The Sutra on the Ten Ways to be Reborn in Amitabha Buddha's Land

Anonymous Translation from the Zhou Dynasty Catalog

Thus have I heard:

At one time, the Buddha was on Vulture Peak in the city of Rājagṛha, accompanied by twelve thousand great bhikkhus. All were great Arhats, well-known and recognized by the assembly. Their names were Mahākāśyapa, Mahā-Aniruddha, and others like them, who served as the foremost leaders.

Also present were immeasurable great bodhisattva-mahāsattvas, all abiding in the irreversible stage, adorned with immeasurable virtues, and recognized by the assembly. Their names were Mañjuśrī Bodhisattva, Ajita Bodhisattva, Nityodyukta Bodhisattva, and Aniksiptadhura Bodhisattva, and others like them—these great bodhisattvas served as the foremost leaders.

Furthermore, Śakra Devānām Indra, the lord of the Sahā world, Mahābrahmā, the Four Great Heavenly Kings, and such foremost beings, along with hundreds of thousands of kotis of nayutas of heavenly beings, as well as asuras and others, all gathered to hear the Dharma. Each paid homage at the feet of the Buddha, then withdrew and sat to one side.

At that time, Ananda addressed the Buddha, saying: “World-Honored One, since attaining enlightenment, you have broadly expounded the Mahayana sutras and all methods of liberation for sentient beings. Among these, you have proclaimed the inconceivable merits and virtues of Amitabha Buddha’s fundamental vows, and the wondrous, supreme, pure, and majestic Western Land of Ultimate Bliss, as well as the methods for all sentient beings to be reborn there. We have listened attentively, accepted them in faith, and practiced accordingly. Yet we have not heard about the method of contemplating the body—how should this be done? We earnestly beseech you to explain it.”

The Buddha said to Ananda, "The method of contemplating the body is this: do not contemplate east or west, do not contemplate north or south, do not contemplate the four directions or up and down, do not contemplate emptiness, do not contemplate external conditions, do not contemplate internal conditions, do not contemplate the body's form, do not contemplate form and sound, do not contemplate forms and images. Only contemplate that which is unconditioned—this is the true and correct method of contemplating the body. Apart from this contemplation of the body, if one searches thoroughly throughout the ten directions, in every place and every situation, there is no other method by which liberation can be attained."

The Buddha further said to Ananda, "Simply contemplate your own body; wholesome power will arise naturally, right mindfulness will arise naturally, liberation will arise naturally. Why is this? It is like a person who is diligent and straightforward in mind attains right liberation. Such a person does not seek liberation, yet liberation comes of itself."

Ananda again addressed the Buddha, saying, "World-Honored One! If sentient beings in the world possessed such right mindfulness and liberation, then there should be none of the three evil destinies: hell-dwellers, hungry ghosts, or animals."

The Buddha said to Ananda, "Beings in the world do not attain liberation. Why is this? All beings, because they are mostly empty and seldom genuine, lack even a single right thought. Due to this cause and condition, those who fall into the hells are many, while those who attain liberation are few. It is like a person who outwardly displays filial piety toward his own parents, teachers, and the monastic community, yet inwardly harbors unfilial thoughts; who outwardly appears diligent, yet inwardly is insincere. Such an evil person, though his retribution has not yet arrived, is not far from the three wretched destinies. Lacking right thought, he does not attain liberation."

Ananda again addressed the Buddha, saying, "If it is thus, what wholesome roots must one further cultivate in order to attain right liberation?"

The Buddha said to Ānanda, "Listen well now, and I shall explain to you. There are ten methods of rebirth in the Western Land of Ultimate Bliss, through which one may attain liberation. What are these ten?

First, with right mindfulness, constantly maintain joy and offer food, drink, and clothing to the Buddha and the Sangha; one will be reborn in the land of Amitābha Buddha.

Second, with right mindfulness, offer sweet and excellent medicine to a single sick bhikṣu and to all beings; one will be reborn in the land of Amitābha Buddha.

Third, with right mindfulness, do not harm a single life, and extend compassion to all beings; one will be reborn in the land of Amitābha Buddha.

Fourth, with right mindfulness, uphold the precepts received from one’s teacher, cultivate pure wisdom and brahmacarya, and constantly maintain joy; one will be reborn in the land of Amitābha Buddha.

Fifth, with right mindfulness, be filial to one’s parents, revere and serve teachers and elders, and give rise to no arrogant mind; one will be reborn in the land of Amitābha Buddha.

Sixth, with right mindfulness, go to the dwellings of the Sangha, pay reverence at stūpas and temples, listen to the Dharma, and comprehend its meaning; one will be reborn in the land of Amitābha Buddha.

Seventh, with right mindfulness, observe the eight precepts for a day and a night without breaking a single one; one will be reborn in the land of Amitābha Buddha.

Eighth, with right mindfulness, if during the observance days of each month one can leave one’s dwelling and regularly visit virtuous teachers; one will be reborn in the land of Amitābha Buddha.

Ninth, with right mindfulness, constantly uphold pure precepts, diligently cultivate meditation, protect the Dharma, and refrain from harsh speech; if one practices thus, one will be reborn in the land of Amitābha Buddha.

Tenth, with right mindfulness, give rise to no slanderous mind toward the Supreme Way, diligently uphold pure precepts, further teach those without wisdom, circulate this sūtra and Dharma, and guide immeasurable beings; all such persons will attain rebirth in the land of Amitābha Buddha."

At that time, the six kinds of tremors shook the worlds of the ten directions, and a rain of precious and exquisite flowers fell. All the bodhisattvas from the buddha-lands of other regions gathered in this assembly, listening single-mindedly to the Dharma. In the great assembly, there was a bodhisattva named Mountain-Sea Wisdom who addressed the Buddha, saying: "World-Honored One! What wondrous joys and supreme matters exist in the land of Amitābha Buddha, such that all beings wish to be reborn there?"

The Buddha said to Bodhisattva Mountain-Sea Wisdom: "You should now rise, stand with palms joined, turn your body upright toward the west, and with right mindfulness contemplate the land of Amitābha Buddha, desiring to see Amitābha Buddha."

Then the entire great assembly also rose and stood with palms joined, together contemplating Amitābha Buddha. At that time, Amitābha Buddha manifested great spiritual power, emitting a great light that illuminated the body of Bodhisattva Mountain-Sea Wisdom. Then Bodhisattva Mountain-Sea Wisdom and the others saw all the adorned, wondrous, and excellent things of Amitābha Buddha's land: all were of the seven treasures—mountains of seven treasures, stūpas of seven treasures, terraces of seven treasures, pavilions and towers of seven treasures; water, birds, trees, and groves constantly proclaimed the sound of the Dharma. The bodhi tree in that land is four hundred thousand yojanas high; beneath the tree is a lion throne five hundred yojanas high. Amitābha Buddha daily turns the wheel of the Dharma. The people of that land do not practice external matters but rightly practice internal matters; their mouths speak the words of the Vaipulya teachings, their ears hear the sounds of the Vaipulya teachings, and their minds comprehend the meaning of the Vaipulya teachings.

Then Bodhisattva Mountain-Sea Wisdom addressed the Buddha, saying: "World-Honored One! We now behold the supreme, wondrous, and inconceivable benefits of that land. Now I vow that all beings may all be reborn there, and thereafter we too vow to be born in that land."

The Buddha prophesied to them: "With right contemplation and right mindfulness, you will attain right liberation, and all shall be born there."

The Buddha addressed the Bodhisattva Ocean of Mountain and Sea Wisdom, saying: “If you now wish to deliver all sentient beings, you should accept and uphold this sutra.” The Buddha addressed the assembly: “After my parinirvana, those who accept and uphold this sutra shall, for eighty thousand kalpas, widely proclaim and disseminate it, continuing until the thousand Buddhas of the Fortunate Kalpa, so that all sentient beings may universally hear, know, believe, rejoice in, and practice it. Both the speakers and the listeners shall all attain rebirth in the Land of Amitabha Buddha. If there are such people, from this day forth I shall always cause twenty-five bodhisattvas to protect and uphold these people, constantly ensuring that they are free from illness and affliction, and that neither humans nor non-humans can take advantage of them. Whether walking, standing, sitting, or lying down, without distinction between day and night, they shall constantly dwell in peace and stability.

If there are sentient beings who deeply believe in this sutra and recite the name of Amitabha Buddha aspiring for rebirth, then Amitabha Buddha of the Land of Ultimate Bliss will dispatch the twenty-five bodhisattvas: Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, Medicine King Bodhisattva, Superior Medicine Bodhisattva, Samantabhadra Bodhisattva, Sovereign of Dharma Bodhisattva, Lion’s Roar Bodhisattva, Dharani Bodhisattva, Akasagarbha Bodhisattva, Treasury of Virtue Bodhisattva, Treasury of Jewels Bodhisattva, Treasury of Gold Bodhisattva, Vajra Bodhisattva, Ocean of Mountain and Sea Wisdom Bodhisattva, King of Light Bodhisattva, King of Flower Adornment Bodhisattva, King of All Jewels Bodhisattva, King of Moonlight Bodhisattva, King of Sunlight Bodhisattva, King of Samadhi Bodhisattva, Sovereign Master Bodhisattva, Great Sovereign Master Bodhisattva, King of White Elephant Bodhisattva, Bodhisattva of Great Dignity and Virtue, and Bodhisattva of Boundless Body—to surround and protect the practitioner. Whether walking, standing, sitting, or lying down, whether by day or by night, at all times and in all places, they will not allow evil ghosts or malicious spirits to take advantage of them.

The Buddha further instructed Shanhai Hui: "This sutra is named 'The Sutra of Beholding the Form-Body of Amitabha Buddha and Attaining the Samadhi of Right Mindfulness and Liberation.' It is also called 'The Sutra that Delivers Sentient Beings with Affinities from the Eight Perils of Birth and Death in the Stream of Existence.' Thus, for sentient beings who uphold it but have not yet encountered the conditions for the Buddha-Recollection Samadhi, this sutra can open for them the great gate of samadhi. This sutra can close for sentient beings the gate to the hells. This sutra can eliminate for sentient beings harmful evil spirits, utterly pacify the four directions, and bring complete peace and stability."

The Buddha said to Shanhai Hui, "As I have spoken, so is the meaning."

The Bodhisattva Wisdom of Mountains and Seas addressed the Buddha, saying: "World-Honored One, I now reverently receive this venerable sutra and dare not harbor doubts. Yet in this present age and in ages to come, there will be many beings who give rise to slander and do not believe in this sutra. What shall become of such people thereafter?"

The Buddha told the Bodhisattva Shanhaihui: "In the future, in Jambudvīpa, there may be bhikkhus, bhikkhunīs, men or women who, upon seeing others reciting this sutra, feel anger and resentment in their hearts and harbor slander. Due to this slander of the true Dharma, such persons will in their present life contract various severe and evil illnesses, their bodily faculties will be incomplete, or they will become deaf, blind, mute, or dumb; they may suffer from loss of virility, demonic possession, insanity, disorders of wind, cold, or heat, hemorrhoids, edema, or loss of mind—all such severe and evil illnesses will afflict them life after life. Suffering thus, they will find no peace whether sitting or lying down; their excretion of urine and feces will be obstructed; they will be unable to seek life or seek death. Or, upon death, they will fall into the hells, where for eighty thousand kalpas they will undergo great torment; for hundreds of thousands, millions of lifetimes they will not even hear the name of water or food. After a long time, they may be reborn among humans as oxen, horses, pigs, or sheep, to be slaughtered by people, enduring great suffering. Later, even if they obtain a human body, they will always be born into low and base stations; for hundreds of thousands, millions of lifetimes they will never attain freedom, and will never hear the name of the Three Jewels. Because they slandered this sutra, they suffer thus. Therefore, among the foolish, do not expound this sutra. Only to those who possess right contemplation and right mindfulness should you then teach it. Those who do not revere this sutra will fall into the hells; those who revere and honor it will attain right liberation and be reborn in the land of Amitābha Buddha. If there are bhikkhus, bhikkhunīs, upāsakas, upāsikās, good men, or good women who rightly believe in this sutra, delight in this sutra, and guide living beings—both those who teach it and those who listen—all will be reborn in the land of Amitābha Buddha. Therefore, those who have faith, after my nirvāṇa, should uphold this sutra and Dharma, and widely proclaim and disseminate it during the periods of the True Dharma, the Semblance Dharma, and the defiled and evil age of the Final Dharma. Such persons are my true disciples, and in their present life they will attain anuttarā-samyak-saṃbodhi."

Thus have I heard. When the Buddha had spoken this sutra, the Venerable Ānanda, the great śrāvakas, the bhikṣus, the bodhisattva-mahāsattvas, and all the beings of the world—gods, humans, asuras, and others—hearing what the Buddha had said, rejoiced greatly and faithfully received, upheld, and practiced it.

The Sutra on the Ten Methods of Rebirth in the Land of Amitābha Buddha