Kinh Quanvoluongtho Thichtritinh

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Kinh Qun V Lng ThLu Tng Cng Lng Da X dch Hn Vn

Thch Thin Tm dch Vit Vn

THE SUTRA ON CONTEMPLATION OF

AMITAYUSTranslated into Chinese during the Liu-Sung dynasty

by the Tripitaka Master Kalayashas from Central Asia, translated

from Chinese by Hisao Inagaki


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(1) Nh th ti nghe, mt thi Pht ti ni K X Qutthuc thnh Vng X, cng vi mt ngn hai trm nm mi vi t khu. Ni chng hi y, li c ba vn hai ngn v B tt,trong y Ngi Vn Th S Li php vng t l bc thng th.

[1] Thus have I heard. At one time the Buddha was staying

on the Vulture Peak in Rajagriha with a large assembly of twelve

hundred and fifty monks. He was also accompanied by thirty-two

thousand bodhisattvas led by Manjushri, the Dharma Prince.

(2) By gi trong Vng X i thnh c v thi t tn A XTh, nghe theo li xi gic ca ng bn c iu t, bt vua chal Tn B Sa La giam trong ngc kn dy n by lp ca. Thi t

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li ra lnh cm cc quan, khng cho mt ai c n thm.Quc thi phu nhn l Vi Hy, v mn tng vua, lo ngh

phng chc cu gip. B tm gi sch s, ly bt nhi vi sav mt thoa dnh ni thn, y nc tri nho vo cc ht chuiAnh lc, ri ln em cc thc y dng cho vua. Tn B Sa La thdng thc n ung xong, xin nc sc ming ra mt, on chptay hng v ni K X Qut knh l c Th Tn v tha rng: "Ngi i Mc Kin Lin l bn thn ca con, xin khi lng t bitruyn cho con gii Bt quan trai."

Khi y Ngi Mc Kin Lin bit c, lin bay n ch TnBa Sa La l nh chim , chim ct; mi ngy truyn gii Bt quantrai cho vua. c Th Tn cng sai Tn gi Ph Lu Na v vuathuyt php. Nh th tri qua hai mi mt ngy, nh c nung v nghe php, nn dung sc ca vua ha nh ti vui.

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[2] At that time, in the great city of Rajagriha, there was a

prince named Ajatashatru. Instigated by his wicked friend,

Devadatta, he seized his father, King Bimbisara, confined him in

a room with seven-fold walls, and forbade all the court officials to

visit the king. Vaidehi, the king's consort, was devoted to him.

After having bathed and cleansed herself, she spread over her

body ghee and honey mixed to a paste with wheat flour, filled her

ornaments with grape juice and secretly offered this food anddrink to the king. He ate the flour paste and drank the juice and

then asked for water. Having rinsed his mouth, he joined his

palms in reverence and, facing the Vulture Peak, worshipped the

World- Honored One from afar, said, "Mahamaudgalyayana is

my close friend. I beseech you to have pity on me and send him

here to give me the eight precepts." Then Maha- maudgalyayana

flew as swift as a hawk to the king. Day after day he came like

this to give him the eight precepts. The World-Honored One also

sent the Venerable Purna likewise to the palace to expound the

Dharma to the king. Three weeks passed in this way. Because he

had eaten the flour-paste and heard the Dharma, he appearedpeaceful and contented.

(3) Lc , A X Th n hi ngi gi ca rng: "Phvng ta hm nay cn sng chng?" Vin th ngc p: "Tu ivng! Do Quc thi phu nhn thoa bt vi mt vo thn v ngnc tri nho vo trong ht chui em cung phng; li c hai Samn l Mc Kin Lin, Ph Lu Na bay n truyn gii, thuytphp, khng th ngn cm, nn hin ti c vua vn c bnh


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yn." A X Th nghe xong, ni gin bo: "M ta l gic v lmbn vi k gic. Bn Sa mn kia l hng ngi xu, dng chthut lm cho tn c vng y nhiu ngy khng cht!" Ni onrt gm mun git m.

ang khi y, c hai v i thn thng minh ti tr l NguytQuang, K B, thy th vi qu xung lm l v can gin rng:"Tu i vng! Chng ti nghe trong kinh T La ni t thukip s n nay, nhng c vng tham ngi bu m git hi cha,c mt vn tm ngn ngi, song cha tng nghe c ng vua nogit m. Nay nu i vng lm vic c nghch tri o ny, tcl vt nh cho dng ging St li, khc g hng Chin la.Bn thn khng n li trng nhn cnh tng y, vy xin t ybi bit!" Ni xong, ng ln a tay chui gm ri thi lui

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quay i.A X Th nghe qua kinh s bo: "Cc ng khng v ta sao?"

K B tha: "Nu i vng mun cho chng ti li gip ,xin ng git hi Quc thi." A X Th nghe ni, t v n nn, vict gm, b ngh git m, sai ni quan cm Quc thi phu nhntrong thm cung, khng cho ra ngoi na.

[3] Then Ajatashatru asked the guard, "Is my father still

alive?" The guard replied, "Great king, his consort spreads flour

paste over her body and fills her ornaments with grape juice andoffers these to the king. The monks Mahamaudgalyayana and

Purna come here through the air to expound the Dharma to him. It

is impossible to stop them." Hearing this, Ajatashatru became

furious with his mother and said, "Because you are an accomplice

to that enemy, mother, you too are an enemy. Those monks are

evil, for with their delusive magic they have kept this wicked king

alive for many days." So saying, he drew his sharp sword,

intending to kill her. At that time the king had a minister named

Candraprabha who was intelligent and wise. Together with

Jivaka he made obeisances to the king and said, "Great King,

according to a certain Vedic scripture, since the beginning of thiscosmic period, there have been eighteen thousand wicked kings

who have killed their fathers out of their desire to usurp the

throne, but we have never heard of anyone who has committed

the outrage of killing his mother. Your Majesty, if you commit

such an outrage, you will bring disgrace upon the ksatriya class.

As your ministers, we cannot bear to hear what people will say.

As this would be the act of an outcaste, we could no longer

remain here." Having spoken these words, the two ministers


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grasped their swords and stepped back. Agitated and frightened,

Ajatashatru said to Jivaka, "Are you not on my side?" Jivaka

replied, "Your Majesty, please restrain yourself and do not kill

your mother." Hearing this, the king repented and begged their

forgiveness. Having thrown away his sword, he stopped short of

killing his mother and, instead, ordered the court officials to lock

her in an inner chamber and not to allow her to leave.

(4) Vi Hy phu nhn b u cm, su lo tiu ty, xa trng vni K X Qut nh l Pht v bch rng: "c Nh Lai ThTn! Lc trc Ngi thng bo Hin gi A Nan n thm vingv khuyn dy con. Nay con c vic lo bun, khng lm sao cnc thy oai nghi trang trng ca ng Thin Nhn S na! Xin

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c Th Tn thng xt, cho hai v Tn gi Mc Lin, A Nan ndy d con." Bch xong li y, b thng khc nc mt rixung nh ma, hng v ch Pht thng ng, ci u nh l.

By gi, c Th Tn ni K X Qut bit r tm nimca Vi Hy, lin bo Tn gi Mc Kin Lin, A Nan theo li yuthnh bay n cm tht. V chnh Ngi cng n thn ti ni K XQut, hin ra ni vng cung. Khi b Vi Hy l xung vangc u ln, thy c Thch Ca Mu Ni ngi trn ta sen bbo, thn sc t kim rc r, bn t c Mc Lin, bn hu c A Nanng ng hu. Trn h khng, cc Phm Vng, Thch v hth ch thin ma nhiu th hoa p ci tri, phi phi bayxung cng dng Pht.

Vi Hy phu nhn thy c Th Tn, lin t bc chui Anhlc eo ni thn, gieo mnh ph phc xung t, khc lc tharng: "Bch c Th Tn! Kip trc con c ti chi, nay sanh raa con c ny? V c Th Tn li c nhn duyn g, m cngvi B t a ng lm quyn thuc?

[4] Vaidehi, thus confined, grew emaciated with grief and

despair. Facing the Vulture Peak, she worshipped the Buddhafrom afar and said, "O Tathagata, World-Honored One, you used

to send Ananda to comfort me. Now I am in deep sorrow and

distress. Since there is no way of my coming to look upon your

august countenance, World-Honored One, I pray you send the

Venerable Mahamaudgalyayana and the Venerable Ananda here

to see me." When she had said these words, tears of sorrow

streamed down her cheeks like rain. Then she bowed towards the

Buddha in the distance. Even before she raised her head, the


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World-Honored One, who was then staying on the Vulture Peak,

knew Vaidehi's thoughts and immediately ordered

Mahamaudgalyayana and Ananda to go to her through the air; he

himself disappeared from the mountain and reappeared in the

inner chamber of the royal palace. After worshipping him,

Vaidehi raised her head and saw Shakyamuni Buddha, the

World-Honored One. He was the color of purple gold and was

seated upon a lotus-flower of a hundred jewels. He was attended

by Mahamaudgalyayana on his left and Ananda on his right.

Shakra, Brahma, the guardian gods of the world and other devas

were in the air about him. Scattering heavenly blossoms like rain,

they paid homage to the Buddha. When she saw the

World-Honored One, Vaidehi tore off her ornaments and

prostrated herself on the ground. Weeping bitterly, she said to the

Buddha, "O World-Honored One, what bad karma did I commit

in former lives that I have borne such an evil son? I wonder,

World-Honored One, what karmic relations could have made you

a relative of Devadatta?

(5) Ci xin c Th Tn v con ging gii rng nhng ci nokhng cn lo bun kh ly, con c vng sanh v . Hin naycon rt nhm chn ci Dim Ph nh kh, bi ci ny dy ychng a ngc, ng qu, bng sanh, cng nhiu iu li lm xuc. Con nguyn kip sau khng cn thy ngi d, khng cnnghe ting c na! Nay con gieo nm vc trc c Th Tn, thathit cu xin sm hi! Nguyn ng i T soi sng hu nht, chdy cho con php qun sanh v ch nghip lnh thanh tnh."

Lc by gi c Th Tn, t ni tng bch ho gia i mi,


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phng ra nh sng vng rc r, soi khp v lng th gii miphng. Ho quang y tr li tr trn nh ca Pht, ha thnhi vng nh ni Tu Di. Nhng ci nc trong sch nhim muca ch Pht mi phng u hin r ni ta quang minh .Trong v s quc nh hin y, c ci do by bu hp thnh, cci thun l hoa sen, c ci trng l nh cung tri i T Ti, cci sng sut nh gng pha l.

V lng tnh hin bng ni i quang minh, mi minmt v rt r rng, cc nghim p. Sau khi dng thn thng hinth cc ci trang nghim xong, c Th Tn bo b Vi Hy nnty mnh, la chn quc no m tm mnh a thch.

B Vi Hy [phu nhn] qun st k cc Pht quc ri tharng: "Bch c Th Tn! Cc tnh y tuy u nghim sch vc nh quang minh, nhng con ch thch c sanh v th gii CcLc ca Pht A Di . Ci xin c Th Tn dy con php t duyv chnh th"

[5] "I beseech you, World-Honored One, to reveal to

me a land of no sorrow and no affliction where I can be

reborn. I do not wish to live in this defiled and evil world

of Jambudvipa where there are hells, realms of hungryspirits, animals and many vile beings. I wish that in the

future I shall not hear evil words or see wicked people.

World-Honored One, I now kneel down to repent and beg

you to take pity on me. I entreat you, O Sun-like Buddha,

to teach me how to visualize a land of pure karmic

perfection." Then the World-Honored One sent forth from

between his eyebrows a flood of light, which was the

color of gold and illuminated the innumerable worlds in


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knelt down in homage to the Buddha and effortlessly made

spiritual progress until he reached the Stage of a Non-returner.

(7) By gi c Th Tn bo Vi Hy: "B c bit chng?Pht A Di cch y khng xa; ngi nn h nim v qun stk ci nc kia, tt tnh nghip s c thnh tu. Nay ta v b nirng cc th d, cng khin cho i v lai, tt c phm phu muntu tnh nghip, c sanh th gii Cc Lc phng Ty.

Mun sanh v ci y, phi tu ba th phc: 1. Hiu dngph mu, phng th s trng, gi lng t bi khng git hi, tumi nghip lnh. 2. Th tr Tam quy, gi vn cc gii, ngphm oai nghi. 3. Pht lng B , tin su nhn qu, c tng kinhi tha, khuyn tn ngi tu hnh. Ba iu nh th, gi l tnhnghip.

c Pht li bo: "Vi Hy! Nn bit ba th phc ny lchnh nhn tnh nghip ca ch Pht trong ba i: qu kh, v laiv hin ti."

[7] Then the World-Honored One said to Vaidehi, "Do you

know that Amitayus is not far away? Fix your thoughts upon and

contemplate that Buddha-land, then you will accomplish the pure

acts. I shall describe it to you in detail with various illustrations,

so that all ordinary people in the future who wish to practice the

pure karma may also be born in that Western Land of Utmost

Bliss. Whoever wishes to be born there should practice three acts

of merit: first, caring for one's parents, attending to one's teachers

and elders, compassionately refraining from killing, and doing

the ten good deeds; second, taking the three refuges, keeping the


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various precepts and refraining from breaking the rules of

conduct; and third, awakening aspiration for Enlightenment,

believing deeply in the law of causality, chanting the Mahayana

sutras and encouraging people to follow their teachings. These

three are called the pure karma." The Buddha further said to

Vaidehi, "Do you know that these three acts are the pure karma

practiced by all the Buddhas of the past, present and future as the

right cause of Enlightenment?"

(8) c Th Tn khen Vi Hy v bo A Nan: "Lnh thay,Vi Hy! Hm nay b kho hi vic y ! Hy ch tm lngnghe v suy ngh k. Nh Lai s v tt c chng sanh b gic phinno bc hi trong i v lai m ni ra nghip lnh thanh tnh.

Ny A Nan! ng nn ghi nh v th tr php ny, ri tuynthuyt cho i chng cng bit. Nay ta sp dy Vi Hy vchng sanh i sau php qun th gii Cc Lc phng ty. Donh sc Pht, hnh gi s c thy ci nc thanh tnh kia nhngi cm gng sng t trng thy mt mnh. Khi hnh gi thys vui rt mu nhim ci kia ri, sanh lng vui mng, lin ctr vo v sanh php nhn."

Pht bo Vi Hy: "B l phm phu, tm tng yu km,cha c thin nhn, khng th xa m trng thy ci Cc Lc.Ch Pht Nh Lai c phng tin l khin cho b c thy cikia."

Vi Hy tha: "Bch c Th Tn! Hm nay con nh scPht c thy quc kia. Nu sau khi Th Tn tch dit, nhngchng sanh trc c khng lnh, b ng kh bc no, phi lm thno c thy Pht A Di v ci Cc Lc?"


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[8] The Buddha said to Ananda and Vaidehi, "Listen

carefully, listen carefully and ponder deeply. I, the Tathagata,

shall discourse on pure karma for the sake of all sentient beings of

the future who are afflicted by the enemy, evil passions. It is very

good, Vaidehi, that you have willingly asked me about this.

Ananda, you must receive and keep the Buddha's words and

widely proclaim them to the multitude of beings. I, the Tathagata,

shall now teach you, Vaidehi, and all sentient beings of the future

how to visualize the Western Land of Utmost Bliss. By the power

of the Buddha all will be able to see the Pure Land as clearly as if

they were looking at their own reflections in a bright mirror.

Seeing the utmost beauty and bliss of that land, they will rejoice

and immediately attain the insight into the non-arising of all

dharmas."

The Buddha said to Vaidehi, "You are an unenlightened, and

so your spiritual powers are weak and obscured. Since you have

not yet attained the divine eye, you cannot see that which is

distant. But the Buddhas, Tathagatas, have special ways to enable

you to see afar." Vaidehi said to the Buddha, "World-Honored

One, through the Buddha's power, even I have now been able to

see that land. But after the Buddha's passing, sentient beings will

become defiled and evil, and be oppressed by the five kinds of

suffering. How then will those beings be able to see the Land of

Utmost Bliss of Amitayus?"

(9) c Pht bo: "Vi Hy! B v chng sanh nn chuyntm, buc nim mt ch, tng cnh gii Ty Phng. Phngphp qun tng y nh th no?


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beings except those born blind--that is, all those with the faculty

of sight--should look at the setting sun. Sit in the proper posture,

facing west. Clearly gaze at the sun, with mind firmly fixed on it;

concentrate your sight and do not let it wander from the setting

sun, which is like a drum suspended above the horizon. Having

done so, you should then be able to visualize it clearly, whether

your eyes are open or closed. This is the visualizing of the sun and

is known as the first contemplation. To practice in this way is

called the correct contemplation, and to practice otherwise is

incorrect."

(10) Pht bo A Nan v Vi Hy: "Qun tng thnh ri, kli qun tng nc.

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Thy mt vng nc trong sut ng lng; phi thy cho rrng, ng phn chia ri lon. Khi thy tng y ri, nn tngnc ng thnh bng. thy bng trong ngn sng nh, litng l t lu ly.y l mn thy tng, cng l php qun th hai.

Mn tng ny thnh ri, tip qun thy t lu ly trongngoi trong sut. Di y c trng kim cng vng nh t luly. Trng ny c tm gc theo tm phng, mi mi phngdin do trm th bu hp thnh. Mi mi bo chu c ngn tiasng, mi mi tia sng c tm vn bn ngn mu, chi t lu lynh ngn c mt tri, nhn khng th xit!

Trn t lu ly c dy hong kim xen ln cng tht bo, phnchia cc khu vc rnh r trang nghim. Mi mi th bu c nm

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trm sc k quang. Cc nh sng ny hnh nh hoa, hoc nhtrng, sao, chiu ln h khng kt thnh i quang minh l lng.Ngn mun lu cc do trm th bu hp thnh, mi mi lu i,hai bn u c trm c trng hoa cng v lng nhc kh trangnghim. Tm th gi nh mt t nhng i quang minh thi ra, cng cc nhc kh, din thnh ting kh, khng, v thng, vng.

[10] The Buddha said to Ananda and Vaidehi, "After youhave accomplished the first contemplation, next

practice visualization of water. Envision the western quarter as

entirely flooded by water. Then picture the water as clear and

pure, and let this vision be distinctly perceived. Keep your

thoughts from being distracted. After you have visualized the

water, envision it becoming frozen. After you have visualized the

ice as transparent to its depth, see it turning into beryl. When you

have attained this vision, next imagine that the beryl ground

shines brilliantly, inside and out, and that this ground is supported

from below by columns, which are made of diamond and the

seven jewels and hung with golden banners. These columns haveeight sides and eight corners, each side being adorned with a

hundred jewels. Each jewel emits a thousand rays of light, each

ray in turn having eighty-four thousand colors. As they are

reflected on the beryl ground, they look like a thousand kotis of

suns, so dazzling that it is impossible to see them in detail.

"On this beryl ground, golden paths intercross like a net of

cords. The land is divided into areas made of one or the other of

the seven jewels, so the partitions are quite distinct. Each jewel


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emits a flood of light in five hundred colors. The light appears in

the shape of a flower or a star or the moon; suspended in the sky,

it turns into a platform of light, on which there are ten million

pavilions made of a hundred jewels. Both sides of this platform

are adorned with a hundred kotis of flowered banners and

innumerable musical instruments. As eight pure breezes arise

from the light and play the musical instruments, they proclaim the

truth of suffering, emptiness, impermanence and no-self. This is

the visualizing of the water and is known as the second

contemplation.

(11) Khi mn qun tng ny thnh, phi qun mi michi tit cho cc r rng, nhm mt m mt u c th thy, khng tan mt, duy tr gi n ng, ngoi ra tt c thi u ghi nhvic y. Tng c nh th gi l thy ci Cc Lc v phn th.Nu c tam mui, hnh gi s thy r rng cnh tng ca tnc kia, khng th k xit.

y l mn a tng, thuc v php qun th ba."c Pht bo A Nan v Vi Hy: "ng nn ghi nh li dy

ca ta, v tt c chng sanh mun thot kh i sau, truynthuyt mn a qun ny. Nu thnh tu php tng y, s trc ti trong tm mi c kip sanh t. Khi x bo thn, k yquyt nh sanh v tnh quc, ni lng khng cn nghi ngi.

Qun nh th, gi l chnh qun. Nu tng sai khc, l tqun."

[11] "When you have attained this contemplation, visualize

each object quite clearly without losing the image, whether your

eyes are closed or open. Except when sleeping, always keep it in


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trng phan cng v lng bo ci. Trong bo ci nh hin tt cPht s ca ba ngn th gii v y chnh mi phng ci Pht.

Khi thy bo th ri, nn theo th lp qun thn cy, cnh,l, hoa, qu, mi mi u cho r rng.y l mn th tng, thuc v php qun th t.

[12] The Buddha said to Ananda and Vaidehi, "When you

have accomplished visualization of the ground, next contemplate

the jewelled trees. This is how to do so. Visualize each one andthen form an image of seven rows of trees, each being eight

thousand yojanas high and adorned with seven-jewelled

blossoms and leaves. Each blossom and leaf has the colors of

various jewels. From the beryl-colored blossoms and leaves

issues forth a golden light. From the crystal-colored issues forth a

crimson light. From the agate-colored issues forth a sapphire

light. From the sapphire-colored issues forth a green pearl light.

Coral, amber and all the other jewels serve as illuminating

ornaments. Splendid nets of pearls cover the trees. Between these

seven rows of nets covering each tree there are five hundred kotis

of palaces adorned with exquisite flowers, like the palace of KingBrahma, where celestial children naturally dwell. Each of these

children wears ornaments made of five hundred kotis of

Shakra-abhilagna-mani-gems, which light up a hundred yojanas

in all directions, like a hundred kotis of suns and moons shining

together, and so it is impossible to describe them in detail.

Manifold jewels intermingle, producing the most beautiful

colors. "Rows of these jewelled trees are evenly arranged, and

their leaves are equally spaced. From among the leaves appear


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wonderful blossoms which spontaneously bear fruits of seven

jewels. Each leaf is twenty-five yojanas in both length and

breadth. Like the celestial ornaments, the leaves are of a thousand

colors and a hundred patterns. These trees have

marvelous blossoms which are the color of gold from the Jambu

River and spin like fire-wheels among the leaves. From these

blossoms appear various fruits, as from Shakra's vase, and from

the fruits issue forth great floods of light, which transform

themselves into banners and innumerable jewelled canopies.

Inside the jewelled canopies can be seen reflections of all the

activities of the Buddha throughout the universe of a thousand

million worlds. The Buddha-lands in the ten quarters are also

reflected in them. "After you have seen these trees, visualize each

detail in order: the trunks, branches, leaves, blossoms and fruits,

and let your vision of all of them be clear and distinct. This is the

visualizing of the trees, and is called the fourth contemplation. To

practice in this way is called the correct contemplation, and to

practice otherwise is incorrect."

(13) K li qun tng nc cc bo tr. ci Cc Lc ctm ao nc bt cng c, mi ao do by bu hp thnh. Nhngth bu ny tnh cht nhu nhuyn, t Nh chu vng sanh ra.Nc ao phn thnh mi bn chi nhnh, mi dng chiu l musc by bu. Thnh ao bng vng rng, y ao tri ct kim cngtp sc. Mi ao nc c su mi c hoa sen tht bo, v mi hoasen trn rng mi hai do tun.Nc Ma ni trong ao chy ln xung theo cng sen v lunvo cc cnh hoa, pht ra ting nhim mu. m thanh ny tuyn


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din nhng php kh, khng, v thng, v ng, cc mn Ba lamt, hoc khen ngi tng tt ca Pht. T Nh chu vng litun ra nh sng mu nhim, ha thnh cc sc chim b bo.Ting chim thanh diu, ha nh, cng tri ging khen ngi nimPht, nim Php, nim Tng.

y l mn tng ao nc bt cng c, thuc v php qunth nm.

[13] The Buddha said to Ananda and Vaidehi, "When you

have accomplished visualization of the trees, next contemplate

the ponds. This is how to do so. In the Land of Utmost Bliss, there

are ponds of water possessing eight excellent qualities, each made

of seven jewels which are soft and pliable. The water, springing

from a wish-fulfilling king-mani-gem, forms fourteen streams.

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Each stream is the color of the seven jewels. Its banks are made of

gold and its bed strewn with diamond sand of many colors. In

each stream there are sixty kotis of lotus-flowers of seven jewels,

which are round and symmetrical, measuring twelve yojanas in

diameter. The water from the mani-gem flows among the flowers

and meanders between the trees. As it ripples, it produces

exquisite sounds, [342c] which proclaim the truths of suffering,

emptiness, impermanence, no-self and of the Paramitas. Its sound

also praises the physical characteristics and marks of the

Buddhas. The king of wish-fulfilling mani-gem emits a splendid

golden light, which transforms itself into birds with the colors of

a hundred jewels. Their songs are melodious and elegant,

constantly praising the virtue of mindfulness of the Buddha, the

Dharma and the Sangha. This is the visualizing of the water

possessing eight excellent qualities, and is known as the fifth

contemplation. To practice in this way is called the correct

contemplation, and to practice otherwise is incorrect."

(14) Ni ci bu Cc Lc, mi khu vc c nm trm c bolu. Trong nhng lu cc y c v lng ch Thin thng trithin nhc. Li c v lng nhc kh l lng gia h khng, nhbo trng ci tri, khng ai tri t nhin pht thnh ting. Nhngting ny u din ni mn nim Pht, nim Php, nim T khutng.

Khi tng chung cc tng trn gm bo a, bo th, bo tr,bo lu c thnh ri, gi l thy th gii Cc Lc v phn th.y l mn tng tng, thuc v php qun th su.


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it is called the general perception of the jewelled trees, jewelled

ground and jewelled ponds of the Land of Utmost Bliss. This is a

composite visualization and is called the sixth contemplation.

"Those who have perceived these objects will be rid of extremely

heavy evil karma which they have committed during innumerable

kalpas and will certainly, after death, be born in that land. To



(15) c Pht bo A Nan v Vi Hy: "Hy tm lngnghe v kho suy ngh! Ta s v cc v m ging thuyt phn bitphp tr kh no. Cc v nn ghi nh ri gii ni rnh r li cho

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khp trong i chng nghe."Khi c Th Tn va ni li y xong, th Pht V Lng

Th hin thn tr lp gia h khng, hai v i s Qun Thm, i Th Ch ng hu t hu. ng quang minh t thn caTy phng Tam thnh ta ra rc r, nhn khng th xit, d chotrm ngn sc vng Dim ph n cng khng th v c.

Vi Hy phu nhn c thy V Lng Th Nh Lai, linci u nh l v tha rng: "Bch c Th Tn! Nay con nht lc c thy Pht A Di v hai v B tt. Chng sanh isau phi lm th no qun tng Ty phng Tam thnh?"

c Pht bo Vi Hy: "Mun qun c Pht kia, trctin phi khi tng trn t tht bo c hoa sen. Mi cnh senny ng sc b bo, c tm mun bn ngn ng gn dng nhbc v thin nhin. Mi ng gn c tm mun bn ngn tia sng,chiu sut r rng. Cc chi tit trn y, phi qun thy cho rnhr.

Ton hoa sen c tm mun bn ngn cnh, cnh nh nhtcng rng hai trm nm mi do tun. Trong mi cnh c trm cht Ma ni chu vng trang nghim sng chi. Mi ht chu Mani phng ra ngn sc quang minh nh lng tht bo, che khp trnmt t.

i sen c to thnh bng cht bu chnh l Thch ca tlng gi. Ngoi ra, cn c tm vn ngc bu kim cng, chn thcca, phm ma ni v li diu chn chu trang sc. Trn i sen tnhin c bn tr bo trng, mi tr cao ln nh trm ngn munc ni Tu Di. Trn bo tr c mnh bu v nm trm c vi diubo chu che ph, hnh nh cung tri D Ma trang nghim rc r.


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Mi ht bo chu c tm mun bn ngn nh sng, mi nhsng pht ra tm mun bn ngn kim sc khc l soi khp ci bu,ty mi hin mi mi tng kim sc khc nhau. Cc tng y nhi kim cng, hoc li chn chu, hay my tp hoa, ... khpmi phng, ty bin hin lm nhng Pht s.

y l mn hoa ta tng, thuc v php qun th by.c Th Tn bo A Nan: "Hoa sen mu nhim y do nguyn

lc ca T khu Php Tng thnh tu. Mun qun c Pht kia,trc phi tng hoa ta ny. Khi tu mn tng y, khng cqun tp, phi qun t i sen n mi mi cnh, ht chu, nhsng, tr bo trng, u cho r rng, nh ngi soi gng t thymt mnh. Php tng ny nu thnh, s dit tr ti chng trongnm mun kip sanh t, quyt nh c sanh v th gii CcLc.

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Qun nh th, gi l chnh qun. Nu tng sai khc, l tqun.

[15] The Buddha said to Ananda and Vaidehi, "Listen

carefully, listen carefully and ponder deeply. I will expound for

you the method of removing suffering. Bear my words in mind

and explain them to the multitude of beings." When these words

were spoken, Amitayus appeared in the air above, attended on his

left and right by the two Mahasattvas, Avalokiteshvara andMahasthamaprapta. So brilliant was their radiance that it was

impossible to see them in detail. They could not be compared

even with a hundred thousand nuggets of gold from the Jambu

River. After she had this vision of Amitayus, Vaidehi knelt down

in worship at Shakyamuni's feet and said to him,

"World-Honored One, through your power I have been able to see

Amitayus and the two Bodhisattvas, but how can sentient beings

of the future see them?" The Buddha said to Vaidehi, "Those who

wish to see that Buddha should form an image of a lotus-flower

on the seven-jewelled ground. They visualize each petal of this

flower as having the colors of a hundred jewels and eighty-fourthousand veins like a celestial painting, with eighty-four thousand

rays of light issuing forth from each vein. They should visualize

all of these clearly and distinctly. Its smaller petals are two

hundred and fifty yojanas in both length and breadth. This

lotus-flower has eighty-four thousand large petals. Between the

petals there are a hundred kotis of king-mani-gems as

illuminating adornments. Each mani-gem emits a thousand rays

of light which, like canopies of the seven jewels, cover the entire


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earth. "The dais is made of Shakra-abhilagna- mani-gems and is

decorated with eighty thousand diamonds, kimshuka- gems,

brahma-mani-gems and also with exquisite pearl-nets. On the

dais four columns with jewelled banners spontaneously arise,

each appearing to be as large as a thousand million kotis of Mount

Sumerus. On the columns rests a jewelled canopy similar to that

in the palace of the Yama Heaven. They are also adorned with

five hundred kotis of excellent gems, each emitting eighty-four

thousand rays shining in eighty-four thousand different tints of

golden color. Each golden light suffuses this jewelled land and

transforms itself everywhere into various forms, such as diamond

platforms, nets of pearls and nebulous clusters of flowers. In all

the ten directions it transforms itself into anything according to

one's wishes, and performs the activities of the Buddha. This is

the visualizing of the lotus-throne, and is known as the seventh

contemplation." The Buddha further said to Ananda, "This

majestic lotus-flower was originally produced by the power of the

Bhiksu Dharmakara's Vow. Those who wish to see the Buddha

Amitayus should first practice this contemplation of the

flower-throne. In doing so, do not contemplate in a disorderly

way. Visualize the objects one by one -- each petal, each gem,

each ray of light, each dais and each column. See all of these as

clearly and distinctly as if you were looking at your own image in

a mirror. When this contemplation is accomplished, the evil

karma which you have committed during five hundred kotis of

kalpas of Samsara will be extinguished, and you will certainly be

born in the Land of Utmost Bliss. To practice in this way is called

the correct contemplation, and to practice otherwise is incorrect."


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(16) Ny A Nan, Vi Hy! Khi thy tng hoa ri, k tipnn qun hnh tng Pht. Vic y nh th no? Ch Pht Nh Lail thn php gii vo trong tt c tm tng ca chng sanh. Chonn khi tm cc v tng Pht, tm y chnh l ba mi hai tng,tm mi v p ty hnh; tm y lm Pht, tm y l Pht. Binchnh bin tri ca Pht t ni tm tng m sanh. V th ccngi nn mt lng h nim qun k c a A D , A LaHa, Tam Miu Tam Pht kia.

Mun qun Pht V Lng Th trc phi tng hnh tng,lm sao cho khi nhm mt m mt u thy mt bo tng nhsc vng Dim ph n, ngi trn ta sen kia. Lc thy Pht tngri, tm nhn t c m mang r rng sng sut. By gi hnhgi thy ci Cc Lc by bu trang nghim, nh: Bo a, bo tr,bo th, trn cy c mnh bu ch Thin che ph, cc li buging khp gia h khng.Khi thy cnh tng r rng nh nhn vo bn tay ri, litng hai hoa sen ln, mt bn t, mt bn hu ca Pht, chai u ging nh hoa sen trc. Xong li tng hnh tng QunTh m B tt ngi ni ta sen bn tri, tng i Th Ch B ttngi ta sen bn mt, thn tng u rc r nh sc vng Dimph n.

Php qun ny thnh ri, li tng thn tng ca Pht vB tt u phng ra nh sng vng, chiu cc cy bu. Ni migc cy u c tng Pht v hai v B tt ngi trn ta sen, nhth cho n khp c quc .


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Qun nh th xong, hnh gi li tng ting nc chy, nhsng, cc cy bu, nhng loi chim: ph, nhn, uyn ng niphp mu, cho n khi xut nh, hnh gi phi ghi nh ngqun, v cn phi hp vi Tu a la. Nu php khng hp vi khkinh, gi l vng tng; nh hp, gi l tng thy Cc Lc thgii v phn th.

y l mn qun tng th tm. Php qun ny tu thnh,tr dit ti trong v lng c kip sanh t; ngay hin i hnh gitt chng c Nim Pht tam mui."

[16] The Buddha said to Ananda and Vaidehi, "After you

have seen this, next visualize the Buddha. Why the Buddha?

Because Buddhas, Tathagatas, have cosmic bodies, and so enter

into the meditating mind of each sentient being. For this reason,

when you contemplate a Buddha, that mind itself takes the form

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with such images. "When you have attained this vision, you will

perceive the streams, rays of light, jewelled trees, ducks, geese,

male and female mandarin ducks, and so forth, all expounding the

wonderful Dharma. Whether in meditation or not, you will

always hear the wonderful Dharma. When you rise from

meditation, you should remember what you have heard, not

forget it, and confirm it with the sutras. If it does not agree with

the sutras, it should be called an illusion, but if it does agree, it is

called the attainment of the general perception of the Land of

Utmost Bliss. This is the visualizing of the Buddha-image, and is

known as the eighth contemplation. If you have attained this, the

evil karma which you have committed during innumerable kotis

of kalpas of Samsara will be extinguished and, while in this life,

you will attain the Buddha-Recollection Samadhi. To practice in

this way is called the correct contemplation, and to


(17) c Pht bo A Nan v Vi Hy: "Mn tng ny thnh tu, k li qun tng quang minh ca Pht V Lng Th.Ny A Nan, ng nn bit thn Pht A Di rc r nh sc vngDim ph n ca trm ngn mun c cung tri D Ma. Pht thncao su mi su vn c na do tha hng h sa do tun. Tngbch ho gia i my uyn chuyn xoay v bn hu nh nm niTu Di. Mt Pht xanh trng phn minh, rng nh nc bn binln. Cc chn lng ni thn tun ra nh sng nh Diu Cao sn.Vin quang ca Pht to rng nh trm c tam thin i thin thgii. Trong y c trm mun c na do tha hng h sa Ha Pht,mi v u c v s Ha B tt lm th gi.


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V Lng Th Nh Lai c tm mun bn ngn tng, mitng c tm mun bn ngn v p ty hnh, v mi v p li ctm mun bn ngn tia sng. Nhng tia sng y soi khp cc ci mi phng, thu nhip tt c chng sanh nim Pht.

Nhng tng ho, quang minh cng Ha Pht v cng,ni khng th xit! Hnh gi ch nn thnh knh nh tng, khincho tm nhn c thy.

Thy c tng ny, tt thy tt c ch Pht mi phng.V thy ch Pht, nn gi l Nim Pht tam mui. Tu php qunny, gi l qun thn tt c ch Pht. V v qun thn Pht nncng thy tm Pht. Tm Pht l tm i t bi, dng v duyn tnhip tt c chng sanh nim Pht. Qun nh th, khi x bo thns vng sanh v trc ch Pht, c v sanh nhn, Cho nnngi tr phi h nim qun k Pht V Lng Th.

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Mun qun Pht V Lng Th, phi t mt tng ho mi vo. Trc tin phi qun tng lng trng gia i my chocc r rng. Khi thy c tng bch ho, t nhin tm munbn ngn tng tt s hin. V thy c Pht A Di , tc thyv lng ch Pht mi phng. V thy v lng ch Pht, nnc ch Pht hin tin th k.

y l mn tng tt c tng ni sc thn, thuc v phpqun th chn. Qun nh th gi l chnh qun. Nu tng saikhc, l t qun.


have succeeded in seeing these images, next envision the physical

characteristics and the light of Amitayus. Ananda, you should

realize that his body is as glorious as a thousand million kotis of

nuggets of gold from the Jambu River of the Yama Heaven and

that his height is six hundred thousand kotis of nayutas of yojanas

multiplied by the number of the sands of the Ganges. The white

tuft of hair curling to the right between his eyebrows is five times

as big as Mount Sumeru. His eyes are clear and as broad as the

four great oceans; their blue irises and whites are distinct. Fromall the pores of his body issues forth a flood of light, as

magnificent as Mount Sumeru. His aureole is as broad as a

hundred kotis of universes, each containing a thousand million

worlds. In this aureole reside transformed Buddhas numbering as

many as a million kotis of nayutas multiplied by the number of

the sands of the Ganges. Each Buddha is attended by innumerable

and uncountable transformed bodhisattvas. "The Buddha

Amitayus possesses eighty-four thousand physical


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characteristics, each having eighty-four thousand secondary

marks of excellence. Each secondary mark emits eighty-four

thousand rays of light; each light shining universally upon the

lands of the ten quarters, embracing, and not forsaking, those who

are mindful of the Buddha. It is impossible to describe in detail

these rays of light, physical characteristics and marks,

transformed Buddhas, and so forth. But you can see them clearly

with your mind's eye through contemplation. "Those who have

envisioned them see all the Buddhas of the ten quarters. Because

they see the Buddhas, this is called the Buddha-Recollection

Samadhi. To attain this contemplation is to perceive the bodies of

all the Buddhas. By perceiving these, one also realizes the

Buddha's mind. The Buddhas' mind is Great Compassion. It

embraces sentient beings with unconditional Benevolence. Those

who have practiced this contemplation will, after death, be born

in the presence of the Buddhas and realize the insight into the

non-arising of all dharmas. For this reason, the wise should

concentrate their thoughts and visualize Amitayus. "In

contemplating him, begin with one of his physical characteristics.

Visualize only the white tuft of hair between his eyebrows until

you see it quite clearly and distinctly. When you visualize it, all

the eighty-four thousand physical characteristics will

spontaneously become manifest. When you see Amitayus, you

will also see innumerable Buddhas of the ten quarters. Having

visualized these innumerable Buddhas, you will receive from

each the prediction of your future Buddhahood. This is the

general perception of all the physical characteristics of the

Buddha and is known as the ninth contemplation. To practice in


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(18) Ny A Nan, Vi Hy! Khi thy Pht V Lng Thr rng ri, li nn qun tng B tt Qun Th m. V i s nythn cao tm mi mun c na do tha do tun, sc t kim, nh cnhc k. Vin quang ni u ca B tt, mi pha u rng trmngn do tun. Trong vin quang c nm trm Ha Pht nh ThchCa Mu Ni Nh Lai. Mi v Ha Pht u c nm trm Ha B ttv v lng ch Thin lm th gi. Trong thn quang ca B tthin tt c sc tng ca ng o chng sanh.

B tt u i thin quan bng cht bu T lng gi ma ni.Ni thin quan c mt v Ha Pht ng, cao hai mi lm dotun. Qun Th m i s mt nh sc vng Dim ph n;

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tng bch ho gia i mi c sc tht bo, chiu ra tm munbn ngn th quang minh. Mi nh quang minh c v lng v strm ngn Ha Pht. Mi v Ha Pht li c v s Ha B tt lmth gi. Cc Ha B tt ny bin hin t ti y khp miphng th gii.

Cnh tay ca B tt nh sc hoa sen hng, c tm mi ctia sng nhim mu dng nh chui Anh lc, trong y hin ra ttc vic trang nghim. Bn tay B tt nh trm c tp sc lin hoa,ni u mi ngn tay c tm mun bn ngn ln ch p dngnh nt v ca chic n. Mi ln ch u c tm mun bn ngnsc, mi sc li c tm mun bn ngn tia sng nhu nhuyn soikhp cc ni. B tt thng dng tay bu ny tip dn chng sanhcc ci.

Ni lng bn chn ca Qun Th m i s c tng Thinbc lun. Khi B tt d chn ln, t ni lun tng y ha hin ranm trm c i quang minh. Lc chn xung, t nhin c vs hoa Kim cng Ma ni tun ri tn mc khp ni.

Ngoi ra, cc tng khc ni thn B tt u y v xinhp nh c V Lng Th Th Tn; duy tr nhc k v tng vkin nh l khng bng Pht.

y l mn tng sc thn chn tht ca B tt Qun Thm, thuc v php qun th mi.


have seen Amitayus clearly and distinctly, next visualize the

Bodhisattva Avalokiteshvara. His height is eighty kotis of

nayutas of yojanas multiplied by the number of the sands of the

Ganges. His body is the color of purple-gold, and on the top of his


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pedestal, which emits five hundred kotis of light-rays. When he

puts his foot down, flowers made of diamond and mani-gems are

scattered everywhere. All the other physical characteristics and

marks which he fully possesses are the same as the Buddha's,

except for the mound on his head and the uppermost, invisible

part, which are not equal to those of the World-Honored One.

This is the visualization of the true physical features of the

Bodhisattva Avalokiteshvara and is known as the tenth

contemplation. Then the Buddha said to Ananda, "Those who

wish to see the Bodhisattva Avalokiteshvara should follow the

method of contemplation just mentioned. Those who practice this

contemplation will not encounter any misfortune, but will be

freed from karmic hindrances and rid of the evil karma which

they have committed during innumerable kalpas of Samsara. If

you only hear the name of this bodhisattva, you will obtain

immeasurable merit. And so, how much more merit will you

acquire if you clearly visualize him! Those who wish to see the

Bodhisattva Avalokiteshvara should first envision the mound on

his head and, next, his heavenly crown. Then they should

visualize the other physical characteristics in order, as clearly as

if they were looking at something in the palm of the hand. To



(19) K n [qun] B tt i Th Ch. Thn lng ca vi s ny cng tng ng vi B tt Qun Th m. Vinquang ni nh ca i Th Ch B tt, mi pha u rng mttrm hai mi lm do tun; t quang th ny nh sng li chiu xa


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thm hai trm nm mi do tun na.Quang minh ton thn ca B tt nh ra mu sc t kim,

chiu khp cc ci mi phng, nhng chng sanh hu duynu c trng thy. Chng sanh no ch thy nh sng ni lchn lng ca v B tt ny, tc thy quang minh trong schnhim mu ca mi phng v lng Pht. V th, v i s nyc gi l V Bin Quang. V bi B tt dng nh sng tr tu soikhp tt c chng sanh, khin cho xa la tam , c sc vthng, nn li c tn l i Th Ch.

Thin quan ca i Th Ch B tt c nm trm bo hoa, mibo hoa c nm trm bo i. Trong mi bo i hin r tngquc tnh diu rng ri ca mi phng ch Pht. Nhc k ninh ca B tt hnh nh hoa Bt u ma. Ni nhc k c mt bobnh ng cc th quang minh, hin Pht s khp mi ni. Ngoi

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ra, cc tng khc ni thn, cng ng nh Qun Th m B tt.Khi v i s ny ct chn i, mi phng th gii thy u

chn ng. Ngay ch B tt bc t nhin ha hin nm trm cbo hoa, mi bo hoa trang nghim cao sng nh diu tng ciCc Lc. Lc B tt ngi xung. c ci tht bo ng thi rungchuyn. Khong gia t ci Pht Kim Quang phng di chon ci Pht Quang Minh Vng phng trn, c v lng trns nhng phn thn ca Pht V Lng Th, Qun Th m vi Th Ch, u vn tp y dy ni h khng ci Cc Lc. Ttc phn thn ca Tam thnh u ngi trn hoa sen din ni phpmu, chng sanh m kh.

y l mn tng thn tng ca i Th Ch B tt, thucv php qun th mi mt. Tu mn qun ny s tr c a tngk sanh t trong v s kip, khng cn bo thai, thng do chini cc quc tnh diu ca ch Pht. Mn tng ny thnh, gil qun y sc thn ca B tt Qun Th m v i ThCh.

Qun nh th, gi l chnh qun. Nu tng sai khc, l tqun.

[19] The Buddha said to Ananda and Vaidehi, "Next

visualize the Bodhisattva Mahasthamaprapta. The dimensions of

this bodhisattva are the same as those of Avalokiteshvara. His

aureole, two hundred and twenty-five yojanas in diameter, shines

to a distance of two hundred and fifty yojanas. The light

emanating from his entire body illuminates the worlds of the ten

quarters, making them shine like purple-gold. This light can be

seen by anyone who has a close karmic relationship with him.


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Even if one sees the light emanating from only one pore of his

skin, one can perceive the pure and glorious lights of the

innumerable Buddhas of the ten quarters. This is why this

bodhisattva is called Boundless Light. Furthermore, he has great

power to illumine all beings with the light of wisdom in order to

deliver them from the three evil realms. It is for this reason that he

is also called Possessed of Great Power. "The heavenly crown of

this bodhisattva is adorned with five hundred jewelled

lotus-flowers, each having five hundred jewelled pedestals. On

each pedestal appear the pure and resplendent lands of the

Buddhas in the ten quarters with all their boundless and glorious

features. "The mound on his head, shaped like a lotus-bud, has a

jewelled vase in front. This is suffused with various lights which

reveal all the activities of the Buddha. The rest of the

characteristics of his body are exactly the same as

Avalokiteshvara's. When this bodhisattva walks, all the worlds in

the ten quarters shake. Wherever the earth trembles, five hundred

kotis of jewelled flowers appear, each as beautiful and brilliant as

a flower in the Land of Utmost Bliss. When this bodhisattva sits

down, all the seven-jewelled lands, from that of the Buddha

Golden Light in the nadir to that of the Buddha King of Light in

the zenith, tremble simultaneously. From between these,

manifested bodies of Amitayus, Avalokiteshvara, and

Mahasthamaprapta, as innumerable as particles of dust, all

assemble like clouds in the Land of Utmost Bliss, filling the

entire sky. Sitting on lotus-seats, they expound the wonderful

Dharma to save suffering beings. To visualize thus is known as

the contemplation of Mahasthamaprapta Bodhisattva, and is also


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called the contemplation of Mahasthamaprapta's physical

characteristics. To visualize that bodhisattva in this way is known

as the eleventh contemplation. It extinguishes the evil karma

which one has committed during immeasurable and uncountable

kalpas of Samsara. Those who practice this contemplation will no

longer be subject to birth from the womb. They can journey to the

pure and exquisite lands of the Buddhas. These contemplations

are called the complete contemplations of Avalokiteshvara and

Mahastha- maprapta. To practice in this way is called the correct

contemplation, and to practice otherwise is incorrect."

(20) Khi thy vic y, hnh gi nn t ni chn tm, khitng mnh sanh v th gii Cc Lc phng ty, ngi kit gi

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trong hoa sen. K tng hoa sen khp li, ri tng hoa sen n ra.Khi hoa sen n, tng c nm trm sc quang minh soi chiu nthn mnh. Li tng mnh m mt ra, thy Pht v B tt ygia h khng, nhng m thanh pht ra t cc Ha Pht, cho nchim, nc, rng, cy, u din ni php mu, hp mi hai bkinh. Khi xut nh, vn phi ghi nh ng qun mt.

Thy c tng ny, gi l thy Pht V Lng Th v thgii Cc Lc. Hnh gi s c v s ha thn ca Pht VLng Th cng Qun Th m, i Th Ch thng quang lmn ch mnh.

y l mn ph qun tng, thuc v php qun th mihai.


have contemplated thus, next visualize yourself as born in the

Western Land of Utmost Bliss sitting cross-legged upon a

lotus-flower. Visualize this lotus-flower as closed; as it opens,

five hundred rays of colored light illuminate your body; then your

eyes are open and you see Buddhas and bodhisattvas filling the

sky and hear the sounds of the water, birds and trees, and the

voices of the Buddhas all expounding the wonderful Dharma inaccord with the twelve divisions of the scriptures. When you rise

from meditation, keep those things in mind and do not forget

them. Seeing them thus is called the visualization of the Land of

Utmost Bliss of the Buddha Amitayus. This is the comprehensive

visualization, and is known as the twelfth contemplation.

"Innumerable transformed bodies of Amitayus, together with

those of Avalokiteshvara and Mahasthamaprapta, will always

accompany those who contemplate thus. To practice in this way


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Nhng thn ha hin u l sc chn kim. Cn tng vin quang,Ha Pht, cng hoa sen bu, nh trc din t.

V thn lng ca hai v B tt Qun Th m, [i ThCh], tt c ch, nn qun ng nh thn ca cc bc thngthin nhn. Hnh gi ch cn phn bit s sai khc ca tng u bit l B tt Qun Th m hay i Th Ch. Hai v i sny thng ph tr Pht A Di , gio ha tt c chng sanh.

y l mn tp tng qun, thuc v php qun th miba."

[21] The Buddha said to Ananda and Vaidehi, "If you

sincerely desire to be born in the Western Land, you should first

picture a figure, sixteen feet tall, on the surface of a pond. The

dimensions of Amitayus as previously described are boundless

and beyond the mental scope of ordinary beings. But, by the

power of the original vows of that Tathagata, those who

contemplate him will certainly succeed. You can acquire

immeasurable merit simply by visualizing an image of that

Buddha. And so, how much more merit will you acquire by

visualizing his complete physical characteristics! "Amitayus,exercising supernatural powers at will, can freely manifest his

various forms in the lands of the ten quarters. At times he may

appear as a large figure, filling the whole sky; at other times as a

small figure, only sixteen or eight feet high. The figures which he

manifests are all of the color of pure gold. The transformed

Buddhas and jewelled lotus-flowers in the aureole of each

manifested form are like those described above. "The

Bodhisattvas Avalokiteshvara and Mahastha- maprapta have a


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similar appearance, wherever they are. Sentient beings can only

tell one from the other by looking at the emblems on their heads.

These two bodhisattvas assist Amitayus in saving all beings

everywhere. This is the miscellaneous visualization, and is

known as the thirteenth contemplation. To practice in this way is

called the correct contemplation, and to practice otherwise is

incorrect."

(22) c Pht bo A Nan v Vi Hy: "Thng phmthng sanh l th no? Nu chng sanh mun sanh v ci kia,nn pht ba th tm, l tm ch thnh, tm su thit, tm hihng pht nguyn, tt s c vng sanh. Li c ba hng hutnh c sanh v Cc Lc: Mt l hng c lng xt thng, khnggit hi, gi trn cc gii hnh. Hai l hng c tng kinh in

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Pht A Di phng i quang minh, chiu n thn ngi vngsanh, ri cng ch B tt ng a tay tip dn. Hai v i thnhQun Th m, i Th Ch li cng v s B tt ng thanh khenngi, khuyn tn. Hnh gi mc kch cnh y ri, sanh tm vuimng khp khi, t thy mnh ngi trn i kim cang, theo sauPht v Thnh chng, trong khong khy ngn tay, sanh v CcLc.

Khi sanh v ci kia, li thy kim thn ca Pht y cctng, ch B tt sc tng cng c tc trang nghim; cc nhsng v rng cy bu u din thuyt php mu. Hnh gi nghexong, lin ng v sanh php nhn; trong giy pht tha s chPht, ri tr v bn quc, chng v lng trm ngn mn la ni.y gi l thng phm thng sanh.

[22] The Buddha said to Ananda and Vaidehi, "Those born

in the Western Land are of nine grades. Those who attain birth on

the highest level of the highest grade are sentient beings who

resolve to be born in that land, awaken the three kinds of faith and

so are born there. What are the three? They are, first, the sincere

faith; second, the deep faith; and third, the faith that seeks birththere by transferring one's merit. Those who have these three

kinds of faith will certainly be born there. "There are three other

kinds of sentient beings who also attain birth. Who are the three?

They are, first, those who have a compassionate heart, abstain

from killing and observe the precepts; second, those who chant

the Mahayana sutras of greater scope; and third, those who

practice the six forms of mindfulness. They aspire to be born in

that Buddha-land by transferring there the merit of practice. With


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the merit acquired from doing these acts for one to seven days,

they attain birth. "When an aspirant is about to be born in that

land through dedicated and undaunted practices, the Tathagata

Amitayus arrives together with Avalokiteshvara, Maha-

sthamaprapta, innumerable transformed Buddhas, a great

assembly of a hundred thousand monks and shravakas and

innumerable devas in seven-jewelled palaces. The Bodhisattva

Avalokiteshvara, carrying a vajra-seat, together with the

Bodhisattva Mahasthamaprapta, approaches the aspirant.

Amitayus releases a great flood of light which illuminates the

aspirant's body and, along with the bodhisattvas, extends his

hands in welcome. Avalokiteshvara and Mahasthamaprapta,

together with innumerable bodhisattvas, praise and encourage the

aspirant. Seeing this, the aspirant rejoices so greatly as to dance.

Then he sees himself sitting on the vajra-seat, and following the

Buddha, is born into that land in the time it takes to snap one's

fingers.

"After being born in that land, he sees the Buddha's body

complete with all its physical characteristics and also the bodies

of the bodhisattvas equally complete with all their physical

characteristics. Hearing the discourse on the wonderful Dharma

sent forth by the light and the jewelled trees, he then reaches the

insight into the non-arising of all dharmas. In a single moment, he

visits and worships all the Buddhas of the ten quarters and

receives from each of them the prediction of his future

Buddhahood. Returning to the Pure Land, he is endowed with

innumerable hundreds of thousands of dharanis. Such a person is


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ph bng i tha. Nu hnh gi em cng c ny nim Pht hihng cu sanh Cc Lc, th khi lm chung Ty phng Tamthnh cng v lng i chng quyn thuc bng i t kim, hinn trc mt khen rng: "Php t! Ngi tu i tha, hiu nht ngha, nn nay ta n tip nghinh." Lin , c V LngTh Th Tn cng vi mt ngn Ha Pht ng thi a tayxung tip dn. By gi hnh gi t thy mnh ngi trn i t kim,chp tay khen ngi ch Pht, ri trong mt nim lin sanh v niao tht bo ci Cc Lc.

i t kim y nh hoa bu ln, tri qua mt m lin n. Bygi hnh gi thn sc t kim, di chn li c hoa sen tht bo,c Pht v B tt ng thi phng quang soi n mnh, mt linm sng. Do tc tp trc kia, lc t nghe cc m thanh khpni u ni thun l php nht ngha rt thm mu. Nghexong, lin bc xung kim i l Pht v chp tay khen ngi cTh Tn. Tri qua by ngy, lin c khng thi chuyn ni quA nu a la tam miu tam b , c th t ti bay i khp miphng tha s ch Pht, tu cc mn tam mui. Nh th qua mttiu kip, chng c v sanh nhn v c ch Pht th k. yl cnh thng phm trung sanh.

[23] "Those who attain birth on the middle level of

the highest grade, do not necessarily uphold and chant the

sutras of greater scope, but comprehend the teachings of

the Buddha so well that when they hear the supreme

truths, they are not dismayed. They have deep faith in the

law of karmic causes and effects and do not speak

slightingly of the Mahayana. They transfer the merit


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and receives from each Buddha the prediction of his future

Buddhahood. Such a person is called one who attains birth on the

middle level of the highest grade.

(24) Thng phm h sanh l th no? C chng sanh tuycng tin nhn qu, khng bng i tha, nhng ch pht tm cu

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manifesting five hundred transformed Buddhas. Those

transformed Buddhas extend their hands all at once and praise the

aspirant, saying, 'Son of the Dharma, since you have awakened

pure aspiration for the highest Enlightenment, we have come to

welcome you.'

"When he has viewed all this, the aspirant finds himself seated

upon a golden lotus-flower, which then closes. Following the

World-Honored One, he immediately attains birth on a

seven-jewelled pond. After a day and night, the lotus-flower

opens and, within seven days, the aspirant beholds the Buddha.

Although he sees the Buddha's body, he is still unable to discern

his physical characteristics and marks clearly. But after three

weeks he sees them distinctly, and also hears all the sounds and

voices proclaiming the wonderful Dharma. Then he can travel in

all the ten quarters to make offerings to the Buddhas and hear

their profound teachings. After three smaller kalpas he acquires

clear understanding of the one hundred dharmas and dwells in the

Stage of Joy. Such a person is called one who attains birth on the

lowest level of the highest grade. These three together are known

as the contemplation of the highest grade of aspirants, and the

fourteenth contemplation. To practice in this way is called the

correct contemplation, and to practice otherwise is incorrect."

(25) c Pht bo A Nan v Vi Hy: "Trung phm thngsanh l th no? Nu chng sanh th tr ng gii, gi Bt quan trai,hoc tu cc gii khc, khng to ti ng nghch v cc iu li lm,ri em cn lnh y hi hng cu sanh v th gii Cc Lc phng ty. Chng sanh khi lm chung, c Pht A Di


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cng cc t khu quyn thuc vi nhiu, phng kim quang soi nmnh, din thuyt cc php kh, khng, v thng, v ng, cngkhen ngi hnh xut gia thot kh. Mc kch cnh y, hnh gisanh tm vui mng, t thy mnh ngi trn i sen, vi qu gichp tay ci xung l Pht. Lc cha ngc mt ln, sanh vth gii Cc Lc.

Sau khi vng sanh, va lc hoa sen n ra, hnh gi nghe cc62


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m thanh khen ngi php T , lin chng qu A la hn, y tam minh, lc thng, v bt gii thot. y l cnh trung phmthng sanh.

[25] The Buddha said to Ananda and Vaidehi, "Those who

attain birth on the highest level of the middle grade are the

sentient beings who keep the five precepts, observe the eight

abstinences, practice in compliance with various precepts, and

abstain from committing the five gravest offenses and othertransgressions. They transfer the merit acquired to the Western

Land of Utmost Bliss, aspiring to be born there. "When such a

person is about to die, Amitayus appears before him, surrounded

by a host of monks and radiating a golden light. He then expounds

the truth of suffering, emptiness, impermanence and no-self, and

praises renunciation of the world as the way to escape from

suffering. "Seeing this, the aspirant greatly rejoices and finds

himself seated upon a lotus-flower. He kneels down, joins his

palms and worships the Buddha. Before he raises his head, he

attains birth in the Land of Utmost Bliss, where his lotus-bud

soon opens. When the flower opens, he hears various sounds andvoices extolling the Four Noble Truths. He immediately attains

Arhatship, acquires the three kinds of transcendent knowledge

and the six supernatural powers, and realizes the eight samadhis

of emancipation. Such a person is called one who attains birth on

the highest level of the middle grade.

(26) Trung phm trung sanh l th no? Nu chng sanh gichn chn gii Bt quan trai, hoc gii Sa di, hay gii C tc,


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trong mt ngy mt m, cc oai nghi u ton vn, em cng chun tu gii hng hi hng cu sanh Cc Lc.

Khi lm chung, hnh gi ny thy Pht A Di cng quynthuc cm hoa sen tht bo phng kim quang hin n trc mtmnh. By gi ng nhn nghe gia h khng c ting khen rng:"Lnh thay, thin nhn! Ngi bit thun theo li dy ca chPht ba i m tu tp, nn ta n rc ngi." Khi hnh gi

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thy mnh ngi ni hoa sen, cnh hoa khp li, lin c sanh vbo tr ci Cc Lc.

Qua by ngy hoa sen n ra, hnh gi chp tay khen ngiPht, c nghe php diu, sanh tm hoan h, lin chng qu Tu Hon, v na kip sau mi chng qu A la hn. y l cnhtrung phm trung sanh.

[26] "Those who attain birth on the middle level of the

middle grade are the sentient beings who observe for at least aday and night the eight abstinences, the precepts for a novice or

the complete precepts of a monk or a nun, and do not violate any

of the rules of conduct. They transfer the merit acquired to the

Land of Utmost Bliss, aspiring to be born there. "When such an

aspirant, perfumed by the virtue of observing the precepts, is

about to die, he sees Amitayus coming towards him with his

attendants, radiating a golden light and carrying a seven-jewelled

lotus-flower. He hears a voice in the sky above praising him,

saying 'Man of good deeds, since you are virtuous and have

followed the teachings of the Buddhas of the three periods, I have

come to welcome you.' The aspirant finds himself seated upon thelotus-flower. The flower having closed, the aspirant is born on a

jewelled pond of the Western Land of Utmost Bliss. After seven

days the lotus-bud unfolds, and then he opens his eyes. With

joined palms he pays homage to the World-Honored One,

rejoices at hearing the Dharma and reaches the Stage of a

Stream-Winner. After half a kalpa, he becomes an Arhat. Such a

person is called one who attains birth on the middle level of the

middle grade.


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(27) Trung phm h sanh l th no? Nu thin nam t, thinn nhn hiu dng cha m, tu hnh nhn t theo th gian, khilm chung gp thin tri thc ging cho nghe v s vui ni ci PhtA Di v bn mi tm i nguyn ca T khu Php Tng. Ky nghe xong hoan h nim Pht m qua i, thn thc lin csanh ngay v Ty phng Cc lc th gii, l nh khong co duicnh tay ca ngi trng s.

Qua by ngy sau, hnh gi c gp B tt Qun Th mv i Th Ch, nghe php nhim mu, sanh tm vui p, cqu Tu hon, sau mt tiu kip mi chng qu A la hn. y lcnh trung phm h sanh.

Mn tng ny gi l trung bi vng sanh, thuc v php66


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qun th mi lm."[27] "Those who attain birth on the lowest level of the

middle grade are good men and women who are dutiful to and

care for their parents and do benevolent deeds for others. When

such a person is about to die, he may meet a good teacher, who

fully explains to him the bliss of the land of Amitayus and the

Forty-eight Great Vows of the Bhiksu Dharmakara. Having heard

this, he dies and in the short time it takes a strong man to bend andstraighten his arm, he attains birth in the Western Land of Utmost

Bliss. Seven days after his birth there, he meets Avalokiteshvara

and Mahasthamaprapta, rejoices at hearing the Dharma from

them and so reaches the Stage of a Stream-Winner. After one

smaller kalpa, he becomes an Arhat. Such a person is called one

who attains birth on the lowest level of the middle grade. These

three together are known as the contemplation of the middle

grade of aspirants and the fifteenth contemplation. To practice in



(28) c Pht bo A Nan v Vi Hy: "H phm thngsanh l th no? Hoc c chng sanh ngu ti, tuy khng ph bngkinh in Phng ng, nhng to nhiu nghip c khng bit hthn, k y khi lm chung, gp thin tri thc ni cho nghe danh ca mi hai loi kinh i tha, lin tr dit nghip c rt nngtrong mt ngn kip. Bc tri thc li bo phi chp tay nim "Namm A Di Pht"; do ng nhn thnh tm xng danh hiuPht, nn tiu tr ti trong nm mi c kip sanh t. Ngay lc y,


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c V Lng Th Nh Lai cm bit, lin sai Ha Pht, HaQun [Th] m v Ha [i] Th Ch hin n trc hnh gikhen rng: "Lnh thay, thin nhn! Ngi xng danh hiu Pht,nn cc ti tiu dit, ta n y rc ngi."

By gi hnh gi thy nh sng ca Ha Pht y khp nhmnh, trong lng vui mng, lin x th, ngi trn hoa sen bu theoHa Pht sanh v ao tht bo. Sau khi vng sanh, tri qua bnmi chn ngy hoa sen mi n. Va lc hoa n, i bi Qun Th

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m v B tt i Th Ch phng nh sng ln, tr trc ngi y,ging cho nghe ngha l thm diu ca mi hai loi kinh. ngnhn nghe ri tin hiu, pht tm V thng b , tri qua mihai tiu kip thnh tu bch php minh mn, c vo S a.y l cnh h phm thng sanh.

[28] The Buddha said to Ananda and Vaidehi, "Those

who attain birth on the highest level of the lowest grade

are the sentient beings who commit various evil acts butdo not slander the Mahayana sutras of greater scope.

When a foolish person such as this, who has committed

much evil but feels no remorse, is about to die, he may

meet a good teacher, who praises the titles of the twelve

divisions of the Mahayana scriptures. By hearing these

sutra-titles, he is released from the burden of evil karma

which he has accumulated during a thousand kalpas.

Furthermore, this wise teacher advises him to join his

palms and call, 'Homage to Amitayus Buddha'

[Na-mo-o-mi-t'o-fo].' Calling the name of the Buddha

extinguishes the evil karma that the dying person hascommitted during fifty kotis of kalpas of Samsara.

"The Buddha then sends his transformed body and those

of Avalokiteshvara and Mahasthamaprapta to the aspirant;

they praise him, saying, 'Well done, man of good deeds!

By calling the Name of the Buddha your evil karma has

been extinguished, and so we have come to welcome you.'

When these words are uttered, the aspirant sees a flood of

light from that transformed Buddha fill his room. Having


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seen this, he rejoices and dies. Seated on a jewelled

lotus-flower, he follows the transformed Buddha and is

born on a jewelled pond. In seven weeks the lotus-bud

opens and Avalokiteshvara, the Bodhisattva of GreatCompassion, and Mahasthamaprapta appear before him,

releasing great floods of light, and explain to him the

extremely profound teachings of the twelve divisions of

the scriptures. Having heard these, the aspirant accepts

them in faith, and awakens aspiration for the highest

Enlightenment. After ten smaller kalpas, he acquires clear

understanding of the one hundred dharmas and enters the

First Stage of Bodhisattvahood. Such a person is called

one who attains birth on the highest level of the lowest

grade. Thus he is born by hearing the Name of the

Buddha, the Dharma and the Sangha -- that is, the ThreeTreasures."

(29) H phm trung sanh l th no? Hoc c chng sanhngu ti, hy phm ng gii, bt gii, gii c tc, trm ca tng k,v vt hin tin tng, bt tnh thuyt php, lng khng h thn,dng cc c nghip t trang nghim. K to ti chng nh th,tt phi b a vo a ngc, nn lc lm chung cc tng la caa ngc ng thi hin ra. Nhng ngi ny may mn c gpthin tri thc ging ni cho nghe v oai c thp lc, sc thnthng quang minh ca Pht A Di , cng nhng php: gii, nh,


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tu, gii thot, gii thot tri kin. ng nhn nghe xong, sanhlng tn trng, nn tr dit ti trong tm mi c kip sanh t, lad a ngc ha thnh gi mt thi cc hoa tri, trn hoa c HaPht v Ha B tt hin thn tip dn, trong khong mt nim linc sanh v hoa sen ni ao tht bo.

Sau khi vng sanh, tri qua su kip hoa sen mi n. Va lchoa n, B tt Qun Th m, i Th Ch hin n, dng tingPhm m an i v v ging thuyt php thm thm ca i tha.

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(30) H phm h sanh l th no? Hoc c chng sanh to ting nghch thp c, lm cc vic chng lnh; k ngu y donghip c ng l phi b a vo c o, tri qua nhiu kip chukh v cng.

Nhng khi lm chung, ngi ny nh gp thin tri thc dngnhiu cch an i, ni php mu cho nghe, li dy bo tng nimPht. ng nhn tuy nghe li dy, song v s kh bc bch,khng th yn rnh qun tng c V Lng Th Nh Lai.Thy th, thin hu li bo: "Nu ng khng th tng c Phtkia, th nn ch thnh xng 'Nam m A Di Pht', ting tm lintip khng dt cho mi nim." Hnh gi vng li, v do nhxng danh hiu Pht nn mi nim tr c ti trong tm mi ckip sanh t. Khi mng chung, ngi y thy hoa sen vng rc r

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nh vng nht hin ra trc mt. Trong khong mt nim, linc vng sanh v th gii Cc Lc.

Nh th mn mi hai i kip hoa sen mi n. Khi hoa n,hai v i s Qun Th m, i Th Ch dng ting i bi v hnhgi ni rng v tht tng ca cc php v cch tr dit tichng. ng nhn nghe ri, thn tm vui p, lin pht lng Vthng B . y l cnh h phm h sanh.

Mn tng trn gi l h bi vng sanh, thuc v php qunth mi su."

[30] The Buddha said to Ananda and Vaidehi, "Those who

attain birth on the lowest level of the lowest grade are the sentient

beings who commit such evils as the five gravest offenses, the ten

evil acts and all kinds of immorality. Owing to such evil karma,

the fool like this will fall into evil realms and suffer endless agony

for many kalpas. When he is about to die, he may meet a good

teacher, who consoles him in various ways, teaching him the

wonderful Dharma and urging him to be mindful of the Buddha;

but he is too tormented by pain to do so. The good teacher then

advises him, 'If you cannot concentrate on the Buddha, then youshould say instead, Homage to Amitayus Buddha.' In this way, he

sincerely and continuously says 'Homage to Amitayus Buddha'

[Na-mo-o-mi-t'o-fo] ten times. Because he calls the Buddha's

Name, with each repetition, the evil karma which he has

committed during eighty kotis of kalpas of Samsara is

extinguished. When he comes to die, he sees before him a golden

lotus-flower like the disk of the sun, and in an instant he is born

within a lotus-bud in the Land of Utmost Bliss. After twelve great


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kalpas the lotus-bud opens. When the flower opens,

Avalokiteshvara and Maha- sthamaprapta teach him with voices

of great compassion the method of extinguishing evil karma

through the realization of Suchness of all dharmas. Hearing this,

he rejoices and immediately awakens aspiration for

Enlightenment. Such a person is called one who attains birth on

the lowest level of the lowest grade. These three together are

known as the contemplation of the lowest grade of aspirants and

the sixteenth contemplation."

(31) Khi c Th Tn ni li y ri, Vi Hy phu nhncng nm trm th n lin thy tng rng di ca th gii CcLc, sc thn ca Pht A Di v hai v B tt. Tt c u sanh

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lng vui mng, khen l vic cha tng c. Phu nhn hot nhin ing, chng v sanh php nhn. Nm trm th n pht A nu a latam miu tam b tm, nguyn sanh v ci Cc Lc. c ThTn th k cho tt c u c vng sanh, v sau khi vng sanh vtnh u chng Ch Pht Hin Tin tam mui.

V lng ch Thin pht tm V thng B .

[31] As the Buddha delivered these words, Vaidehi and her

five hundred female attendants listened to his teaching. Having

envisioned the boundless features of the Land of Utmost Bliss,

the Buddha (Amitayus) and the two bodhisattvas, Vaidehi

rejoiced in her heart. Wonder-struck at this revelation, she

attained great awakening with clarity of mind and reached the

insight into the non-arising of all dharmas. Her five hundred

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female attendants awakened aspiration for the highest, perfect

Enlightenment and desired to be born in that land. The

World-Honored One gave all of them assurances that they would

be born there and that they would then attain the Samadhi of

Being in the Presence of All the Buddhas. Innumerable devas also

awakened aspiration for the highest Enlightenment.

(32) Khi y Tn gi A Nan lin t ch ngi ng dy, l Phtv tha rng: "Bch c Th Tn! Kinh ny tn gi l chi? Chngcon phi th tr php yu ny nh th no?"c Pht bo: "Kinh ny tn Qun Cc Lc Quc VLng Th Pht, Qun Th m B Tt, i Th Ch B Tt, cng

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gi l Tnh Tr Nghip Chng, Sanh Ch Pht Tin. ng nnnh th m th tr, ch qun mt. Ngi tu mn tam mui ny,hin i s c thy Pht V Lng Th v hai v i s. Nuthin nam thin n no ch nghe danh hiu ca c Pht v haii s kia, cn tr c ti trong v lng kip, hung chi ltng nim! Nh c ngi nim Pht, nn bit k y chnh l hoaPhn li trong loi ngi. B tt Qun Th m v i Th Chs l thng hu ca ngi y. K y s ngi ni o trng, sanhvo nh ch Pht. Ny A Nan! ng nn ghi nh li dy ny, thtr li ny chnh l th tr danh hiu Pht V Lng Th."

Khi Pht ni li y xong, hai Tn gi Mc Kin Lin, A Nan,Vi Hy cng quyn thuc, thy u hoan h.

[32] Then Ananda rose from his seat, stepped forward, and

said to the Buddha, "World-Honored One, what should we call

this sutra and how should we receive and retain the essentials of

its teaching?" The Buddha answered, "Ananda, this sutra is called

the Visualization of the Land of Utmost Bliss, of the Buddha

Amitayus, and of the Bodhisattvas Avalokiteshvara and

Mahasthamaprapta. It is also called the Purification andElimination of Karmic Hindrances for Attaining Birth in the

Presence of All the Buddhas. Hold fast to this sutra and do not

forget it. Those who practice this samadhi will be able to see,

during their lifetime, the Buddha Amitayus and the two

Mahasattvas. If good men or women simply hear the Name of this

Buddha or the names of those two bodhisattvas, the evil karma

which they have committed during innumerable kalpas of

Samsara will be extinguished. And so, how much more merit will


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they acquire if they concentrate on them! You should know that

all who are mindful of that Buddha are like white lotus-flowers

among humankind; the Bodhisattvas Avalokiteshvara and

Mahasthama- prapta become their good friends. They will sit in

the place of Enlightenment and be born into the family of the

Buddhas." The Buddha further said to Ananda, "Bear these words

well in mind. To bear these words in mind means to hold fast to

the Name of the Buddha Amitayus." When the Buddha had

spoken thus, the Venerable Maha- maudgalyayana, Venerable

Ananda, Vaidehi and all the others greatly rejoiced to hear the

Buddha's discourse.

(33) By gi c Th Tn bc trn h khng, tr li ni K79


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X Qut. Khi v n ni, Tn gi A Nan li v i chng trngtuyn vic y. V lng ch Thin, long, d xoa nghe li ca Phtni, u rt vui mng, nh l c Th Tn ri lui bc tr v.

[33] Then the World-Honored One returned to the VulturePeak through the air. There Ananda fully explained to the

assembly what had happened. Innumerable humans, devas,

nagas, yaksas and all the other beings greatly rejoiced to hear the

B ddh ' t hi H i hi d th W ld H d O

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