佛說無量壽經卷上
The Buddha Speaks of the Infinite Life Sutra, Volume One
曹魏天竺三藏康僧鎧譯
Translated by the Indian Tripitaka Master Saṅghavarman during the Cao Wei Dynasty.
我聞如是：
This is what I heard:
一時佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，一切大聖神通已達，其名曰：尊者了本際、尊者正願、尊者正語、尊者大號、尊者仁賢、尊者離垢、尊者名聞、尊者善實、尊者具足、尊者牛王、尊者優樓頻䗍迦葉、尊者伽耶迦葉、尊者那提迦葉、尊者摩訶迦葉、尊者舍利弗、尊者大目揵連、尊者劫賓那、尊者大住、尊者大淨志、尊者摩訶周那、尊者滿願子、尊者離障閡、尊者流灌、尊者堅伏、尊者面王、尊者果乘、尊者仁性、尊者喜樂、尊者善來、尊者羅云、尊者阿難，皆如斯等上首者也。
At that time, the Buddha was dwelling on Vulture Peak near Rajagriha, together with twelve thousand great bhikkhus. All were great sages who had attained spiritual powers. Their names were: the Venerable Understanding the Ultimate, the Venerable Right Aspiration, the Venerable Right Speech, the Venerable Great Proclamation, the Venerable Virtuous and Wise, the Venerable Free from Defilement, the Venerable Renowned, the Venerable Good Reality, the Venerable Perfectly Endowed, the Venerable Bull King, the Venerable Uruvilvā Kāśyapa, the Venerable Gayā Kāśyapa, the Venerable Nadī Kāśyapa, the Venerable Mahā Kāśyapa, the Venerable Śāriputra, the Venerable Mahā Maudgalyāyana, the Venerable Kapphina, the Venerable Great Abider, the Venerable Great Pure Resolve, the Venerable Mahā Cunda, the Venerable Fulfilled Vow, the Venerable Free from Obstructions, the Venerable Flowing Stream, the Venerable Firm and Subdued, the Venerable Face of a King, the Venerable Fruit Vehicle, the Venerable Benevolent Nature, the Venerable Joyful, the Venerable Well-Come, the Venerable Rāhula, and the Venerable Ānanda. All these were the foremost among the assembly.
又與大乘眾菩薩俱，普賢菩薩、妙德菩薩、慈氏菩薩等，此賢劫中一切菩薩。
And together with the assembly of Mahayana Bodhisattvas: Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, Maitreya Bodhisattva, and all the Bodhisattvas of this present Fortunate Aeon.
又賢護等十六正士：善思議菩薩、信慧菩薩、空無菩薩、神通華菩薩、光英菩薩、慧上菩薩、智幢菩薩、寂根菩薩、願慧菩薩、香象菩薩、寶英菩薩、中住菩薩、制行菩薩、解脫菩薩，皆遵普賢大士之德，具諸菩薩無量行願，安住一切功德之法，遊步十方，行權方便，入佛法藏，究竟彼岸，於無量世界現成等覺。
Furthermore, there are sixteen great beings such as Bhadrapāla: the Bodhisattva of Profound Contemplation, the Bodhisattva of Faith and Wisdom, the Bodhisattva of Emptiness and Non-Attachment, the Bodhisattva of Spiritual Power and Blossoming Virtue, the Bodhisattva of Radiant Excellence, the Bodhisattva of Supreme Wisdom, the Bodhisattva of the Banner of Insight, the Bodhisattva of Serene Roots, the Bodhisattva of Aspiration and Wisdom, the Bodhisattva of Fragrant Elephant, the Bodhisattva of Precious Excellence, the Bodhisattva of Steadfast Abiding, the Bodhisattva of Disciplined Practice, and the Bodhisattva of Liberation. All of them follow the virtues of the Great Being Samantabhadra, embody the boundless vows and practices of the Bodhisattvas, abide securely in all meritorious qualities, roam freely throughout the ten directions, exercise skillful means, enter the treasury of the Buddha’s teachings, reach the ultimate shore, and manifest perfect Enlightenment in countless worlds.
處兜率天弘宣正法，捨彼天宮降神母胎，從右脇生，現行七步。光明顯曜，普照十方無量佛土，六種振動，舉聲自稱：「吾當於世為無上尊，釋梵奉侍，天、人歸仰。」示現算計、文藝、射御，博綜道術，貫練群籍，遊於後園講武試藝。現處宮中色味之間，見老、病、死，悟世非常，棄國財位，入山學道，服乘、白馬、寶冠、瓔珞，遣之令還。捨珍妙衣而著法服，剃除鬚髮，端坐樹下。勤苦六年，行如所應。現五濁剎隨順群生，示有塵垢沐浴金流。天按樹枝得攀出池，靈禽翼從往詣道場，吉祥感徵表章功祚。哀受施草，敷佛樹下，加趺而坐，奮大光明使魔知之。魔率官屬而來逼試，制以智力皆令降伏，得微妙法成最正覺。釋梵祈勸請轉法輪，以佛遊步、佛吼而吼，扣法鼓、吹法螺、執法劍、建法幢、震法雷、曜法電、澍法雨、演法施，常以法音覺諸世間，光明普照無量佛土。一切世界六種震動，總攝魔界、動魔宮殿，眾魔懾怖莫不歸伏。摑裂邪網，消滅諸見，散諸塵勞，壞諸欲塹。嚴護法城，開闡法門；洗濯垢污，顯明清白；光融佛法，宣流正化。入國分衛獲諸豐饍，貯功德、示福田、欲宣法、現欣笑，以諸法藥救療三苦。顯現道意無量功德，授菩薩記成等正覺，示現滅度拯濟無極。消除諸漏，殖眾德本，具足功德微妙難量。遊諸佛國，普現道教，其所修行清淨無穢。
He dwelt in the Tusita Heaven, proclaiming the true Dharma. Then he left that celestial palace and descended to be conceived in his mother’s womb. He was born from her right side and took seven steps upon the earth. Radiant light shone forth, illuminating all the boundless Buddha‑lands in the ten directions. The six kinds of tremors shook the earth, and he declared aloud, “In this world I shall become the Unsurpassed Honored One. Indra and Brahma will serve me; gods and humans will turn to me.”
He displayed skill in calculation, literature, archery, and charioteering, mastering all arts and becoming thoroughly learned in every classic. He went to the rear garden to practice martial arts and test his skills. While dwelling in the palace amid pleasures and sensory delights, he beheld old age, sickness, and death, and awakened to the impermanence of worldly life. He renounced his kingdom, wealth, and rank, and went into the mountains to seek the Way. He sent back his fine steed, his jeweled crown, and his ornaments, bidding them return. Casting off his splendid robes, he put on the Dharma garment; he shaved his hair and beard and sat upright beneath a tree.
For six years he practiced austerities as was fitting. In this world of five impurities, he conformed to living beings, showing himself covered with dust and bathing in the Nairañjanā River. A deity bent down a branch so he could climb from the pool; divine birds accompanied him with their wings as he proceeded to the place of awakening. Auspicious signs appeared, revealing his future accomplishment. Compassionately accepting the offered grass, he spread it beneath the Bodhi tree, sat cross‑legged, and emitted a great radiance so that Māra would know.
Māra led his host to press and test him, but through the power of wisdom the Buddha subdued them all. He attained the subtle Dharma and achieved perfect, complete enlightenment. Indra and Brahma entreated him to turn the Dharma wheel. With the Buddha’s stride and the Buddha’s roar he roared; he struck the Dharma drum, blew the Dharma conch, grasped the Dharma sword, raised the Dharma banner, thundered the Dharma thunder, flashed the Dharma lightning, poured down the Dharma rain, and proclaimed the Dharma gift. Constantly with the sound of the Dharma he awakened all worlds; his light shone everywhere over measureless Buddha‑lands.
All worlds shook with the six kinds of tremors. He drew in the whole realm of Māra and shook the demon palaces; the host of demons trembled in fear and all submitted. He tore apart the net of wrong views, eliminated all false doctrines, scattered the dust of afflictions, and broke down the ramparts of desire. He guarded the citadel of the Dharma and opened wide the gate of the Dharma; he washed away defilement and revealed purity and clarity. He made the Buddha‑Dharma shine brightly and spread the true teaching.
Entering towns to seek alms, he received abundant offerings. He stored up merit, showed fields of blessing, prepared to expound the Dharma, and revealed a joyful smile. With the medicines of the Dharma he healed the three sufferings. He manifested the intent for the Way and immeasurable virtues, bestowed predictions on bodhisattvas for attaining perfect enlightenment, and displayed final nirvana to deliver beings without limit.
He eradicated all outflows, planted roots of virtue, and became endowed with merits—subtle, inconceivable, and beyond measure. He traveled through all Buddha‑lands, universally revealing the teaching of the Way. His practice was pure, free from any stain.
譬如幻師現眾異像，為男、為女無所不變，本學明了在意所為。此諸菩薩亦復如是，學一切法貫綜縷練，所住安諦靡不感化，無數佛土皆悉普現，未曾慢恣、愍傷眾生。如是之法一切具足，菩薩經典究暢要妙，名稱普至導御十方，無量諸佛咸共護念。佛所住者皆已得住、大聖所立而皆已立，如來道化各能宣布，為諸菩薩而作大師。以甚深禪慧開導眾人，通諸法性，達眾生相，明了諸國，供養諸佛。化現其身猶如電光，善學無畏曉了幻法。壞裂魔網，解諸纏縛。超越聲聞、緣覺之地，得空、無相、無願三昧。善立方便，顯示三乘。於此中下而現滅度，亦無所作、亦無所有，不起、不滅得平等法。具足成就無量總持百千三昧，諸根智慧廣普寂定，深入菩薩法藏，得佛華嚴三昧。宣揚演說一切經典，住深定門，悉覩現在無量諸佛，一念之頃無不周遍。濟諸劇難諸閑不閑，分別顯示真實之際，得諸如來辯才之智。入眾言音，開化一切，超過世間諸所有法。心常諦住度世之道，於一切萬物隨意自在。為眾生類作不請之友，荷負群生為之重任。受持如來甚深法藏，護佛種性常使不絕。興大悲、愍眾生，演慈辯、授法眼、杜三趣、開善門，以不請之法施諸黎庶，猶如孝子愛敬父母。於諸眾生視之若己，一切善本皆度彼岸，悉獲諸佛無量功德，智慧聖明不可思議。
Just as a master illusionist conjures all manner of forms—transforming into men, women, anything at will—their art is clear and guided by intention, so too are these bodhisattvas. They study all teachings, weaving them together with skill. Wherever they dwell, serene and steadfast, they influence and transform all beings. Universally appearing across countless buddha‑lands, they are never arrogant or careless, but always compassionate toward living beings.
All such qualities they fully possess. They penetrate the essential depths of the bodhisattva canon, their renown reaching everywhere, guiding and teaching throughout the ten directions. Countless buddhas together watch over and protect them. They abide where the buddhas abide; they stand firm where the great sages stand. They proclaim the way and the teaching of the Tathāgatas, serving as great teachers for all bodhisattvas.
With profound meditation and wisdom, they guide sentient beings. They comprehend the nature of all dharmas, understand the characteristics of beings, clearly perceive all lands, and make offerings to all buddhas. They manifest bodies swift as lightning, skillfully mastering fearlessness and understanding illusory phenomena. They tear apart the nets of Māra and loosen all bonds. Transcending the stages of śrāvakas and pratyekabuddhas, they attain the samādhis of emptiness, signlessness, and wishlessness. Skillfully establishing skillful means, they reveal the three vehicles. Among those of medium or lesser capacity, they display nirvāṇa—yet they neither create nor possess anything, neither arise nor cease, having realized the equal dharma.
Fully accomplished in immeasurable dhāraṇīs and hundreds of thousands of samādhis, their faculties, wisdom, and serene concentration are vast and universal. They enter deeply into the treasury of bodhisattva teachings and attain the buddha’s *Avataṃsaka Samādhi*. Expounding and proclaiming all scriptures, abiding in profound states of concentration, they perceive all present buddhas without exception, in a single instant reaching everywhere.
They rescue beings from severe hardships, whether in favorable or adverse conditions, clearly revealing the true reality. They attain the buddhas’ wisdom of eloquence. Entering all languages and voices, they teach and transform everyone, surpassing all worldly phenomena.
Their minds constantly dwell in the path that liberates the world. Toward all things they are freely sovereign. For all kinds of beings, they become unasked friends, shouldering the heavy burden of carrying the multitude. They uphold the Tathāgata’s profound dharma‑treasury, protecting the buddha‑lineage so it never ceases.
Arousing great compassion, pitying sentient beings, they express compassionate discourse, bestow the dharma‑eye, close the three unfortunate paths, and open the gate of goodness. They give the unrequested dharma to all people, like a filial child loving and honoring parents. They regard all beings as themselves. All roots of goodness they bring to the far shore, fully acquiring the immeasurable merits and virtues of the buddhas— wisdom, sageliness, and brilliance beyond conception.
如是菩薩無量大士不可稱計，一時來會。
Thus, an immeasurable and incalculable multitude of bodhisattvas gathered together at that time.
爾時，世尊諸根悅豫，姿色清淨，光顏巍巍。
At that time, the World-Honored One’s faculties were serene and joyful, his appearance pure and clear, his presence radiant and majestic.
尊者阿難承佛聖旨，即從座起，偏袒右肩，長跪合掌而白佛言：「今日世尊諸根悅豫，姿色清淨，光顏巍巍，如明鏡淨影暢表裏，威容顯耀超絕無量，未曾瞻覩殊妙如今。唯然，大聖！我心念言：『今日世尊住奇特法、今日世雄住佛所住、今日世眼住導師行、今日世英住最勝道、今日天尊行如來德。去來現在佛佛相念，得無今佛念諸佛耶？何故威神光光乃爾？』」
The Venerable Ananda, receiving the sacred intent of the Buddha, rose from his seat. He bared his right shoulder, knelt respectfully with palms joined, and addressed the Buddha, saying:
“Today, World-Honored One, your faculties are serene and joyful, your appearance pure and clear. Your radiant countenance is majestic—like a bright mirror, its brilliance shines through, inside and out. Your majestic presence is resplendent, surpassing all measure. Never before have we beheld such extraordinary splendor as we see today.
Indeed, Great Sage! This thought arises in my mind: ‘Today the World-Honored One abides in a wondrous state; today the Hero of the World dwells where Buddhas dwell; today the Eye of the World rests in the conduct of a guide; today the Noble One of the World resides on the supreme path; today the Celestial Honored One acts with the virtue of a Tathagata. Buddhas of the past, future, and present are mindful of one another—could it be that our present Buddha is now mindful of all Buddhas? For what reason does your majestic power shine with such radiant light?’”
於是世尊告阿難曰：「云何，阿難！諸天教汝來問佛耶？自以慧見問威顏乎？」
The Buddha then asked Ananda, "Tell me, Ananda, did the heavenly beings prompt you to come and ask me this? Or did you come to seek my guidance out of your own wisdom?"
阿難白佛：「無有諸天來教我者，自以所見問斯義耳。」
Ananda replied to the Buddha, "No heavenly beings have come to instruct me. I ask this question based on what I have observed myself."
佛言：「善哉，阿難！所問甚快。發深智慧真妙辯才，愍念眾生問斯慧義。如來以無盡大悲矜哀三界，所以出興於世，光闡道教，普令群萌獲真法利。無量億劫難值難見，猶靈瑞華時時乃出。今所問者多所饒益，開化一切諸天人民。
The Buddha said: "Excellent, Ananda! Your question is truly insightful. You have brought forth profound wisdom and genuine eloquence, and out of compassion for all beings, you inquire about this essential meaning of wisdom. The Tathagata, moved by his boundless and inexhaustible great compassion for the beings of the three realms, appears in this world. He reveals and clarifies the true teaching, so that all living beings may obtain the true benefit of the Dharma. For countless eons, this is rare and difficult to encounter, like a wondrous, auspicious flower that blooms only at certain times. The question you ask now will bring vast benefit, enlightening and transforming all heavenly beings and people."
「阿難！當知如來正覺其智難量，多所導御，慧見無礙，無能遏絕。以一喰之力，能住壽命億百千劫無數無量，復過於此。諸根悅豫不以毀損，姿色不變光顏無異。所以者何？如來定慧究暢無極，於一切法而得自在。
Ananda, you should understand: the Tathagata's perfect enlightenment, his wisdom is immeasurable, guiding and leading many beings. His insight is unobstructed, and nothing can hinder it. With the power of a single meal, he can sustain his life for hundreds of thousands of millions of kalpas—countless, limitless, even beyond that. His faculties remain joyful and undiminished, his appearance unchanged, his radiance undimmed. Why is this? Because the Tathagata's concentration and wisdom are perfectly developed and boundless, and he has attained complete mastery over all phenomena.
「阿難諦聽，今為汝說。」
Ananda, listen carefully. I will now explain this to you.
對曰：「唯然，願樂欲聞。」
"I am listening, and I am eager to hear."
佛告阿難：「乃往過去久遠無量不可思議無央數劫，錠光如來興出於世，教化度脫無量眾生，皆令得道乃取滅度。次有如來名曰光遠、次名月光、次名栴檀香、次名善山王、次名須彌天冠、次名須彌等曜、次名月色、次名正念、次名離垢、次名無著、次名龍天、次名夜光、次名安明頂、次名不動地、次名琉璃妙華、次名琉璃金色、次名金藏、次名炎光、次名炎根、次名地種、次名月像、次名日音、次名解脫華、次名莊嚴光明、次名海覺神通、次名水光、次名大香、次名離塵垢、次名捨厭意、次名寶炎、次名妙頂、次名勇立、次名功德持慧、次名蔽日月光、次名日月琉璃光、次名無上琉璃光、次名最上首、次名菩提華、次名月明、次名日光、次名華色王、次名水月光、次名除癡冥、次名度蓋行、次名淨信、次名善宿、次名威神、次名法慧、次名鸞音、次名師子音、次名龍音、次名處世，如此諸佛皆悉已過。
The Buddha told Ananda: "In the distant past, an immeasurable, inconceivable, countless number of eons ago, the Buddha named Lamp-Flame appeared in the world. He taught and liberated countless beings, enabling them to attain the Way and then enter final Nirvana.
After him, there appeared Buddhas named: Light-Far, Moonlight, Sandalwood-Fragrance, Good-Mountain-King, Sumeru-Crown, Sumeru-Equal-Radiance, Moon-Form, Right-Mind, Free-From-Defilement, Non-Attachment, Dragon-Deva, Night-Light, Peaceful-Bright-Peak, Immovable-Ground, Lapis-Lazuli-Wondrous-Flower, Lapis-Lazuli-Golden-Color, Golden-Treasury, Flame-Light, Flame-Root, Earth-Seed, Moon-Image, Sun-Sound, Liberation-Flower, Adorned-Brightness, Ocean-Awareness-Supernatural-Power, Water-Light, Great-Fragrance, Free-From-Dust-Defilement, Abandoning-Weary-Thought, Jewel-Flame, Wondrous-Peak, Courageous-Stand, Merit-Holding-Wisdom, Obscuring-Sun-Moon-Light, Sun-Moon-Lapis-Light, Peerless-Lapis-Light, Supreme-Leader, Enlightenment-Flower, Moon-Brightness, Sun-Light, Flower-Color-King, Water-Moon-Light, Dispelling-Ignorance-Darkness, Crossing-Veil-Practice, Pure-Faith, Good-Dweller, Majestic-Power, Dharma-Wisdom, Phoenix-Sound, Lion-Sound, Dragon-Sound, and Abiding-in-the-World.
All these Buddhas have already passed into Nirvana."
「爾時，次有佛名世自在王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時有國王，聞佛說法心懷悅豫，尋發無上正真道意，棄國、捐王，行作沙門，號曰法藏，高才勇哲與世超異。詣世自在王如來所，稽首佛足，右遶三匝，長跪合掌以頌讚曰：
At that time, there next appeared a Buddha named King of Self-Mastery in All Worlds, the Tathagata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, the Buddha, the World-Honored One.
At that time, there was a king who, upon hearing the Buddha teach the Dharma, felt profound joy and inspiration. He then gave rise to the supreme, genuine aspiration for enlightenment. He renounced his kingdom, relinquished his royal throne, and took up the life of a monastic, adopting the name Dharmakara. He possessed brilliant wisdom, courageous resolve, and was extraordinary, far surpassing the world.
He went to where the Tathagata King of Self-Mastery in All Worlds was, prostrated himself at the Buddha's feet, circumambulated him three times to the right, knelt respectfully with palms joined, and offered this hymn of praise:
「『光顏巍巍， 威神無極， 如是炎明，
無與等者。 日月摩尼， 珠光炎耀，
皆悉隱蔽， 猶如聚墨。 如來容顏，
超世無倫， 正覺大音， 響流十方。
戒聞精進， 三昧智慧， 威德無侶，
殊勝希有。 深諦善念， 諸佛法海，
窮深盡奧， 究其崖底。 無明、欲、怒，
世尊永無， 人雄師子， 神德無量。
功德廣大， 智慧深妙， 光明威相，
震動大千。 願我作佛， 齊聖法王，
過度生死， 靡不解脫。 布施、調意、
戒、忍、精進， 如是三昧， 智慧為上。
吾誓得佛， 普行此願， 一切恐懼，
為作大安。 假令有佛， 百千億萬，
無量大聖， 數如恒沙， 供養一切，
斯等諸佛， 不如求道， 堅正不却。
譬如恒沙， 諸佛世界， 復不可計，
無數剎土， 光明悉照， 遍此諸國，
如是精進， 威神難量。 令我作佛，
國土第一， 其眾奇妙， 道場超絕。
國如泥洹， 而無等雙， 我當愍哀，
度脫一切。 十方來生， 心悅清淨，
已到我國， 快樂安隱。 幸佛信明，
是我真證， 發願於彼， 力精所欲。
十方世尊， 智慧無礙， 常令此尊，
知我心行。 假令身止， 諸苦毒中，
我行精進， 忍終不悔。』」
His countenance is majestic and glorious, His awesome power is boundless and supreme. His radiance is brilliant and bright, Unequaled by any in the world. The sun, the moon, and the pearl's light, All their shining flames are dimmed, Like ink beside his splendor. The Thus-Come One's appearance Transcends the world, beyond compare. The great sound of his perfect enlightenment Resounds and flows throughout the ten directions.
His precepts, learning, diligence, Meditation, and wisdom— His awesome virtue has no peer, So rare and most supreme. With profound insight and wholesome mindfulness, He fathoms the ocean of all buddhas' teachings, Reaching its deepest depths, Exploring its farthest shores. Ignorance, desire, and anger— The World-Honored One has forever ended them. Hero among humans, lion of teachers, His spiritual power is immeasurable.
His merit is vast and broad, His wisdom deep and wondrous. His brilliant light and awesome marks Shake the great thousandfold world. "I vow to become a buddha, Equal to the Sage, the King of Dharma, To cross over birth and death, And bring liberation to all. Giving, mastering the mind, Precepts, patience, and diligence— Such meditative states Are guided by wisdom as the highest.
I vow to attain buddhahood, To universally fulfill this aspiration. For all who are fearful, I shall bring great peace. Even if there were buddhas Hundreds of thousands, millions, billions, Countless great sages Numbering as the Ganges' sands, And I made offerings to all those buddhas, It would not compare to seeking the Way With firm resolve, never retreating.
Suppose all the buddha-worlds, More than can be counted, Innumerable lands Were filled with shining light— Such diligence and awesome power Would still be hard to measure. May I become a buddha, With a land most supreme, Its assembly wondrous and rare, Its enlightenment-site surpassing all. My land will be like Nirvana itself, Without an equal. I shall take pity and compassion, To deliver and liberate all beings. May beings from the ten directions Come with joyful, pure hearts. Once they reach my land, May they find happiness, peace, and safety.
Fortunate indeed, the Buddha's faith and clarity Are my true witness. I direct my vows toward that goal, Striving diligently for what I seek. May the World-Honored Ones of the ten directions, With unobstructed wisdom, Always enable this Honored One To know my heart's intent. Even if my body were to dwell Amid all pains and poisons, I would practice with diligence, Enduring to the end, without regret."
佛告阿難：「法藏比丘說此頌已而白佛言：『唯然，世尊！我發無上正覺之心，願佛為我廣宣經法，我當修行，攝取佛國清淨莊嚴無量妙土，令我於世速成正覺，拔諸生死勤苦之本。』」
The Buddha said to Ananda, "Having spoken these verses, the monk Dharmakara then addressed the Buddha, saying: 'O World-Honored One, I have now awakened the mind of supreme, perfect enlightenment. I beseech you to expound the Dharma teachings widely for me. I will practice accordingly, establish a pure and majestic Buddha-land of infinite wonders, swiftly attain perfect enlightenment in this world, and uproot the very root of birth, death, and all hardship.'"
佛語阿難：「時世自在王佛告法藏比丘：『如所修行莊嚴佛土，汝自當知。』
The Buddha said to Ananda, "At that time, the Buddha Lokeshvararaja told the monk Dharmakara: 'As for the practice of adorning a Buddha-land, you yourself will know it.'"
「比丘白佛：『斯義弘深，非我境界。唯願世尊廣為敷演諸佛如來淨土之行。我聞此已，當如說修行成滿所願。』
The monk addressed the Buddha, saying, "The meaning of this is vast and profound, beyond my understanding. I only beseech the World-Honored One to fully explain the practices by which all Buddhas and Tathagatas purify their lands. Having heard this, I will practice accordingly and fulfill my aspiration."
「爾時，世自在王佛知其高明志願深廣，即為法藏比丘而說經言：『譬如大海，一人斗量，經歷劫數尚可窮底，得其妙寶。人有至心精進，求道不止，會當剋果，何願不得？』
At that time, the Buddha King of the World’s Freedom, knowing that his aspiration was lofty, bright, deep, and vast, then spoke these words to the monk Dharmakara:
“It is like the great ocean—if one person took a single dipper and measured it out, even after passing through countless eons, he could still reach its bottom and obtain its wondrous treasures. If a person with sincere heart and diligent effort seeks the Way without ceasing, he will surely attain the fruit. What wish could remain unfulfilled?”
「於是，世自在王佛即為廣說二百一十億諸佛剎土天人之善惡、國土之粗妙，應其心願悉現與之。
Then, the Buddha Lokeshvararaja extensively described for him the virtues and flaws of the beings, as well as the coarseness and refinement of the lands, across two hundred and ten billion Buddha realms. In accordance with his heartfelt aspiration, he revealed them all to him.
「時彼比丘聞佛所說嚴淨國土，皆悉覩見。超發無上殊勝之願，其心寂靜，志無所著，一切世間無能及者。具足五劫，思惟攝取莊嚴佛國清淨之行。」
Then, upon hearing the Buddha speak of the pure and magnificent lands, all those monks beheld them with clarity. They awakened a supreme and extraordinary vow, their minds serene, their aspirations free from attachment, unsurpassed by anything in the world. For five full kalpas, they contemplated and gathered the pure practices to adorn a Buddha-land.
阿難白佛：「彼佛國土壽量幾何？」
Ananda asked the Buddha, "How long is the lifespan in that Buddha's land?"
佛言：「其佛壽命四十二劫。
The Buddha said, "That Buddha's lifespan lasted forty-two kalpas."
「時法藏比丘攝取二百一十億諸佛妙土清淨之行。如是修已，詣彼佛所，稽首禮足，遶佛三匝，合掌而住，白言：『世尊！我已攝取莊嚴佛土清淨之行。』
At that time, the monk Dharmakara had gathered the pure practices from two hundred and ten billion Buddha-lands. Having cultivated these, he went before the Buddha, bowed his head at the Buddha’s feet, circled the Buddha three times, joined his palms, and stood before him, saying: “World-Honored One, I have now gathered the pure practices that adorn a Buddha-land.”
「佛告比丘：『汝今可說，宜知是時。發起悅可一切大眾。菩薩聞已，修行此法，緣致滿足無量大願。』
The Buddha said to the monk, "You may now speak; the time is right. Let your words bring joy and inspiration to all. When the bodhisattvas hear this, they will practice this teaching and thereby fulfill their immeasurable vows."
「比丘白佛：『唯垂聽察，如我所願，當具說之。
The monk addressed the Buddha: "Please, grant me your attention and listen. As I wish, I shall now explain it fully.
「『設我得佛，國有地獄、餓鬼、畜生者，不取正覺。
If I become a Buddha, and in my land there are hells, hungry ghosts, or animal realms, may I not attain perfect enlightenment.
「『設我得佛，國中人天壽終之後復更三惡道者，不取正覺。
If I attain Buddhahood, and any being in my land, upon the end of their life, should again fall into the three wretched realms, may I not attain perfect enlightenment.
「『設我得佛，國中人天不悉真金色者，不取正覺。
If I attain Buddhahood, and the beings in my land are not all of true golden hue, may I not attain perfect Enlightenment.
「『設我得佛，國中人天形色不同有好醜者，不取正覺。
If I attain Buddhahood, yet the beings in my land differ in appearance, with some beautiful and some ugly, may I not attain perfect enlightenment.
「『設我得佛，國中人天不悉識宿命，下至知百千億那由他諸劫事者，不取正覺。
"If I attain Buddhahood, yet the humans and celestial beings in my land do not all know their past lives, down to knowing events spanning hundreds of thousands of millions of nayutas of kalpas, may I not attain perfect enlightenment."
「『設我得佛，國中人天不得天眼，下至見百千億那由他諸佛國者，不取正覺。
If I attain Buddhahood, yet the humans and celestial beings in my land do not gain the divine eye, so as to see even a hundred thousand million nayutas of Buddha-lands, may I not attain perfect enlightenment.
「『設我得佛，國中人天不得天耳，下至聞百千億那由他諸佛所說不悉受持者，不取正覺。
If I become a Buddha, and the humans and heavenly beings in my land do not obtain the divine ear—to the extent of not being able to hear, receive, and uphold all that is spoken by hundreds of thousands of millions of nayutas of Buddhas—then may I not attain perfect enlightenment.
「『設我得佛，國中人天不得見他心智，下至知百千億那由他諸佛國中眾生心念者，不取正覺。
"If I attain Buddhahood, and the humans and celestial beings in my land are not endowed with the knowledge of others' minds—even to the extent of knowing the thoughts of beings in hundreds of thousands of millions of nayutas of Buddha-lands—then may I not attain perfect enlightenment."
「『設我得佛，國中人天不得神足於一念頃，下至不能超過百千億那由他諸佛國者，不取正覺。
If I attain Buddhahood, and the humans and heavenly beings in my land do not gain the spiritual power to travel in a single instant—even down to being unable to pass beyond hundreds of thousands of millions of nayutas of Buddha-lands—may I not attain perfect enlightenment.
「『設我得佛，國中人天若起想念貪計身者，不取正覺。
If I attain Buddhahood, and any being in my land gives rise to thoughts of craving and attachment to their own body, may I not attain perfect enlightenment.
「『設我得佛，國中人天不住定聚必至滅度者，不取正覺。
If I attain Buddhahood, and the humans and celestial beings in my land are not all certain to reach enlightenment and ultimate liberation, then may I not attain perfect awakening.
「『設我得佛，光明有能限量，下至不照百千億那由他諸佛國者，不取正覺。
If I attain Buddhahood, and my light can be measured, failing to illuminate even a hundred thousand billion nayutas of Buddha-lands, may I not attain perfect Enlightenment.
「『設我得佛，壽命有能限量，下至百千億那由他劫者，不取正覺。
"If I attain Buddhahood, and my lifespan is limited, even to the extent of a hundred thousand billion nayuta kalpas, may I not attain perfect enlightenment.
「『設我得佛，國中聲聞有能計量，乃至三千大千世界眾生緣覺於百千劫悉共計挍知其數者，不取正覺。
"If I attain Buddhahood, and the number of Voice-Hearers in my land could be calculated—even if all beings in the three-thousandfold great-thousand world system, as Pratyekabuddhas, spent hundreds of thousands of kalpas together counting and knew the total—then may I not attain perfect enlightenment.
「『設我得佛，國中人天壽命無能限量——除其本願脩短自在——若不爾者，不取正覺。
"If I attain Buddhahood, the beings in my land, whether celestial or human, shall have life spans of immeasurable length—except for those who, by their own vow, choose a shorter or longer life according to their will. If this is not so, may I not attain perfect enlightenment."
「『設我得佛，國中人天乃至聞有不善名者，不取正覺。
If I attain Buddhahood, and even the mere name of unwholesomeness is heard among the humans and heavenly beings in my land, may I not attain perfect enlightenment.
「『設我得佛，十方世界無量諸佛不悉咨嗟稱我名者，不取正覺。
"If I were to attain Buddhahood, and the countless Buddhas in the ten directions did not all praise and proclaim my name, I would not achieve perfect enlightenment."
「『設我得佛，十方眾生至心信樂欲生我國，乃至十念，若不生者，不取正覺，唯除五逆、誹謗正法。
"If I attain Buddhahood, sentient beings in the ten directions who sincerely entrust themselves with joyful faith, desiring to be reborn in my land, and who recite my name even ten times, will be reborn there. Should any of them fail to be reborn, may I not attain perfect enlightenment. This excludes only those who commit the five grave offenses or slander the true Dharma."
「『設我得佛，十方眾生發菩提心修諸功德，至心發願欲生我國，臨壽終時，假令不與大眾圍遶現其人前者，不取正覺。
"If I attain Buddhahood, and sentient beings in the ten directions develop the aspiration for enlightenment, cultivate all kinds of virtuous deeds, and sincerely vow to be reborn in my land—if at the end of their lives I do not appear before them surrounded by a great assembly, may I not attain perfect enlightenment."
「『設我得佛，十方眾生聞我名號、係念我國，殖諸德本、至心迴向欲生我國，不果遂者，不取正覺。
"If I attain Buddhahood, let beings in all directions heard my name, set their minds on my land, cultivate roots of merit, and sincerely dedicate their practice wishing to be reborn in my land. Should they not fulfill their aspiration, may I not attain perfect enlightenment.
「『設我得佛，國中人天不悉成滿三十二大人相者，不取正覺。
"If I attain Buddhahood, may all beings in my land possess the complete thirty-two marks of a great being. Should they lack any of these, may I not attain perfect enlightenment."
「『設我得佛，他方佛土諸菩薩眾來生我國，究竟必至一生補處——除其本願自在所化，為眾生故，被弘誓鎧，積累德本度脫一切；遊諸佛國修菩薩行，供養十方諸佛如來；開化恒沙無量眾生，使立無上正真之道；超出常倫諸地之行，現前修習普賢之德——若不爾者，不取正覺。
"Suppose I attain Buddhahood. If bodhisattvas from other Buddha lands come to dwell in my land, they will unfailingly reach the stage of being one lifetime away from perfect Enlightenment — unless, driven by their own vows, they choose instead to manifest in other realms for the sake of sentient beings. In that case, they will: wear the armor of great vows, accumulate roots of virtue to liberate all beings, travel to various Buddha lands to practice the bodhisattva path, make offerings to countless Buddhas of the ten directions, guide infinite beings toward establishing the supreme, true path, and surpass ordinary stages of spiritual development by manifesting the universal virtue of Samantabhadra in their practice. If this is not realized, I will not attain perfect Enlightenment."
「『設我得佛，國中菩薩承佛神力供養諸佛，一食之頃不能遍至無量無數億那由他諸佛國者，不取正覺。
"If, when I attain Buddhahood, the bodhisattvas in my land—empowered by the Buddhas—cannot travel to countless, infinite, and immeasurable Buddha-lands in the time it takes to complete a single meal to make offerings to all those Buddhas, may I not attain perfect enlightenment."
「『設我得佛，國中菩薩在諸佛前現其德本，諸所求欲供養之具若不如意者，不取正覺。
「『設我得佛，國中菩薩不能演說一切智者，不取正覺。
「『設我得佛，國中菩薩不得金剛那羅延身者，不取正覺。
「『設我得佛，國中人、天、一切萬物嚴淨光麗，形色殊特，窮微極妙，無能稱量。其諸眾生乃至逮得天眼，有能明了辨其名數者，不取正覺。
「『設我得佛，國中菩薩乃至少功德者，不能知見其道場樹無量光色高四百萬里者，不取正覺。
「『設我得佛，國中菩薩若受讀經法，諷誦持說而不得辯才智慧者，不取正覺。
「『設我得佛，國中菩薩智慧辯才若可限量者，不取正覺。
「『設我得佛，國土清淨，皆悉照見十方一切無量無數不可思議諸佛世界，猶如明鏡覩其面像；若不爾者，不取正覺。
「『設我得佛，自地以上至于虛空，宮殿、樓觀、池流、華樹——國土所有一切萬物——皆以無量雜寶百千種香而共合成，嚴飾奇妙超諸人天，其香普薰十方世界，菩薩聞者皆修佛行；若不爾者，不取正覺。
「『設我得佛，十方無量不可思議諸佛世界眾生之類，蒙我光明觸其體者，身心柔軟超過人天；若不爾者，不取正覺。
「『設我得佛，十方無量不可思議諸佛世界眾生之類，聞我名字不得菩薩無生法忍、諸深總持者，不取正覺。
「『設我得佛，十方無量不可思議諸佛世界，其有女人聞我名字，歡喜信樂，發菩提心，厭惡女身，壽終之後復為女像者，不取正覺。
「『設我得佛，十方無量不可思議諸佛世界，諸菩薩眾聞我名字，壽終之後常修梵行至成佛道；若不爾者，不取正覺。
「『設我得佛，十方無量不可思議諸佛世界，諸天人民聞我名字，五體投地稽首作禮，歡喜信樂修菩薩行，諸天世人莫不致敬；若不爾者，不取正覺。
「『設我得佛，國中人天欲得衣服隨念即至，如佛所讚應法妙服自然在身；若有裁縫、染治、浣濯者，不取正覺。
「『設我得佛，國中人天所受快樂不如漏盡比丘者，不取正覺。
「『設我得佛，國中菩薩隨意欲見十方無量嚴淨佛土，應時如願，於寶樹中皆悉照見，猶如明鏡覩其面像；若不爾者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，至于得佛，諸根缺陋不具足者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得清淨解脫三昧，住是三昧一發意頃，供養無量不可思議諸佛世尊而不失定意；若不爾者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，壽終之後生尊貴家；若不爾者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，歡喜踊躍，修菩薩行，具足德本；若不爾者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得普等三昧，住是三昧至于成佛，常見無量不可思議一切如來；若不爾者，不取正覺。
「『設我得佛，國中菩薩隨其志願，所欲聞法自然得聞；若不爾者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至不退轉者，不取正覺。
「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至第一、第二、第三法忍，於諸佛法不能即得不退轉者，不取正覺。』」
佛告阿難：「爾時，法藏比丘說此願已，而說頌曰：
「『我建超世願， 必至無上道，
斯願不滿足， 誓不成等覺。
我於無量劫， 不為大施主，
普濟諸貧苦， 誓不成等覺。
我至成佛道， 名聲超十方，
究竟靡所聞， 誓不成等覺。
離欲深正念， 淨慧修梵行，
志求無上道， 為諸天人師。
神力演大光， 普照無際土，
消除三垢冥， 明濟眾厄難。
開彼智慧眼， 滅此昏盲闇，
閉塞諸惡道， 通達善趣門。
功祚成滿足， 威曜朗十方，
日月戢重暉， 天光隱不現。
為眾開法藏， 廣施功德寶，
常於大眾中， 說法師子吼。
供養一切佛， 具足眾德本，
願慧悉成滿， 得為三界雄。
如佛無量智， 通達靡不遍，
願我功德力， 等此最勝尊。
斯願若剋果， 大千應感動，
虛空諸天人， 當雨珍妙華。』」
佛語阿難：「法藏比丘說此頌已，應時普地六種震動，天雨妙華以散其上，自然音樂空中讚言：『決定必成無上正覺。』於是法藏比丘具足修滿如是大願，誠諦不虛，超出世間深樂寂滅。
「阿難！法藏比丘於彼佛所諸天、魔、梵、龍神八部大眾之中發斯弘誓，建此願已，一向專志莊嚴妙土。所修佛國開廓廣大，超勝獨妙，建立常然，無衰、無變。於不可思議兆載永劫積殖菩薩無量德行，不生欲覺、瞋覺、害覺，不起欲想、瞋想、害想，不著色、聲、香、味、觸之法。忍力成就，不計眾苦。少欲知足，無染恚癡，三昧常寂，智慧無礙。無有虛偽諂曲之心，和顏軟語先意承問，勇猛精進志願無惓，專求清白之法。以慧利群生，恭敬三寶，奉事師長；以大莊嚴具足眾行，令諸眾生功德成就。住空、無相、無願之法，無作、無起，觀法如化。遠離麁言、自害、害彼、彼此俱害，修習善語，自利、利人、彼我兼利。棄國、捐王，絕去財色。自行六波羅蜜，教人令行。
「無央數劫積功累德，隨其生處在意所欲，無量寶藏自然發應，教化安立無數眾生。住於無上正真之道，或為長者、居士、豪姓、尊貴，或為剎利國君、轉輪聖帝，或為六欲天主乃至梵王。常以四事供養恭敬一切諸佛，如是功德不可稱說。口氣香潔如優鉢羅華，身諸毛孔出栴檀香，其香普熏無量世界；容色端正，相好殊妙，其手常出無盡之寶，衣服、飲食珍妙華香，諸蓋幢幡莊嚴之具。如是等事超諸人天，於一切法而得自在。」
Countless eons of merit and virtue, accumulated through diligent practice, allow them to follow their heart's desires wherever they are born. Countless treasures naturally appear and respond to their needs. They guide and establish countless beings on the path to supreme, perfect enlightenment. They may appear as elders, householders, wealthy nobles, high-ranking officials, rulers of nations, or even wheel-turning holy kings, or as lords of the six heavens of desire and up to the King of the Brahma Heaven. They constantly offer the four kinds of service and reverence to all Buddhas. Such merit is beyond description. Their breath is fragrant and pure, like the utpala flower, and perfumed sandalwood scent issues from every pore of their bodies, wafting through countless worlds. Their appearance is noble, their features supremely wondrous. From their hands perpetually flow inexhaustible treasures: robes, food, drink, sublime fragrances, and fine ornaments such as canopies, banners, and ceremonial decorations. These and other magnificent qualities surpass those of gods and humans. They have attained mastery over all phenomena.
阿難白佛：「法藏菩薩為已成佛而取滅度、為未成佛？為今現在？」
Ananda said to the Buddha: "Has Dharmākara Bodhisattva already attained Buddhahood and entered Parinirvāṇa, or has he not yet attained Buddhahood? Or is he presently existing?"
佛告阿難：「法藏菩薩今已成佛，現在西方，去此十萬億剎，其佛世界名曰安樂。」
The Buddha told Ananda, "The Dharma Treasury Bodhisattva has now become a Buddha. He resides in the Western realm, which is a hundred thousand billion lands away from here. The world of that Buddha is called the Land of Peace and Bliss."
阿難又問：「其佛成道已來為經幾時？」
Ananda further asked, "How long has it been since that Buddha attained enlightenment?"
佛言：「成佛已來凡歷十劫。其佛國土自然七寶——金、銀、琉璃、珊瑚、琥珀、車𤦲、瑪瑙——合成為地，恢廓曠蕩不可限極。悉相雜廁，轉相入間，光赫焜耀，微妙奇麗，清淨莊嚴超踰十方一切世界眾寶中精，其寶猶如第六天寶。又其國土無須彌山及金剛圍一切諸山，亦無大海、小海、溪渠、井谷。佛神力故，欲見則見。亦無地獄、餓鬼、畜生諸難之趣。亦無四時——春、秋、冬、夏——不寒、不熱，常和調適。」
The Buddha said: "It has been ten kalpas since I attained Buddhahood. In that Buddha land, the ground is naturally made of seven treasures—gold, silver, lapis lazuli, coral, amber, crystal, and agate. It is vast, open, and boundless, with no limits. These treasures are all intermingled and blended together, their radiant light shining brilliantly. The land is exquisitely beautiful, pure, and majestic, surpassing all the worlds of the ten directions. Among all treasures in existence, these are the finest, comparable to the treasures of the Sixth Heaven.
Furthermore, in that land there is no Mount Sumeru, no surrounding diamond mountains, nor any great seas, small seas, streams, rivers, wells, or valleys. Due to the Buddha's spiritual power, these appear only when one wishes to see them. There are also no realms of hell, hungry ghosts, or animals—no realms of suffering. There are no four seasons—spring, autumn, winter, or summer. It is neither cold nor hot, but always temperate and perfectly balanced."
爾時，阿難白佛言：「世尊！若彼國土無須彌山，其四天王及忉利天依何而住？」
At that time, Ananda said to the Buddha, "World-Honored One! If that land has no Mount Sumeru, what do the Four Heavenly Kings and the Trayastrimsa Heaven rely on to abide?"
佛語阿難：「第三炎天乃至色究竟天皆依何住？」
The Buddha said to Ananda, "The Third Dhyana Heaven, up to the Heaven of Ultimate Form—what do they all rely on to abide?"
阿難白佛：「行業果報不可思議。」
Ananda said to the Buddha, "The workings of karma and its results are truly inconceivable."
佛語阿難：「行業果報不可思議，諸佛世界亦不可思議。其諸眾生功德善力住行業之地，故能爾耳。」
The Buddha said to Ananda: "The workings of karma and their results are inconceivable, and the realms of the Buddhas are also inconceivable. It is due to the power of the beings' virtuous deeds, dwelling in the domain of their actions, that such things come to be."
阿難白佛：「我不疑此法，但為將來眾生欲除其疑惑，故問斯義。」
Ananda said to the Buddha, "I do not doubt this teaching myself, but I ask this question for the sake of future beings who will wish to dispel their doubts."
佛告阿難：「無量壽佛威神光明最尊第一，諸佛光明所不能及。或有佛光照百佛世界、或千佛世界，取要言之，乃照東方恒沙佛剎，南、西、北方四維，上、下亦復如是。或有佛光照于七尺，或照一由旬，二、三、四、五由旬，如是轉倍乃至照一佛剎。是故，無量壽佛號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清淨光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛。
The Buddha said to Ananda, "The majesty, power, and radiant light of the Buddha of Infinite Life are the most supreme and honored—no other buddha's light can compare. Some buddhas' light shines over a hundred buddha-worlds, others over a thousand. In short, their light may reach eastward to countless sand-grain realms of the Ganges, and likewise south, west, north, the four directions, above, and below. The light of other buddhas may shine only seven feet, or one yojana, or two, three, four, or five yojanas—increasing by multiples until it illumines an entire single buddha-world.
For this reason, the Buddha of Infinite Life is known as: the Buddha of Limitless Light, the Buddha of Boundless Light, the Buddha of Unobstructed Light, the Buddha of Incomparable Light, the Buddha of Blazing Majesty Light, the Buddha of Pure Light, the Buddha of Joyful Light, the Buddha of Wisdom Light, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Indescribable Light, and the Buddha of Light Surpassing the Sun and Moon.
「其有眾生遇斯光者，三垢消滅，身意柔軟，歡喜踊躍，善心生焉。若在三塗勤苦之處，見此光明，皆得休息，無復苦惱；壽終之後皆蒙解脫。
When sentient beings encounter this light, the three poisons of greed, hatred, and ignorance are eliminated. Their bodies and minds become pliable and gentle, they feel joyful and uplifted, and good thoughts naturally arise within them. Even those suffering in the three lower realms—the hellish, hungry ghost, and animal paths—when they see this light, find their suffering eased. They are no longer tormented by pain. After their lives end, they all attain liberation.
「無量壽佛光明顯赫照曜十方諸佛國土，莫不聞知。不但我今稱其光明，一切諸佛、聲聞、緣覺、諸菩薩眾咸共歎譽，亦復如是。若有眾生聞其光明威神功德，日夜稱說至心不斷，隨意所願得生其國，為諸菩薩、聲聞大眾所共歎譽稱其功德；至其然後得佛道時，普為十方諸佛菩薩歎其光明亦如今也。」
"The Light of the Infinite Life Buddha shines brilliantly, illuminating the realms of all Buddhas throughout the ten directions—there is no place that does not hear of it. Not only do I now praise this light, but all Buddhas, Sound-Hearers, Pratyekabuddhas, and Bodhisattvas also praise and honor it constantly.
If any beings hear of the power and virtue of this light, and with unwavering minds praise it day and night without ceasing, they will be reborn in that Buddha's land according to their wishes. There, they will be praised and honored by all Bodhisattvas, Sound-Hearers, and other beings for their merit and virtue. Even later, when they themselves attain Buddhahood, all Buddhas and Bodhisattvas throughout the ten directions will continue to praise their light—just as they do now."
佛言：「我說無量壽佛光明威神巍巍殊妙，晝夜一劫尚不能盡。」
The Buddha said, "The radiant light and majestic power of the Buddha of Infinite Life are so vast and sublime that even if one were to speak of them day and night for an entire kalpa, it would still be impossible to describe them fully."
佛語阿難：「無量壽佛壽命長久不可稱計，汝寧知乎？假使十方世界無量眾生皆得人身，悉令成就聲聞、緣覺，都共集會禪思一心，竭其智力於百千萬劫悉共推算，計其壽命長遠劫數，不能窮盡知其限極。聲聞、菩薩、天、人之眾，壽命長短亦復如是，非算數譬喻所能知也。又聲聞、菩薩其數難量不可稱說，神智洞達威力自在，能於掌中持一切世界。」
The Buddha said to Ananda, "The lifespan of Amitayus is immeasurable and incalculable. Do you understand this? Suppose all the countless beings in the ten directions were to be reborn as humans, and every one of them were to achieve the states of voice-hearers or pratyekabuddhas. If they were all to gather together, focus their minds in meditation, and exert their full wisdom for hundreds of millions of kalpas, calculating together, they would still be unable to determine the limit or the end of Amitayus's lifespan. The same holds true for the lifespans of the voice-hearers, bodhisattvas, devas, and humans in his land—their lengths cannot be known through numbers or analogies.
Moreover, the number of voice-hearers and bodhisattvas there is so vast it cannot be measured or described. Their spiritual powers are profound and penetrating, their abilities are unimpeded, and they can hold all the worlds in the palm of their hand."
佛語阿難：「彼佛初會，聲聞眾數不可稱計，菩薩亦然。能如大目揵連百千萬億無量無數，於阿僧祇那由他劫乃至滅度悉共計挍，不能究了多少之數。譬如大海深廣無量，假使有人析其一毛以為百分，以一分毛沾取一渧。於意云何？其所渧者於彼大海，何所為多？」
The Buddha said to Ananda: "In the first assembly of that Buddha, the number of voice-hearers was beyond counting. So too were the bodhisattvas. Even if you had beings as powerful as Mahamaudgalyayana — billions, trillions, countless millions of them — and they all spent their time from before the Buddha’s enlightenment until the end of his lifetime, and even through endless eons beyond that, and tried together to calculate that number, they could never, ever figure it out. It's like this: Imagine the great ocean, vast and boundless. Suppose someone took a single hair, split its tip into a hundred parts, and with that tiniest tip touched one drop from the ocean. What do you think? That single drop — compared to the whole ocean — which is greater?"
阿難白佛：「彼所渧水比於大海多少之量，非巧歷算數、言辭譬類所能知也。」
Ananda said to the Buddha, "The water on the fingernail, compared to the great ocean in terms of quantity, cannot be measured by clever calculation, numbers, words, or any comparison."
佛語阿難：「如目連等於百千萬億那由他劫計彼初會聲聞菩薩，所知數者猶如一渧，其所不知如大海水。
The Buddha said to Ananda: "As for the initial assembly of voice-hearers and bodhisattvas, if someone like Maudgalyayana were to calculate their number over a hundred thousand million billion eons, what he could count would be like a single drop—what he cannot know would be like the water of the great ocean."
「又其國土，七寶諸樹周滿世界——金樹、銀樹、琉璃樹、頗梨樹、珊瑚樹、瑪瑙樹、車𤦲樹——或有二寶、三寶乃至七寶轉共合成。或有金樹，銀葉、華、果；或有銀樹，金葉、華、果；或琉璃樹，頗梨為葉，華、果亦然；或水精樹，琉璃為葉，華、果亦然；或珊瑚樹，瑪瑙為葉，華、果亦然；或瑪瑙樹，琉璃為葉，華、果亦然；或車𤦲樹，眾寶為葉，華、果亦然。或有寶樹，紫金為本、白銀為莖、琉璃為枝、水精為條、珊瑚為葉、瑪瑙為華、車𤦲為實；或有寶樹，白銀為本、琉璃為莖、水精為枝、珊瑚為條、瑪瑙為葉、車𤦲為華、紫金為實；或有寶樹，琉璃為本、水精為莖、珊瑚為枝、瑪瑙為條、車𤦲為葉、紫金為華、白銀為實；或有寶樹，水精為本、珊瑚為莖、瑪瑙為枝、車𤦲為條、紫金為葉、白銀為華、琉璃為實；或有寶樹，珊瑚為本、瑪瑙為莖、車𤦲為枝、紫金為條、白銀為葉、琉璃為華、水精為實；或有寶樹，瑪瑙為本、車𤦲為莖、紫金為枝、白銀為條、琉璃為葉、水精為華、珊瑚為實；或有寶樹，車𤦲為本、紫金為莖、白銀為枝、琉璃為條、水精為葉、珊瑚為華、瑪瑙為實。行行相值、莖莖相望、枝枝相準、葉葉相向、華華相順、實實相當，榮色光曜不可勝視。清風時發，出五音聲，微妙宮商自然相和。
Moreover, in that Buddha-land, various jewel trees fill the entire world—trees of gold, silver, crystal, sapphire, coral, agate, and mother-of-pearl. Some are made of two, three, or even seven precious materials combined. Some trees have a golden trunk with leaves, flowers, and fruit of silver; others have a silver trunk with leaves, flowers, and fruit of gold. Some have a crystal trunk with leaves of sapphire, and flowers and fruit likewise; or a sapphire trunk with leaves of crystal, and flowers and fruit likewise; or a coral trunk with leaves of agate, and flowers and fruit likewise; or an agate trunk with leaves of crystal, and flowers and fruit likewise; or a mother-of-pearl trunk with leaves of various gems, and flowers and fruit likewise.
There are jewel trees whose roots are purple gold, stems white silver, branches crystal, twigs sapphire, leaves coral, flowers agate, and fruit mother-of-pearl. Others have roots of white silver, stems crystal, branches sapphire, twigs coral, leaves agate, flowers mother-of-pearl, and fruit purple gold. Still others have roots of crystal, stems sapphire, branches coral, twigs agate, leaves mother-of-pearl, flowers purple gold, and fruit white silver. Some have roots of sapphire, stems coral, branches agate, twigs mother-of-pearl, leaves purple gold, flowers white silver, and fruit crystal. Then there are trees with roots of coral, stems agate, branches mother-of-pearl, twigs purple gold, leaves white silver, flowers crystal, and fruit sapphire. Or trees with roots of agate, stems mother-of-pearl, branches purple gold, twigs white silver, leaves crystal, flowers sapphire, and fruit coral. Finally, there are trees with roots of mother-of-pearl, stems purple gold, branches white silver, twigs crystal, leaves sapphire, flowers coral, and fruit agate.
These trees stand in orderly rows, each stem aligned, each branch matching, every leaf facing, every flower in harmony, each fruit in its place. Their radiant colors and brilliant light are too dazzling for the eye to behold. When a clear breeze arises, it produces five tones of music, the subtle notes of harmony naturally blending together.
「又無量壽佛其道場樹，高四百萬里，其本周圍五千由旬，枝葉四布二十萬里。一切眾寶自然合成，以月光摩尼持海輪寶——眾寶之王——而莊嚴之。周匝條間垂寶瓔珞，百千萬色種種異變，無量光炎照曜無極。珍妙寶網羅覆其上，一切莊嚴隨應而現。微風徐動出妙法音，普流十方一切佛國。其聞音者得深法忍，住不退轉至成佛道，不遭苦患；目覩其色、耳聞其音、鼻知其香、舌甞其味、身觸其光、心以法緣，一切皆得甚深法忍，住不退轉至成佛道，六根清徹無諸惱患。
「阿難！若彼國人天見此樹者，得三法忍：一者、音響忍，二者、柔順忍，三者、無生法忍。此皆無量壽佛威神力故、本願力故、滿足願故、明了願故、堅固願故、究竟願故。」
佛告阿難：「世間帝王有百千音樂，自轉輪聖王乃至第六天上，伎樂音聲展轉相勝千億萬倍；第六天上萬種樂音，不如無量壽國諸七寶樹一種音聲千億倍也。亦有自然萬種伎樂，又其樂聲無非法音，清暢哀亮，微妙和雅，十方世界音聲之中最為第一。
「又，講堂、精舍、宮殿、樓觀皆七寶莊嚴，自然化成，復以真珠、明月摩尼眾寶以為交露，覆蓋其上。內、外、左、右有諸浴池，或十由旬，或二十、三十，乃至百千由旬，縱廣深淺各皆一等，八功德水湛然盈滿，清淨香潔味如甘露。黃金池者底白銀沙，白銀池者底黃金沙，水精池者底琉璃沙，琉璃池者底水精沙，珊瑚池者底琥珀沙，琥珀池者底珊瑚沙，車𤦲池者底瑪瑙沙，瑪瑙池者底車𤦲沙，白玉池者底紫金沙，紫金池者底白玉沙，或二寶、三寶乃至七寶轉共合成。其池岸上有栴檀樹，華葉垂布，香氣普熏。天優鉢羅華、鉢曇摩華、拘物頭華、分陀利華，雜色光茂彌覆水上。
「彼諸菩薩及聲聞眾若入寶池，意欲令水沒足，水即沒足；欲令至膝，即至于膝；欲令至腰，水即至腰；欲令至頸，水即至頸；欲令灌身，自然灌身；欲令還復，水輒還復。調和冷煖自然隨意，開神悅體蕩除心垢，清明澄潔淨若無形。寶沙映徹無深不照，微瀾迴流轉相灌注，安詳徐逝不遲不疾。波揚無量自然妙聲，隨其所應莫不聞者，或聞佛聲，或聞法聲，或聞僧聲，或寂靜聲、空無我聲、大慈悲聲、波羅蜜聲，或十力無畏不共法聲、諸通慧聲、無所作聲、不起滅聲、無生忍聲，乃至甘露灌頂眾妙法聲。如是等聲，稱其所聞歡喜無量，隨順清淨離欲寂滅真實之義、隨順三寶力無所畏不共之法、隨順通慧菩薩聲聞所行之道。無有三塗苦難之名，但有自然快樂之音，是故其國名曰極樂。
「阿難！彼佛國土諸往生者，具足如是清淨色身、諸妙音聲、神通功德，所處宮殿、衣服、飲食、眾妙華香莊嚴之具，猶第六天自然之物。若欲食時，七寶應器自然在前，金、銀、琉璃、車𤦲、瑪瑙、珊瑚、虎珀、明月真珠如是眾鉢隨意而至，百味飲食自然盈滿。雖有此食實無食者，但見色、聞香，意以為食，自然飽足，身心柔軟，無所味著。事已化去，時至復現。
「彼佛國土清淨安隱，微妙快樂，次於無為泥洹之道。其諸聲聞、菩薩、人、天，智慧高明，神通洞達。咸同一類，形無異狀，但因順餘方，故有人、天之名。顏貌端正，超世希有，容色微妙，非天、非人，皆受自然虛無之身、無極之體。」
佛告阿難：「譬如世間貧窮乞人在帝王邊，形貌容狀寧可類乎？」
阿難白佛：「假令此人在帝王邊，羸陋醜惡無以為喻，百千萬億不可計倍。所以然者？貧窮乞人底極廝下，衣不蔽形，食趣支命，飢寒困苦，人理殆盡。皆坐前世不殖德本，積財不施、富有益慳，但欲唐得、貪求無厭，不信修善、犯惡山積。如是壽終，財寶消散，苦身積聚為之憂惱，於己無益，徒為他有。無善可怙，無德可恃，是故，死墮惡趣，受此長苦。罪畢得出生為下賤，愚鄙斯極示同人類。所以世間帝王人中獨尊，皆由宿世積德所致，慈惠博施，仁愛兼濟，履信修善，無所違諍。是以壽終，福應得昇善道，上生天上享茲福樂。積善餘慶今得為人，遇生王家自然尊貴，儀容端正眾所敬事，妙衣珍膳隨心服御。宿福所追，故能致此。」
佛告阿難：「汝言是也。計如帝王，雖人中尊貴，形色端正，比之轉輪聖王，甚為鄙陋，猶彼乞人在帝王邊。轉輪聖王威相殊妙天下第一，比忉利天王，又復醜惡不得相喻萬億倍也。假令天帝比第六天王，百千億倍不相類也。設第六天王比無量壽佛國菩薩、聲聞，光顏容色不相及逮，百千萬億不可計倍。」
佛告阿難：「無量壽國其諸天人，衣服、飲食、華香、瓔珞、諸蓋幢幡、微妙音聲，所居舍宅、宮殿、樓閣，稱其形色、高下、大小，或一寶、二寶，乃至無量眾寶，隨意所欲，應念即至。又，以眾寶妙衣遍布其地，一切人天踐之而行。無量寶網彌覆佛土，皆以金縷、真珠、百千雜寶、奇妙珍異莊嚴絞飾，周匝四面垂以寶鈴，光色晃曜盡極嚴麗。自然德風徐起微動，其風調和，不寒、不暑；溫涼柔軟，不遲、不疾；吹諸羅網及眾寶樹，演發無量微妙法音，流布萬種溫雅德香。其有聞者，塵勞垢習自然不起，風觸其身皆得快樂，譬如比丘得滅盡三昧。
「又，風吹散華遍滿佛土，隨色次第而不雜亂，柔軟光澤馨香芬烈，足履其上陷下四寸，隨舉足已還復如故。華用已訖地輒開裂，以次化沒清淨無遺，隨其時節風吹散華，如是六反。
「又眾寶蓮華周滿世界，一一寶華百千億葉，其葉光明無量種色，青色青光，白色白光，玄、黃、朱、紫光色亦然，煒燁煥爛，明曜日月。一一華中出三十六百千億光；一一光中出三十六百千億佛，身色紫金，相好殊特；一一諸佛又放百千光明，普為十方說微妙法；如是諸佛各各安立無量眾生於佛正道。」
無量壽經卷上