佛說無量清淨平等覺經卷第一
Sutra of Immeasurable Pure Equanimity and Enlightenment, Spoken by the Buddha, Volume One
後漢月支國三藏支婁迦讖譯
Translated by Lokaksema, Tripitaka Master from Yuezhi, Later Han Dynasty
佛在王舍國靈鷲山中，與大弟子眾千二百五十人、菩薩七十二那術、比丘尼五百人、清信士七千人、清信女五百人、欲天子八十萬、色天子七十萬、遍淨天子六十那術、梵天一億，皆隨佛住。
The Buddha was in the land of Rajagriha, on Vulture Peak Mountain, together with a great assembly of disciples—one thousand two hundred fifty monks, seventy-two nayutas of bodhisattvas, five hundred nuns, seven thousand laymen of pure faith, five hundred laywomen of pure faith, eight hundred thousand desire-realm gods, seven hundred thousand form-realm gods, six hundred nayutas of gods of universal purity, and a hundred million Brahma gods—all dwelling together with the Buddha.
神通飛化弟子，名曰：知本際賢者、馬師賢者、大力賢者、安詳賢者、能讚賢者、滿願臂賢者、無塵賢者、氏聚迦葉賢者、牛呞賢者、上時迦葉賢者、治恒迦葉賢者、金杵坦迦葉賢者、舍利弗賢者、大目揵連賢者、大迦葉賢者、大迦旃延賢者、多睡賢者、大賈師賢者、大瘦短賢者、盈辯了賢者、不爭有無賢者、知宿命賢者、了深定賢者、善來賢者、離越賢者、癡王賢者、氏戒聚賢者、類親賢者、氏梵經賢者、多欲賢者、王宮生賢者、告來賢者、氏黑山賢者、經剎利賢者、博聞賢者。
Disciples who were masters of spiritual powers and miraculous transformation were: the sage Zhi Benji, the sage Mashi, the sage Dali, the sage Anxiang, the sage Nengzan, the sage Manyuabi, the sage Wuchen, the sage Shiju Kassapa, the sage Niushi, the sage Shangshi Kassapa, the sage Zhiheng Kassapa, the sage Jinchu Tan Kassapa, the sage Shariputra, the sage Mahamaudgalyayana, the sage Mahakashyapa, the sage Mahakatyayana, the sage Duoshui, the sage Da Jiashi, the sage Da Shou Duan, the sage Yingbian Liao, the sage Buzheng Youwu, the sage Zhi Suming, the sage Liao Shen Ding, the sage Shanlai, the sage Liyue, the sage Chiwang, the sage Shijie Ju, the sage Lei Qin, the sage Shifanjing, the sage Duoyu, the sage Wanggong Sheng, the sage Gaolai, the sage Shi Heishan, the sage Jing Chali, and the sage Bowen.
其女弟子，名曰：大欽姓比丘尼、幻者比丘尼、蓮華色比丘尼、生地動比丘尼、生地擔比丘尼、生則侍者頭痛比丘尼、安豐殖比丘尼、體柔軟比丘尼、勇生行比丘尼、自淨比丘尼。
His female disciples were: the nun Daqinxing, the nun Huanzhe, the nun Lianhuase, the nun Shengdidong, the nun Shengdidan, the nun Shengzeshizhetoutong, the nun Anfengzhi, the nun Tirouroan, the nun Yongshengxing, and the nun Zijing.
清信士，名曰：給飯孤獨長者、安念眾長者、快臂長者、火英長者、善容長者、具足寶長者、名遠聞長者、香辟疫長者、安吉長者、施寶盈長者、欣讚長者、胎施殷長者、供異道長者、勇降怨長者、寶珥長者、寶結長者。
The male lay devotees of pure faith were: Elder Giving Food to the Lonely, Elder Peaceful Mindfulness for the Assembly, Elder Pleasant Arm, Elder Fire Hero, Elder Handsome Countenance, Elder Complete Treasure, Elder Widely Renowned, Elder Fragrant Anti-Epidemic, Elder Peace and Good Fortune, Elder Giving Treasures in Abundance, Elder Joyful Praise, Elder Womb-Gift Abundant, Elder Offering to Other Paths, Elder Bravely Subduing Enemies, Elder Jewel Earring, and Elder Jewel Knot.
清信女，名曰生僂、名曰黑哲、名曰信法、名曰軟善、名曰樂涼、名曰忍苦樂、名曰樂愛優婆夷。
Devout laywomen named Shengloú, named Hēizhé, named Xinfa, named Ruǎnshàn, named Lèliáng, named Rěnkǔlè, and named Lè'ài — these are the female lay disciples.
如此之人皆一種類——消盡諸垢勇淨者也——無數之眾悉共大會。
People such as these are all of one kind—those who have eliminated all defilements and advanced in purity—and countless multitudes all gathered together in one great assembly.
於時佛坐，思念正道，面有九色光，數千百變，光甚大明。賢者阿難即從座起，更正衣服，稽首佛足，長跪叉手，前白佛言：「今佛面目光色，何以時時更變明乃爾乎？今佛面目光精數百千色，上下明徹好乃如是。我侍佛已來，未曾見佛身體光曜巍巍重明乃爾，我未曾見至真、等正覺光明威神有如今日明好不妄，會當念諸過去、當來若他方佛國今現在佛。」
At that time the Buddha was seated, contemplating the true Path. His face bore nine-colored light, transforming in hundreds of thousands of ways, and the light was exceedingly bright and great. The venerable Ananda then rose from his seat, adjusted his robes, bowed his head at the Buddha's feet, knelt with palms pressed together, and spoke to the Buddha: "Now the Buddha's face and eyes and the color of the light—why do they again and again change and become bright like this? Now the Buddha's face and eyes and the essence of the light are of hundreds and thousands of colors, bright and clear above and below, beautiful beyond compare. Since I began attending the Buddha, I have never seen the Buddha's body radiate such towering, resplendent, doubled brilliance as this. I have never seen the Tathāgata, the Perfectly Enlightened One, display such luminous, majestic, true and wondrous radiance as today. Surely he must be thinking of the Buddhas of the past, the future, and other directions—Buddha lands where Buddhas now abide."
佛告阿難：「有諸天來教汝、諸佛教汝，令問我耶？若自從智出乎？」
The Buddha asked Ananda, "Was it celestial beings who came and instructed you, or the Buddhas who taught you, prompting you to ask me this? Or did it come from your own wisdom?"
阿難白佛言：「亦無諸天、無諸佛教，我今問佛者，自從意出來白佛耳。每佛坐起，若行出入有所至到，所當作為、所當教勅，我輒知佛意。今佛獨當展轉相思，故使面色光明乃如此耳。」
Ananda said to the Buddha: "There are no celestial beings here, and no teachings of other Buddhas. The question I am now asking the Buddha comes simply from my own intention, spoken to the Buddha of my own accord. Whenever the Buddha sits down or rises, walks or enters or goes out, whenever he arrives somewhere, whenever there is something to be done or something to be instructed, I always know the Buddha's intention. Now the Buddha alone must be turning something over in his mind about me; that is why the light of his face shines like this."
佛言：「善哉，阿難！若所問者甚深快善，多所度脫。若問佛者，勝於供養一天下阿羅漢、辟支佛，布施諸天、人民及蜎飛蠕動之類累劫，百千萬億倍矣。」
The Buddha said: "Excellent, Ananda! The question you have asked is profound and most beneficial, bringing liberation to many. Questioning the Buddha is superior to making offerings to all the Arhats and Pratyekabuddhas of a whole world for kalpas, and to giving generously to devas, humans, and to flying insects and crawling creatures — surpassing that by a hundred thousand million billion times."
佛言：「阿難！今諸天、帝王、人民、及蜎飛蠕動之類，汝皆度脫之。」
The Buddha said: "Ananda, now all the devas, kings, people, and even the flying insects and crawling creatures—you have brought them all across to liberation."
佛言：「佛威神甚重難當，若所問者大深，汝乃慈心，於佛所哀諸天人民。若比丘、比丘尼、優婆塞、優婆夷大善當爾爾，皆過度之。」
The Buddha said: "The Buddha's awesome spiritual power is extremely profound and hard to withstand. The question you have asked is very deep. Out of compassion, you have shown pity toward the devas and human beings before the Buddha. Monks, nuns, laymen, and laywomen who are greatly virtuous should be like this—all of them are to be brought across to liberation."
佛語阿難：「如世間有優曇鉢樹，但有實、無有華，天下有佛乃有華出耳。世間有佛甚難得值，今我作佛出於天下，若有大德聰明善心豫知佛意，若不妄在佛邊侍佛也。若今所問，善聽諦聽。」
The Buddha said to Ananda: "Just as in this world there is the udumbara tree, which has only fruit and no flowers—a flower appears only when a Buddha arises in the world. A Buddha appearing in the world is exceedingly rare to encounter. Now I have become a Buddha and appeared in the world. If there is one of great virtue, wisdom, and good heart who understands the Buddha's intent in advance, such a one does not attend the Buddha in vain. As for what you have now asked, listen well and attentively."
佛語阿難：「前已過去劫，大眾多不可計，無邊幅不可議。及爾時有過去佛，名定光如來。復次，有佛名曰曜光。復次，有佛名日月香。復次，有佛名安明山。復次，有佛名日月面。復次，有佛名無塵垢。復次，有佛名無沾污。復次，有佛名曰如龍無所不伏。復次，有佛名曰日光。復次，有佛名大音王。復次，有佛名寶潔明。復次，有佛名曰金藏。復次，有佛名焰寶光。復次，有佛名曰有舉地。復次，有佛名曰琉璃光。復次，有佛名日月光。復次，有佛名曰日音聲。復次，有佛名光明華。復次，有佛名神通遊持意如海。復次，有佛名嗟歎光。復次，有佛名具足寶潔。復次，有佛名光開化。復次，有佛名曰大香聞。復次，有佛名曰降棄恚嫉。復次，有佛名妙琉璃紫磨金焰。復次，有佛名心持道華無能過者。復次，有佛名積眾華。復次，有佛名水月光。復次，有佛名除眾冥。復次，有佛名日光蓋。復次，有佛名溫和如來。復次，有佛名曰法意。復次，有佛名師子威象王步。復次，有佛名曰世豪。復次，有佛名曰淨音。復次，有佛名不可勝。復次，有佛名樓夷亘羅，在中教授四十二劫，皆已過去乃爾劫時作佛。
The Buddha said to Ananda: "In past kalpas long gone by, the great assemblies were countless and immeasurable, their extent beyond reckoning. At that time there was a past Buddha named Dipankara Tathagata. Next, there was a Buddha named Radiant Light. Next, a Buddha named Sun-Moon Fragrance. Next, a Buddha named Mount Anming. Next, a Buddha named Sun-Moon Face. Next, a Buddha named Dust-Free. Next, a Buddha named Unstained. Next, a Buddha named Like a Dragon That Subdues All. Next, a Buddha named Sunlight. Next, a Buddha named Great Sound King. Next, a Buddha named Jewel Purity Radiance. Next, a Buddha named Golden Treasury. Next, a Buddha named Flame Jewel Light. Next, a Buddha named Upholding the Earth. Next, a Buddha named Lapis Lazuli Light. Next, a Buddha named Sun-Moon Light. Next, a Buddha named Sun Sound. Next, a Buddha named Light Flower. Next, a Buddha named Spiritual Penetration Wandering and Retaining Intention Like the Sea. Next, a Buddha named Praising Light. Next, a Buddha named Fully Endowed Jewel Purity. Next, a Buddha named Light That Opens and Transforms. Next, a Buddha named Great Fragrance Heard Far and Wide. Next, a Buddha named Subduing Hatred and Envy. Next, a Buddha named Wondrous Lapis Lazuli and Refined Gold Flame. Next, a Buddha named Mind-Upholding Path Flower That None Can Surpass. Next, a Buddha named Accumulating Many Flowers. Next, a Buddha named Water-Moon Light. Next, a Buddha named Dispelling All Darkness. Next, a Buddha named Sunlight Canopy. Next, a Buddha named Gentle Tathagata. Next, a Buddha named Dharma Intention. Next, a Buddha named Lion's Majesty, Elephant King's Stride. Next, a Buddha named World's Hero. Next, a Buddha named Pure Sound. Next, a Buddha named Unconquerable. Next, a Buddha named Luyi Genluo, who taught there for forty-two kalpas—all of these have long since passed; it was during kalpas such as those that they became Buddhas.
「天上、天下人中之雄，經道法中勇猛之將，佛為諸天及世人民說經講道莫能過者。
Among celestial beings and humans, he is the hero; among those in the Dharma teachings and the Path to Cessation, he is the valiant general. When the Buddha teaches the sutras and expounds the Path to Cessation for the celestial beings and the people of the world, no one can surpass him.
「世饒王聞經道，歡喜開解，便棄國位行作比丘，名曇摩迦留。發菩薩意，為人高才，智慧勇猛，無能踰者，與世絕異。
When King Shilao heard the teaching of the sutra, he rejoiced and came to understand it. He then gave up his throne and became a monk named Dharmakara. He aroused the bodhisattva aspiration. He was a person of great talent, whose wisdom and courage were so fierce that no one could surpass him—entirely unlike anyone in the world.
「到世饒王佛所，稽首為禮，長跪叉手，稱讚佛言：
They went to the place of the Buddha World-Rich King, bowed their heads in reverence, knelt with joined palms, and praised the Buddha in verse:
「『無量之光曜， 威神無有極，
如是之焰明， 無能與等者。
若以日摩尼、 火、月、水之形，
其景不可及， 其色亦難比。
顏色難稱量， 一切世之最，
如是大音聲， 遍諸無數剎。
或以三昧定、 精進及智慧，
威德無有輩， 殊勝亦希有。
深微諦善念， 從是得佛法，
持覺若如海， 其限無有底。
瞋恚及愚癡， 世尊之所無，
嗟歎佛世雄， 終始無厭足。
佛如好花樹， 莫不愛樂者，
處處人民見， 一切皆歡喜。
令我作佛時， 願使如法王，
過度於生死， 無不解脫者。
檀施調伏意、 戒忍及精進，
如是三昧定， 智慧為上最。
吾誓得佛者， 普逮得此事，
一切諸恐懼， 我為獲大安。
假令有百千、 億萬那術佛，
如是佛之數， 使如恒水沙，
計以沙等佛， 一切皆供養，
不如求正道， 堅勇而不怯。
譬如恒水中， 流沙之世界，
復倍不可計， 無數之剎土。
光焰一切炤， 遍此諸數國，
如是精進力， 威神難可量。
令我為世雄， 國土最第一，
其眾殊妙好， 道場踰諸剎。
國如泥洹界， 而無有等雙，
我當常愍哀， 度脫一切人。
十方往生者， 其心悅清淨，
已來到我國， 快樂喜安隱。
幸佛見信明， 是我第一證，
發願在於彼， 精進力所欲。
十方諸世尊， 皆有無礙慧，
常念此尊雄， 知我心所行，
令我身止住， 於諸苦毒中，
我行精進力， 忍之終不悔。』
A boundless radiance shines, its majestic power without limit. Such a blazing brilliance— nothing can compare to it.
Even the sun, pearls, fire, the moon, or water— none of their reflections can match it, none of their colors can resemble it. Its hue is beyond reckoning, the finest in all the world.
Likewise, this great sound spreads across countless realms. Through concentration, diligence, and wisdom, its majestic virtue has no equal, supremely rare and unsurpassed.
Profound, subtle, and true, with wholehearted mindfulness, the Buddha-Dharma is attained from this. Upholding awakening like the ocean, its depths have no bottom.
Anger and delusion— the World-Honored One has none of these. In praising the Buddha, the World Hero, one never grows weary from beginning to end.
The Buddha is like a beautiful flowering tree— there is no one who does not love and delight in it. People everywhere who see him all become joyful.
When I attain Buddhahood, may I be like the Dharma King, ferrying beings across birth and death, leaving none unliberated.
Giving, taming the mind, precepts, patience, and diligence, and likewise concentration— wisdom is the highest of all.
I vow that when I attain Buddhahood, I will fully accomplish all these things. From all fears, I will gain great peace.
Suppose there were a hundred thousand, a billion nayutas of Buddhas— even if the number of such Buddhas were like the sands of the Ganges, and one honored and made offerings to all those Buddhas as numerous as sand grains, it still would not equal seeking the right path with firm courage and no cowardice.
Just as in the Ganges, the world of flowing sand— multiplied beyond reckoning, countless lands beyond measure.
Their light and flame illuminate all, pervading all those countless lands. Such is the power of diligence, its majestic spirit beyond measure.
May I become the World Hero, my land the most supreme, my assembly extraordinarily wonderful and fair, my place of awakening surpassing all other realms.
My land will be like the realm of nirvana, without equal or match. I will always feel compassion, liberating all people.
Those who are reborn there from the ten directions, their minds joyful and pure, having come to my land, will be happy, delighted, and at peace.
May the Buddha bear witness and affirm me— this is my first testimony. I make my vow for that place, according to the wishes of my diligent effort.
All the World-Honored Ones of the ten directions possess unobstructed wisdom. They always remember this honored Hero. They know the course of my mind.
May my body remain steadfast amid all manner of suffering. I will practice the power of diligence, enduring it all without ever regretting.
「法寶藏比丘說此唱讚世饒王如來、至真、等正覺已，發意欲求無上正真道最正覺：『我立是願：如多陀竭佛所有者，願悉得之；拔人勤苦生死根本，悉令如佛。
The monk Dharmakośa, having spoken this verse in praise of the Tathāgata Lokeśvararāja, the Worthy One, the Perfectly Enlightened One, set his intention upon seeking the supreme, true path, the most perfect enlightenment: "I make this vow: whatever the Tathāgata Buddha possesses, may I obtain it all; may I uproot people's suffering and the root of birth and death, and cause them all to be like the Buddha."
「『唯為說經，所可施行，令疾得決，我作佛時令無及者。
"I will only teach the sutras and the practices that can be carried out, so that they may quickly reach certainty. When I become a Buddha, may there be none who can equal that."
「『願佛為我說諸佛國功德，我當奉持、當即中住，取願作佛國亦如是。』」
"May the Buddha explain to me the merits of the buddha-lands, so that I may receive and uphold them, and immediately abide in them; and so that in making my vows to create a buddha-land, I may do likewise."
佛語阿難：「其世饒王佛知其高明所願快善，即為法寶藏菩薩說經言：『譬如大海水，一人升量之，一劫不止尚可枯盡，令海空竭得其底泥。人至心求道，何而當不可得乎？求索精進不休止者，會得心中所欲願耳。』
The Buddha said to Ananda: "The Buddha King of Abundant Wealth in that world knew that he was noble and wise and that his vow was excellent and good, and so immediately expounded the Dharma to the Bodhisattva Treasury of Dharma, saying: 'Suppose a single person were to draw off the water of the great ocean, measuring it out one measure at a time. If he did not stop for an entire kalpa, he could still drain it dry, emptying the ocean and reaching its bottom mud. If a person seeks the Path with a sincere mind, how could it be that they would not attain it? One who seeks with diligence and never stops will surely obtain what their heart desires.'"
「法寶藏菩薩聞世饒王佛說經如是，則大歡喜踊躍。其佛則為選擇二百一十億佛國中諸天人民善惡國土之好醜，為選心中所願用與之。
The Bodhisattva Treasury of Dharma heard the Buddha World-Sovereign King teach the sutra in this way, and was filled with great joy and jubilation. That Buddha then selected, among the lands of the two hundred and ten billion buddhas, the good and evil, the beautiful and the ugly among the lands of the devas and humans, and chose what his heart wished for, and gave it to him.
「世饒王佛說經竟，法寶藏菩薩便壹其心，則得天眼徹視，悉自見二百一十億諸佛國中諸天人民之善惡國土之好醜，則選心所欲願，便結得是二十四願經，則奉行之，精進勇猛，勤苦求索。如是無央數劫所師事供養諸佛已，過去佛亦無央數，其法寶藏菩薩至其然後自致得作佛，名無量清淨覺最尊，智慧勇猛，光明無比。今現在所居國甚快善，在他方異佛國教授八方上下無央數諸天、人民及蜎飛蠕動之類，莫不得過度解脫憂苦者。
When the Buddha Shih Rao Wang finished teaching this sutra, the Bodhisattva Dharma Treasury single-mindedly focused his attention, and thereupon gained the divine eye of unobstructed vision. He himself saw clearly the good and evil of all the celestial beings and people, and the beauty or ugliness of the lands, throughout all two hundred and ten million Buddha-lands. He then chose according to his heart's desire and Vow, and thus formulated these forty-eight Vows, and devoted himself to carrying them out—with diligence and valor, enduring hardship as he sought his goal. In this way, for countless kalpas, he served and made offerings to countless Buddhas, including Buddhas of the past beyond all reckoning, until the Bodhisattva Dharma Treasury finally attained Buddhahood by his own efforts, bearing the name Immeasurable Pure Enlightenment, the Most Honored One, whose wisdom and valor are unmatched, whose light is incomparable. Even now, the land where he dwells is supremely blissful and excellent. Residing in a different Buddha-land, he teaches countless celestial beings, humans, and even the tiniest flying and crawling creatures across the ten directions and eight directions—none fail to be delivered and liberated from sorrow and suffering.
「無量清淨佛為菩薩時，常奉行是二十四願，珍寶愛重，保持恭順，精進禪行之。與眾超絕，卓然有異，皆無有能及者。」
When the Buddha of Immeasurable Purity was a Bodhisattva, he always practiced these twenty-four vows, treasuring them as precious jewels, upholding them with reverence and compliance, and carrying them out through diligence and meditative practice. He surpassed the assembly and stood out distinctly; no one could equal him.
佛言：「何等為二十四願者？
The Buddha said: "What are the twenty-four vows?
「一、我作佛時，令我國中無有地獄、禽獸、餓鬼、蜎飛蠕動之類，得是願乃作佛；不得從是願終不作佛。
"First, when I attain Buddhahood, may there be no hells, no animals, no hungry ghosts, and no flying insects or crawling creatures in my land. Only when this vow is fulfilled will I attain Buddhahood; if this vow is not fulfilled, I will never attain Buddhahood.
「二、我作佛時，令我國中人民有來生我國者，從我國去，不復更地獄、餓鬼、禽獸蠕動；有生其中者，我不作佛。
"Second, when I attain Buddhahood, if the people in my land who are reborn in my land, or who leave my land, should ever again fall into the hells, the realm of hungry ghosts, or the realm of animals and creeping creatures — if any being should be born in those realms, may I never attain Buddhahood.
「三、我作佛時，人民有來生我國者，不一色類金色者，我不作佛。
"Third, when I attain Buddhahood, if the people who come to be born in my land are not of one uniformly golden color, may I not attain Buddhahood.
「四、我作佛時，人民有來生我國者，天人、世間人有異者，我不作佛。
"Fourth, when I attain Buddhahood, if the people who come to be born in my land were to differ as heavenly beings and worldly humans do, may I not attain Buddhahood.
「五、我作佛時，人民有來生我國者，皆自推所從來生本末、所從來十億劫宿命；不悉知念所從來生，我不作佛。
Fifth: When I attain Buddhahood, if people who come to be born in my land cannot each for themselves know the full story of their past lives—recollecting where they came from and the beginnings and ends of their former existences over ten billion kalpas of past lives—and if they do not all know the thoughts and lives they came from, then may I not attain Buddhahood.
「六、我作佛時，人民有來生我國者，不悉徹視，我不作佛。
Sixth: When I attain Buddhahood, if the people who come to be born in my land do not all possess perfect clarity of vision, may I not attain Buddhahood.
「七、我作佛時，人民有來生我國者，不悉知他人心中所念者，我不作佛。
"Seventh, when I attain Buddhahood, if the people who come to be born in my land do not all know the thoughts in others' minds, may I not attain Buddhahood.
「八、我作佛時，我國中人民不悉飛者，我不作佛。
8. "When I attain Buddhahood, if the people in my land do not all have the power of flight, may I not attain Buddhahood.
「九、我作佛時，我國中人民不悉徹聽者，我不作佛。
9. "When I attain Buddhahood, if the people in my land do not all possess complete and perfect hearing, may I not attain Buddhahood.
「十、我作佛時，我國中人民有愛欲者，我不作佛。
10. "When I attain Buddhahood, if the people in my land have sensual desires, may I not attain Buddhahood.
「十一、我作佛時，我國中人民住止盡般泥洹；不爾者，我不作佛。
11. When I attain Buddhahood, the people living in my land shall all dwell in complete nirvana. If this is not so, may I not attain Buddhahood.
「十二、我作佛時，我國諸弟子，令八方上下各千億佛國中諸天、人民、蠕動之類作緣一覺大弟子，皆禪一心，共數我國中諸弟子，住至百億劫無能數者；不爾者，我不作佛。
"Twelfth: When I attain Buddhahood, if the disciples in my land—should all the devas, humans, and even the tiniest creatures throughout the countless Buddha-lands in the ten directions, each becoming a Pratyekabuddha or great disciple, all unified in meditative concentration, together attempt to count them, and even after a hundred billion kalpas still cannot finish counting them—then may I not attain Buddhahood. If this is not so, may I not attain Perfect Enlightenment.
「十三、我作佛時，令我光明勝於日月、諸佛之明百億萬倍，炤無數天下窈冥之處皆常大明，諸天、人民、蠕動之類見我光明，莫不慈心作善來生我國；不爾者，我不作佛。
13. When I attain Buddhahood, may my light surpass the light of the sun and moon, and exceed the radiance of all Buddhas by hundreds of billions of times. May it illuminate countless worlds, so that even the darkest and most hidden places are always filled with great brightness. May heavenly beings, humans, and even the smallest crawling creatures, upon seeing my light, all give rise to a kind heart, do good, and come to be reborn in my land. If this is not so, may I not attain Buddhahood.
「十四、我作佛時，令八方上下無數佛國諸天、人民、蠕動之類令得緣一覺果證弟子，坐禪一心，欲共計知我年壽幾千萬億劫，令無能知壽涯底者；不爾者，我不作佛。
"14. When I attain Buddhahood, let the devas, humans, and all living creatures — even the smallest wriggling beings — in the countless Buddha-lands throughout the eight directions and above and below, who have realized the fruit of Pratyekabuddha and become disciples, sit in meditation with single-pointed minds and together try to calculate the length of my life — how many tens of millions of billions of kalpas it spans — so that none of them can know the limit or bottom of my lifespan. If this is not so, may I not attain Buddhahood.
「十五、我作佛時，人民有來生我國者，除我國中人民所願，餘人民壽命無有能計者；不爾者，我不作佛。
"15. When I attain Buddhahood, if there are people who come to be reborn in my land — apart from the people in my land whose own vows determine their span — no one else's lifespan shall be calculable; if it were otherwise, I would not attain Buddhahood.
「十六、我作佛時，國中人民皆使莫有惡心；不爾者，我不作佛。
"Sixteen: When I attain Buddhahood, I will ensure that all people in my land are free from any ill will. If this is not so, I will not attain Buddhahood.
「十七、我作佛時，令我名聞八方上下無數佛國，諸佛各於弟子眾中歎我功德國土之善，諸天、人民、蠕動之類聞我名字，皆悉踊躍來生我國；不爾者，我不作佛。
"17. When I attain Buddhahood, may my name be heard throughout countless buddha-lands in the eight directions and above and below. May all Buddhas praise my merit and the excellence of my land among their assemblies of disciples. May devas, humans, and even tiny crawling creatures, upon hearing my name, all leap with joy and come to be born in my land. If this does not happen, may I not attain Buddhahood.
「十八、我作佛時，諸佛國人民有作菩薩道者，常念我淨潔心，壽終時，我與不可計比丘眾飛行迎之，共在前立，即還生我國作阿惟越致；不爾者，我不作佛。
"Eighteen: When I attain Buddhahood, if there are people in the lands of the various Buddhas who walk the Bodhisattva Path and constantly keep mindfulness of my pure and stainless mind, then at the end of their lives, I, together with a countless assembly of monks, will fly to welcome them, standing before them together. They will then be reborn in my land and become Avinivartaniya (non-retrogressing). If this is not so, may I not attain Buddhahood.
「十九、我作佛時，他方佛國人民前世為惡，聞我名字及正為道欲來生我國，壽終皆令不復更三惡道，則生我國在心所願；不爾者，我不作佛。
"Nineteen: When I attain Buddhahood, if people in other Buddha-lands who committed evil in past lives hear my name and, sincerely setting their minds on the Path, wish to be born in my land, then at the end of their lives I will ensure they never again pass through the three evil realms, and they will be born in my land according to their heart's wish. If this is not so, may I not attain Buddhahood.
「二十、我作佛時，我國諸菩薩不一生等，置是餘願功德；不爾者，我不作佛。
"Twenty: When I attain Buddhahood, if the Bodhisattvas in my land are not all equal in a single lifetime, and I were to set this aside from the remaining Vows and merits — if it were not so, may I not attain Buddhahood.
「二十一、我作佛時，我國諸菩薩不悉三十二相者，我不作佛。
21. "When I attain Buddhahood, if the bodhisattvas in my land do not all possess the thirty-two marks, may I not attain Buddhahood.
「二十二、我作佛時，我國諸菩薩欲共供養八方上下無數諸佛，皆令飛行，欲得萬種自然之物，則皆在前，持用供養諸佛悉遍已，後日未中則還我國；不爾者，我不作佛。
22. If, when I attain Buddhahood, the bodhisattvas of my land wish to make offerings together to the countless Buddhas in all the eight directions and above and below, they shall all be able to fly there. Whatever thousands of kinds of natural treasures they wish for shall all appear before them, and they shall use them to make offerings to all those Buddhas. After making offerings to them all, they shall return to my land before midday. If this is not so, may I not attain Buddhahood.
「二十三、我作佛時，我國諸菩薩欲飯時，則七寶鉢中生自然百味飲食在前，食已，鉢皆自然去；不爾者，我不作佛。
23. When I attain Buddhahood, if the bodhisattvas in my land, at mealtime, do not have a seven-jeweled bowl appear before them filled with a hundred flavors of food, and when they have finished eating the bowl does not naturally disappear—then may I not attain Buddhahood.
「二十四、我作佛時，我國諸菩薩說經行道不如佛者，我不作佛。」
"Twenty-four: When I attain Buddhahood, if the bodhisattvas in my land who teach the Dharma and practice the Path to Cessation are not like the Buddha, may I not attain Buddhahood."
佛告阿難：「無量清淨佛為菩薩時，常奉行是二十四願，分檀布施，不犯道禁，忍辱精進，一心智慧。志願常勇猛，不毀經法，求索不懈。每獨棄國捐王，絕去財色，精明求願，無所適莫。積功累德無央數劫，自致作佛悉皆得之，不忘其功也。」
The Buddha told Ananda: "When the Buddha of Immeasurable Purity was a bodhisattva, he always practiced these twenty-four vows. He gave freely in generosity, never violated the precepts of the path, practiced patience and diligence, and devoted himself single-mindedly to wisdom. His vows were always courageous and fierce; he never slandered the scriptures and Dharma, and he sought the way without ever growing weary. Time and again he alone renounced his kingdom and gave up his throne, cutting himself off from wealth and sensual pleasure, and with clear and sharp resolve he pursued his vows, leaning toward nothing and favoring nothing. He accumulated merit and virtue for countless kalpas, until he naturally attained Buddhahood and gained all of it himself, never forgetting the merit of that effort."
佛言：「無量清淨佛光明最尊第一無比，諸佛光明皆所不及也。八方上下無央數諸佛中，有佛項中光明照七丈、中有佛項中光照一里、中有佛項中光明照五里、中有佛項中光明照二十里、中有佛項中光明照四十里、中有佛項中光明照八十里、中有佛項中光明照百六十里、中有佛項中光明照三百二十里、中有佛項中光明照六百四十里、中有佛項中光明照千三百里、中有佛項中光明照二千六百里、中有佛項中光明照五千二百里、中有佛項中光明照萬四百里、中有佛項中光明照二萬一千里、中有佛項中光明照四萬二千里、中有佛項中光明照八萬四千里、中有佛項中光明照十七萬里、中有佛項中光明照三十五萬里、中有佛項中光明照七十萬里、中有佛項中光明照百五十萬里、中有佛項中光明照三百萬里、中有佛項中光明照六百萬里、中有佛項中光明照千二百萬里。
The Buddha said: "The light of Infinite Pure Buddha is the most honored and supreme, beyond compare; the light of all other Buddhas cannot match it. Among the countless Buddhas in the eight directions and above and below, there are Buddhas whose crown light shines for seven zhang, there are Buddhas whose crown light shines for one li, there are Buddhas whose crown light shines for five li, there are Buddhas whose crown light shines for twenty li, there are Buddhas whose crown light shines for forty li, there are Buddhas whose crown light shines for eighty li, there are Buddhas whose crown light shines for one hundred sixty li, there are Buddhas whose crown light shines for three hundred twenty li, there are Buddhas whose crown light shines for six hundred forty li, there are Buddhas whose crown light shines for one thousand three hundred li, there are Buddhas whose crown light shines for two thousand six hundred li, there are Buddhas whose crown light shines for five thousand two hundred li, there are Buddhas whose crown light shines for ten thousand four hundred li, there are Buddhas whose crown light shines for twenty-one thousand li, there are Buddhas whose crown light shines for forty-two thousand li, there are Buddhas whose crown light shines for eighty-four thousand li, there are Buddhas whose crown light shines for one hundred seventy thousand li, there are Buddhas whose crown light shines for three hundred fifty thousand li, there are Buddhas whose crown light shines for seven hundred thousand li, there are Buddhas whose crown light shines for one million five hundred thousand li, there are Buddhas whose crown light shines for three million li, there are Buddhas whose crown light shines for six million li, there are Buddhas whose crown light shines for twelve million li."
「中有佛項中光明照一佛國、中有佛項中光明照兩佛國、中有佛項中光明照四佛國、中有佛項中光明照八佛國、中有佛項中光明照十五佛國、中有佛項中光明照三十佛國、中有佛項中光明照六十佛國、中有佛項中光明照百二十佛國、中有佛項中光明照五百佛國、中有佛項中光明照千佛國、中有佛項中光明照二千佛國、中有佛項中光明照四千佛國、中有佛項中光明照八千佛國、中有佛項中光明照萬六千佛國、中有佛項中光明照三萬二千佛國、中有佛項中光明照六萬四千佛國、中有佛項中光明照十三萬佛國、中有佛項中光明照二十六萬佛國、中有佛項中光明照五十萬佛國、中有佛項中光明照百萬佛國、中有佛項中光明照二百萬佛國。」
Among them, there are Buddhas whose light from the crown of their heads illumines one Buddha-land; among them, there are Buddhas whose light from the crown of their heads illumines two Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines four Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines eight Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines fifteen Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines thirty Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines sixty Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines one hundred twenty Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines five hundred Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines one thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines two thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines four thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines eight thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines sixteen thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines thirty-two thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines sixty-four thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines one hundred thirty thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines two hundred sixty thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines five hundred thousand Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines one million Buddha-lands; among them, there are Buddhas whose light from the crown of their heads illumines two million Buddha-lands.
佛言：「八方上下無央數諸佛，其項中光明所照皆如是也；無量清淨佛項中光明焰照千萬佛國。所以諸佛光明所照有遠近者何？本前世宿命求道為菩薩時，所願功德各自有大小，至其然後作佛時，悉各自得之，是故令光明轉不同等。諸佛威神同等耳，自在意所欲作為不豫計。無量清淨佛光明所照最大，諸佛光明皆所不能及也。」
The Buddha said: "The light shining from the crown of the innumerable Buddhas in the eight directions and above and below is all like this; the light blazing from the crown of the Buddha of Measureless Purity illuminates a thousand myriad Buddha lands. Why is it that the light of the Buddhas shines at different distances? Because in former lives, when they were bodhisattvas seeking the Path, the merit of their vows differed in size, and when they later became Buddhas, each obtained exactly what they had made. Thus their light differs in degree. The awe-inspiring power of the Buddhas is equal; they act freely as they wish, without prior calculation. The light of the Buddha of Measureless Purity shines the farthest—the light of all other Buddhas cannot match it."
佛稱譽無量清淨佛光明：「無量清淨佛光明極善，善中明好甚快無比，絕殊無極也。無量清淨佛光明殊好，勝於日月之明百億萬倍也。無量清淨佛光明，諸佛光明中之極明也；無量清淨佛光明，諸佛光明中之極好也；無量清淨佛光明，諸佛光明中之極雄傑也；無量清淨佛光明，諸佛光明中之快善也；無量清淨佛光明，諸佛光明中之王也；無量清淨佛光明，諸佛光明中之最極尊也；無量清淨佛光明，諸佛光明中之壽明無極。
The Buddha praised the light of the Buddha Infinite Pure Light: "The light of Buddha Infinite Pure Light is supremely excellent. Among all that is excellent, its radiance and beauty are most delightful, beyond compare, utterly extraordinary and without limit. The light of Buddha Infinite Pure Light is so extraordinarily beautiful that it surpasses the light of the sun and moon by a hundred billion ten-thousandfold. The light of Buddha Infinite Pure Light is the most brilliant among the lights of all Buddhas; the light of Buddha Infinite Pure Light is the finest among the lights of all Buddhas; the light of Buddha Infinite Pure Light is the most majestic among the lights of all Buddhas; the light of Buddha Infinite Pure Light is the most delightful and excellent among the lights of all Buddhas; the light of Buddha Infinite Pure Light is the king among the lights of all Buddhas; the light of Buddha Infinite Pure Light is the most supremely honored among the lights of all Buddhas; the light of Buddha Infinite Pure Light is limitless in its life and radiance among the lights of all Buddhas.
「無量清淨佛光明焰照諸無央數天下幽冥之處皆常明，諸有人民、蜎飛蠕動之類，莫不見無量清淨佛光明，見無量清淨佛光明莫不慈心歡喜者。世間諸有婬妷、瞋怒、愚癡，見無量清淨佛光明莫不作善者。諸泥犁、禽獸、薜荔考掠勤苦之處，見無量清淨佛光明至，皆休止不得復治，死後莫不得解脫憂苦者也。
The radiance of Infinite Pure Buddha's light shines upon countless worlds, and all places of darkness are always illuminated. All people, and even the smallest creatures that fly or crawl, see the light of Infinite Pure Buddha. Having seen the light of Infinite Pure Buddha, none fail to feel loving-kindness and joy. Whatever beings in the world are given to lust, anger, or ignorance—upon seeing the light of Infinite Pure Buddha, none fail to do good. In all the hells, among beasts and hungry ghosts, in places of torment and unending hardship, when the light of Infinite Pure Buddha reaches them, all suffering stops and they are no longer punished; after death, none fail to attain liberation from sorrow and suffering.
「無量清淨佛光明，名聞八方上下無窮無極無央數佛國，諸天人民莫不聞知，聞知者莫不得過度者。」
"The light of the Buddha of Infinite Purity is known throughout the eight directions, above and below, in countless, boundless, immeasurable Buddha-lands. Among the devas and human beings, there is no one who has not heard of it, and all who hear of it attain liberation."
佛言：「我不獨稱譽無量清淨佛光明也，八方上下無央數諸佛、辟支佛、菩薩、阿羅漢，所稱譽皆如是。」
The Buddha said: "I am not the only one who praises the light of the Buddha of Infinite Purity. Countless Buddhas in the eight directions and above and below, along with Pratyekabuddhas, Bodhisattvas, and Arhats, all praise it in exactly this way."
佛言：「其有人民——善男子、善女人——聞無量清淨佛聲，稱譽光明。如是朝暮常稱譽其光明明好，至心不斷絕，在心所欲願往生無量清淨佛國，可得為諸菩薩、阿羅漢所尊敬，智慧勇猛。若其然後作佛者，亦當復為八方上下無央數辟支佛、菩薩、阿羅漢所稱譽光明，亦當復如是。則眾比丘僧、諸菩薩、阿羅漢、諸天、帝王、人民聞之，皆歡喜踊躍，莫不讚歎者。」
The Buddha said: "If there are people—good men and good women—who hear of the Buddha of Measureless Purity and praise his radiance, and who day and night constantly praise the excellence of that radiance with sincere hearts, never letting it lapse, and who in their hearts vow to be reborn in the land of the Buddha of Measureless Purity, they will be honored by bodhisattvas and arhats, and will have wisdom and valor. If afterward they attain Buddhahood, they too will be praised for their radiance by countless pratyekabuddhas, bodhisattvas, and arhats throughout the eight directions and above and below, and it will be just the same for them. Then the assembly of monks, the bodhisattvas, the arhats, the celestial beings, kings, and people, hearing this, all rejoiced and leaped with joy, and there was none who did not praise it."
佛言：「我道無量清淨佛光明姝好，巍巍稱譽快善，晝夜一劫尚未竟也，我但為若曹小說之耳。」
The Buddha said: "If I were to describe the excellent beauty and the lofty, praiseworthy goodness of the light of the Buddha Infinite Pure Light, even speaking day and night for a whole kalpa would not exhaust it. I have only given you a brief account of it."
佛說無量清淨為菩薩，求索得是二十四願。時阿闍世王太子與五百大長者迦羅越子，各持一金華蓋，前上佛已，悉却坐一面聽經。
The Buddha spoke of the immeasurable purity of the Bodhisattva, who, in seeking and attaining it, made these twenty-four Vows. At that time, Prince Ajatashatru, together with the sons of five hundred great elders and householders, each holding a golden flower canopy, approached the Buddha and offered them. Then they all withdrew and sat to one side to listen to the sutra.
阿闍世王太子及五百長者子，聞無量清淨佛二十四願，皆大歡喜踊躍，心中俱願言：「令我等後作佛時，皆如無量清淨佛。」
Prince Ajatashatru and the five hundred sons of elders, hearing the twenty-four vows of the Buddha Infinite Purity, were filled with great joy and leapt up, and in their hearts they all made this vow together: "When we ourselves become Buddhas in the future, may we be just like the Buddha Infinite Purity."
佛則知之，告諸比丘僧：「是阿闍世王太子及五百長者子，却後無央數劫皆當作佛，如無量清淨佛。」
The Buddha knew this and told the assembly of monks: "Prince Ajatashatru and the five hundred sons of elders will all become Buddhas after countless kalpas, just like Infinite Pure Buddha."
佛言：「是阿闍世王太子、五百長者子，作菩薩道已來無央數劫，皆各供養四百億佛已，今復來供養我。是阿闍世王太子及五百人等，皆前世迦葉佛時為我作弟子，今皆復會是共相值也。」則諸比丘僧聞佛言，皆心踊躍，莫不歡喜者。
The Buddha said, "Prince Ajatashatru and the five hundred sons of elders have been practicing the Bodhisattva path for countless kalpas. Each of them has already made offerings to four hundred billion Buddhas, and now they have come to make offerings to me as well. Prince Ajatashatru and these five hundred people were all my disciples in a past life, during the time of Kashyapa Buddha, and now they have all gathered together again — this is a reunion brought about by their past conditions." When the assembly of monks heard the Buddha's words, their hearts leaped with joy, and every one of them was delighted.
佛告阿難：「無量清淨佛作佛已來凡十八劫，所居國名須摩提，正在西方，去是閻浮利地界千億萬須彌山佛國。
The Buddha told Ananda: "Since the Buddha Wuliang Qingjing attained Buddhahood, eighteen kalpas have passed. The land where he dwells is named Sumati, and it lies directly to the west, beyond a thousand billion myriad Mount Sumeru Buddha-lands from this Jambudvipa realm.
「其國地皆自然七寶：其一寶者名白銀，二寶者名黃金，三寶者水精，四寶者琉璃，五寶者珊瑚，六寶者虎珀，七寶者車𤦲。是七寶皆以自共為地，曠蕩甚大無極；皆自相參轉相入中，各自焜煌參光極明，自然軟甚姝好無比。
The ground of that land is entirely made of the seven treasures, occurring naturally. The first treasure is called silver; the second treasure is called gold; the third treasure is called crystal; the fourth treasure is called lapis lazuli; the fifth treasure is called coral; the sixth treasure is called amber; the seventh treasure is called carnelian. These seven treasures all together form the ground itself, vast and boundless beyond limit. They interweave and merge into one another, each blazing brilliantly, their mingled radiance exceedingly bright, naturally soft and exceedingly beautiful beyond compare.
「如其七寶地，諸八方上下眾寶中精，都自然之，合會共化生耳，其寶比如第六天上之七寶也。
Just as that land of seven treasures—the finest essence among all treasures from the eight directions, above and below—comes about entirely naturally, born together through spontaneous transformation. Those treasures are comparable to the seven treasures of the sixth heaven.
「其國中無有須彌山，其日、月、星辰、第一四天王、第二忉利天，皆在虛空中。
In that land there is no Mount Sumeru. The sun, the moon, the stars, the first heaven of the Four Heavenly Kings, and the second heaven of the Thirty-Three Gods are all suspended in empty space.
「其國土無有大海水、亦無小海水，無江河恒水也，亦無山林溪谷，無有幽冥之處。
That land has no great oceans, nor smaller seas, nor rivers or the Ganges. It also has no mountains, forests, streams, or valleys, and no places of darkness.
「其國七寶地皆平正，無有泥犁、禽獸、餓鬼、蜎飛蠕動之類也，無阿須倫、諸龍、鬼神也。
In that land, the ground is made of the seven treasures and is perfectly level. There are no hells, no animals, no hungry ghosts, and no tiny flying or crawling creatures. There are no asuras, no nagas, and no spirits or ghosts.
「終無有大雨時，亦無春、夏、秋、冬也；亦無有大寒亦不大熱，常和調中，適甚快善無比。
There is never any season of heavy rain, nor spring, summer, autumn, or winter. There is neither great cold nor great heat; it is always gentle and temperate, perfectly balanced, blissful, and beyond all comparison.
「皆有萬種自然之物、百味飲食，意欲有所得則自然在前，意不用者則自然化去。比如第六天上自然之物，恣若自然則皆隨意。
All of them possess tens of thousands of kinds of naturally arising things and food and drink of a hundred flavors. When they wish to obtain something, it naturally appears before them; when they no longer want it, it naturally vanishes. This is like the naturally arising things in the Sixth Heaven — whatever they please, all comes according to their wish.
「其國中悉諸菩薩、阿羅漢，無有婦女，壽命極壽，壽亦無央數劫。女人往生者則化生，皆作男子。
In that land, all are bodhisattvas and arhats. There are no women, and their lifespans are extremely long, lasting immeasurable kalpas. Women who are reborn there are born by transformation, and all become male.
「但有菩薩、阿羅漢無央數，悉皆洞視徹聽——悉遙相見、遙相瞻望、遙相聞語聲——悉皆求道善者，同一種類無有異人也。其諸菩薩、阿羅漢，面目皆端正，清潔絕好，悉同一色，無有偏醜惡者。諸菩薩、阿羅漢皆才猛黠慧。其所衣服，皆衣自然之衣。都心中所念常念道德，其所欲語言便皆豫相知意，其所念言道，常說正事。
There were countless Bodhisattvas and Arhats, all able to see clearly and hear distinctly — they could see one another from afar, gaze at one another from afar, and hear one another's voices from afar — all were seekers of the Path and virtuous, of one and the same kind, with no differing individuals among them. These Bodhisattvas and Arhats all had upright and dignified features, pure and exceedingly fine, all of one and the same color, with none misshapen or ugly. All the Bodhisattvas and Arhats were keenly intelligent and wise. As for their clothing, they all wore naturally manifested garments. Whatever they conceived in their minds was always directed toward the way of virtue, and whatever they wished to say, they all knew one another's intentions in advance. What they thought and spoke of was the Path, and they always spoke of what was true and right.
「其國中諸菩薩、阿羅漢自共相與語言輒說經道，終不說他餘之惡。
In that land, the bodhisattvas and arhats, whenever they speak with one another, always talk about the sutras and the Path to Cessation; they never speak of the faults of others.
「其語言音響如三百鍾聲，皆相敬愛，無有相憎者。皆自以長幼、上下先後言之，都共往會，以義而禮，轉相敬事，如兄如弟。以仁履義，不妄動作；言語而誠，轉相教令；不相違戾，轉相承受。皆心潔淨，無所貪慕，終無有婬妷、瞋怒之心、愚癡之態也。無有邪心念、婦女意也。悉智慧勇猛，和心歡樂，好喜經道。皆自知其前世所從來生、億萬劫世時宿命善惡存亡，現在却知無極。
Their speech and voices were like three hundred bells sounding together. They all respected and loved one another, and there was no hatred among them. They all spoke to one another in terms of elder and younger, higher and lower, first and later. They all went together to gather, conducting themselves according to what was right and proper, and mutually honoring one another, like older brothers and younger brothers. They acted with benevolence and walked in righteousness, never acting rashly; their words were truthful, and they instructed one another, without opposition or conflict, and mutually accepted one another's guidance. Their minds were all pure and clean, free of greed or longing, and in the end there was no thought of sexual misconduct, no anger or resentment, and no attitude of ignorance. They had no deviant thoughts or desires toward women. They were all wise and courageous, harmonious and joyful, delighting in the teachings of the Path. They all knew on their own where they had come from in previous lives, and the good and evil, survival and death of their past lives over millions of kalpas; and they knew the present without limit.
「無量清淨佛所可教授講堂、精舍，皆復自然七寶——金、銀、水精、琉璃、白玉、虎珀、車𤦲——自共轉相成也，甚姝明好，絕姝無比。亦無有作者，亦不知所從來；亦無有持來者，亦無所從去。
The lecture halls and monasteries where Infinite Pure Buddha teaches are all naturally formed from the seven treasures—gold, silver, crystal, lapis lazuli, white jade, amber, and carnelian—each mutually forming one another. They are exceedingly beautiful and radiant, incomparably exquisite. There is no maker of them, and no one knows where they came from; there is no one who brought them, and there is nowhere they depart to.
「無量清淨佛所願德重，其人作善故，論經語義、說經行道，講會其中，自然化生耳。其講堂、精舍皆復有七寶樓觀欄楯，復以金、銀、水精、琉璃、白玉、虎珀、車𤦲為瓔珞，復以白珠、明月珠、摩尼珠為交絡，覆蓋其上；皆自作五音聲，音聲甚姝無比。
The Vow of the Buddha of Immeasurable Purity carries great virtue. Because those people do good, they discuss the meaning of the scriptures, explain the sutras, and walk the Path, gathering and teaching in that place, and are born there by transformation. Their lecture halls and monasteries also have towers and terraces with railings of the seven treasures, adorned with strings of gold, silver, crystal, lapis lazuli, white jade, amber, and carnelian, and woven over with nets of white pearls, moonbright pearls, and mani pearls covering them above; all of these of themselves produce the five tones, and the sound is exceedingly beautiful beyond compare.
「無量清淨佛國諸菩薩、阿羅漢所居舍宅，皆復以七寶——金、銀、水精、琉璃、珊瑚、虎珀、車𤦲、馬瑙——化生轉共相成也。其舍宅皆悉各有七寶樓觀欄楯，復以金、銀、水精、琉璃、白玉、虎珀、車𤦲為瓔珞，復以白珠、明月珠、摩尼珠為交絡，覆蓋其上，皆各復自作五音聲。
In the land of the Buddha of Measureless Purity, the dwellings of the bodhisattvas and arhats are all likewise transformed and brought into being jointly by the seven treasures—gold, silver, crystal, lapis lazuli, coral, amber, carnelian, and agate. Each of these dwellings alike has towers, terraces, railings, and balustrades made of the seven treasures. They are further adorned with strings of jewels made of gold, silver, crystal, lapis lazuli, white jade, amber, and carnelian, and laced together with white pearls, moonbright pearls, and mani jewels draped over them. Each of them, moreover, spontaneously produces the sounds of the five tones.
「無量清淨佛講堂、精舍，及諸菩薩、阿羅漢所居七寶舍宅中，外內處處皆復自然流泉水浴池。其浴池者，皆復以自然七寶——七寶俱生，金、銀、水精、琉璃、珊瑚、虎珀、車𤦲——轉共相成也。水底沙皆復以七寶——金、銀、水精、琉璃、珊瑚、虎珀、車𤦲也。有純白銀池者，其底沙皆黃金也；中有純黃金池者，其水底沙皆白銀也；中有純水精池者，其水底沙皆琉璃也；中有純琉璃池者，其水底沙皆水精也；中有純珊瑚池者，其水底沙皆虎珀也；中有純虎珀池者，其水底沙皆珊瑚也；中有純車𤦲池者，其水底沙皆馬瑙也；中有純馬瑙池者，其水底沙者皆車𤦲也；中有純白玉池者，其水底沙者皆紫磨金也；中有純紫磨金池者，其水底沙者皆白玉也。
In the lecture halls, monastic dwellings, and the seven-jeweled residences where the bodhisattvas and arhats live in the land of Amitāyus Buddha, everywhere inside and out there are also naturally flowing springs and bathing pools. These bathing pools are all likewise formed naturally from the seven treasures—the seven treasures arising together: gold, silver, crystal, lapis lazuli, coral, amber, and carnelian—each mutually completing one another. The sand at the bottom of the water is also made of the seven treasures—gold, silver, crystal, lapis lazuli, coral, amber, and carnelian. There are pools of pure silver, whose bottom sand is all yellow gold; there are pools of pure yellow gold, whose bottom sand is all silver; there are pools of pure crystal, whose bottom sand is all lapis lazuli; there are pools of pure lapis lazuli, whose bottom sand is all crystal; there are pools of pure coral, whose bottom sand is all amber; there are pools of pure amber, whose bottom sand is all coral; there are pools of pure carnelian, whose bottom sand is all agate; there are pools of pure agate, whose bottom sand is all carnelian; there are pools of pure white jade, whose bottom sand is all purple burnished gold; there are pools of pure purple burnished gold, whose bottom sand is all white jade.
「中復有二寶共作一池者，其水底沙者皆金、銀也；中復有三寶共作一池者，其水底沙者皆金、銀、水精也；中復有四寶共作一池者，其水底沙金、銀、水精、琉璃也；中復有五寶共作一池者，其水底沙皆金、銀、水精、琉璃、珊瑚、虎珀也；中復有六寶共作一池者，其水底沙皆金、銀、水精、琉璃、珊瑚、虎珀、車𤦲也；中復有七寶共作一池者，其水底沙皆金、銀、水精、琉璃、珊瑚、虎珀、車𤦲、馬瑙也。
Among these, there are also pools made of two kinds of treasure together, whose beds of sand are all gold and silver. Among these, there are also pools made of three kinds of treasure together, whose beds of sand are all gold, silver, and crystal. Among these, there are also pools made of four kinds of treasure together, whose beds of sand are gold, silver, crystal, and lapis lazuli. Among these, there are also pools made of five kinds of treasure together, whose beds of sand are all gold, silver, crystal, lapis lazuli, red coral, and amber. Among these, there are also pools made of six kinds of treasure together, whose beds of sand are all gold, silver, crystal, lapis lazuli, red coral, amber, and carnelian. Among these, there are also pools made of seven kinds of treasure together, whose beds of sand are all gold, silver, crystal, lapis lazuli, red coral, amber, carnelian, and agate.
「其浴池中有長四十里者、中有池長八十里者、中有池長百六十里者、中有池長三百二十里者、中有池長六百四十里者、中有池長千二百八十里者、中有浴池長二千五百六十里者、中有浴池長五千一百二十里者、中有浴池長萬二百四十里者、中有浴池長二萬四百八十里者，其縱廣各適等。是浴池者，皆諸菩薩、阿羅漢常所可浴池。」
Some of those bathing pools are forty li long, some are eighty li long, some are one hundred sixty li long, some are three hundred twenty li long, some are six hundred forty li long, some are one thousand two hundred eighty li long, some are two thousand five hundred sixty li long, some are five thousand one hundred twenty li long, some are ten thousand two hundred forty li long, and some are twenty thousand four hundred eighty li long; each is as wide as it is long. These bathing pools are the ones where bodhisattvas and arhats regularly bathe.
佛言：「無量清淨佛浴池長四萬八千里，廣亦四萬八千里。其浴池皆七寶轉自共相成，其池水底沙皆復以七寶、白珠、明月珠、摩尼珠也。
The Buddha said: "The bathing pond of the Buddha of Immeasurable Purity is forty-eight thousand li long and forty-eight thousand li wide. These bathing ponds are all made of the seven treasures, each transforming and complementing one another. The sand at the bottom of the ponds is likewise made of the seven treasures, white pearls, moon-bright pearls, and mani jewels.
「無量清淨佛及諸菩薩、阿羅漢浴池中水皆清淨香潔，中皆有香華——悉自然生百種華，種種異色、異香——華皆千葉。諸華甚香無比，香不可言也。其華香者亦復非世間之華，復勝天上之華；是華香者，八方上下眾華香中精自然生耳。池中水流行，轉相灌注；池中水流亦不遲亦不駃，皆復自作五音聲。」
In the bathing pools of the Buddha of Measureless Purity and the bodhisattvas and arhats, the water is entirely pure and fragrant, and in those pools there are fragrant flowers. A hundred kinds of flowers grow there naturally, of various colors and various scents, and each flower has a thousand petals. These flowers are incomparably fragrant; their fragrance cannot be put into words. The fragrance of these flowers is likewise not that of worldly flowers, and surpasses even the flowers of the heavens. The fragrance of these flowers arises naturally as the finest among all the flower fragrances in the eight directions, above and below. The water in the pools flows and courses along, pouring into one another. The water in the pools flows neither slowly nor swiftly, and of itself produces the sounds of the five tones.
佛言：「八方上下無央數佛國諸天、人民、及蜎飛蠕動之類，諸生無量清淨佛國者，都皆於是七寶水池蓮華中化生，便則自然長大，亦無乳養之者，皆食自然之飲食。其身體者，亦非世間人之身體也，亦非天上人之身體也，皆積眾善之德，悉受自然虛無之身體，甚姝好無比。」
The Buddha said: "In the countless Buddha lands in the eight directions, above and below, the devas, humans, and all creatures that fly or crawl — those who are born in the Land of Immeasurable Pure Buddha all come into being by transformation within the lotus flowers of the seven-jeweled ponds. They then grow naturally and spontaneously, with no one to nurse them; they all eat natural food and drink. Their bodies are not the bodies of worldly humans, nor are they the bodies of heavenly beings. Having accumulated abundant virtuous merit, they all receive naturally ethereal bodies, exceedingly beautiful beyond compare."
佛語阿難：「如世間貧窮乞丐人，令在帝王邊住者，其人面目形貌何等類乎？寧類帝王面目形貌顏色不？」
The Buddha said to Ananda: "Suppose a poor beggar in the world were made to live beside a king. What would that person's face and appearance be like? Would they resemble the king's face, appearance, and complexion?"
阿難言：「假令使子在帝王邊住者，其面目形狀甚醜惡不好，不如帝王面目形類姝好百千億萬倍也。所以者何？見乞人貧窮困極，飲食未曾有美食時也。既惡食不能得飽食，食栽支命，骨節相撐拄。無所用自給，常乏無有儲，飢餓寒凍，怔忪愁苦。但坐其前世宿命為人時，愚癡無智富益慳，有財不肯慈哀、仁賢為善、博愛施與，但欲唐得，貪惜飲食，獨食嗜美，不信施貸後得償報也。復不信作善後世得其福，蒙籠頑佷益作眾惡。如是，壽終財物盡索，素無恩德無所恃怙，入惡道中坐之適苦，然後得出解脫。今生為人，作於下賤貧家作子，強像人形，狀貌甚醜。衣被弊壞，單空獨立，不蔽形體，乞匃生活耳。飢寒困苦，面目羸劣，不類人色。坐其前世身之所作，受其殃罰，示眾見之莫誰哀者；棄捐市道，暴露痟瘦，黑醜惡極不及人耳。
Ananda said: "Suppose a beggar were to live in the presence of a king—his face and appearance would be extremely ugly and unpleasing, not comparable to the king's face and features, which are beautiful by hundreds of thousands of billions of times. Why is that? Because one sees that the beggar is utterly impoverished and destitute, and has never had fine food or drink. Since he cannot get enough to eat of that poor food, he eats just enough to sustain life, his bones and joints propping each other up. He has nothing with which to provide for himself, is constantly lacking with no reserves, hungry and cold, anxious and miserable. This is solely because in a previous life, when he was a human being, he was foolish and without wisdom, and the richer he grew, the more stingy he became. Having wealth, he was unwilling to show compassion, to be kind and virtuous and do good, or to practice generosity and giving; he only wanted to obtain things for free, was greedy and stingy with food and drink, ate alone and craved delicacies, and did not believe that giving loans would later bring repayment. He also did not believe that doing good would bring blessings in future lives, and being dull, obstinate, and arrogant, he did all kinds of evil. In this way, when his life ended, his wealth was utterly exhausted. Since he had no kindness or virtue at all and nothing to rely on, he fell into the evil paths and suffered accordingly; only afterward did he get out and attain liberation. Now in this life he is born as a human being, born as a child into a lowly and poor family, barely resembling a human form, with a very ugly appearance. His clothing is worn out, and he stands alone and empty, unable to cover his body, living by begging. Hungry, cold, and suffering, his face is emaciated and weak, not like a human complexion. Because of what he himself did in a previous life, he receives its punishment, displayed for all to see, and no one pities him; cast aside on the streets, exposed and emaciated, black and ugly beyond measure—not even fit to be called human.
「所以帝王人中獨尊最好者何？皆其前世宿命為人時作善，信愛經道，布施恩德，博愛順義，慈仁喜與。不貪飲食，與眾共之，無所遺惜，都無違諍。得其福德，壽終德隨，不更惡道。今生為人，得生王家，自然尊貴，獨王典主，攬制人民，為人雄傑。面目潔白，和顏好色，身體端正，眾共敬事。美食、好衣隨心恣意，在樂所欲自然在前，都無違諍。於人中姝好，無憂快樂，面色光澤，故乃爾耳。」
Why is a ruler or emperor the most honored among people? It is because in past lives, when they were human, they did good deeds: they had faith and love for the scriptures and the Path, practiced generosity and kindness, loved broadly and followed what was right, were compassionate and delighted in giving. They did not crave food and drink but shared them with others, holding nothing back and having no quarrels or conflicts. Having gained such merit, when their lives ended that virtue followed them, and they did not fall into the lower realms. Now born as humans, they are born into royal families, naturally honored and noble, ruling alone as sovereign, governing the people, and standing out as heroes among people. Their faces are fair, their expressions gentle and their appearance pleasing, their bodies well-formed, and everyone respects and serves them. Fine food and good clothing come as they wish; pleasures and desires appear before them naturally, with no conflict at all. They are lovely among people, free from worry and happy, their faces radiant—all because of this.
佛說無量清淨平等覺經卷第一
Sutra of Immeasurable Pure Equanimity and Enlightenment, Spoken by the Buddha, Volume One