Buddha Dharma Practice

As when firewood is finished the fire dies out.If any, even with distracted mind,Enter a stupa or templeAnd cry but once ‘Namah Buddha,’They have attained the Buddha-way.If any from the Buddhas of the past,Whether in existence or already extinct,Have heard this Law,They have all attained the Buddha-way.All the future World Honored Ones,Infinite in their number,All these TathagatasAlso by tactful ways preach the Law.All of the TathagatasBy infinite tactful waysSave all living creaturesTo enter the Buddha’s faultless wisdom.Of those who hear the LawNot one fails to become a Buddha.This is the original vow of the Buddhas:‘By the Buddha-way which I walk,I desire universally to cause all creaturesTo attain the same Way along with me.’ 201

Though the Buddhas in future agesProclaim hundreds, thousands, kotis,Countless schools of doctrine,In reality they are but the One-vehicle.The Buddhas, the honored ones,Know that Buddha-seeds spring from a cause,So they reveal the One-vehicle.All things abide in their fixed order,Hence the world abides forever.Having apprehended this on the wisdom throne,The leaders proclaim it in tactful ways.Who gods and men pay homage to,The present Buddhas in the universe,Whose number is as the sands of the Ganges,And who appear in the worldFor the relief of all creatures,These also proclaim such a Law as this.Knowing the supreme nirvana,Though by reason of their tactful powersThey display various kinds of ways,Really they are but the One Buddha-vehicle.Knowing the conduct of all creatures,What they entertain in their deepest mindsThe karma they have developed in the past, 202

Their inclinations and zeal,And their capacities, keen or dull,With various kinds of reasonings,Parables, and narrations,As they could respond, so have they tactfully taught.Now I also in like mannerFor the relief of all creaturesBy various kinds of doctrinePromulgate the Buddha-way.I, by my power of wisdom,Knowing the natures and inclinations of creatures,Tactfully proclaim the lawsWhich cause all to obtain gladness.Know, Shariputra!I, observing with the Buddha’s eyes,See the creatures in the six states of existence,Poor and without happiness and wisdom,In the dangerous path of morality,In continuous, unending misery,Firmly fettered by the five desiresLike the yak caring for its tail,Smothered by greed and infatuation,Blinded and seeing nothing;They seek not the Buddha, the mighty,And the Law to end sufferings, 203

But deeply fall into heresies,And seek by suffering to be rid of suffering.For the sake of all these creatures,My heart is stirred with great pity.When I first sat on the wisdom throne,Looking at that tree and walking about itDuring thrice seven days,I pondered such matters as these:‘The wisdom which I have obtainedIs wonderful and supreme.But all creatures are dull in their capacities,Pleasure-attached and blind with ignorance.Such classes of beings as these,I saw, how can they be saved?’Thereupon all the Brahma kingsAnd Lord Shakra of all the gods,The four heavenly beings who protect the worlds,Also the god Great SovereignAnd all the other heavenly beings,With hundreds of thousands of myriads of followers,Respectfully saluted with folded hands,Entreating me to roll the wheel of the Law.Then I ponder within myself:‘If I only extol the Buddha-vehicle,All creatures, being sunk in suffering, 204

Will not be able to believe this Law,And by breaking the Law through unbeliefWill fall into the three evil paths.I had rather not preach the Law,But instantly enter nirvana.’Then, on remembering what former BuddhasPerformed by their tactful powers,I thought: ‘The Way which I have now attainedI must preach as the tripartite vehicle.’While I was pondering thus,All the Buddhas in the universe appearedAnd, with sacred voice, cheered me in response:‘Excellent! Sakyamuni!The first of leaders!Having attained this supreme Law,Thou art following after all the BuddhasIn using tactful powers.We, too, have all attainedThis most wonderful, supreme Law,But for the sake of the many kinds of creatures,We divide and preach it in three vehicles.Those of little wisdom delight in petty laws,Not believing that they can become Buddhas,Hence we, by tactful ways,Divide and preach the natural results. 205

Though we also proclaim the three vehicles,It is only for teaching the bodhisattvas.’Know, Shariputra!Hearing the voices of the Holy Lions,Profoundly clear and mystic,I saluted them, ‘Namah Buddhas,’And again reflected thus:‘Having come forth into the disturbed and evil world,I, according to the Buddhas’ behest,Will also obediently proceed.’Having finished pondering this matter,I instantly went to Varanasi.The nirvana-nature of all existence,Which is inexpressible,I by my tactful abilityPreach to the five bhikshus.This is called the first rolling of the Law-wheel,Whereupon there was the news of nirvanaAnd also the separate names of Arhat,Of Law, and of Sangha.From distant kalpas onwardI have extolled and indicated the Law of nirvanaFor the perpetual end of mortal distress;Thus have I continuously spoken. 206

Know, Shariputra!When I saw the Buddha-sonsBent on seeking the Buddha-way,In countless thousands and myriads of kotis,All, with reverent hearts,Draw near to me the Buddha;They had already heard from the BuddhasThe Law which they tactfully explained.Then I conceived this thought:‘The reason why the Tathagata appearsIs for preaching the Buddha-wisdom;Now is the very time.’Know, Shariputra!The stupid and those of little wit,The tied to externals and the proudCannot believe this Law.But now I am glad a fearless;In the midst of the bodhisattvasFrankly put aside tactfulnessAnd only proclaim the supreme Way.You bodhisattvas hearing this Law,Having all got rid of the nets of doubts,You twelve hundred ArhatsWill all become Buddhas. 207

In the same fashion that the Buddhas,Past, present, and future, preach the Law,So also will I nowProclaim the undivided Law.The appearing of Buddhas in the worldIs far apart and of rare occurrence,And when they do appear in the world,With equal rareness do they proclaim this Law.Even in infinite countless kalpas,Rarely may this Law be heard;And those who are able to listen to this Law,Men such as these are also rare.It is like the udumbara flower,Which all love and enjoy,Seldom seen by gods and men,Appearing but once in long periods.So he who, hearing the Law, extols it joyfullyAnd utters but one single word of itHave already paid homage toAll the Buddhas in the three worlds.Such a one is exceedingly rare,Rarer than the udumbara flower.Be you free from doubts;I am the king of the LawAnd declare to all the assembly: 208

‘I, only by the One-vehicle Way,Teach the bodhisattvas,And have no shravakas disciples.’Know, all of you, Shariputra,Shravakas, and bodhisattvas,That this Wonderful LawIs the mystery of all the Buddhas.Because the evil world of the five decadencesOnly delights in sensual attachments,Its creatures such as theseNever seek the Buddha-way.The wicked in generations to come,Who hear the One-vehicle preached by the Buddha,In their delusion and unbeliefWill break the Law and fall into evil ways.But there are beings, modest and pure,Devoted to seeking the Buddha-way;For such as these I mustWidely extol the One-vehicle Way.Know, Shariputra!The Law of the Buddhas is thus:By myriads of kotis of tactful waysThey proclaim the Law as opportunity serves.But those who will not learnAre not able to discern it. 209

But you already knowThe expedient tactful ways ofThe Buddhas, the leaders of the world.Have no further doubts;Rejoice greatly in your hearts,Knowing that you will become Buddhas.” 210

22. Avalokiteshvara Sutra [12] The All-Sided of the Bodhisattva Regarder of the Cries of the World25.1. At that time the Bodhisattva Infinite Thought rose up from hisseat, and baring his right shoulder and folding his hands toward theBuddha, spoke thus: “World Honored One! For what reason is theBodhisattva Avalokiteshvara named Regarder of the Caries of theWorld?”25.2. The Buddha answered the Bodhisattva Infinite Thought:“Good son! If there be countless hundred thousand myriad kotis ofliving beings suffering from pain and distress who hear of thisBodhisattva Regarder of the Cries of the World, and with all theirmind call upon his name, the Bodhisattva Regarder of the Cries ofthe World will instantly regard their cries, and all of them will bedelivered.25.3. “If there be any who keep the name of that BodhisattvaRegarder of the Cries of the World, though they fall into a great fire,the fire will not be able to burn them, by virtue of the supernaturalpower of that bodhisattva’s majesty. If any, carried away by a flood,call upon his name, they will immediately reach the shallows. Ifthere be hundreds of thousands of myriads of kotis of beings who insearch of gold, silver, laps lazuli, moonstones, agate, coral, amber,pearls, and other treasures go out on the ocean, and if a black galeblows their ships to drift upon the land of the rakshasas demons, andif amongst them there be even a single person who calls upon the 211

name of the Bodhisattva Regarder of the Cries of the World, allthose people will be delivered from the throes of the rakshasas. It isfor this reason that he is named Regarder of the Cries of the World.25.4. “If, again, there be anyone on the verge of deadly harm whocalls upon the name of the Bodhisattva Regarder of the Cries of theWorld, the sword of the attacker will instantly snap asunder and hewill be set free. Even if the three-thousand-great-thousandfold worldwere full of yakshas and rakshasas seeking to afflict people, thesewicked demons, hearing them call upon the name of the BodhisattvaRegarder of the Cries of the World, would not be able to see themwith their wicked eyes, how much less to hurt them.25.5. “If, moreover, there be anyone, guilty or not guilty, loaded withmanacles, fetters, cangues, or chains, who call on the name of theBodhisattva Regarder of the Cries of the World, they shall all besnapped and broken off and he shall be freed.25.6. “If the three-thousand-great-thousandfold world were full ofenemies and robbers, and there were a merchant chief who led manymerchants having charge of costly jewels along a perilous road, andamong them one man speaks forth: ‘Good people! Be not afraid.With one mind do you invoke the title of the Bodhisattva Regarderof the Cries of the World, for this bodhisattva is able to give courageto all the living. If you invoke his name, you will be freed from theseenemies and robbers.’ On hearing this, if all the traders together withone voice cry, “Namah Avalokiteshvara Bodhisattva!’ then, byinvoking his name, they will be relieved. Infinite Thought! Such isthe awe-inspiring supernatural power of the Bodhisattva Regarder 212

of the Cries of the World.25.7. “If any living beings much given to carnal passion keep inmind and revere the Bodhisattva Regarder of the Cries of the World,they will be set free from their passion. If any much given toirascibility keep in mind and revere the Bodhisattva Regarder of theCries of the World, they will be set free from their irascibility. If anymuch given to infatuation keep in mind and revere the BodhisattvaRegarder of the Cries of the World, they will be set free from theirinfatuation. Infinite Thought! Such are the abundant benefitsconferred by the supernatural power of the Bodhisattva Regarder ofthe Cries of the World. Consequently, let all the living ever keephim in mind.25.8. “If any woman desiring a son worships and pays homage to theBodhisattva Regarder of the Cries of the World, she will bear a sonhappy, virtuous, and wise. If she desires a daughter, she will bear adaughter of good demeanor and looks, who of old has plantedvirtuous roots, beloved and respected by all. Infinite Thought! Suchis the power of the Bodhisattva Regarder of the Cries of the World.If any of the living revere and worship the Bodhisattva Regarder ofthe Cries of the World, blessings will not be rudely rejected.25.9. “Therefore, let all the living cherish the title of the BodhisattvaRegarder of the Cries of the World. Infinite Thought! Suppose anyone cherishes the names of bodhisattvas numerous as the sands ofsixty-two kotis of the Ganges, who all his life makes them offeringsof good, drink, garments, bedding, and medicaments—what is youropinion—are not the merits of that good son or good daughter 213

abundant?” Infinite Thought replied: “Extremely abundant!” The World Honored One, the Buddha, proceeded: “But ifanyone cherishes the title of the Bodhisattva Regarder of the Criesof the World, or only for a moment worships and reveres him, theblessings of these two men will be exactly equal withoutdifference, and cannot be exhausted in hundreds of thousands ofmyriads of kotis of kalpas. Infinite Thought! Such is theimmeasurable, boundless degree of blessedness he will obtainwho cherishes the name of the Bodhisattva Regarder of the Criesof the World.25.10. The Bodhisattva Infinite Thought again said to the Buddha:“World Honored One! How is it that the Bodhisattva Regarder of theCries of the World wanders in this saha-world? How does he preachthe Law to the living? What is the character of his tactfulness?”25.11. The Buddha replied to the Bodhisattva Infinite Thought:“Good son! If the living in any realm must be saved in the body ofa Buddha, the Bodhisattva Regarder of the Cries of the Worldappears as a Buddha and preaches to them the Law. To those whomust be saved in the body of a pratyekabuddha, he appears as apratyekabuddha and preaches to them the Law. To those who mustbe saved in the body of a shravaka, he appears as a shravaka andpreaches to them the Law. To those who must be saved in the bodyof Brahma, he appears as Brahma and preaches to them the Law. Tothose who must be saved in the body of Shakra, he appears asShakra and preaches to them the Law. To those who must be savedin the body of Ishvara, he appears as Ishvara and preaches to them 214

the Law. To those who must be saved in the body of Maheshvara, heappears as Maheshvara and preaches to them the Law. To those whomust be saved in the body of a great divine general, he appears as agreat divine general and preaches to them the Law. To those whomust be saved in the body of Vaishravana, he appears asVaishravana and preaches to them the Law. To those who must besaved in the body of a minor king, he appears as minor king andpreaches to them the Law. To those who must be saved in the bodyof an elder, he appears as an elder and preaches to them the Law. Tothose who must be saved in the body of a citizen, he appears as acitizen and preaches to them the Law. To those who must be savedin the body of a minister of state, he appears as a minister andpreaches to them the Law. To those who must be saved in the bodyof a brahman, he appears as a brahman and preaches to them theLaw. To those who must be saved in the body of bhikshu, bhikshuni,upasaka, or upasika, he appears as a bhikshu, bhikshuni, upasaka, orupasika and preaches to them the Law. To those who must be savedin the body of the wife of an elder, citizen, minister, or brahman, heappears as a woman and preaches to them the Law. To those whomust be saved in the body of a youth or maiden, he appears as ayouth or maiden and preaches to them the Law. To those who mustbe saved in the body of a god, dragon, yaksha, gandharva, asura,garuda, kimnara, mahoraga, human or nonhuman being, he appearsin every such form and preaches to them the Law. To those whomust be saved in the shape of a diamond-holding god, he appears asa diamond-holding god and preaches to them the Law. InfiniteThought! Such are the merits acquired by this Bodhisattva Regarderof the Cries of the World and the various forms in which he rambles 215

through many lands to save the living. Therefore, do you with singlemind pay homage to the Bodhisattva Regarder of the Cries of theWorld. This Bodhisattva-Mahasattva Regarder of the Cries of theWorld is able to make fearless those in anxiety and distress. For thisreason all in this saha-world give him the title Bestower ofFearlessness.”25.12. The Bodhisattva Infinite Thought said to the Buddha: “WorldHonored One! Let me now make an offering to the BodhisattvaRegarder of the Cries of the World.”25.13. Thereupon he unloosed from his neck a necklace of pearlsworth a hundred thousand pieces of gold and presented it to him,making this remark: “Good sir! Accept this pious gift of a pearlnecklace.” But the Bodhisattva Regarder of the Cries of the Worldwould not accept it.25.14. Again the Bodhisattva Infinite Thought addressed theBodhisattva Regarder of the Cries of the World: “Good sir! Out ofcompassion for us, accept this necklace.” Then the Buddha said tothe Bodhisattva Regarder of the Cries of the World: “Out ofcompassion for this dragons, yakshas, gandharvas, asuras, garudas,kimnaras, mahoragas, human and nonhuman beings, and others,accept this necklace.” Then the Bodhisattva Regarder of the Cries ofthe World, having compassion for all the four groups and the gods,dragons, human and nonhuman beings, and others, accepted thenecklace, and dividing it into two parts, offered one part toSakyamuni Buddha and offered the other to the stupa of the BuddhaAbundant Treasures. 216

25.15. “Infinite Thought! With such sovereign supernatural powersdoes the Bodhisattva Regarder of the Cries of the World wanderthrough the saha-world.”25.16. Then the Bodhisattva Infinite Thought made inquiry thus inverse: “The World Honored One with all the mystic signs! Let me now again inquire of him: For what cause is this Buddha-son named Regarder of the Cries of the World?”25.17. The Honored One with all the mystic signs answered InfiniteThought in verse: “Listen to the deeds of the Cry Regarder, Who well responds to every quarter; His vast vow is deep as the sea, Inconceivable in its eons. Serving many thousands of kotis of Buddhas, He has vowed a great pure vow. Let me briefly tell you. He who hears his name, and sees him, And bears him unremittingly in mind, Will be able to end the sorrows of existence. Though others with harmful intent Throw him into a burning pit, Let him think of the Cry Regarder’s power And the fire pit will become a pool. 217

Or driven along a great ocean,In peril of dragons, fishes, and demons,Let him think of the Cry Regarder’s powerAnd waves cannot submerge him.Or if, from the peak of Sumeru,Men would hurl him down,Let him think of the Cry Regarder’s powerAnd like the sun he will stand firm in the sky.Or if, pursued by wicked men,And cast down from Mount Diamond,He thinks of the Cry Regarder’s power,Not a hair shall be injured.Or if, meeting with encompassing foes,Each with sword drawn to strike him,He thinks of the Cry Regarder’s power,All their hearts will turn to kindness.Or if, meeting suffering by royal command,His life is to end in execution,Ad he thinks of the Cry Regarder’s power,The executioner’s sword will break in pieces.Or if, imprisoned, shackled, and chained,Arms and legs in gives and stocks,He thinks of the Cry Regarder’s power,Freely he shall be released. 218

Or if by incantation and poisonsOne seeks to hurt his body,And he thinks of the Cry Regarder’s power,All will revert to their originator.Or if, meeting evil rakshasas,Venomous dragons, and demons,He thinks of the Cry Regarder’s power,At once none will dare to hurt him.If, encompassed by evil beasts,Tusks sharp and claws fearful,He thinks of the Cry Regarder’s power,They will flee in every direction.If, scorched by the fire-flameOf the poisonous breathOf boas, vipers, and scorpions,He thinks of the Cry Regarder’s power,Instantly at his voice they will retreat.Clouds thunder and lightning flashes,Hail falls and rain streams:He thinks of the Cry Regarder’s powerAnd all instantly are scattered.The living, crushed and harassed,Oppressed by countless pains:The Cry Regarder with his mystic wisdomCan save such a suffering world. 219

Perfect in supernatural powers,Widely practiced in wisdom and tact,In the lands of the universe there is no placeWhere he does not manifest himself.All the evil states of existence,Hells, ghosts, and animals,Sorrows of birth, age, disease, death,All by degrees are ended by him.True regard, serene regard,Far-reaching wise regard,Regard of pity, compassionate regard,Ever longed for, ever looked for!Pure and serene in radiance,Wisdom’s sun destroying darkness,Subduer of woes of storm and fire,Who illumines the entire world!Law of pity, thunder quivering,Compassion wondrous as a great cloud,Pouring spiritual rain like nectar,Quenching the flames of distress!In disputes before a magistrate,Or in fear in battle’s array,If he thinks of the Cry Regarder’s powerAll his enemies will be routed. 220

His is the wondrous voice, voice of the world-ragarder, Brahman-voice, voice of the rolling tide, Voice all world-surpassing, Therefore ever to be kept in mind, With never a doubting thought. Regarder of the World’s Cries, pure and holy, In pain, distress, death, calamity, Able to be a sure reliance, Perfect in all merit, With compassionate eyes beholding all, Boundless ocean of blessings! Prostrate let us revere him.”25.18. Thereupon the Bodhisattva Stage Holder rose from his seat,and went before and said to the Buddha: “World Honored One! Ifany living being hears of the sovereign work and the all-sidedtranscendent powers shown in this chapter of the BodhisattvaRegarder of the Cries of the World, it should be known that themerits of this man are not a few.”25.19. While the Buddha preached this chapter of the All-sided One,the eighty-four thousand living beings in the assembly all set theirminds upon Perfect Enlightenment, with which nothing cancompare. 221

23. Avatamsaka Sutra [13] The Chapter on Entering the Inconceivable State of Liberation of the Practical Vows of Samantabhadra1. At that time, Samantabhadra the Bodhisattva Mahasattva, havingpraised the Tathagata's great merits, told all the bodhisattvas andSudhana: “Good people, even though all the Buddhas in the tendirections were to speak continuously of the Tathagata's merits foras many eons as there are fine dust-motes in an incalculable numberof Buddha fields, those virtues could not be fully described. “Those who wish to attain such merits should practice the tengreat vows. What are they? First, to pay homage to all Buddhas. Second, to praise all Tathagatas. Third, to make abundant offerings. Fourth, to confess karmic obstacles. Fifth, to rejoice in all the merits of others. Sixth, to request the turning of the wheel of the Dharma. Seventh, to request for all Buddhas to stay in their worlds. Eighth, to study always with all Buddhas. Ninth, to be in harmony with living beings at all times. Tenth, to transfer all merits and virtues.”2. Sudhana asked, “Great Sage! How should we pay homage to andtransfer?”The First Vow: To pay homage to all Buddhas 222

3. Bodhisattva Samantabhadra told Sudhana. “Good people, by paying homage to all Buddhas what I mean isas follows: All Buddhas, the World Honored Ones, are as numerousas a number of fine dust-motes that exist in all the Buddha fields inthe ten directions and throughout the three periods of time,extending to the outer edges of the dharma-realm and the cosmicworld. But because of the power of Samantabhadra's practical vows,I have deep-felt faith in those Buddhas and truly appreciate them,just as if they were standing right before my eyes. With the karma ofmy body, speech and mind completely purified, I constantly payhomage to them. In each and every place where there are Buddhas, I transform mybodies as numerous as the number of fine dust-motes in theincalculable numbers of Buddha fields. Each of these bodieseverywhere pays homage to all the Buddhas who are as numerous asfine dust-motes in the incalculable Buddha fields. When the realmof cosmic space is limited, my homage will be finished. But becausethe realm of cosmic space is endless, my respect will never end. Inthe same way, when the realms of living beings, the karma of livingbeings, and the afflictions of living beings are limited, my homagewill be finished. But the realms of living beings, the karma of livingbeings, and the afflictions of living beings are endless. Therefore,my homage is endless. It will continue in thought after thoughtwithout ceasing. My body, speech, and mind never tire of thesedeeds.”The Second Vow: To praise all Tathagatas4. “And, good people, by praising all Tathagatas what I mean is as 223

follows: In each fine dust-mote in all lands in the ten directions andthroughout the three periods of time, to the outer edges of thedharma-realm and the cosmic world, there are Buddhas as numerousas the number of fine dust-motes in all the worlds. Each of theseBuddhas is circumambulated by an assembly of bodhisattvas as vastas an ocean. And with my deep faith and supreme understanding, Iknow and see them all. Each of my bodies manifests a tongue ofwonderful eloquence, surpassing the skillful speech of evenSarasvati goddess. Each tongue brings forth an endless sea ofsounds, and each sound emits an ocean of words, glorifying all theTathagatas' seas of merits. These devotions continue withoutcessation to the end of time. To the outer edges of the dharma-realm,these sounds reach everywhere. When the cosmic world is limited, and when the karma of livingbeings is limited, and when the afflictions of living beings arelimited, only then will my praise be finished. But just as the realmof cosmic space and the afflictions of living beings are endless, sotoo are my praises endless. It will continue in thought after thoughtwithout cessation. My body, speech, and mind will never tire ofthese deeds.”The Third Vow: To make abundant offerings5. “And, good people, by making abundant offerings what I mean isas follows: In every dust-mote in all the Buddha fields in all the tendirections and throughout the three periods of time, extending to theouter edges of the dharma-realm and the cosmic world, there areBuddhas as numerous as there are fine dust-motes that fill all theworlds. Each Buddha is circumambulated by an assembly of 224

bodhisattvas as vast as an ocean. Because of the power ofSamantabhadra's practical vows, I deeply believe in those Buddhasand perceive them as if they appear before me. To each one I makeofferings of superb gifts, including bouquets of flowers, bouquets ofgarlands, choruses of heavenly music, miles of divine tapestries, amyriad of celestial garments, every variety of heavenly incense,fragrant balms, burning incense, and an abundance of other gifts ashuge as Sumeru, the king of mountains. I burn all kinds of lamps: butter lamps, oil lamps, and lamps ofmany fragrant oils. The wick of each lamp is as tall as MountSumeru, and each lamp contains as much oil as much as waters ina great sea. With all these manners of gifts, I make offerings anytime anywhere.”6. “Good people, the best offering among those offerings is the giftof the Dharma: That is to say, the offering of practicing what theBuddha taught, the offering of benefitting all living beings, theoffering of embracing all living beings, the offering of taking ononeself the suffering of living beings, the offering of diligentlycultivating good roots, the offering of not rejecting the duty ofbodhisattva and the offering of never forgetting bodhicitta, theawakening mind. Good people, the immeasurable merits gained from makingmaterial offerings does not equal one part in a hundred, one part ina thousand, one part in a hundred thousand kotis of nayutas, one partin a kala, one part determined through reckoning, one part that canbe demonstrated by comparison, or one part in an upanishad, whencompared with the merits gained from a single thought of offering 225

the gift of the Dharma. Why is this? It is because the Dharma is heldmost dear to all Tathagatas, and the Dharma gives birth to allBuddhas. When a bodhisattva practices the gift of the Dharma hecompletes the truest offering and services to all Tathagatas. When the cosmic world is limited, when the realms of livingbeings are limited, when the karma of living beings is limited, andwhen the afflictions of living beings come to an end, only then willmy making of offerings come to an end. But just as the cosmic worldand the afflictions of beings are endless, so too are my making ofofferings. It will continue in thought after thought without cessation.My body, speech, and mind will never tire of these deeds.”The Fourth Vow: To confess karmic obstacles7. “And, good people, by confessing karmic obstacles what I meanis as follows: A bodhisattva reflects: 'From beginningless eons in thepast, I have created immeasurable evil karmas with my body,speech, and mind, because of greed, hatred, and delusion. If thoseevil karmas had a substance, the entire cosmic world could notcontain it.' I will now completely purify these three karmas, and before theassemblies of all Buddhas and bodhisattvas, throughout the dharma-realm in lands as numerous as fine dust-motes, I sincerely confessmy offenses and vow never to commit them again. I will live foreverin the merits of the pure precepts. So, when the cosmic world is limited, the realms of living beingsare limited, the karma of living beings is limited, and the afflictionsof living beings are limited, my confess will be finished. But just asthe cosmic world and the afflictions of living beings are endless, so 226

too are my repentance. It will continue in thought after thoughtwithout cessation. My body, speech, and mind will never tire ofthese deeds.”The Fifth Vow: To rejoice all the merits of others8. “And, good people, by rejoicing in all the merits of others what Imean is as follows: All the Buddhas, Tathagatas, as numerous asfine dust-motes in all the Buddha fields in all the ten directions andthroughout the three periods of time, to the outer edges of thedharma-realm and the cosmic world, since the time of their initialresolve for wisdom of all, have diligently cultivated accumulationsof merits without minding their bodies or their lives. They have donethis throughout eons as numerous as fine dust-motes in theincalculable Buddha fields. During each eon they have sacrificedtheir heads, eyes, hands, and feet, as many times as there are dust-motes in the incalculable Buddha fields. In this way they have performed many difficult austerities andhave perfected the gates of the various paramitas. They havemastered each of the bodhisattva’s stages of wisdom and haveaccomplished the anuttara-samyak-sambodhi of all the Buddhas.Upon their parinirvana, their shariras have been distributed. So, I amcompletely in harmony with them and rejoice in all of their goodroots. And, as for all the different kinds of beings in the six states ofexistence and those born from the four kinds of birth in every worldin the ten directions, I am in harmony with rejoice in their merits andvirtues as well, even if they are as small as dust-motes. I rejoice inthe merits and virtues of all the sound-hearers, the pratyeka- 227

Buddhas, the learners, and the thoroughly learned ones in all the tendirections and throughout the three periods of time. I rejoice in thevast and great merits of all the bodhisattvas who, in pursuit ofattaining the highest supreme goal of bodhi, perform austeritiesdifficult beyond measure. “So even though the cosmic world is limited, and the afflictionsof living beings are limited, my being rejoicing is endless. It willcontinue in thought after thought without cessation. My body,speech, and mind will never tire of these deeds.”The Sixth Vow: To request the turning of the wheel9. “And, good people, by requesting the turning of the wheel of theDharma what I mean is as follows: Within each and every fine dust-mote in the Buddha fields in all of the ten directions and throughoutthe three periods of time, throughout the dharma-realm and thecosmic world, there are as many vast and great Buddha fields asthere are fine dust-motes in the incalculable Buddha fields. In eachand every land, in thought after thought, there are the Buddhasattaining equal and proper enlightenment, their number as great asthe number of fine dust-motes in the incalculable Buddha fields. Anassembly of bodhisattvas as vast as the ocean circumambulates eachBuddha. Employing all the different manners and activities of mybody, speech, and mind, I unceasingly request that they turn thewonderful wheel of the Dharma. So, even though the cosmic realm comes to an end, even if therealms of living beings come to an end, even if the karma of livingbeings comes to an end, and even if the afflictions of living beingscome to an end, my request that all Buddhas turn the wheel of the 228

proper Dharma will not come to an end. It will continue in thoughtafter thought without cessation. My body, speech, and mind willnever grow weary of these deeds.”The Seventh Vow: To request to all Buddhas to stay10. “And, good people, by requesting that a Buddha stays in theworld what I mean is as follows: All Buddhas, Tathagatas, are asnumerous as fine dust-motes in all the Buddha fields in all the tendirections and throughout the three periods of time, to the outeredges of the dharma-realm and the cosmic world. When they areabout to enter parinirvana, along with all the bodhisattvas, thesound-hearers, the pratyeka-Buddhas, the learners, and thethoroughly learned ones, including the all good knowing friends, Iask them all not to enter nirvana. I request that they stay in the worldfor as many eons as there are fine dust-motes in all the Buddhafields, bringing benefit and bliss to all living beings. So, even though the cosmic world comes to an end, the realms ofliving beings come to an end, and the afflictions of living beings arelimited, still my request will continue. It will continue in thoughtafter thought without cessation. My body, speech, and mind willnever grow weary of these deeds.”The Eighth Vow: To study always with all Buddhas11. “And, good people, by studying always with all Buddhas whatI mean is as follows: Vairochana, the Tathagata of this saha world,who, since he first resolved to attain Buddhahood, never retreatedfrom his vows sacrificed countless, incalculable numbers of bodiesand lives. He peeled off his skin for paper, split his bones to fashionbrushes, drew blood for ink, and wrote out sutras stacked as high as 229

Mount Sumeru. Because he valued the Dharma, he did not shirkfrom sacrificing his own body or life. How much less did he lustafter a king's throne, cities, towns, palaces, gardens, groves, or anymaterial things at all? Rather, he drove himself to the limit inperforming many kinds of difficult austerities. He attained anuttara-samyak-sambodhi beneath the tree,manifested various exalted powers, manifested many kinds oftransformations, made different kinds of Buddha-bodies appear, andstayed in various kinds of assemblies. He stayed in the assembly ofgreat bodhisattvas, and in the assembly of wheel-turning kings andof lesser kings and their retinues. He stayed in the great assembly ofkshatriyas, brahmins, elders, and lay people, and even in theassembly of gods, nagas, the eight groups of spiritual beings,humans, and non-humans. As he stayed in those various differentassemblies, he taught the Dharma to all living beings in accordancewith their inclinations and desires in a voice that was as perfect asa great clap of thunder, up until the time he entered nirvana. In all these ways I will learn from all Buddhas, not onlyVairochana, the present World Honored One, but also from all thetathagatas in every dust-mote in all the Buddha fields in all the tendirections and throughout the three periods of time, to the outeredges of the dharma-realm and the cosmic world. In thought afterthought, I will learn from them all. So, even though the cosmic world comes to an end, and theafflictions of living beings come to an end, still my study withBuddhas will never end. It will continue in thought after thoughtwithout cessation. My body, speech, and mind never grow weary ofthese deeds.” 230

The Ninth Vow: To be in harmony with living beings always12. “And, good people, by being in harmony with living beings at alltimes what I mean is as follows: Throughout the oceans of worlds inall the ten directions, to the outer edges of the dharma-realm and thecosmic realm, there are many different kinds of living beings: Forinstance, there are those born from eggs, those born from the womb,the transformationally born, and those relying on earth, water, fire,and air for their existence. There are beings dwelling in space, andbeings born in and live in plants and trees. Their numbers include allthe varieties of species and races with diverse kinds of bodies,shapes, appearances, life spans, families, names, and natures. Theyhave many varieties of knowledge and views, various kinds ofdesires, pleasures, thoughts, and deeds, and many different kinds ofdeportments, dress, and diets. There are beings that dwell in different villages, towns, cities andpalaces. There are gods, nagas, and others who belong to the eightgroups, humans and non-humans alike. There are footless beings,and beings with two feet, four feet, and many feet; those with form,those without form; those with thought, those without thought; thosenot totally endowed with thought or not totally without thought. Iwill be in harmony with and take care of all these many kinds ofbeings, providing all kinds of services and offerings for them. I willtreat them with the same respect that I show my own parents,teachers, elders, Arhats, and even the Tathagatas. I will serve themall equally without discrimination. I will be a good physician for the sick and pain. I will lead thosewho have lost their way to the right road. I will be a light for thosein the dark night, and will cause the poor to find hidden treasures. A 231

bodhisattva benefits all living beings impartially in this manner.”13. “Why is this? When a bodhisattva is in harmony with livingbeings, the bodhisattva is in harmony with and makes offerings to allBuddhas. When he can honor and serve living beings, he can honorand serve the Tathagatas. When he brings joy to living beings, hebrings joy to all Tathagatas. Why is this? It is because all Buddhas,Tathagatas, sustain themselves on the great compassionate mind.Because of living beings, they develop the great compassion. Fromthe great compassion bodhicitta is born; and because of theawakening mind, they attain Supreme Enlightenment. It is like a great regal tree growing in the rocks and sand in abarren wilderness. When the roots receive water, the branches,leaves, flowers, and fruits all flourish. So it is with the regal bodhitree growing in the wilderness of birth and death. All living beingsare its roots, and all Buddhas and bodhisattvas are its flowers andfruits. When people quench the thirst of all beings with the water ofthe great compassion, they nourish the flowers and fruits of thewisdom of all Buddhas and bodhisattvas. Why is this? Because, when bodhisattvas quench the thirst ofliving beings with the water of the great compassion, they attainSupreme Enlightenment. Therefore, bodhi belongs to living beings.Without living beings, no bodhisattva could achieve SupremeEnlightenment. Good people, you should understand these principles in this way:When your mind is impartial to all living beings, you canaccomplish the perfect great compassion. By using the greatcompassionate mind to put yourselves in harmony with living 232

beings, you complete the making of offerings to all Tathagatas. Inthis way, a bodhisattva is always in harmony with living beings. Even though the cosmic world comes to an end, the realms ofliving beings are limited, the karma of living beings is limited, andthe afflictions of living beings come to an end, I will stay inharmony with living beings always. It will continue in thought afterthought without cessation. My body, speech, and mind never growweary of these deeds.”The Tenth Vow: To transfer all merits and virtues14. “And, good people, by transferring all merits and virtues what Imean is as follows: All the merits and virtues that I receive fromfulfilling my first vow paying homage and up to being in harmony,I entirely transfer them to all living beings throughout the dharma-realm and to the outer edges of the cosmic world. I vow that allliving beings will be constantly peaceful and happy without sicknessor suffering. I vow that no one will succeed in committing any evilacts, but that all will quickly cultivate their good karmas. I vow toshut the door on evil destinies and to open the right paths forhumans, gods, and to show the attainment of nirvana. I will sacrificemyself for other beings and will suffer all the very bitter sufferingthat they bring about with their evil karmas. I will liberate all thesebeings and will ultimately lead them to the attainment of supremebodhi. Bodhisattvas perform the transference of their merits in thisway. Even though the cosmic realm comes to an end, the realms ofliving beings come to an end, the karma of living beings is comes toan end, and the afflictions of living beings come to an end, I will 233

continue to transfer all merits and virtues, in thought after thoughtwithout cessation. My body, speech and mind will never grow wearyof these deeds.”15. “Good people, this is a perfect set of the bodhisattvas’ ten greatvows. If all bodhisattvas can follow and abide by these great vows,they will be able to bring all living beings to fruition of the bodhiand attain anuttara-samyak-sambodhi. They can fulfillSamantabhadra's ocean of the practical vows. Therefore, goodpeople, you should understand the meaning of all this. If good people were to take the wonderful seven jewels and pourthem out until they fill as many worlds as there are very fine dust-motes in immeasurable, ineffable Buddha fields throughout the tendirections; and if they were also to bestow the greatest peace andhappiness known to gods and men to every living being in theseworlds; and if they also were to offer the same gifts to all theBuddhas and bodhisattvas of all those worlds, doing so constantlyand without cessation for as many kalpas as there are very fine dust-motes in those Buddha fields, they would acquire many merits andvirtues. But those merits gained from offering these gifts does notequal one part in one hundred, one part in one thousand, or even onepart in an upanishad, when compared with the merits of those whohear these kings of vows pass by their ears just one time. And if a person receives these great vows with a thought of deepfaith, reads and recites them, or writes out just a single four-lineverse, he can quickly eradicate the karma of the five intermittentoffenses. All the world's illnesses that afflict the body and mind, aswell as the various kinds of bitter sufferings, will be wiped clean, up 234

to and including bad karmas equal to the number of fine dust-motesin all the Buddha fields. All the demon-armies, the yakshas, rakshasas, kumbhandas,pishachas, bhutas, and so on, and all evil ghosts and spirits that drinkblood and devour the flesh will move far away from him. Or he willresolve, before long, to draw near and protect him. Therefore, if herecites these vows aloud, he will move freely through the worldwithout obstruction, like the moon appearing through the clouds. AllBuddhas and bodhisattvas will praise him, people and gods will allbow in respect to him, and all living beings will make offerings tohim. This noble person will easily be reborn as a human and willperfect all of Samantabhadra's merits. Before long, he will be justlike Samantabhadra himself, obtaining a subtle and wonderfulphysical body complete with the thirty-two marks of a great person.If he is born among humans or gods, he will always live in a superiorfamily. They will totally destroy the evil destinies and will departfrom all bad companions. Fully capable of vanquishing allexternalists, he will completely free himself from all afflictions, justas the lordly lion subdues all beasts. They will be worthy ofreceiving the offerings of all living beings. Further, when a person is on the verge of death, at the last instantof life, when all faculties scatter and he departs from their relatives,when all power and status are lost and nothing survives, when hisprime minister, great officials, his inner court and outer cities, hiselephants, horses, carts, and treasuries of precious jewels can nolonger accompany him, these great vows alone will stay with him.At all times they will guide him forward, and in a single instant hewill be reborn in the Land of Supreme Bliss. Arriving there, he will 235

see Amitabha Buddha, Manjushri Bodhisattva, SamantabhadraBodhisattva, Avalokiteshvara Bodhisattva, Maitreya Bodhisattva,and others. The appearance of these bodhisattvas will be magnificentand their merits and virtues complete. Together they will surroundhim.This person will see himself born from a lotus flower and willreceive a prediction of Buddhahood. Thereafter, he will pass throughan immeasurable, incalculable number of eons and, with his powerof wisdom, he will accord with the minds of living beings in orderto benefit them everywhere throughout the ineffably ineffable worldsin the ten directions. Before long he will sit in a bodhimandala, subdue the demonicarmies, accomplish Supreme Enlightenment, and turn the wonderfulwheel of the Dharma. He will cause living beings in worlds asnumerous as fine dust-motes of dust in all the Buddha fields todevelop bodhicitta, the awakening mind. He will teach andtransform them, in accordance with their inclinations and basicnatures, and will bring them to fruition in their enlightenment. Untilthe oceans of future eons are emptied, he will greatly benefit allliving beings. Good people, harbor no doubts about the merits and virtuesobtained by living beings who hear and believe in these great kingsof vows. Reverently accept them; after accepting them, you shouldbe able to read them; after becoming able to read them, you shouldbe able to recite them aloud; and after becoming able to recite themaloud, you should be able to maintain them, to the extent that youcan write them out and extensively explain them to others. Then, ina single thought, my practices and vows will be fulfilled. 236

The blessings that one will thus obtain are immeasurable andboundless. One will be able to rescue living beings from the greatsea of afflictions and suffering, releasing them from their bondageto be reborn in Amitabha's Land of Supreme Bliss.” 237

24. Amita Sutra [14] The Array of Wondrous Qualities Adorning the Land of Bliss PREAMBLEThe Setting and the Audience1. This I have heard. At one time the Blessed One, the BuddhaShakyamuni, was staying near the city of Shravasti, in the cloisteredgarden that the generous Anathapindada gave to the Buddhist Orderin Prince Jeta’s grove. He was staying there with a large gathering of monks numberingone thousand two hundred fifty. These monks were well known fortheir extraordinary powers. They were true elders, great disciples.They had all achieved the highest degree of sainthood, that of anArhat.2. Among these Arhats surrounding the Blessed One were the elderShariputra and his close friend Maudgalyayana the Great. Kashyapathe Great was also among them, and Kapphina the Great, Katyayanathe Great, and Kaushthila the Great. Also among these monks wereRevata and Shuddhi-panthaka, and the Buddha’s half-brother Nanda,and his cousin and closest disciple, Ananda, as well as Rahula, theBuddha’s son. Present there was also Gavampati, and Bharadvaja,Kalodayin, Vakkhula, and Aniruddha. These and other, many more,great disciples accompanied the Buddha at that time.3. And the Buddha was accompanied by many of those magnificenthuman beings well advanced on their way to full awakening, those 238

who are called bodhisattvas or mahasattvas. For instance, theBodhisattva Manjushri, the Prince of Dharma, was present in thatassembly—and so was the bodhisattva who is the future Buddha ofour age, the Bodhisattva Maitreya, who is called Invincible. And thebodhisattvas Gandhahastin, Nityodyukta, and Anikshiptadhura werethere. These and other, many more, bodhisattvas or mahasattvasaccompanied the Buddha at that time.4. Also present were Shakra, known also as Indra as the Saha World.These and other heavenly beings—many hundreds of thousands ofmillions—accompanied the Buddha at that time. THE MAIN DISCOURSEThe Land of Bliss5. Then, the Blessed One addressed the reverend Shariputra, saying:“To the west of us, Shariputra, a hundred thousand million Buddhafields from where we are, there is a world called the Land of Bliss.At this very moment, the Tathagata, Arhat, perfect and full Buddhacalled Amitayus lives in that Buddha-field; he abides and remainsthere, and even now continues to teach the Dharma in that field.6. “Now, what do you think, Shariputra: Why is that world calledthe ‘Land of Bliss’? Shariputra, physical and mental pains areunknown to the living beings that inhabit the world called the ‘Landof Bliss’; on the contrary, they only experience conditions ofboundless happiness. This is why what world is called the ‘Land ofBliss.’7. “Furthermore, Shariputra, the world known as the Land of Bliss 239

is adorned and enclosed on every side by seven railings and sevenrows of palm trees, all decked with nets of tinkling bells. It is madecolorful and attractive by four precious substances, namely, gold,silver, emerald, and rock crystal. “This is how that Buddha-field is adorned, Shariputra, with sucha panoply of the wondrous qualities of Buddha fields.8. “Furthermore, Shariputra, in the world known as the Land ofBliss there are lotus ponds, all made of seven precious substances,namely, god, silver, emerald, rock crystal, red pearl, sapphire, andmother of pearl as the seventh. These ponds are brimming withwater that is cool, clear, sweet, light, soft, free from odor, free fromdisease, refreshing, and invigorating. In each of these ponds thebottom slopes gently along the shore, so that the water reaches theright depth in every bathing spot and a crow could drink from theedge of the pond. The bottom of each pond is covered with goldensand. And all around on each of the four sides of these lotus pondsfour sets of stairways descend into the pools. These stairways arecolorful, elegant, and made of four precious substances, namely,gold, silver, emerald, and rock crystal. And on every side of theselotus ponds grow gem trees, colorful and graceful, made from sevenprecious substances, namely, gold, silver, emerald, rock crystal, redpearl, sapphire, and mother of pearl as the seventh. “And in those lotus ponds grow lotus flowers. Some areblue—intensely blue, or with a blue sheen, or with a tinge of blue.Some are yellow—intensely yellow, or with a yellow sheen, or witha tinge of yellow. Some are red—intensely red, ore with a red sheen,or with a tinge of red. Some are white—intensely white, with a whitesheen, or with a tinge of white. Some are multicolored—intensely 240

multicolored, with a sheen of many color, or with a tinge of manycolors. And these lotus blossoms are as wide as chariot wheels. “This is how that Buddha-field is adorned, Shariputra, with sucha panoply of the wondrous qualities of Buddha fields.9. “Furthermore, Shariputra, in that Buddha-field one hearsheavenly musical instruments constantly being played. And theground all around is golden in color, pleasant to look at. And in thatBuddha-field a shower of heavenly coral-tree blossoms pours downthree times every day and three times every night. And the livingbeings who are born there travel before their forenoon meal to otherworlds, where they worship a hundred thousand million Buddhas,and then return to their own world, the Land of Bliss, in time for theafternoon nap, having showered a hundred thousand million flowersupon each one of those Buddhas. “This is how that Buddha-field is adorned, Shariputra, with sucha panoply of the wondrous qualities of Buddha fields.10. “Furthermore, Shariputra, in that Buddha-field wild geese,curlews, and peacocks gather three times every night and three timesevery day to sing in chorus, each singing with a different voice. Andas they sing, one hears that their voices proclaim Buddhist virtues,such as the five spiritual faculties, the five spiritual powers, and theseven elements of awakening. When human beings in that worldhear these sounds, their thoughts turn to the Buddha, their thoughtsturn to the Buddha’s teaching, the Dharma, the their thoughts turnto the Buddha’s Order, the Sangha.11. “Now, Shariputra, what do you think? Are these birds born from 241

other birds? You could not consider this possible. Why? Becauseeven the names of the hells, the names of animal rebirths, and thename “Realm of Yama, the King of Death’ are unknown in thatBuddha-field—let alone actual birth in any of these forms. Rather,those flocks of birds gather there to sing with the voice of theDharma only because they have been created magically by theBuddha who presides in that field, the Tathagata Amitayus. “This is how that Buddha-field is adorned, Shariputra, with sucha panoply of the wondrous qualities of Buddha fields.12. “Furthermore, Shariputra, when the rows of palm trees and netsof tinkling bells in that Buddha-field sway in the wind, a sweet andenrapturing sound issues from them. This concert of sounds is,Shariputra, like a set of heavenly cymbals, with a hundred thousandmillion playing parts—when these cymbals are played by expertmusicians, a sweet and enrapturing sound issues from them. Inexactly the same way, a sweet and enrapturing sound proceeds fromthose rows of palm trees and those nets of tinkling bells when theysway in the wind. When human beings in that world hear this sound,they remember the Buddha and feel his presence in their wholebody, they remember the Dharma and feel its presence in their wholebody, and they remember the Sangha and feel its presence in theirwhole body. “This is how that Buddha-field is adorned, Shariputra, with sucha panoply of wondrous qualities of Buddha fields.The Buddha Presiding Over the Land of Bliss13. “Now, what do you think, Shariputra? Why is that Tathagatacalled Amitayus, or ‘Measureless Life-span’? Now, Shariputra, the 242

length of that Tathagata’s life and of the human beings in thatBuddha-field is immeasurable. This is why that Tathagata s calledAmitayus, ‘Measureless Life-span.’ “And ten cosmic ages have passed, Shariputra, since thisTathagata awoke to unsurpassable, perfect, and full awakening.14. “What do you think, Shariputra? Why is this Tathagata calledAmita, or ‘Measureless Light’? Now, Shariputra, the light of thisTathagata spreads unimpeded over all Buddha fields. This is whythis Tathagata is called Amita, ‘Measureless Light.’The Inhabitants of the Land of Bliss15. “And, Shariputra, this Tathagata is surrounded by animmeasurable assembly of disciples, who are all pure Arhats andwhose number is impossible to count. “This is how that Buddha-field is adorned, Shariputra, with sucha panoply of wondrous qualities of Buddha fields.”16. “Furthermore, Shariputra, those sentient beings who are rebornin the Buddha-field of the Tathagata Amitayus as pure bodhisattvaswho will not fall back and will be separated from awakening by onlyone birth—the number of these bodhisattvas, Shariputra, is not easyto reckon. One can only approximate their numbers by saying thatthey are immeasurable and countless. EXHORTATION17. “Now, Shariputra, sentient beings should set their minds onrebirth in that Buddha-field. Why? Because there they will meetpersons like themselves, who practice the good. For, Shariputra,living beings are not reborn in that Buddha-field of the Tathagata 243

Amitayus as the result of an inferior root of merit.18. “Shariputra, those sons or daughters of good families who willhear the name of the blessed Amitayus, the Tathagata, and then willbring it to mind, and will keep it in mind without distraction for onenight, or two, or three, four, five, six, or seven nights—they will bemet by the Tathagata at the moment of their death. When themoment of death approaches for one of these sons or daughters ofgood families, Amitayus the Tathagata, surrounded by an assemblyof disciples and at the head of host of bodhisattvas, will stand beforethis son or daughter, and this son or daughter will die with a mindthat is free from distorted views. After they die, they will be rebornin the Land of Bliss, in the Buddha-field of Amitayus theTathagata.”19. “Therefore, Shariputra, as I understand well the meaning of this,I declare: ‘Sons and daughters of a good family should direct theirthoughts earnestly towards rebirth in that Buddha-field.’” CONFIRMATIONAll Buddhas Praise Their Fields20. “Shariputra, in the same way that I now praise that Buddha-field, the Land of Bliss, other Buddhas, blessed ones, in the easternregions of the universe, praise their fields—Buddhas equal innumber to the grains of sand in all the Ganges rivers in every worldin the eastern regions of the universe. Led by the TathagataAkshobhya, the Tathagata Meru-dhvaja, the Tathagata Maha-meru,the Tathagata Meru-prabhasa, and the Tathagata Manju-dhvaja, eachone of these Buddhas covers his own Buddha-field with his tongue 244

and then reveals all that is in it. You should place your trust in thisdiscourse on the Dharma, called ‘Embraced by All Buddhas,’ whichextols inconceivable wondrous qualities.21. “In the same manner, other Buddhas, blessed ones, in thesouthern regions of the universe, praise their fields—Buddhas equalin number to the grains of sand in all the Ganges rivers in everyworld in the southern regions of the universe. Led by the TathagataCandra-suryapra-dipa, the Tathagata Meru-pradipa, and theTathagata Ananta-virya, each covers his own Buddha-field with histongue and then reveals all that is in it. You should place your trustin this discourse on the Dharma, called ‘Embraced by All Buddhas,’which extols inconceivable qualities.22. “In the same manner, other Buddhas, blessed ones, in thewestern regions of the universe, praise their fields—Buddhas equalin number to the grains of sand in all the Ganges rivers in everyworld in the western regions of the universe. Led by the TathagataAmitayus, the Tathagata Amita-skandha, the Tathagata Amita-dhvaja, the Tathagata Maha-prabha, the Tathagata Maha-ratna-ketu,and the Tathagata Shuddha-rashmi-prabha, each covers his ownBuddha-field with his tongue and then reveals all that is in it. Youshould place your trust in this discourse on the Dharma, called‘Embraced by All Buddhas,’ which extols inconceivable qualities.23. “In the same manner, other Buddhas, blessed ones, in thenorthern regions of the universe, praise their fields—Buddhas equalin number to the grains of sand in all the Ganges rivers in everyworld in the northern regions of the universe. Led by the Tathagata 245

Dundu-bhisvara-nirghosha, the Tathagata Dush-pradharsha, theTathagata Prabhakara, each covers his own Buddha-field with histongue and then reveals all that is in it. You should place your trustin this discourse on the Dharma, called ‘Embraced by All Buddhas,’which extols inconceivable qualities.24. “In the same manner, other Buddhas, blessed ones, in the lowerregions of the universe, praise their fields—Buddhas equal innumber to the grains of sand in all the Ganges rivers in every worldin the lower regions of the universe. Led by the Tathagata namedShiksha, the Tathagata Yashas, the Tathagata Yashah-prabhasa, theTathagata Dharma, the Tathagata Dharma-dhara, and the TathagataDharma-dhvaja, each covers his own Buddha-field with his tongueand then reveals all that is in it. You should place your trust in thisdiscourse on the Dharma, called ‘Embraced by All Buddhas,’ whichextols inconceivable qualities.25. “In the same manner, other Buddhas, blessed ones, in the higherregions of the universe, praise their fields—Buddhas equal innumber to the grains of sand in all the Ganges rivers in every worldin the higher regions of the universe. Led by the Tathagata Brahma-dhosha, the Tathagata Nakshatra-raja, the Tathagata Indra-ketu-dhvaja-raja, the Tathagata Gandhottama, the Tathagata Gandha-prabhasa, the Tathagata Maharci-skandha, the Tathagata Ratna-kusuma-sampush-pita-gatra, the Tathagata Shalendra-raja, theTathagata Ratnot-palashri, the Tathagata Sarvar-thadarsha, and theTathagata Sumeru-kalpa, each covers his own Buddha-field with histongue and then reveals all that is in it. You should place your trustin this discourse on the Dharma, called ‘Embraced by All Buddhas,’ 246

which extols inconceivable qualities.” TRUST, COMMITMENT, EMBRACINGExhortation by Sakyamuni26. “Now what do you think about this, Shariputra, why is thatdiscourse on the Dharma called ‘Embraced by All Buddhas’? Thosesons or daughters of a good family who hear the name of thisdiscourse on the Dharma and remember the names of these Buddhas,blessed ones, will all be embraced by all these Buddhas and willnever retreat in their pursuit of unsurpassable, perfect, and fullawakening. Therefore, Shariputra, believe in me, and believe inthese Buddhas, blessed ones; place your trust in us, and do not doubtus.”Benefits of the Vow27. “Those sons or daughters of a good family, Shariputra, who haveset their minds on rebirth in the Buddha-field of Amitayus, theBlessed One, the Tathagata, or those who are now setting theirminds, or will set their minds, on such rebirth, they will never retreatin their pursuit of unsurpassable, perfect, and full awakening; theyhave been reborn, are now being reborn, or will be reborn in thatBuddha-field. Therefore, Shariputra, sons or daughters of goodfamilies who have faith should actively direct their thoughts towardsrebirth in that Buddha-field.”Exhortation by All Buddhas: The Buddha’s Task28. “And, Shariputra, just as I at present here extol the inconceivablewondrous qualities of other Buddhas, blessed ones, so in the samemanner, Shariputra, all those other Buddhas, blessed ones, extol 247

these inconceivable wondrous qualities of mine, saying: ‘A mostdifficult task has been accomplished by the Blessed One,Shakyamuni, the Sage of the Shakyas, the Monarch of the Shakyas.After he awakened to unsurpassable, perfect, and full awakening inthis Saha World, he taught a Dharma that the whole world wasreluctant to accept, at a time when the cosmic age was in a period ofdecay, when living beings were in a period of decay, when viewsand opinions corrupted human beings, when the length of human lifehad declined, when the afflictions vitiated human beings.’29. “This was, even for me, Shariputra, a most difficult task, namely,that after I awakened to unsurpassable, perfect, and full awakeningin this Saha World, I taught a Dharma that the whole world wasreluctant to accept, at a time when living beings were in a period ofdecay, when views and opinions corrupted human beings, when theafflictions vitiated human beings, when the length of human life haddeclined, when the cosmic age was in a period of decay.” CODA30. This was spoken by the Blessed One. The reverend Shariputra,and the bodhisattvas, and the whole world as well—including itsgods, humans, asuras, and heavenly gandharvas musicians—feltenraptured, and they rejoiced at the words spoken by the BlessedOne. 248

Sources[1] Vinaya Mahavagga II, 20-21[2] Plum Village Chanting and Recitation Book, compiled by Monks andNuns of Plum Village Staff, Parallax Press, 2001[3] Sutta Nipata I.8[4] Dhammapada 1[5] Manorathapurani: Buddhaghosa’s Commentary on the AnguttaraNikaya[6] SN 56:11: Dhamma-cakkappavattana Sutta; V 420-24[7] MN 99: Subha Sutta; II 206-8[8] Last Days of the Buddha: Mahaparinibbana Sutta, translated by SisterVajira & Francis Story, Buddhist Publication Society, 1998[9] The Vimalakirti Sutra, translated by Burton Watson, ColumbiaUniversity Press, 2000[10] Vajra Prajnaparamita Sutra, translated from the Chinese Version ofKumarajiva, Buddha’s Light Publishing, 2006[11] The Threefold Lotus Sutra: innumerable meanings : the Lotus flowerof the wonderful law : meditation on the Bodhisattva universal virtue,translated by Bunnô Katô, William Edward Soothill, Kojiro MiyasakaContributor Yoshiro Tamura, Weatherhill, 1975[12] The Chapter 25 of the Lotus Sutra[13] Avatamsaka Sutra Volume 40, translated into Chinese in the T'angdynasty by Tripitaka Dharma Master Prajna of Kubha.[14] Land of Bliss: The Paradise of the Buddha of Measureless Light :Sanskrit and Chinese Versions of the Sukhâvatîvyûha Sutras, translated byLuis O. Gómez, University of Hawaii Press, 1996