfully seeking all dharmas, seeking to increase understanding of all dharmas. They know dharmas have no inherent reality and cannot be attained, and in their practices they neither accept nor reject. Free from old age and sickness, they dwell in merits, have always abided in supernatural powers cultivating profound dharmas, never regressing from profound dharmas, able to penetrate difficult dharmas, attaining the One Vehicle path without doubts. They understand Buddha's teachings without relying on others, their wisdom vast like the great ocean, their bodhi lofty like Mount Sumeru, their majestic radiance surpassing sun and moon.

All their thoughts accord with wisdom, like snow mountains their minds are pure white. Their light universally illuminates boundless merits, burning afflictions' fuel like fire. Not swayed by good or evil, their minds are constantly peaceful like the earth. Washing away afflictions like pure water, their minds without attachment like fire, unattached to the world like wind, nurturing beings like earth, observing all worlds like empty space.

They carry beings like excellent vehicles, unstained by worldly dharmas like lotus flowers, spreading Dharma sounds far like thunder, raining all dharmas like great rain, their light outshining sages like great seers. They skillfully tame like great elephants, brave and fearless like lion kings, protecting beings like nyagrodha trees, unmoved by others' doctrines like iron-ring mountains, cultivating boundless kindness like the Ganges.

These Dharma kings lead the way like Great Brahma, without accumulation like flying birds, subduing others' doctrines like garuḍa kings, rare to encounter like udumbara flowers. These supreme heroes with upright minds, without laziness can practice well, skillfully decisive among various views, gentle and patient without jealousy.

Never tiring of discussing or seeking Dharma, they constantly diligently teach to benefit beings. Their precepts pure like lapis lazuli inside and out, well-hearing dharmas as supreme treasures, their words causing all to rejoice and submit. With wisdom's power they raise the Dharma banner, blow the Dharma conch, beat the Dharma drum, always delighting in establishing dharma markers.

Through wisdom's light their minds are without confusion, far from faults and without harm. With pure minds free from defilements, always practicing generosity abandoning greed, gentle by nature and always modest. Their minds serene and wisdom clear, they serve as lamps for the world breaking beings' darkness, worthy of offerings as supreme fields of merit, as great guides universally helping all beings.

Free from love and hate, their minds pure without worry, bravely advancing without fear as great Dharma generals, understanding hells and taming self and others, benefiting beings by removing poison arrows, as world-explainers and world-teachers, guiding beings to abandon attachments.

Forever free from the three defilements they sport in supernatural powers, possessing the power of causes, conditions, vows, initiative, conventional truth, arising, roots of goodness, samādhi, hearing, relinquishing, precepts, patience, diligence, concentration, wisdom, śamatha, vipaśyanā, supernatural powers, mindfulness, awakening, subjugating all māra armies, and others' doctrines, power to destroy all affliction-enemies and supreme great power. Complete in awesome virtue and fine characteristics, perfect in wisdom, eloquence and roots of goodness.

With pure, broad eyes beloved by all, their bodies pure and free from pride. With reverent hearts they serve all Buddhas, planting various roots of goodness before them, uprooting pride and abandoning greed, anger and delusion, supreme among those worthy of offerings. Dwelling in supreme wisdom's realm with blazing wisdom light, their hearts joyful, heroic and fearless, complete in merit and wisdom without obstruction, teaching only what they've heard to reveal to beings, understanding all dharmas they hear.

They bravely cultivate the factors of enlightenment, constantly abiding in emptiness, signlessness and wishlessness, and the samādhis of non-arising and non-ceasing, practicing throughout the bodhimaṇḍa far from the two vehicles' realm. Ānanda! I have briefly explained that such are the true merits of the assembly of bodhisattva mahāsattvas born in the Land of Ultimate Bliss. Ānanda! Even if I lived for hundreds of thousands of billions of nayutas of kalpas, with unobstructed eloquence wishing to fully praise the true merits of those bodhisattva mahāsattvas, they could not be exhausted. Ānanda! Even those bodhisattva mahāsattvas, throughout their lifespans, could not know them.

爾時世尊告阿難言：「此是無量壽佛極樂世界。汝應從坐而起，合掌恭敬五體投地為佛作禮。彼佛名稱遍滿十方，彼一一方恒沙諸佛皆共稱讚無礙無斷。」

At that time, the World-Honored One told Ānanda, "This is the Land of Ultimate Bliss of Buddha Immeasurable Lifespan. You should rise from your seat, join your palms respectfully and prostrate with your five limbs to pay homage to the Buddha. That Buddha's name fills the ten directions, and the Buddhas as numerous as the sands of the Ganges in each direction all praise him without obstruction or cessation."

是時阿難即從坐起，偏袒右肩，西面合掌五體投地，白佛言：「世尊！我今欲見極樂世界無量壽如來，并供養奉事無量百千億那由他佛及菩薩眾，種諸善根。」

At that time, Ānanda rose from his seat, bared his right shoulder, faced west, joined his palms and prostrated with his five limbs, saying to the Buddha, "World-Honored One! I now wish to see the Tathāgata Immeasurable Lifespan of the Land of Ultimate Bliss, and make offerings and serve countless hundreds of thousands of billions of nayutas of Buddhas and the assembly of bodhisattvas, planting roots of goodness."

時無量壽佛即於掌中放大光明，遍照百千俱胝那由他剎。彼諸佛剎所有大小諸山，黑山、寶山、須彌盧山、迷盧山、大迷盧山、目真隣陀山、摩訶目真隣陀山、鐵圍山、大鐵圍山，叢薄園林及諸宮殿天人等物，以佛光明皆悉照見。譬如有人以淨天眼觀一尋地見諸所有，又如日光出現萬物斯覩。彼諸國中比丘、比丘尼、優婆塞、優婆夷，悉見無量壽如來如須彌山王照諸佛剎，時諸佛國皆悉明現如處一尋。以無量壽如來殊勝光明極清淨故，見彼高座及諸聲聞、菩薩等眾。譬如大地洪水盈滿，樹林山河皆沒不現，唯有大水。

Then Buddha Immeasurable Lifespan released a great light from his palm, illuminating hundreds of thousands of koṭis of nayutas of lands. All the mountains in those buddha-lands - black mountains, jewel mountains, Mount Sumeru, Mount Meru, Great Mount Meru, Mount Mucilinda, Great Mount Mucilinda, Iron Ring Mountains, Great Iron Ring Mountains - as well as thickets, gardens, palaces and things of devas and humans, were all visible in the Buddha's light. Just as someone with pure divine eyes can see everything within one fathom of ground, or as sunlight reveals all things when it appears, the bhikṣus, bhikṣuṇīs, upāsakas and upāsikās in all those lands saw the Tathāgata Immeasurable Lifespan like Mount Sumeru the King illuminating all buddha-lands. At that time all the buddha-lands became clearly visible as if within one fathom. Due to the supremely pure light of Tathāgata Immeasurable Lifespan, they saw his high seat and the assemblies of śrāvakas and bodhisattvas. It was like when the great earth is filled with flood waters, and trees, forests, mountains and rivers are all submerged and invisible, with only the great water remaining.

「如是阿難！彼佛剎中無有他論及異形類，唯除一切大聲聞眾一尋光明，及彼菩薩摩訶薩踰繕那等百千尋光。」彼無量壽如來、應、正等覺光明，映蔽一切聲聞及諸菩薩，令諸有情悉皆得見。彼極樂界菩薩、聲聞、人天眾等，一切皆覩娑婆世界釋迦如來，及比丘眾圍繞說法。

"Thus, Ānanda! In that buddha-land there are no other doctrines or different forms, except for all the great śrāvakas with one-fathom light, and the bodhisattva mahāsattvas with light of hundreds of thousands of yojanas. The light of that Tathāgata Immeasurable Lifespan, Arhat, Perfectly Enlightened One outshines all śrāvakas and bodhisattvas, enabling all beings to see. The bodhisattvas, śrāvakas, devas and humans of that Land of Ultimate Bliss all see the Tathāgata Śākyamuni of the Sahā world teaching Dharma surrounded by bhikṣus.

爾時佛告彌勒菩薩言：「汝頗見具足清淨威德莊嚴佛剎，及見空中樹林園苑涌泉池沼不耶？汝見大地乃至色究竟天，於虛空中散花樹林以為莊嚴。復有眾鳥住虛空界出種種音，猶如佛聲普聞世界。是諸眾鳥皆是化作，非實畜生。汝見是耶？」

At that time, the Buddha said to Bodhisattva Maitreya, "Do you see the buddha-land completely pure and adorned with majestic virtue, and do you see in the sky the trees, gardens, springs, ponds and lakes? Do you see from the great earth up to the Highest Heaven of Form, flowers and tree groves scattered in space as adornments? There are also various birds dwelling in space producing various sounds, like Buddha's voice heard throughout the world. These birds are all magically created, not real animals. Do you see this?"

彌勒白佛言：「唯然已見。」

Maitreya said to the Buddha, "Yes, I have seen."

佛復告彌勒菩薩言：「汝見此諸眾生入踰繕那百千宮殿已，遊行虛空無著無礙，遍諸剎土供養諸佛，及見彼有情於晝夜分念佛相續不耶？」

The Buddha further said to Bodhisattva Maitreya, "Do you see these beings entering palaces of hundreds of thousands of yojanas, traveling through space without attachment or obstruction throughout all buddha-lands making offerings to all Buddhas, and do you see those beings continuously mindful of the Buddha day and night?"

彌勒白言：「唯然盡見。」

Maitreya said, "Yes, I have seen it all."

佛復告言：「汝見他化自在天與極樂諸人受用資具有差別不？」

The Buddha further asked, "Do you see any difference between the enjoyments and resources of the Paranirmitavaśavartin devas and the people of Ultimate Bliss?"

彌勒白言：「我不見彼有少差別。」

Maitreya said, "I do not see the slightest difference between them."

佛告彌勒：「汝見極樂世界人住胎不？」

The Buddha asked Maitreya, "Do you see people dwelling in wombs in the Land of Ultimate Bliss?"

彌勒白言：「世尊！譬如三十三天夜摩天等，入百由旬若五百由旬宮殿之內遊戲歡樂。我見極樂世界人住胎者如夜摩天處於宮殿，又見眾生於蓮華內結加趺坐自然化生。」

Maitreya said, "World-Honored One! Just as in the Heaven of the Thirty-Three and Yāma Heaven, beings enter palaces of one hundred or five hundred yojanas to play and enjoy themselves. I see those dwelling in wombs in the Land of Ultimate Bliss are like the devas dwelling in palaces. I also see beings sitting cross-legged inside lotus flowers, born through spontaneous transformation."

時彌勒菩薩復白佛言：「世尊！何因緣故，彼國眾生有胎生者、化生者？」

Then Bodhisattva Maitreya asked the Buddha, "World-Honored One! For what reason are there beings in that land born from wombs and others through transformation?"

佛告彌勒：「若有眾生墮於疑悔積集善根，希求佛智、普遍智、不思議智、無等智、威德智、廣大智。於自善根不能生信，以此因緣，於五百歲住宮殿中，不見佛、不聞法、不見菩薩及聲聞眾。若有眾生斷除疑悔積集善根，希求佛智乃至廣大智，信已善根。此人於蓮華內結加趺坐忽然化生，瞬息而出。譬如他國有人來至，而此菩薩亦復如是。餘國發心來生極樂，見無量壽佛奉事供養，及諸菩薩聲聞之眾。阿逸多！汝觀殊勝智者，彼因廣慧力故受彼化生，於蓮花中結加趺坐。汝觀下劣之輩，於五百歲中不見佛、不聞法、不見菩薩及聲聞眾，不知菩薩威儀法則，不能修習諸功德故，無因奉事無量壽佛。是諸人等皆為昔緣疑悔所致。譬如剎帝利王其子犯法，幽之內宮、處以花觀，層樓綺殿妙飾奇珍，寶帳金床重敷茵褥，名花布地燒大寶香，服御所資悉皆豐備，而以閻浮金鎖繫其兩足。」

The Buddha told Maitreya, "If there are beings who fall into doubt while accumulating roots of goodness, seeking Buddha wisdom, universal wisdom, inconceivable wisdom, incomparable wisdom, majestic wisdom, and vast wisdom, but cannot generate faith in their own roots of goodness - for this reason, they dwell in palaces for five hundred years, not seeing the Buddha, not hearing the Dharma, not seeing the bodhisattvas and śrāvaka assembly. If there are beings who eliminate doubt while accumulating roots of goodness, seeking Buddha wisdom up to vast wisdom, having faith in their roots of goodness - such people sit cross-legged inside lotus flowers and are suddenly born through transformation, emerging in an instant. Like someone coming from another land, these bodhisattvas are the same - developing aspiration in other lands and being born in Ultimate Bliss, they see Buddha Immeasurable Lifespan, make offerings and serve him, along with the assembly of bodhisattvas and śrāvakas.

Ajita! Observe those of superior wisdom - through the power of their vast wisdom they receive transformation birth, sitting cross-legged in lotus flowers. Observe those of inferior capacity - for five hundred years they do not see the Buddha, hear the Dharma, or see the assemblies of bodhisattvas and śrāvakas. Not knowing the dignified conduct and rules of bodhisattvas, unable to cultivate various merits, they have no cause to serve Buddha Immeasurable Lifespan. All these people are affected by past causes of doubt. It is like when a kṣatriya king's son violates the law - he is confined in an inner palace, placed in a flower pavilion with storied towers and ornate halls adorned with rare treasures, jeweled curtains and golden beds layered with cushions, famous flowers scattered on the ground, great precious incense burning, all necessities abundantly provided, but with his feet bound by Jambu-gold chains."

佛告彌勒：「於意云何？彼王子心寧樂此不？」

The Buddha asked Maitreya, "What do you think? Did that prince's heart find pleasure in this?"

答言：「不也。世尊！彼幽縶時常思解脫，求諸親識居士宰官長者近臣。王之太子雖希出離終不從心，乃至剎帝利王心生歡喜方得解脫。」

He replied, "No, World-Honored One! While confined, he constantly thought of liberation, seeking help from relatives, householders, officials, elders, and close ministers. Though the prince wished to leave, his wishes were not fulfilled until the kṣatriya king became pleased and released him."

佛告彌勒：「如是如是。若有墮於疑悔，種諸善根希求佛智乃至廣大智，於自善根不能生信。由聞佛名起信心故，雖生彼國，於蓮花中不得出現。彼等眾生處花胎中，猶如園苑宮殿之想。何以故？彼中清淨無諸穢惡，一切無有不可樂者。然彼眾生於五百歲，不見佛、不聞法、不見菩薩及聲聞眾，不得供養奉事諸佛，不得問於菩薩法藏。遠離一切殊勝善根，彼等於中不生欣樂，不能出現修習善法；往昔世中過失盡已然後乃出，彼於出時，心迷上下四方之所。若五百歲無疑惑者，即當供養無量百千俱胝那由他佛，并種無量無邊善根。汝阿逸多！當知疑惑與諸菩薩為大損害。」

The Buddha told Maitreya, "So it is, so it is. If there are those who fall into doubt and regret, though they plant various roots of goodness seeking Buddha's wisdom up to vast wisdom, they cannot generate faith in their own roots of goodness. Although they are born in that land due to hearing the Buddha's name and generating faith, they cannot emerge from within the lotus flowers. These beings dwell within flower wombs, as if in pleasure gardens and palaces. Why? That place is pure without any defilements, and there is nothing that is not delightful. However, for five hundred years, these beings do not see the Buddha, hear the Dharma, see the assembly of bodhisattvas and śrāvakas, make offerings and serve the Buddhas, or ask questions about the bodhisattva treasury of Dharma. Far from all supreme roots of goodness, they do not give rise to joy there and cannot emerge to cultivate good dharmas. Only after their past faults are exhausted do they emerge, and when they emerge, their minds are confused about above, below, and the four directions. If they are without doubt for five hundred years, they will then make offerings to countless hundreds of thousands of koṭis of nayutas of Buddhas and plant limitless and boundless roots of goodness. Ajita! You should know that doubt causes great harm to bodhisattvas."

爾時彌勒菩薩白佛言：「世尊！於此國界不退菩薩，當生極樂國者，其數幾何？」

At that time, Bodhisattva Maitreya said to the Buddha, "World-Honored One! How many non-retreating bodhisattvas from this land will be born in the Land of Ultimate Bliss?"

佛告彌勒：「此佛土中有七十二億菩薩，彼於無量億那由他百千佛所種諸善根成不退轉，當生彼國。況餘菩薩由少善根生彼國者，不可稱計。阿逸多！從難忍如來佛國，有十八億不退菩薩當生極樂世界。東北方寶藏佛國中，有九十億不退菩薩當生彼土。從無量聲如來國中，有二十二億不退菩薩當生彼土。從光明如來國中，有三十二億不退菩薩當生彼土。從龍天如來國中，有十四億不退菩薩當生彼土。從勝天力如來國中，有十二千不退菩薩當生彼土。從師子如來國中，有五百不退菩薩當生彼土。從離塵如來國中，有八十一億不退菩薩當生彼土。從世天如來國中，有六十億不退菩薩當生彼土。從勝積如來國中，有六十億不退菩薩當生彼土。從人王如來國中，有十俱胝不退菩薩當生彼土。從勝花如來國中，有五百菩薩具大精進發趣一乘，於七日中能令眾生離百千億那由他劫生死流轉，彼等亦當生極樂界。從發起精進如來國中，有六十九億不退菩薩當生彼土，到彼國已，供養禮拜無量壽如來及菩薩眾。阿逸多！我若具說諸方菩薩生極樂界，若已到、今到、當到，為供養禮拜瞻仰無量壽佛等者，但說其名窮劫不盡。

The Buddha told Maitreya, "In this buddha-land there are 7.2 billion bodhisattvas who have planted roots of goodness before countless billions of nayutas of hundreds of thousands of Buddhas and attained non-retrogression - they will be born in that land. How much more countless are the other bodhisattvas who will be born there with fewer roots of goodness!

Ajita! From the buddha-land of Tathāgata Difficult to Endure, there are 1.8 billion non-retrogressing bodhisattvas who will be born in the Land of Ultimate Bliss. From the buddha-land of Jewel Treasury in the northeast, there are 9 billion non-retrogressing bodhisattvas who will be born in that land. From the land of Tathāgata Infinite Voice, there are 2.2 billion. From the land of Tathāgata Light, there are 3.2 billion. From the land of Tathāgata Dragon Heaven, there are 1.4 billion. From the land of Tathāgata Victorious Divine Power, there are 12,000. From the land of Tathāgata Lion, there are 500. From the land of Tathāgata Free from Dust, there are 8.1 billion. From the land of Tathāgata World Heaven, there are 6 billion. From the land of Tathāgata Victory Accumulation, there are 6 billion. From the land of Tathāgata King of Humans, there are 10 koṭis.

From the land of Tathāgata Victory Flower, there are 500 bodhisattvas of great diligence progressing toward the One Vehicle, who in seven days can enable beings to be freed from the cycle of birth and death of hundreds of thousands of billions of nayutas of kalpas - they too will be born in the Land of Ultimate Bliss. From the land of Tathāgata Arousing Diligence, there are 6.9 billion non-retrogressing bodhisattvas who will be born in that land and, upon arriving, make offerings and pay homage to the Tathāgata Immeasurable Lifespan and the assembly of bodhisattvas.

Ajita! If I were to fully explain about the bodhisattvas from all directions who are born in the Land of Ultimate Bliss - those who have already arrived, are arriving now, or will arrive - to make offerings, pay homage and behold the Buddha Immeasurable Lifespan and others, even if I only spoke their names, exhausting kalpas would not be enough."

「阿逸多！汝觀彼諸菩薩摩訶薩善獲利益，若有聞彼佛名能生一念喜愛之心，當獲如上所說功德，心無下劣亦不貢高，成就善根悉皆增上。阿逸多！是故告汝及天人、世間、阿修羅等，今此法門付囑於汝。應當愛樂修習，乃至經一晝夜受持讀誦生希望心，於大眾中為他開示，當令書寫執持經卷，於此經中生導師想。

"Ajita! Observe how those bodhisattva mahāsattvas have well attained benefits. If there are those who hear that Buddha's name and can generate even one thought of joy and love, they will attain the merits described above, their minds neither inferior nor proud, accomplishing and increasing all roots of goodness. Ajita! Therefore I tell you and the devas, humans, world, asuras and others, I now entrust this Dharma gate to you. You should delight in practicing it, even if only for a day and night, upholding, reading and reciting it with hopeful minds, explaining it to others amid great assemblies, having it written down and maintaining the sutra scrolls, giving rise to thoughts of this sutra as a guide.”

「阿逸多！是故菩薩摩訶薩，欲令無量諸眾生等速疾安住不退轉於阿耨多羅三藐三菩提，及欲見彼廣大莊嚴攝受殊勝佛剎圓滿功德者，應當起精進力聽此法門。假使經過大千世界滿中猛火，為求法故不生退屈諂偽之心，讀誦受持書寫經卷，乃至於須臾頃為他開示，勸令聽聞不生憂惱，設入大火不應疑悔。何以故？彼無量億諸菩薩等皆悉求此微妙法門，尊重聽聞不生違背。是故汝等應求此法。阿逸多！彼諸眾生獲大善利，若於來世乃至正法滅時，當有眾生殖諸善本，已曾供養無量諸佛，由彼如來加威力故，能得如是廣大法門，一切如來稱讚悅可。若於彼法攝取受持，當獲廣大一切智智，隨意所樂種諸善根。若善男子善女人等，於彼法中廣大勝解之者，當能聽聞獲大歡喜，受持讀誦廣為他說常樂修行。阿逸多！無量億數諸菩薩等求請此法不曾厭背，是故汝等諸善男子及善女人，於今來世能於是法，若已求、現求、當求者，皆獲善利。

"Ajita! Therefore bodhisattva mahāsattvas who wish to enable countless beings to swiftly abide in non-retrogression from supreme perfect enlightenment, and who wish to see that vastly adorned, supremely excellent buddha-land complete with merits, should arouse diligent effort to listen to this Dharma gate. Even if they must pass through a great thousand world-system filled with raging fire, for the sake of seeking the Dharma they should not give rise to thoughts of weariness or deceit, but read, recite, uphold and write out the sutra scrolls, and even for a moment explain it to others, encouraging them to listen without giving rise to distress - even entering great fire, they should not doubt or regret. Why? Because countless billions of bodhisattvas all seek this subtle Dharma gate, respectfully listening without opposition. Therefore you all should seek this Dharma.

Ajita! Those beings obtain great benefits. In the future when the true Dharma is declining, there will be beings who plant roots of goodness and have made offerings to countless Buddhas. Through the empowerment of those Tathāgatas, they will be able to obtain such a vast Dharma gate that all Tathāgatas praise and approve. If they grasp and uphold that Dharma, they will attain vast omniscient wisdom and plant roots of goodness according to their wishes. If good men and good women have vast supreme understanding of that Dharma, they will be able to listen and gain great joy, uphold, read, recite and extensively explain it to others, always delighting in practice.

Ajita! Countless billions of bodhisattvas seek and request this Dharma without ever tiring of it. Therefore, you good men and good women who in the present and future are able to seek this Dharma - whether having sought it, currently seeking it, or will seek it - will all obtain benefits."

「阿逸多！如來所應作者皆已作之。汝等應當安住無疑種諸善本，應常修學使無疑滯，不入一切種類珍寶成就牢獄。阿逸多！如是等類大威德者，能生廣大佛法異門，由於此法不聽聞故，有一億菩薩退轉阿耨多羅三藐三菩提。阿逸多！佛出世難，離八難身亦為難得。諸佛如來無上之法，十力無畏無礙無著甚深之法，及波羅蜜等菩薩之法，能說法人亦難開示。阿逸多！善說法人非易可遇，堅固深信時亦難遭。是故我今如理宣說，汝等修習應如教住。

"Ajita! What the Tathāgata should do has all been done. You should abide without doubt and plant roots of goodness, constantly practicing to be free from doubts and hindrances, not entering the prison made of all kinds of precious treasures. Ajita! Such beings of great majestic virtue can give rise to vast different gateways of Buddha Dharma. Because of not hearing this Dharma, one hundred million bodhisattvas regress from supreme perfect enlightenment.

Ajita! It is difficult for a Buddha to appear in the world, and it is also difficult to obtain a body free from the eight difficulties. The unsurpassed Dharma of all Buddhas and Tathāgatas, the profound Dharma of the ten powers, fearlessnesses, unobstructedness and non-attachment, and the bodhisattva dharmas such as the pāramitās - those who can teach the Dharma also find it difficult to reveal. Ajita! Those who can skillfully teach the Dharma are not easily encountered, and times of firm deep faith are also rare to meet. Therefore I now explain according to reason, and you should practice and abide according to these teachings."

「汝阿逸多！我以此法門及諸佛法囑累於汝，汝當修行無令滅沒。如是廣大微妙法門，一切諸佛之所稱讚。勿違佛教而棄捨之，當令汝等獲不善利，淪沒長夜備眾危苦。是故我今為大囑累，當令是法久住不滅，應勤修行隨順我教。」

"You, Ajita! I entrust to you this Dharma gate and all Buddha dharmas, you should practice it and not let it disappear. Such a vast and subtle Dharma gate is praised by all Buddhas. Do not violate the Buddha's teaching and abandon it, or it will cause you to obtain unwholesome benefits, sinking into long nights enduring many dangers and sufferings. Therefore I now make this great entrustment, to make this Dharma dwell long without disappearing - you should diligently practice and follow my teaching."

爾時世尊而說頌曰：

At that time, the World-Honored One spoke these verses:

若於福德初未修，　　 終不聞斯微妙法；　 勇猛能成諸善利，　　 當聞如是甚深經。　

If one has not cultivated merit from the beginning, They will never hear this subtle Dharma; Those who bravely accomplish all beneficial things Will hear such a profound sutra.

彼人曾見諸世尊，　　 能作大光拯濁世，　 多聞總持如巨海，　　 彼獲聖賢喜愛心。

Those people have seen the World-Honored Ones before, Able to make great light saving the turbid world, With vast learning and retention like a great ocean, They gain the loving hearts of sages and worthies.　

懈怠邪見下劣人，　　 不信如來斯正法；　 若曾於佛殖眾善，　　 救世之行彼能修。　

Lazy people of wrong views and inferior capacity Do not believe this true Dharma of the Tathāgata; But those who have planted many good roots before Buddhas Can cultivate these world-saving practices.

譬如盲人恒處闇，　　 不能開導於他路；　 聲聞於佛智亦然，　　 況餘有情而悟解。　

Like a blind person forever in darkness, Unable to guide others on the path; Śrāvakas' understanding of Buddha's wisdom is also thus, How much less could other beings comprehend?

如來功德佛自知，　　 唯有世尊能開示，　 天龍夜叉所不及，　　 二乘自絕於名言。

The Tathāgata's merits only Buddha knows, Only the World-Honored One can reveal them, Beyond the reach of devas, nāgas and yakṣas, The two vehicles are cut off from even naming them.　

若諸有情當作佛，　　 行超普賢登彼岸，　 敷演一佛之功德，　　 時逾多劫不思議， 於是中間身滅度，　　 佛之勝慧莫能量。　

If beings are to become Buddhas, Their practice surpassing Samantabhadra to reach the other shore, To expound the merits of just one Buddha, Would take inconceivable kalpas beyond counting, And in between their bodies would pass away, The Buddha's supreme wisdom cannot be measured.

是故具足於信聞，　　 及諸善友之攝受，　 得聞如是深妙法，　　 當獲愛重諸聖尊。

Therefore those complete in faith and hearing, And those embraced by good friends, Who hear such profound and wondrous Dharma, Will gain the love and respect of all holy ones.　

如來勝智遍虛空，　　 所說義言唯佛悟，　 是故博聞諸智士，　　 應信我教如實言。

The Tathāgata's supreme wisdom pervades empty space, The meaning of his words only Buddhas understand, Therefore widely learned wise ones Should believe my teachings as true words.　

人趣之身得甚難，　　 如來出世遇亦難，　 信慧多時方乃獲，　　 是故修者應精進。　

A human birth is extremely hard to obtain, Meeting a Tathāgata's appearance in the world is also rare, Faith and wisdom are gained only after long time, Therefore practitioners should be diligent.

如是妙法已聽聞，　　 常念諸佛而生喜，　 彼人往昔真吾友，　　 善能樂欲佛菩提。」

Having heard such wondrous Dharma, Always mindful of Buddhas and giving rise to joy, Such people were truly my friends in the past, Well able to delight in Buddha's bodhi."

爾時世尊說是經已，天人世間有萬二千那由他億眾生遠塵離垢得法眼淨；二十億眾生得阿那含果；六千八百比丘諸漏已盡心得解脫；四十億菩薩於無上菩提住不退轉，被大甲冑當成正覺；有二十五億眾生得不退忍；有四萬億那由他百千眾生於無上菩提未曾發意，今始初發種諸善根，願生極樂世界見阿彌陀佛，皆當往生彼如來土，各於異方次第成佛同名妙音。有八萬億那由他眾生，得授記法忍成無上菩提。彼無量壽佛昔行菩薩道時成熟有情，悉皆當生極樂世界，憶念儔昔所發思願皆得成滿。

When the World-Honored One finished speaking this sutra, twelve thousand nayutas of billions of beings in the world of devas and humans became free from dust and defilement and attained the pure Dharma eye; twenty billion beings attained the fruit of non-returning; six thousand eight hundred bhikṣus had their outflows exhausted and their minds liberated; forty billion bodhisattvas became irreversible from supreme bodhi, donning the great armor to attain perfect enlightenment; twenty-five billion beings attained the patient acceptance of non-retrogression; forty billion nayutas of hundreds of thousands of beings who had never before generated the aspiration for supreme bodhi now for the first time generated it and planted roots of goodness, wishing to be born in the Land of Ultimate Bliss to see Amitābha Buddha - they will all be reborn in that Tathāgata's land and become Buddhas in succession in different directions, all with the same name "Wonderful Sound." Eighty billion nayutas of beings received predictions of dharma patience and attaining supreme bodhi. All the beings that Buddha Immeasurable Lifespan had matured when practicing the bodhisattva path in the past will be born in the Land of Ultimate Bliss, remembering and fulfilling all their past thoughts and vows.

爾時三千大千世界六種震動，并現種種希有神變，放大光明普照世界。無量億那由他百千天人，同時音樂不鼓自鳴，雨天曼陀羅花沒至于膝；乃至阿迦膩吒天，皆作種種殊妙供養。

At that time, the three thousand great thousand world system experienced six kinds of tremors and displayed various rare supernatural transformations, releasing great light illuminating all worlds. Countless billions of nayutas of hundreds of thousands of devas and humans had their music sound simultaneously without being played, and celestial mandāra flowers rained down knee-deep; up to the Akaniṣṭha Heaven, all made various wonderful offerings.

佛說經已，彌勒菩薩等及尊者阿難，一切大眾，聞佛所說，皆大歡喜。

When the Buddha finished speaking the sutra, Bodhisattva Maitreya and others, along with Venerable Ānanda and the entire great assembly, heard what the Buddha had said and were all greatly delighted.