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LARGER SUTRA (2)

THE LARGER SUTRA ON AMITAYUS
delivered by Shakyamuni Buddha
Translated into Chinese during the Ts'ao-Wei dynasty
by the Tripitaka Master Samghavarman from India

translated from Chinese by Hisao Inagaki

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Revised June 24, 2000

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The text follows the Taisho Tripitaka edition, vol. 12, and the passage numbers follow Jodoshinshu Seiten, 1988, pp. 47-83.

[TT. 12, 273b]

Fulfillment of the 11th, 17th, and 18th vows

第11、17及18愿的成就

佛告阿难。其有众生生彼国者。皆悉住于正定之聚。所以者何。彼佛国中无诸邪聚及不定之聚。

[22] The Buddha said to Ananda, "Sentient beings who are born in that Buddha-land all reside among those assured of Nirvana. The reason is that in that land there are neither beings who are destined to adverse conditions nor those whose destinies are uncertain.

十方恒沙诸佛如来。皆共赞叹无量寿佛威神功德不可思议。诸有众生闻其名号。信心欢喜乃至一念。至心回向愿生彼国。即得往生住不退转。唯除五逆诽谤正法。
"All Buddhas, Tathagatas, in the ten quarters, as numerous as the sands of the River Ganges, together praise the inconceivable, supernal virtue of Amitayus. All sentient beings who, having heard his Name, rejoice in faith, remember him even once and sincerely transfer the merit of virtuous practices to that land, aspiring to be born there, will attain birth and dwell in the Stage of Non-retrogression. But excluded are those who have committed the five gravest offenses and abused the right Dharma."

Three grades of aspirants:

三辈往生
1) higher grade 上辈往生

[0272b15] 佛告阿难。十方世界诸天人民。其有至心愿生彼国。凡有三辈。其上辈者。舍家弃欲而作沙门。发菩提心。一向专念无量寿佛。修诸功德愿生彼国。此等众生临寿终时。无量寿佛与诸大众。现其人前。即随彼佛往生其国。便于七宝华中自然化生。住不退转。智慧勇猛神通自在。是故阿难。其有众生。欲于今世见无量寿佛。应发无上菩提之心。修行功德。愿生彼国。

[23] The Buddha said to Ananda, "Devas and humans in the worlds of the ten quarters who sincerely aspire to be born in that land can be classified into three grades. The higher grade of aspirants are those who leave their homes and abandon worldly desires to become monks. Having awakened aspiration for Enlightenment, they single-mindedly remember Amitayus and perform meritorious practices, aspiring to be born in his land. When they are about to die, Amitayus, together with a host of sages, will appear before them. Then they will follow him and attain birth in his land. At once they will be born by transformation spontaneously from within seven-jewelled lotus-flowers. They will dwell in the Stage of Non-retrogression, attain steadfast wisdom and be capable of freely exercising supernatural powers. For this reason, Ananda, sentient beings who wish to see Amitayus while in this world should awaken aspiration for the highest Enlightenment, do meritorious deeds, and aspire to be born in his land."

2) middle grade

中辈往生

[0272b24] 佛语阿难。其中辈者。十方世界诸天人民。其有至心愿生彼国。虽不能行作沙门大修功德。当发无上菩提之心。一向专念无量寿佛。多少修善。奉持斋戒。起立塔像。饭食沙门。悬缯然灯。散华烧香。以此回向愿生彼国。其人临终。无量寿佛。化现其身。光明相好具如真佛。与诸大众现其人前。即随化佛往生其国。住不退转。功德智慧次如上辈者也。

[24] The Buddha said to Ananda, "The middle grade of aspirants are the devas and humans in the worlds of the ten quarters who sincerely desire to be born in that land. Although unable to become monks and cultivate much merit, they awaken aspiration for the highest Enlightenment, single-mindedly think on Amitayus, perform some good deeds, observe the precepts of abstinence, build stupas, donate Buddhist statues, give alms to mendicants, hang banners, light candles, scatter flowers, burn incense, and so forth. They transfer the merit of those practices to his land, aspiring to be born there. When they are about to die, Amitayus will manifest his transformed body, [272c] which is fully possessed of the same radiance and physical characteristics and marks as those of the real Buddha, and make it appear before them, together with a host of sages. Then they will follow this transformed Buddha and be born in the Pure Land, where they will dwell in the Stage of Non-retrogression. Their virtue and wisdom will be next to those of the higher grade of aspirants."

3) lower grade 下辈往生

[0272c04] 佛语阿难。其下辈者。十方世界诸天人民。其有至心欲生彼国。假使不能作诸功德。当发无上菩提之心。一向专意乃至十念。念无量寿佛愿生其国。若闻深法欢喜信乐不生疑惑。乃至一念念于彼佛。以至诚心愿生其国。此人临终。梦见彼佛亦得往生。功德智慧次如中辈者也

[25] The Buddha said to Ananda, "The lower grade of aspirants are the devas and humans in the worlds of the ten quarters who sincerely desire to be born in that land. Although unable to do many meritorious deeds, they awaken aspiration for the highest Enlightenment and single-mindedly concentrate on Amitayus even ten times, desiring birth in his land. When they hear the profound Dharma, they joyfully accept it and do not entertain any doubt; and so, remembering the Buddha even once, they sincerely aspire to be born in that land. When they are about to die, they will see the Buddha in a dream. Those aspirants, too, will be born in the Pure Land. Their merit and wisdom will be next to those of the middle grade of aspirants."

Bodhisattvas' visit to the Pure Land from other lands

他方菩萨瞻净土

[0272c11] 佛告阿难。无量寿佛威神无极。十方世界无量无边不可思议诸佛如来。莫不称叹于彼东方恒沙佛国。无量无数诸菩萨众。皆悉往诣无量寿佛所。恭敬供养及诸菩萨声闻大众。听受经法宣布道化。南西北方四维上下亦复如是。

[26] The Buddha said to Ananda, "The majestic virtue of Amitayus is boundless. All the innumerable, uncountable and inconceivable Buddhas, Tathagatas, in the worlds of the ten quarters praise him. Innumerable and uncountable bodhisattvas in the Buddha-lands of the eastern quarter, as numerous as the sands of the River Ganges, all without exception, visit Amitayus in order to worship and make offerings to him and to the assembly of bodhisattvas and shravakas. Having heard the teaching, they expound it to lead people into the Path of the Buddha. As in the eastern quarter, so it is in the southern, western and northern, as well as in the four intermediate quarters, above and below."

Verses on bodhisattvas' visit

尔时世尊而说颂曰

[27] Then the World-Honored One spoke the following verses:

东方诸佛国　　其数如恒沙          ?彼土诸菩萨　　往觐无量觉

1. In the eastern quarter there are Buddha-lands,
As numerous as the sands of the River Ganges;
Bodhisattvas dwelling in those lands
Go to pay homage to Amitayus, the Enlightened One.

2. 南西北四维　　上下亦复然　彼土菩萨众　　往觐无量觉
2. So it is in the southern, western, and northern quarters,
The intermediate quarters, above and below;
Bodhisattvas dwelling in those lands
Go to pay homage to Amitayus, the Enlightened One.

3. 一切诸菩萨　　各赍天妙华　宝香无价衣　　供养无量觉
3. All those bodhisattvas, taking with them
Exquisite heavenly flowers,
Precious incense and priceless robes,
Make offerings to Amitayus, the Enlightened One.

4. 咸然奏天乐　　畅发和雅音　歌叹最胜尊　　供养无量觉
4. Playing heavenly music in concert,
Producing harmonious and delicate sounds,
They praise the Most Honored One with hymns
And make offerings to Amitayus, the Enlightened One:

5. 究达神通慧　　游入深法门  ?具足功德藏　　妙智无等伦
5. 'You have perfected supernatural powers and wisdom,
With which you freely enter the gates of the profound Dharma;
You also possess stocks of merit and virtue
And unparalleled supreme knowledge.

6. 慧日照世间　　消除生死云　恭敬绕三匝　　稽首无上尊
6. Illumining the world with the sun of wisdom,
You disperse the clouds of birth-and-death.'
Having reverently walked round him three times,
They pay homage to the Unsurpassed One.

7. 见彼严净土　　微妙难思议 因发无量心　　愿我国亦然
7. Having seen the glorious Pure Land,
Wonderfully resplendent, [273a]
They are led to awaken supernal aspiration
And wish their lands to be like his.

8. 应时无量尊　　动容发欣笑　口出无数光　　遍照十方国
8. Then Amitayus, the Enlightened One,
Changes his countenance and smiles;
From his mouth come forth innumerable rays of light,
Which illuminate the worlds in the ten quarters.

9. 回光围绕身　　三匝从顶入　一切天人众　　踊跃皆欢喜
9. These rays of light return, encircle his body
Three times, and enter the crown of his head.
All devas and humans are delighted to see this
And are filled with great joy.

10. 大士观世音　　整服稽首问　白佛何缘笑　　唯然愿说意
10. Avalokiteshvara, the Exalted Being, having respectfully arranged
His clothes and bowed his head,
Asked the Buddha, 'Why are you smiling?
Reverently I enquire. Please tell me why.'

11. 梵声犹雷震　　八音畅妙响　当授菩萨记　　今说仁谛听
11. The Buddha's majestic voice was like thunder,
Producing wonderful sounds in eight qualities of voice;
'Because I am about to give predictions to the bodhisattvas.
I now explain to you. Listen carefully!

12. 十方来正士　　吾悉知彼愿　志求严净土　　受决当作佛
12. I am fully aware of the vows of the bodhisattvas
Who come from the ten quarters;
They seek to glorify their pure lands.
After receiving my predictions, they will become Buddhas.

13. 觉了一切法　　犹如梦幻响　满足诸妙愿　　必成如是刹
13. While realizing that all dharmas are like a dream,
An illusion or an echo,
They will fulfill their excellent vows
And surely establish pure lands such as this.

14. 知法如电影　　究竟菩萨道　具诸功德本　　受决当作佛
14. Knowing that dharmas are like a flash of lightning or a shadow,
They will pursue the Bodhisattva Path to its end
And amass a stock of merit. After receiving
My predictions, they will become Buddhas.

15. 通达诸法门　　一切空无我　专求净佛土　　必成如是刹
15. While thoroughly knowing that the nature of all dharmas
Is empty and without substance,
They will single-mindedly seek to produce their pure lands
And will surely establish lands such as this.'

16. 诸佛告菩萨　　令觐安养佛 闻法乐受行　　疾得清净处
16. The Buddhas tell the bodhisattvas to go and pay homage
To the Buddha of the Land of Peace and Provision.
'Listen to his teaching, joyfully receive and practice it,
And then quickly reach the Realm of Purity.

17. 至彼严净土　　便速得神通 必于无量尊　　受记成等觉
17. When you go to his glorious Pure Land,
You will instantly acquire supernatural powers.
Having, without fail, received predictions from Amitayus,
You will attain perfect Enlightenment.

18. 其佛本愿力　　闻名欲往生　皆悉到彼国　　自致不退转
18. By the power of that Buddha's Original Vows,
All who hear his Name and desire birth,
Will, without exception, be born in his land
And effortlessly enter the Stage of Non-retrogression.

19. 菩萨兴志愿　　愿己国无异　普念度一切　　名显达十方
19. Bodhisattvas, if you make vows
That your lands will be like this,
While aspiring to save all beings everywhere,
Your name will be renowned throughout the ten quarters.

20. 奉事亿如来　　飞化遍诸刹　恭敬欢喜去　　还到安养国
20. In order to serve millions of Tathagatas,
You can assume various forms and fly to those lands;
After worshipping them with joyful hearts,
You will return to the Land of Peace and Provision.'

21. 若人无善本　　不得闻此经  ?清净有戒者　　乃获闻正法
21. Without a stock of goodness from past lives,
One cannot hear this sutra;
But those who have strictly observed the precepts
Can hear the right Dharma.

22. 曾更见世尊　　则能信此事  ?谦敬闻奉行　　踊跃大欢喜
22. One who has met a World-Honored One in the past
Can accept this teaching.
Such a person respectfully worships, hears
And upholds it, and rejoices so greatly as to dance.

23. 憍慢弊懈怠　　难以信此法  ?宿世见诸佛　　乐听如是教
23. Arrogant, corrupt and indolent people
Cannot readily accept this teaching.
But those who have met Buddhas in their past lives
Rejoice to hear it.

24. 声闻或菩萨　　莫能究圣心 譬如从生盲　　欲行开导人
24. Neither shravakas nor bodhisattvas are able to know
The Sage's Mind exhaustively;
They are like those who are born blind
And yet wish to guide others.

25. 如来智慧海　　深广无崖底  ?二乘非所测　　唯佛独明了
25. The ocean of the Tathagata's wisdom
Is deep, vast and boundless.
Even sages of the Hinayana cannot fathom it;
Only the Buddha clearly knows it.

26. 假使一切人　　具足皆得道　净慧如本空　　亿劫思佛智
26. Let us suppose that all human beings,
Without exception, have attained Enlightenment
And, with pure wisdom, realized original emptiness.
Even if they pondered on the Buddha's wisdom for myriads of kalpas,

27. 穷力极讲说　　尽寿犹不知　佛慧无边际　　如是致清净
27. And expounded it with the utmost effort all through their lives,
They would not come to exhaustive knowledge of it.
The Buddha's wisdom is thus limitless
And pure to its depths.

28. 寿命甚难得　　佛世亦难值  ?人有信慧难　　若闻精进求
28, To obtain human life is difficult in the extreme;
To meet a Buddha in this world is also difficult;
It is difficult, too, for a man to attain faith and wisdom.
Once you have heard the Dharma, strive to reach its heart.

29. 闻法能不忘　　见敬得大庆  ?则我善亲友　　是故当发意
29. If you have heard the Dharma and do not forget it,
But adore and revere it with great joy,
You are my good friend. For this reason,
You should awaken aspiration for Enlightenment.

30. 设满世界火　　必过要闻法 会当成佛道　　广济生死流
30. Even if the whole world is on fire,
Be sure to pass through it to hear the Dharma;
Then you will surely attain the Buddha's Enlightenment.
And everywhere deliver beings from the river of birth-and-death.

Bodhisattvas in the Pure Land

净土中的菩萨

[0273b19] 佛告阿难。彼国菩萨。皆当究竟一生补处。除其本愿。为众生故。以弘誓功德而自庄严。普欲度脱一切众生。阿难。彼佛国中。诸声闻众身光一寻。菩萨光明照百由旬。有二菩萨最尊第一。威神光明。普照三千大千世界。

[28] The Buddha said to Ananda, "All the bodhisattvas in the land of Amitayus will ultimately attain the Stage of Becoming a Buddha After One More Life. Excepted are those who have made original vows for the sake of sentient beings, resolving to cultivate the merit of realizing their great vows to save all sentient beings. Ananda, each shravaka in the Buddha-land of Amitayus emits light for one fathom around his body. The light of a bodhisattva shines a hundred yojanas. There are two bodhisattvas who are the most dignified; their majestic light shines everywhere in the universe of a thousand million worlds."

阿难白佛。彼二菩萨其号云何。
Ananda asked, "What are the names of those two bodhisattvas?"

佛言。一名观世音。二名大势至。[10]是二菩萨。于[11]此国土修菩萨行。命终转化生彼佛国。阿难。其有众生生彼国者。皆悉具足三十二相。智慧成满深入诸法。究畅要妙神通无碍。诸根明利。其钝根者成就二忍。其利根者得[12]阿僧祇无生法忍。又彼菩萨。乃至成佛不[13]更恶趣。神通自在常识宿命。除生他方五浊恶世。示现同彼如我国也。
The Buddha replied, "One is called Avalokiteshvara and the other, Mahasthamaprapta. They had both performed Bodhisattva practices in this world, and, at the end of their lives, were born by transformation in that Buddha-land. Ananda, the sentient beings born there all fully possess the thirty-two physical characteristics of a Great Man as well as perfect wisdom, with which they penetrate deeply into the nature of all dharmas and reach their subtle essence. Their supernatural powers know no obstruction, and their physical senses are sharp and clear. The bodhisattvas of lesser capacities attain two insights. [273c] Those with superior capacities attain innumerable [merits by the] insights into the non-arising of all dharmas. Those bodhisattvas will not be subject to rebirth in evil realms before they become Buddhas. Excepted are those who seek birth in the worlds of other quarters during the turbulent period of the five defilements, manifesting their forms in the likeness of the beings there, as in this world. They can freely exercise supernatural powers and always remember their past lives."

佛[14]语阿难。彼国菩萨承佛威神。一食之顷往诣十方无量世界。恭敬供养诸佛世尊。随心所念。华香伎乐[15]缯盖幢幡。无数无量供养之具。自然化生应念即至。珍妙殊特非世所有。[16]转以奉散诸佛[17]菩萨声闻[18]大众。在虚空中化成华盖。光色[19]晃耀香气普熏。其华周圆四百里者。如是转倍。乃覆三千大千世界。随其前后以次化没。其诸菩萨佥然欣悦。于虚空中共奏天乐。以微妙音歌叹佛德。听受经法欢喜无量。供养佛已未食之前。忽然轻举还其本国。The Buddha said to Ananda, "By the Buddha's power, bodhisattvas of that land go to innumerable worlds of the ten quarters, in as short a time as it takes to eat a meal, in order to pay homage and make offerings to the Buddhas, the World-Honored Ones. If those bodhisattvas so wish, uncountable and innumerable offerings, such as flowers, incense, music, silken canopies and banners, spontaneously appear before them as soon as they are imagined. They are rare and marvelous, unlike anything in this world. They are, accordingly, offered to the assemblies of Buddhas, bodhisattvas and shravakas. The flowers remain in the sky and gather into canopies. Their brilliance is dazzling and their fragrance pervades everywhere. The flower-canopies range in size, from those of four hundred li in circumference up to those large enough to cover the universe of a thousand million worlds. As new flower-canopies appear, old ones disappear. These bodhisattvas all rejoice together, and, while poised in mid-air, play heavenly music and praise the virtues of the Buddhas with hymns accompanied by wonderful sounds. They listen to the Dharma and attain immeasurable joy. After thus worshipping the Buddhas, they quickly return home to the Pure Land before their meal."

Amida's preaching and exquisite sounds produced by the trees, etc.

宝树演说阿弥陀佛的妙法音声

佛语阿难。无量寿佛。为诸声闻菩萨大众颁宣法时。都悉集会七宝讲堂。广宣道教演畅妙法。莫不欢喜心解得道。即时四方自然风起。普吹宝树出五音声。雨无量妙华随风周遍。自然供养如是不绝。一切诸天皆赍天上百千华香万种伎乐。供养其佛及诸菩萨声闻大众。普散华香奏诸音乐。前后来往更相开避。当斯之时。熙然快乐不可胜言。

[29] The Buddha said to Ananda, "When Amitayus expounds the Dharma to shravakas and bodhisattvas, they all assemble in the seven-jewelled lecture-hall. There he fully expounds the teachings of the Way and proclaims the wonderful Dharma. The whole audience rejoices, comprehends, and attains Enlightenment. At that time a breeze spontaneously arises in each of the four directions and wafts over the jewelled trees, producing sounds of the pentatonic scales and causing innumerable exquisite flowers to fall like rain and scatter everywhere. Natural ways of glorification such as these are endlessly repeated. All the devas bring with them a hundred thousand flowers and pieces of aromatic wood and thousands of musical instruments to use as offerings to the Buddha and the assembly of bodhisattvas and shravakas; they scatter flowers, diffuse perfumes everywhere and play various kinds of music. They come and go in succession, giving way to each other. At such times their joy and happiness are beyond description."

Bodhisattvas' virtues

菩萨功德

佛告阿难。生彼佛国诸菩萨等。所可讲说常宣正法。随顺智慧无违无失。于其国土所有万物。无我所心无染著心。去来进止情无所系。随意自在无所适莫。无彼无我无竞无讼。于诸众生得大慈悲饶益之心。柔软调伏无忿恨心。离盖清净无厌怠心。等心胜心。深心定心。爱法乐法喜法之心。

[30] The Buddha said to Ananda, "The bodhisattvas born in that Buddha-land expound the right Dharma whenever appropriate and, because they are in accord with the wisdom of enlightenment, their expositions are infallible and free of error. In regard to the myriads of things in that land, they have no thought of possession or attachment. Whether going or coming, proceeding or remaining, their hearts are unattached, their acts are in accordance with their will and are unrestricted, and they have no thought of discrimination. In them there is no idea of self or others, no idea of competition or dispute. With the heart of great compassion to benefit all living beings and with tenderness and self-control, they bear no enmity or grudge against anyone. Free of mental hindrances, they are pure in mind and without indolence. Unbiased, noble-minded, sincere and tranquil, [274a] their hearts can revere, appreciate and enjoy the Dharma.

灭诸烦恼。离恶趣心。究竟一切菩萨所行。具足成就无量功德。得深禅定诸通明慧。游志七觉修心佛法。肉眼清彻靡不分了。天眼通达无量无限。法眼观察究竟诸道。慧眼见真能度彼岸。佛眼具足觉了法性。以无碍智为人演说。等观三界空无所有。志求佛法具诸辩才。除灭众生烦恼之患。从如来生解法如如。善知[1]习灭音声方便。不欣世语乐在正论。
"Having extinguished all evil passions, they are free of those tendencies which cause one to fall into evil realms. They have accomplished all the duties of a bodhisattva and are fully endowed with immeasurable virtues. Having reached deep meditation and gained supernatural powers, transcendent knowledge and wisdom, they are established in the seven practices leading to Enlightenment and are devoted to the Buddha Dharma.
"With the physical eye they see clearly, discerning objects without error; the sight of their heavenly eye reaches everywhere without limit; with the Dharma-eye they observe and know thoroughly the teachings of the Way; with the wisdom-eye they see truth and attain the Other Shore; with the Buddha-eye they completely realize the nature of dharmas; and with unhindered wisdom they expound the Dharma to others.
"Although they observe with the eye of equality that the three worlds are empty and non-existent, they strive to learn the Buddha Dharma and acquire varied eloquence in order to rid living beings of affliction caused by evil passions. Since all dharmas have arisen from Suchness, the bodhisattvas see them as they really are and know skillful means of speech that will develop good habits and destroy bad ones in living beings. They dislike secular talk, enjoying only right discourse on the Dharma.

修诸善本志崇佛道。知一切法皆悉寂灭。生身烦恼二余俱尽闻甚深法心不疑惧。常能修行其大悲者。深远微妙靡不覆载。究竟一乘至于彼岸。决断疑网慧由心出。于佛教法该罗无外。"They cultivate roots of virtue, revere the Path of the Buddha, and know that all dharmas are completely tranquil and non-existent. Their samsaric bodies and evil passions have been extinguished together with their remaining karmic tendencies. When they hear the profound Dharma, their minds are free of doubt and fear. They are always able to cultivate great compassion which is deep and subtle, embracing everything like the sky and bearing all like the earth. Having reached the end of the Single Path, they have gone to the Other Shore. Having cut the net of doubt, wisdom arises in their minds. Within the Buddha Dharma there is nothing that they do not comprehend.

智慧如大海。三昧如山王。慧光明净超逾日月。清白之法具足圆满。犹如雪山。照诸功德等一净故。犹如大地。净秽好恶无异心故。犹如净水。洗除尘劳诸垢染故。犹如火王。烧灭一切烦恼薪故。犹如大风。行诸世界无障阂故。犹如虚空。于一切有无所著故。犹如莲华。于诸世间无染污故。犹如大乘。运载群萌出生死故。犹如重云。震大法雷觉未觉故。犹如大雨。雨甘露法润众生故。如金刚山。众魔外道不能动故。如梵天王。于诸善法最上首故。如尼拘类树。普覆一切故。如优昙[3]钵华。希有难遇故。如金翅鸟。威伏外道故。如众游禽。无所藏积故。犹如牛王。无能胜故。犹如象王。善调伏故。如师子王。无所畏故。旷若虚空。大慈等故。
"Their wisdom is like the ocean, and their samadhi, like the king of mountains. The light of their wisdom, being brilliant and pure, outshines the sun and the moon. They are in complete possession of the pure, undefiled Dharma. They are like the Himalayas, because the brilliance of their virtues is reflected evenly and clearly. They are like the great earth, because they have no discriminative thoughts, such as pure or impure, beautiful or ugly. They are like pure water, because they wash away afflictions and defilements. They are like the king of fire, because they burn the firewood of all evil passions. They are like a great wind, because they travel throughout the worlds without hindrance. They are like the sky, because they have no attachments. They are like lotuses, because nothing in the world can defile them. They are like a great vehicle, because they carry the multitude of beings out of birth-and-death. They are like a heavy cloud, because they cause the great thunder of the Dharma to roar and awaken the unenlightened. They are like a great rain, because they cause the nectar of Dharma to fall like showers to nourish living beings. They are like the Adamantine Mountains, because demons and non-Buddhists cannot move them. They are like the king of the Brahma Heaven, because they are foremost in the performance of various good deeds. They are like the nyagrodha tree, because they afford shelter to all beings. They are like the udumbara flower, because they rarely appear in the world and are difficult to encounter. They are like the gold-winged garuda, because they subdue non-Buddhists. They are like a flock of playful birds, because they do not store things. They are like the king of bulls, because they are invincible. They are like the king of elephants, because they conquer adversaries. They are like the king of lions, because they fear nothing. They are like the vest sky, [274b] because their great compassion reaches everywhere without discrimination.

摧灭嫉心不[4]望胜故。专乐求法心无厌足。常欲广说志无疲倦。击法鼓。建法幢。曜慧日。除痴闇。修六和敬。常行法施。志勇精进心不退弱。为世灯明最胜福田。常为师导等无憎爱。唯乐正道无余欣[6]戚。拔诸欲刺以安群生。功[7]德殊胜莫不尊敬。

"They have destroyed envy by not being jealous of the superiority of others. With singleness of heart they seek the Dharma tirelessly. Always desiring to expound the doctrine, they never grow weary. Striking Dharma-drums and hoisting Dharma-banners, they cause the sun of wisdom to shine forth and dissipate the darkness of ignorance. They perform the six acts of accord and respect, and always provide others with the gift of the Dharma. Strong-willed and diligent, their determination never falters. Thus they become lamps to the world and fields of supreme merit; they always become teachers and harbor no thought of discrimination, aversion, or attachment. They seek only the right Path, finding neither joy nor sorrow in other matters. They extract thorns of passion and give peace of mind to multitudes of beings. Because of their supreme wisdom, there is no one who does not revere them.

灭三垢障游诸神通。因力缘力。意力愿力。方便之力。常力善力。定力慧力。多闻之力。施戒忍辱。精进禅定。智慧之力。正念止观诸通明力。如法调伏诸众生力。如是等力一切具足。"They have destroyed the hindrances of the three defilements and mastered the supernatural powers. They also possess the power of good karma from their past lives, the power of guiding others, of the will, of vowing, of employing skillful means, of continuous practice, of doing good, of meditation, of wisdom, of hearing the Dharma widely. They also possess the power of the Six Paramitas -- generosity, morality, patience, effort, meditation and wisdom -- and the power of right mindfulness, concentration, contemplation, the supernatural faculties, transcendent knowledge, and the power to tame and train living beings in the right way, as well as other powers.

身色相好功德辩才。具足庄严无与等者。恭敬供养无量诸佛。常为诸佛所共称叹。究竟菩萨诸波罗蜜。修空无相无愿三昧不生不灭诸三昧门。远离声闻缘觉之地。"Fully possessed of all the physical characteristics and marks, virtues, and eloquence, they have no equals. They revere and worship innumerable Buddhas and are, in turn, always praised by them. They have completed the bodhisattva's course of Paramitas and practiced the samadhis of emptiness, non-form and non-desire, the samadhi of non-arising and non-ceasing and many other samadhis; they have gone far beyond the stages of shravakas and pratyekabuddhas.

阿难。彼诸菩萨。成就如是无量功德。我但为汝略言之耳。若广说者。百千万劫不能穷尽。
"Ananda, bodhisattvas of that land have innumerable virtues such as these, of which I have given you only an outline. If I were to expound them in full detail, a thousand million kalpas would not be long enough to do so."

Three kinds of evil passions and their consequences

三毒之苦

[0274b18] 佛告弥勒菩萨诸天人等。无量寿国声闻菩萨。功德智慧不可称说。又其国土。微妙安乐清净若此。何不力为善。念道之自然。著于无上下。洞达无边际。宜各勤精进。努力自求之。必得超绝去。往生安[10]养国。横截五恶[11]趣。恶趣自然闭。升道无穷极。易往而无人。其国不逆违。自然之所牵。何不弃世事。勤行求道德。可[12]获极长生。寿乐无有极。

[31] The Buddha said to the Bodhisattva Maitreya and to devas and humans, "The virtue and wisdom of shravakas and bodhisattvas in the land of Amitayus are indescribable. That land is sublime, blissful, serene and pure. Why do you not diligently practice good, reflect on the naturalness of the Way and realize that it is above all discriminations and is boundlessly pervasive? You should each make a great effort to attain it. Strive to escape from Samsara and be born in the Land of Peace and Provision. Then, the causes of the five evil realms having been destroyed, they will naturally cease to be, and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach, but very few actually go there. It rejects nobody, but naturally and unfailingly attracts beings. Why do you not abandon worldly matters and strive to enter the Way? If you do, you will obtain an infinitely long life and one of limitless bliss.

然世人薄俗。共诤不急之事。于此剧恶极苦之中。勤身营务以自给济。无尊无卑。无贫无富。少长男女共忧钱财。有无同然。忧思适等。屏营愁苦。累念积虑。为心走使无有安时。"People of the world, being weak in virtue, engage in strife over matters which are not urgent. In the midst of abject wickedness and extreme afflictions they painstakingly toil for their living. Whether noble or corrupt, rich or poor, young or old, male or female, all people worry about wealth and property. In this there is no difference between the rich and the poor; both have their anxieties. Groaning in dejection and sorrow, they pile up thoughts of anguish or, [274c] driven by inner urges, they run wildly in all directions and they have no time for peace and rest.

有田忧田。有宅忧宅。牛马六畜奴婢钱财衣食什物。复共忧之。重思累息忧念愁怖。横为非常水火盗贼怨家债主。焚漂劫夺消散磨灭。忧毒忪忪无有解时。结愤心中不离忧恼。心坚意固适无纵舍。或坐摧碎身亡命终。弃捐之去莫谁随者。尊贵豪富亦有斯患。忧惧万端勤苦若此。结众寒热与痛共[13]俱。
"For example, if they own fields, they are concerned about them. If they have houses, they worry about them. They are also anxious about their six kinds of domestic animals, such as cows and horses, about their male and female servants, money, wealth, clothes, food and furnishings. With deepening troubles they sigh repeatedly, and anxiety increasingly torments and terrifies them. Sudden misfortune may befall them: all their possessions may be destroyed by fire, swept away by floods, plundered by robbers, or seized by adversaries or creditors. Then gnawing grief afflicts them and incessantly troubles their hearts. Anger seizes their minds, keeps them in constant agitation, increasingly tightens its grip, hardens their hearts and never leaves them.
"When their lives end in such agonizing conditions, they must leave everybody and everything behind. Even nobles and men of wealth have these worries. With much anxiety and fear, they endure such tribulations. Breaking out in cold sweats or fevers, they suffer unremitting pain.

贫穷下劣困乏常无。无田亦忧欲有田。无宅亦忧欲有宅。无牛马六畜奴婢钱财衣食什物。亦忧欲有之。适有一复少一。有是少是。思有齐等。适欲具有便复糜散。如是忧苦当复求索。不能时得思想无益。身心俱劳坐起不安。忧念相随勤苦若此。亦结众寒热与痛共俱。或时坐之终身[14]夭命。不肯为善行道进德寿终身死当独远去。有所趣向善恶之道莫能知者。
"The poor and the underprivileged are constantly destitute. If, for example, they have no fields, they are unhappy and want them. If they have no houses, they are unhappy and want them. If they have none of the six kinds of domestic animals, such as cows and horses, or if they have no male and female servants, or lack money, wealth, clothes, food, or furnishings, they are unhappy and want those as well. If they possess some of them, others may be lacking. If they have this, they do not have that, and so they wish to possess all. But, even if by some chance they come to possess everything, it will soon be destroyed or lost. Then, dejected and sorrowful, they strive to obtain such things again, but it may be impossible. Brooding over this is to no avail. Exhausted in mind and body, they become restless in all their doings, and anxieties follow on their heels. Such are the troubles they must endure. Breaking out in cold sweats or fevers, they suffer unremitting pain. Such conditions may result in the sudden end of their lives or an early death. Since they have not done any good in particular, nor followed the Way, nor acted virtuously, when they die, they will depart alone to an inferior world. Although they are destined to different states of existence, none of them understands the law of karma that sends them there.

世间人民父子兄弟夫妇家室中外亲属。当相敬爱无相憎嫉。有无相通无得贪惜。言色常和莫相违戾。
"People of the world, parents and children, brothers and sisters, husbands and wives, and other family members and kinsmen, should respect and love each other, refraining from hatred and envy. They should share things with others, and not be greedy and miserly, always speak friendly words with a pleasing smile, and not hurt each other.

或时心诤有所恚怒。今世恨意微相憎嫉。后世转剧至成大怨。所以者何。世间之事更相患害。虽不即时应急[15]相破。然含毒畜怒结愤精神。自然克识不得相离。皆当对生更相报复。"If one disagrees with others and grows angry, however small one's grudge and enmity may be in this life, these will increase in the life to come until they grow into a mass of hostility. For, if people are engaged in tormenting and harming each other in this life, such conflict may not immediately end in mutual destruction. But persistent bitterness and raging fury are impressed upon the mind, and thus naturally leave indelible marks on consciousness, so that those involved will be reborn about the same time to take revenge on each other.

人在世间爱欲之中。独生独死独去独来。当行至趣苦乐之地。身自当之无有代者。善恶变化殃福异处。宿豫严待当独趣入。远到他所莫能见者。善恶自然追行所生。窈窈冥冥别离久长。道路不同会见无期。甚难甚难[16]复得相值。
"Further, in the midst of worldly desires and attachments one comes and goes alone, is born alone and dies alone. After death, one goes to a painful or to a pleasant state of existence. Each receives his karmic consequences and nobody else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering. Unalterably bound by their karma, they depart for those realms all alone. Having reached the other world, they cannot see each other. The law of good and evil naturally pursues them, and wherever they may be reborn, distance and darkness always separate them. Since their paths of karma are different, it is impossible to tell the time of their reunion, and so difficult to meet again. Can they ever see each other once more?
何不弃众事。各[1]曼强健时。努力勤修善。精进愿度世。可得极长生。如何不求道。安所须待欲何乐[2]乎。

"Why do they not abandon all worldly [275a] involvements and strive, while they are strong and healthy, to pursue the good and diligently seek deliverance from Samsara? If they do, they will be able to attain infinite life. Why do they not seek the Way? What is there in this world that should be longed for? What pleasure is there that ought to be sought after?
如是世人。不信作善得善为道得道。不信人死更生惠施得福。善恶之事都不信之。谓之不然终无有是。但坐此故且自见之。

"Thus people of the world do not believe in pursuing good and receiving reward or in practicing the Way and attaining Enlightenment; neither do they believe in transmigration and retribution for evil acts or reward for good ones, such as obtaining merit by helping others. Believing that these do not exist, they totally reject such a view.
更相瞻视先后同然。转相承受父余教令。先人祖父素不为善不识道德。身愚神闇心塞意闭。死生之趣善恶之道。自不能见无有语者。吉凶祸福竞各作之。无一怪也。

"Further, by so doing, they cling to their own views more tenaciously. Later generations learn from previous ones to act likewise. Fathers, perpetuating their wrong views, pass them on to their children. Since parents and grandparents from the beginning did not do good deeds, were ignorant of the Way, committed foolish acts, and were benighted, insensitive and callous, their descendants are now unable to realize the truth of birth-and-death and the law of karma. There is no one to tell them about this. Nobody seeks to know the cause of fortune and misfortune, happiness and misery, although these states result from such acts.
生死常道转相嗣立。或父哭子或子哭父。兄弟夫妇更相哭泣。颠倒上下无常根本。皆当过去不可常保。教语开导信之者少。是以生死流转无有休止。如此之人。[3]曚冥抵突不信经法。心无远虑各欲快意。痴惑[4]于爱欲。不达于道德。迷没于嗔怒。贪狼于财色。坐之不得道。当更恶趣苦。生死无穷已。哀哉甚可伤。

"The reality of birth-and-death is such that the sorrow of parting is mutually felt by all generations. A father cries over the death of his children; children cry over the death of their father. Brothers, sisters, husbands and wives mourn each other's death. According to the basic law of impermanence, whether death will occur in order of seniority or in the reverse is unpredictable. All things must pass. Nothing stays forever. Few believe this, even if someone teaches and exhorts them. And so the stream of birth-and-death continues everlastingly.
"Because they are stupid and callous, such people do not accept the teachings of the Buddha; they lack forethought, and only wish to satisfy their own desires. They are deluded by their passionate attachments, unaware of the Way, misguided and trapped by anger and enmity, and intent on gaining wealth and gratifying their carnal desires like wolves. And so, unable to follow the Way, they are again subject to suffering in evil realms in an endless cycle of birth-and-death. How miserable and pitiable this is!
或时室家父子兄弟夫妇。一死一生更相哀愍。恩爱思慕忧念结缚。心意痛著迭相顾恋。穷日卒岁无有解已。教语道德心不开明。思想恩好不离情欲。[5]惛曚闭塞愚惑所覆。不能深思熟计心自端[6]政专精行道决断世事。便旋至竟年寿终尽不能得道。无可奈何。

"In the same family, when one of the parents, children, brothers, sisters, husband or wife dies, those surviving mourn over the loss, and their attachment to the deceased persists. Deep sorrow fills their hearts and, grief-stricken, they mournfully think of the departed. Days pass and years go by, but their distress goes on. Even if someone teaches them the Way, their minds are not awakened. Brooding over fond memories of the dead, they cannot rid themselves of attachment. Being ignorant, inert, and illusion-bound, they are unable to think deeply, to keep their self-composure, to practice the Way with diligence, and to dissociate themselves from worldly matters. As they wander here and there, they come to their end and die before entering on the Way. Then what can be done for them?
总猥愦扰皆贪爱欲。惑道者众。悟之者[7]寡。世间匆匆。无可[8]聊赖。尊卑上下贫富贵贱。勤苦匆务各怀杀毒。恶气窈冥为妄兴事。违逆天地不从人心。

"Because they are spiritually defiled, deeply troubled and confused, people indulge their passions. Hence, many are ignorant of the Way, and few realize it. Everyone is restlessly busy, having nothing upon which to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or base, all are preoccupied with their own work. They entertain venomous thoughts, creating a widespread and dismal atmosphere of malevolence. Subversive activities are planned, contrary to the universal law and the wishes of the people.

自然非恶先随与之。恣听所为待其罪极。其寿未[9]尽便顿夺之下入恶道。累世[10]怼苦展转其中。数千亿劫无有出期。痛不可言甚可哀愍。
"Injustice and vice inevitably follow and are allowed to run their course unchecked until evil karma accumulates to the limit. Before they expect their lives to end, people meet sudden death and fall into evil realms, where they will suffer excruciating torments for many lives. [275b] They will not be able to escape for many thousands of kotis of kalpas. How indescribably painful! How pitiable that is!"

Shakyamuni's encouragement to do good      ?世尊此土劝善

[0275b02] 佛告弥勒菩萨诸天人等。我今语汝世间之事。人用是故坐不得道。当熟思计远离众恶。择其善者勤而行之。爱欲荣华不可常保。皆当别离无可乐者。[11]曼佛在世当勤精进。其有[12]至愿生安乐国者。可得智慧明达功德殊胜。勿得随心所欲。[13]亏负经戒在人后也。傥有疑意不解经者。可具问佛当为说之。

[32] The Buddha said to the Bodhisattva Maitreya and to devas and humans, "I have told you the truth about people of the world. Such being their mode of life, they are unable to enter on the Way. Therefore, you should think deeply and try to avoid various evil acts; choose the good and diligently practice it. A life of addiction to desires or a life of pomp and vainglory cannot last long. All must part; there is nothing you can truly enjoy. Since you have encountered a Buddha in this world, you should assiduously practice the Way. Anyone who sincerely desires birth in the Land of Peace and Bliss is able to attain purity of wisdom and supremacy in virtue. You should not follow the urges of passions, break the precepts, or fall behind others in the practice of the Way. If you have doubts and are not clear about my teaching, ask me, the Buddha, about anything and I shall explain it to you."

弥勒菩萨长跪白言。佛威神尊重。所说快善。听佛经[14]者贯心思之。世人实尔如佛所言。今佛慈愍显示大道。耳目开明长得度脱。闻佛所说莫不欢喜。诸天人民蠕动之类。皆蒙慈恩解脱忧苦。The Bodhisattva Maitreya prostrated himself on the ground and said, "Your majestic glory, O Buddha, is awe-inspiring, and your exposition is most pleasing to me. Having heard your teaching, I feel deeply that people of the world are just as you have described. Your compassionate revelation of the Great Way has opened our eyes and ears, awakening us to emancipation. Those who have heard your teachings are all filled with joy. Devas, humans and lesser beings, including even those that crawl, have all been blessed by your compassionate guidance and have thereby attained deliverance from suffering and affliction.
佛语教[15]诫甚深甚善。智慧明见八方上下去来今事莫不究畅。今我众等。所以蒙得度脱。皆佛前世求道之时谦苦所致。恩德普覆福禄巍巍。光明彻照达空无极开入泥洹。教授典揽威制消化。感动十方无穷无极。佛为法王尊超众圣。普为一切天人之师。随心所愿皆令得道。今得值佛。复闻[16]无量寿声。靡不欢喜。心得开明。

"The Buddha's admonition is indeed profound and appropriate, and his wisdom clearly surveys things in the eight quarters, above and below, penetrating all in the past, present and future. Our emancipation in the present life is entirely due to the Buddha's perseverance and painstaking efforts in his former lives when he was seeking the Way. His benevolence covers the whole world, and the extent of his merit is majestic and glorious. His light penetrates to the utmost ends of space and guides people to Nirvana. He reveals the sutras, destroys wrong views and subdues demons. Thus his influence extends boundlessly in the ten quarters. The Buddha is the King of the Dharma; his virtue surpasses that of all the sages. He is the Teacher of all devas and humans and enables them to enter on the Way according to their wishes. Having been able to meet you, O Buddha, and also to hear the Name of Amitayus, we have all attained joy and illumination."

Shakyamuni's admonition against evil acts 世尊劝戒恶行

[0275b22] 佛告[17]弥勒。汝言是也。若有慈敬于佛者。实为大善。天下久久乃复有佛。今我于此世作佛。演说经法宣布道教。断诸疑网。拔爱欲之本。杜众恶之源。游步三界无所[18]拘阂。典揽智慧众道之要。执持纲维昭然分明。开示五趣度未度者。决正生死泥洹之道。

[33] The Buddha said to Maitreya, "What you say is true. Those who adore and revere a Buddha attain great merit. Buddhas very rarely appear in the world. Having become a Buddha in this life, I have taught the Dharma, expounded teachings of the Way, cleared people's doubts, eradicated the causes of lust and desire, and blocked the source of all evils. Visiting various places in the three worlds, I encounter no obstructions. The wisdom disclosed in the scriptures provides for all ways of life. It keeps essential principles together and clearly reveals the truth. I have explained the reality of the five realms, thereby freeing those who have not yet attained deliverance and distinguishing between the paths of Samsara and Nirvana.

弥勒当知。汝从无数劫来修菩萨行。欲度众生其已久远。从汝得道至于泥洹。不可称数。汝及十方诸天人民一切四众。永劫已来展转五道。忧畏勤苦不可具言。乃至今世生死不绝。与佛相值听受经法。又复得闻无量寿佛。快哉甚善吾助尔喜。"Maitreya, you should know that you have, for innumerable kalpas, been perfecting bodhisattva practices to save sentient beings. Incalculable indeed is the number of beings who under your guidance have attained the Way and reached Nirvana. [275c] From time immemorial, you and all the devas and humans in the ten quarters and the four groups of followers have been floundering in the five realms of Samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth-and-death. Now you have encountered a Buddha, listened to his expositions of the Dharma, and been able to learn about Amitayus. What pleasure and joy this is for you and for me to share.

汝今亦可自厌生死老病痛苦恶露不净无可乐者。宜自决断端身正行益作诸善。修己洁[19]体洗除心垢。言行忠信表里相应。人能自度转相拯济。精明求愿积累善本。虽一世勤苦须臾之间。后生无量寿[20]佛国快乐无极。长与道德合明。永拔生死根本。无复贪恚愚痴苦恼之患。欲寿一劫百劫千[21]亿万劫。自在随意皆可得之。无为自然。次于泥洹之道。汝等宜各精进求心所愿。无得疑惑中悔自为过咎。生彼边地七宝宫殿。五百岁中受诸厄也。

"It is time for all to seek deliverance from the pains of birth, death, old age, and sickness. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with decorum, strive to do more good, control and purify yourselves, wash off the mind's defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own emancipation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitayus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth-and-death and be free of the afflictions caused by greed, anger and stupidity. If you wish your life to be as long as a kalpa, a hundred kalpas, or ten million kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain Nirvana. You should each diligently seek to realize your aspiration. Do not entertain any doubt or give up your endeavor, lest as a result of that fault you should be born into the seven-jewelled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years."
弥勒白[22]佛。受佛重诲。专精修学。如教奉行不敢有疑。

Maitreya said to the Buddha, "Having received your considerate admonition, we will diligently practice the Way and follow your teaching. We will not allow any doubt to arise."

Admonition against five evils:

劝诫五恶

[0275c17] 佛告弥勒。汝等能于此世。端心正意不作众恶。甚为至德。十方世界最无伦匹。所以者何。诸佛国土天人之类。自然作善不大为恶。易可开化。今我于此世间作佛。处于五恶五痛五烧之中。为最剧苦。教化群生令舍五恶。令去五痛。令离五烧。降化其意令持五善获其福德度世长寿泥洹之道。

[34] The Buddha said to Maitreya, "If here in this world you are upright in thought and will, and abstain from doing evil, then you will attain the utmost virtue, unsurpassed in all the lands throughout the ten quarters. Why is this so? Devas and humans in the Buddha-lands naturally do good and rarely commit evil, and so, it is easy to teach and train them. Having become a Buddha in this world, I now dwell in the midst of the five evils, the five sufferings, and the five burnings. This is extremely painful for me. I will teach multitudes of beings, making them abandon the five evils, avoid the five sufferings, and escape from the five burnings. I will train their minds and lead them to practice the five good deeds, so that they may acquire merit and virtue and attain emancipation, long life, and Nirvana."

佛言。何等[23]为五恶。何等五痛。何等五烧。何等消化五恶。令持五善获其福德度世长寿泥洹之道。
"The Buddha continued, What are the five evils? What are the five sufferings? What are the five burnings? What is the way to extinguish the five evils and lead people to practice the five good deeds, so that they may acquire merit and virtue and attain emancipation, long life, and Nirvana?"

1) first evil

第一恶

[0275c27] 其一恶者。诸天人民蠕动之类。欲为众恶莫不皆然。强者伏弱转相克贼。残害杀戮迭相吞噬。不知修善恶逆无道。后受殃罚自然趣向。神明记识犯者不赦。故有贫穷下贱乞丐孤独聋盲喑哑愚痴憋恶。至有尪狂不逮之属。又有尊贵豪富高才明达。皆由宿世慈孝修善积德所致。

[35] The Buddha said, "The first evil is this. Devas, humans and lesser beings, including even those that crawl, are bent on doing evil. There is no being that is not. The strong subdue the weak; all inflict serious injuries and kill each other, all devour their prey. Not knowing how to do good, they commit evil and do outrageous and unruly deeds. Later, they receive retribution, [276a] it is natural that they should be destined to evil realms. Demigods keep records of offenders' acts and make sure that they are punished. That is why some are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or subnormal. But others are honorable, noble, wealthy, intelligent, or clever. This is the result of good and meritorious acts of benevolence and the performance of their duties to their parents in past lives.
世有常道王法牢狱。不肯畏慎。为恶入罪受其殃罚。求望解脱难得免出。世间有此目前现事。寿终后世尤深尤剧。入其幽冥转生受身。譬如王法痛苦极刑。

"In this world prisons are set up by the law, and those who are unafraid of them and commit offenses are sent there for punishment. However desperately they may wish to escape, it is impossible to do so. Such is retribution in this world, but in the lives to come, punishment is longer and more severe for such evildoers. The suffering of transmigration through dark and dismal realms is comparable to the severest and most painful punishment ever enforced by law.
故有自然三涂无量苦恼。转贸其身。改形易道。所受寿命或长或短。魂神精识自然趣之。当独值向相从共生更相报复无有止已。殃恶未尽不得相离。展转其中无有出期。难得解脱痛不可言。天地之间自然有是。虽不即时卒暴应至善恶之道会当归之。是为一大恶一痛一烧。勤苦如是。譬如大火焚烧人身。

"Thus, through the natural working of karma, they undergo immeasurable suffering in the three evil realms. In successive transmigrations they are reborn into different forms; their life-spans are sometimes long and sometimes short. Their transient selves, vital energy and consciousness transmigrate through the natural working of karma. Although each individual is reborn alone, those bound by common karma come to be born together and take revenge upon each other. So this condition persists endlessly and, until the effect of their evil karma is exhausted, there is no possibility of avoiding their enemies. Floundering in Samsara, they have no chance of escape or of attaining emancipation. The pain that they must undergo is indescribable. Since this law naturally obtains everywhere between heaven and earth, even if good or evil acts do not immediately bring about reward or retribution, they will certainly result sooner or later. This I call the first great evil, the first suffering, and the first burning. Those afflictions are such that they are comparable to a huge fire burning people alive.
人能于中一心制意。端身正行独作诸善。不为众恶者。身独度脱获其福德度世上天泥洹之道。是为一大善也。

"If in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the first great good."

2) second evil

第二恶

[0276a19] 佛言。其二恶者。世间人民父子兄弟室家夫妇。都无义理不顺法度。奢淫憍纵各欲快意。任心自恣更相欺惑。心口各异言念无实。佞谄不忠。巧言[6]谀媚。嫉贤谤善。陷入怨枉。

[36] The Buddha continued, "The second evil is that people of the world -- parents, children, brothers and sisters, members of a family, husbands and wives -- all lack moral principles, break laws, conduct themselves arrogantly, commit licentious and unruly acts, pursue their own pleasures, enjoy themselves as they will, and deceive each other. What they think contradicts what they say; they speak without sincerity, flatter others with deceitful intention, fawn upon others with artful words, envy the reputation of sages, abuse the virtuous, and entrap people by dishonest means.

主上不明任用臣下。臣下自在机伪多端。践度能行知其形势。在位不正为其所欺。妄损忠良不当天心。臣欺其君。子欺其父。兄弟夫妇。中外知识。更相欺诳。各怀贪欲嗔恚愚痴。欲自厚己。欲贪多有。尊卑上下心俱同然。破家亡身不顾前后。亲属内外坐之[7]灭族。或时室家知识乡党市里愚民野人。转共从事。更相[8]剥害。忿成怨结。富有悭惜不肯施与。爱[9]保贪重心劳身苦。如是至竟无所恃怙。独来独去无一随者。善恶祸福追命所生。或在乐处。或入苦毒。然后乃悔当复何及。"Masters are unwise in appointing retainers, who, exploiting the situation, seek every opportunity for trickery and deceit. Rulers, being unrighteous, are deceived by ministers and foolishly remove loyal and faithful subjects. This is contrary to the will of Heaven. Ministers betray their rulers; children deceive their parents; brothers, sisters, husbands, wives, kinsmen and friends deceive each other. They harbor greed, anger, and stupidity, and, desiring many possessions, seek their own advantage. All people are the same at heart, whether they are men of high and honorable positions or of lower and despised classes. They bring their homes and themselves to ruin and recklessly destroy their kindred. Although there are family members, friends, villagers, townspeople, ignorant [276b] and vulgar groups working together, all seek to gain their own profit, thereby incurring the anger and enmity of others. When people grow rich, they become miserly and uncharitable. Greedily attached to their wealth, they toil with mind and body to retain it. When their end comes, they find nothing to rely on. Ultimately they are born and depart alone, with nobody to accompany them. Bliss or misery resulting from good or evil acts follows them in their future lives. Thus they are reborn in pleasant or painful states. Even if they later show regret, what good will that do?
世间人民。心愚少智。见善憎谤不思慕及。但欲为恶妄作非法。常怀盗心悕望他利。消散[10]磨尽而复求索。邪心不正惧人有色。不豫思计事至乃悔。

"People of the world, being dark-hearted and lacking insight, hate and abuse good people and show them no respect. They are attached to wrongdoing and willfully commit unlawful acts. They always covet the wealth of others and harbor intentions of stealing. After spending and squandering what they have robbed from others, they seek to regain it. Because of their own hidden motives and dishonesty, they slyly study the reactions shown on the faces of others. Since they are unable to think far ahead, when things go wrong, they become despondent with chagrin.
今世现有王法牢狱。随罪趣向受其殃罚。因其前世不信道德不修善本。今复为恶天神克识别其名籍。寿终神逝下入恶道。故有自然三涂无量苦恼。展转其中。世世累劫无有出期。难得解脱痛不可言。是为二大恶二痛二烧。勤苦如是。譬如大火焚烧人身。

"In this world there are prisons established by the law where offenders are sent to receive punishment according to their offenses. In their previous lives they neither believed in the Way nor cultivated roots of virtue. In this life, too, if they commit evil, demigods know and keep records of their acts; when they die, they fall into evil realms. Thus, because of the natural working of karma, there are the three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to attain release. The pain they must undergo is indescribable. This is called the second great evil, the second suffering, and the second burning. The afflictions are such that they are comparable to a huge fire burning people alive.
人能于中一心制意。端身正行独作诸善。不为众恶者。身独度脱。获其福德度世上天泥洹之道。是为二大善也。

"If in the midst of this one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms and finally reach Nirvana. This is the second great good."

3) the third evil

  ?第三恶

[0276b18] 佛言。其三恶者。世间人民。相因寄生。共居天地之间。处年寿命无能几何。上有贤明长者尊贵豪富。下有贫穷[11]厮贱尪劣愚夫。中有不善之人。常怀邪恶。但念淫[12]侄。烦满胸中。爱欲交乱坐起不安。贪意守惜但欲唐得。眄[13]睐细色邪态外逸。自妻厌憎私妄[14]出入。费损家财事为非法。交结聚会兴师相伐。攻劫杀戮强夺[15]不道。

[37] The Buddha continued, "The third evil is this. People of the world live together, inhabiting this realm between heaven and earth, with a limited life-span. On the one hand, among the higher levels there are wise, rich, honorable, noble, and wealthy people. On the other hand, among the lower levels there are people who are poor, debased, crude and foolish. Besides, there are evildoers who always harbor vicious thoughts and think only of self-gratification; they are full of worries, sunk in lust and attachment, are restless in their daily lives, greedy and miserly, and desirous of what they have no right to possess. They gloat over fair-skinned women, behave licentiously and commit obscene acts with them, hate their own wives, and secretly frequent brothels. Consequently, after squandering all their resources, they begin to break the law. They form bands, start riots, engage in fighting, unlawfully attack and kill people and plunder property.

恶心在外不自修业。盗窃趣得欲[16]击成事。恐[17]势迫[18]胁归给妻子。恣心快意极身作乐。或于亲属不避尊卑。家室中外患而苦之。亦复不畏王法禁令。"Some have evil designs on the possessions of others. Without working at their own occupations, they acquire things through theft. Driven by desire, they commit further offenses. Feverishly agitated, they intimidate and rob people to support their own wives and children with the goods thus acquired. Obeying only the dictates of their passions, they become addicted to wanton pleasures. They also disregard seniority in kinship, causing sorrow and anguish to other family members and relatives; furthermore, they take no account of the laws of the State.

如是之恶著于人鬼。日月照见神明记识。故有自然三涂无量苦恼。展转其中。世世累劫无有出期。难得解脱痛不可言。是为三大恶三痛三烧。勤苦如是。譬如大火焚烧人身。
"But such evils are known to others and also to demons. The Sun and the Moon recognize them and demigods [276c] keep records of their doings. Thus, because of the natural working of karma, there are three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release. The pain they must undergo is indescribable. This is called the third great evil, the third suffering, and the third burning. The afflictions are such that they are comparable to a huge fire burning people alive.
人能于中一心制意。端身正行独作诸善。不为众恶者。身独度脱获其福德度世上天泥洹之道。是为三大善也。

"If in the midst of this one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms and finally reach Nirvana. This is the third great good."

4) the fourth evil

  ?第四恶

[0276c08] 佛言。其四恶者。世间人民不念修善。转相教令共为众恶。两舌恶口。妄言绮语。谗贼斗乱憎嫉善人败坏贤明。于傍快喜不孝二亲。轻慢师长。朋友无信。难得诚实。尊贵自大谓己有道。横行威势侵易于人。不能自知。为恶无耻。自以强健欲人敬难。不畏天地神明日月。不肯作善。难可降化。自用偃蹇谓可常尔。无所忧惧。常怀憍慢。如是众恶天神记识。赖其前世颇作福德。小善扶接营护助之。今世为恶福德尽灭。诸善神鬼各去离之。身独空立无所复依。寿命终尽诸恶所归。自然迫促共趣夺之。又其名籍记在神明。殃咎牵引。当往趣向。罪报自然无从舍离。但得前行入于火镬。身心摧碎精神痛苦。当斯之时悔复何及。天道自然不得蹉跌。

[38] The Buddha continued, "The fourth evil is this. People of the world do not think of doing good. They incite each other to commit various kinds of evil -- uttering harsh and abusive words, telling lies, and engaging in idle talk. They slander others and cause contention. They hate and envy good men and ruin the wise, while they rejoice in watching this behind the scenes. They are neglectful of their parents, make light of their teachers and elders, fail to win the trust of their friends, and lack sincerity. Holding themselves in high esteem, they think that they are virtuous, but act waywardly in an overbearing manner and despise others. Unaware of their own evil, they never feel ashamed of themselves. Boastful of their physical strength, they demand respect and fear from others. Taking no heed of Heaven, Earth, demigods, or the Sun and the Moon, they disdain to do any good. So they are difficult to train and convert. Holding themselves in high esteem, they demand their own way. Arrogant and afraid of nothing, they always assume a haughty attitude. But demigods keep record of their evils. Perhaps there was some meritorious act in their past lives, and they can count on the effect of that small amount of good. But, since they commit evil again in this life, their stock of merit is soon exhausted; good divinities forsake them, leaving them alone and with no one on whom to depend. When their lives end, all their evil recoils upon them and forces them, through the natural working of karma, to descend to the evil realms. Again, as the exact record of their deeds in the hands of the demigods dictates, their karmic transgressions and offenses condemn them to hellish realm. Retribution for evil comes about naturally and nothing can stop it. They must go into the red-hot cauldrons, where their bodies are melted down with the utmost torment and anguish. Even if at that time they repent of their evil deeds, what good will that do? The Way of Heaven takes its inevitable course without mistake.
故有自然三涂无量苦恼。展转其中。世世累劫无有出期。难得解脱痛不可言。是为四大恶四痛四烧。勤苦如是。譬如大火焚烧人身。

"Thus, because of the natural working of karma, there are the three evil realms and innumerable kinds of suffering through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fourth great evil, the fourth suffering, and the fourth burning. The afflictions are such that they are comparable to a huge fire burning people alive.
人能于中一心制意。端身正行独作诸善。不为众恶。身独度脱。获其福德度世上天泥洹之道。是为四大善也。

"If, in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the fourth great good." [277a]

5) the fifth evil

  ?第五恶

[0277a01] 佛言。其五恶者。世间人民。徙倚懈惰不肯作善治身修业。家室眷属饥寒困苦。父母教诲。嗔目怒[应/言]。言令不和。违戾反逆譬如怨家。不如无子。

[39] The Buddha continued, "The fifth evil is this. People of the world are indecisive and slothful, reluctant to do good, lacking in self-discipline and not working hard at their occupations, so their families and dependents are left to suffer from hunger and cold. When reproached by their parents, they retort angrily with scornful looks. With such conflicts they are far from peaceful; they can be as violent and frenzied as enemies confronting each other, and, as a result, parents wish that they had no children.
取与无节。众共患厌。负恩违义。无有报偿之心。贫穷困乏不能复得。辜较纵夺放恣游散。串数唐得用自赈给。耽酒嗜美。饮食无度。肆心荡逸。鲁扈抵突。不识人情。强欲抑制。

"In dealing with others, they are licentious and wayward, causing trouble and annoyance to many. Even when they are morally obliged to others, they neglect their duties and have no intention of repaying their indebtedness. Destitute and driven to the most desperate ends, they have no way of regaining their wealth. Although eager to obtain much profit and appropriate the riches of others, they waste their money on wanton pleasures. As this becomes a habit, they grow accustomed to acquiring property illegally and to spending their ill-gained profits on personal luxuries; indulging in wine and sumptuous food, they eat and drink to excess. Profligate and contentious as they are, they engage in foolish quarrels. Unable to understand others, they forcibly impose their will upon them.
见人有善。憎嫉恶之。无义无礼。无所顾录。自用职当不可谏晓。六亲眷属所资有无。不能忧念。不惟父母之恩。不存师友之义。心常念恶。口常言恶。身常行恶。曾无一善。不信先圣诸佛经法。不信行道可得度世。不信死后神明更生。不信作善得善为恶得恶。欲杀真人斗乱众僧。欲害父母兄弟眷属。六亲憎恶愿令其死。

"When they come upon people who are good, they hate and abuse them. Lacking ethics and decorum, they do not reflect on their conduct, and so are presumptuous and insistent, refusing to take the advice and admonitions of others. They are unconcerned if their kinsmen, from the closest to the sixth blood-relative, have no means of livelihood. They disregard their parents' benevolence, and do not fulfill obligations to their teachers and friends. They think only of doing evil; their mouths continuously speak malice; and with their bodies, they are forever committing evil. In their whole lives they have not done even one good deed.
"Furthermore, they do not believe in the ancient sages, nor the Buddhist teachings, nor the path of practice leading to emancipation. Neither do they believe that after death one is reborn into another state of existence, that good deeds bring about good rewards, or that evil acts bring about evil consequences. They plot to murder an arhat, to cause disruption in the Sangha, and even think of killing their parents, brothers, sisters or other relatives. For this reason, even their kinsmen, from the closest to the sixth blood-relative, hate them so much as to wish them dead.
如是世人心意俱然。愚痴曚昧。而自以智慧。不知生所从来死所趣向。不仁不顺。逆恶天地。而于其中。悕望侥幸。欲求长生。会当归死。慈心教诲令其念善。开示生死善恶之趣自然有是。而不信之。苦心与语无益其人。心中闭塞意不开解。大命将终悔惧交至。不豫修善。临穷方悔。悔之于后将何及乎。

"Such people of the world are all of the same mind. They are foolish and ignorant, lacking the wisdom to know whence they have come into life nor whither they are going after death. Neither humane toward others nor obedient to their elders, they revel against the whole world. Nevertheless, they expect good fortune and seek long lives, only to meet death in the end. Even if someone compassionately admonishes them, trying to lead them to thoughts of goodness, and teaches them that naturally there are good and evil realms of Samsara, they will not believe him. However hard one may try to persuade them, it is useless. Their minds are closed, and they refuse to listen to others or understand their teachings. When their lives are about to end, fear and revulsion arise in turn. Not having previously done any good, they are filled with remorse when they come to their end. But what good will that do then?
天地之间五道分明。恢廓窈冥浩浩茫茫善恶报应祸福相承。身自当之无谁代者。数之自然应[9]其所行。殃咎追命无得纵舍。善人行善从乐入乐从明入明。恶人行恶从苦入苦从冥入冥。谁能知者独佛知耳。教语开示信用者少。生死不休恶道不绝。如是世人难可具尽。

"Between heaven and earth, the five realms are clearly distinguishable. They are vast and deep, extending boundlessly. In return for good or evil deeds, bliss or misery ensues. The result of one's karma must be borne by oneself alone and no one else can take one's place. This is the natural law. Misfortune follows evil deeds as their retribution, which is impossible to avoid. Good people do good deeds, and so enjoy pleasure after pleasure and proceed from light to greater light. Evildoers commit crimes, and so suffer pain after pain and wander from darkness to deeper darkness. No one, except the Buddha, knows this completely. Even though someone admonishes and teaches them, very few believe; and so the cycles of birth-and-death never cease and the evil paths continue endlessly. [277b] The karmic consequences for such worldly people are beyond description in detail.
故有自然三涂无量苦恼。展转其中。世世累劫无有出期。难得解脱痛不可言。是为五大恶五痛五烧。勤苦如是。譬如大火焚烧人身。

"Thus, because of the natural working of karma, there are innumerable kinds of suffering in the three evil realms through which evil beings must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fifth great evil, the fifth suffering, and the fifth burning. The afflictions are such that they are comparable to a huge fire burning people alive.
人能于中一心制意。端身正念。言行相副所作至诚。所语如语心口不转。独作诸善不为众恶[10]者。身独度脱。获其福德度世上天泥洹之道。是为五大善也。

"If in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, mindfully recollects, harmonizes words and deeds, acts with sincerity, utters true words, speaks from the heart, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the fifth great good."

Further admonition by the Buddha?世尊再行劝诫

0277b09] 佛告弥勒。吾语汝等是世五恶勤苦若此。五痛五烧展转相生。但作众恶不修善本。皆悉自然入诸恶趣。或[11]其今世先被殃病。求死不得求生不得。罪恶所招示众见之。身死随行入三恶道。苦毒无量自相燋然。至其久后共作怨结。从小微起遂成大恶。皆由贪著财色不能施[12]慧。痴欲所迫随心思想。烦恼结缚无有解已。厚己诤利无所省录。富贵荣华当时快意。不能忍辱不务修善。威势无几随以磨灭。身[13]生劳苦久后大剧。

[40] The Buddha said to Maitreya, "I shall explain further. Such are the afflictions of the five evils in this world. The five sufferings and the five burnings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tortures and are themselves consigned to the flames.
"After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sensuous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil passions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and prosperous, they are happy and do not learn to be modest and virtuous. Consequently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come.
天道施张自然纠举。纲[14]纪罗网上下相应。焭焭忪忪当入其中。古今有是痛哉可伤。

"The law of karma operates like a net stretched everywhere; in its meshes, it inevitably catches all offenders. The net woven of large and small ropes covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old. How painful and heart-rending!"
[0277b22] 佛语弥勒。世间如是佛皆哀之。以威神力摧灭众恶。悉令就善弃捐所思。奉持经戒受行道法无所违失。终得度世泥洹之道。

The Buddha said to Maitreya, "People of this world are as I have described. All the Buddhas pity them and with divine powers destroy their evils and lead them all to goodness. If you give up wrong views, hold fast to the scriptures and the precepts, and practice the Way without committing any fault, then you will finally be able to attain the path to emancipation and Nirvana."
佛言。汝今诸天人民及后世人。得佛经语当熟思之。能于其中端心正行。主上为善率化其下。转相敕令各自端守。尊圣敬善仁慈博爱。佛语教诲无敢亏负。当求度世拔断生死众恶之本。[15]永离三涂无量忧[16]畏苦痛之道。

The Buddha continued, "You and other devas and humans of the present and people of future generations, having received the Buddha's teachings, should reflect upon them and, while following them, should remain upright in thought and do virtuous deeds. Rulers should abide by morality, reign with beneficence and decree that everyone should maintain proper conduct, revere the sages, respect men of virtue, be benevolent and kind to others, and take care not to disregard the Buddha's teachings and admonitions. All should seek emancipation, cut the roots of Samsara and its various evils, and so aspire to escape from the paths of immeasurable sorrow, fear [277c] and pain in the three evil realms.
汝等于是广[17]殖德本。布恩施[＊]慧勿犯道禁。忍辱精进一心智慧。转相教化。为德立善正心正意。斋戒清净一日一夜。胜在无量寿国为善百岁。所以者何。彼佛国土无为自然。皆积众善无毛发之恶。于此修善十日十夜。胜于他方诸佛[18]国中为善千岁。所以者何。他方佛国为善者多为恶者少。福德自然无造恶之地唯此间多恶无有自然。勤苦求欲转相欺[19]殆。心劳形困饮苦食毒。如是[20]匆务未尝宁息。吾哀汝等天人之类。苦心诲喻教令修善。随[21]器开导授与经法。莫不承用。在意所愿皆令得道。

"In this world, you should extensively plant roots of virtue, be benevolent, give generously, abstain from breaking the precepts, be patient and diligent, teach people with sincerity and wisdom, do virtuous deeds, and practice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitayus for a hundred years. The reason is that in that Buddha-land of effortless spontaneity all the inhabitants do good without committing even a hair's breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the Buddha-land of other quarters for a thousand years. The reason is that in the Buddha-land of other quarters many practice good and very few commit evil. They are lands where everything is naturally provided as a result of one's merit and virtue, and so no evil is done. But in this world much evil is committed, and few are provided for naturally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies exhausted, and they drink bitterness and eat hardship. In this way, they are preoccupied with their toil no have time for rest.
"Out of pity for you and other devas and humans, I have taken great pains in exhorting you to do good deeds. I have given you instructions appropriate to your capacities. You have, without fail, accepted my teachings and practiced them, and so have all entered on the Way as you wished.
佛所游履。国邑丘聚。靡不蒙化。天下和顺。日月清明。风雨以时。灾厉不起。国丰民安。兵戈无用。崇德兴仁。务修礼让。

"Wherever the Buddha comes to stay, there is no state, town or village which is not blessed by his virtues. The whole country reposes in peace and harmony. The sun and the moon shine with pure brilliance; wind rises and rain falls at the right time. There is no calamity or epidemic, and so the country becomes wealthy, and its people enjoy peace. Soldiers and weapons become useless; and people esteem virtue, practice benevolence and diligently cultivate courteous modesty."
佛言。我哀愍汝等诸天人民。甚于父母念子。今[22]吾于此世作佛。降化五恶消除五痛。绝灭五烧。以善攻恶。拔生死之苦。令获五德[23]升无为之安。吾去世后经道渐灭。人民谄伪复为众恶。五烧五痛还如前法。久后转剧不可悉说。我但为汝略言之耳。

The Buddha continued, "My concern for you, devas and humans, is greater than the care of parents for their children. I have become a Buddha in this world, destroyed the five evils, removed the five sufferings, and extinguished the five burnings. I have countered evil with good, eradicated the suffering of birth-and-death, and enabled people to acquire the five virtues and attain the peace of unconditioned Nirvana. But after I have departed from this world, my teaching will gradually decline and people will fall prey to flattery and deceit and commit various evils, resulting in the recurrence of the five sufferings and the five burnings. As time goes on, their sufferings will intensify. As it is impossible to describe this in detail, I have given you only a brief outline.
佛[24]告弥勒。汝等各善思之。转相教诫如佛经法无得犯也。

The Buddha said to Maitreya, "You should each ponder on this well, teach and admonish each other, and be on guard against disobeying the Buddha's instruction."
于是弥勒菩萨合掌白言。佛所说甚[25]善世人实尔。如来普慈哀愍。悉令度脱。受佛重诲不敢违失。

The Bodhisattva Maitreya, with his palms together, said, "O Buddha, how sincere and earnest your admonition is! People of the world are just as you have described. O Tathagata, you take pity on and care for us without discrimination and seek to deliver us all from suffering. Having accepted the Buddha's repeated exhortations, I will be careful not to disobey them."

Amida and the Pure Land shown to the audience 呈现弥陀净土

[0277c26] 佛告阿难。汝起更整衣服合掌恭敬。礼无量寿佛。十方国土诸佛如来。常共称扬赞叹彼佛无著无阂。

[41] The Buddha said to Ananda, "Rise to your feet, rearrange your robes, put your palms together, and respectfully revere and worship Amitayus. Buddhas and Tathagatas in the lands of the ten quarters always praise with one accord that Buddha's virtues of non-attachment and unimpeded activity."
于是阿难起整衣服。正身西[27]向。恭敬合掌五体投地。礼无量寿佛。白言世尊。愿见彼佛安乐国土及诸菩萨声闻大众。

Ananda stood up, rearranged his robes, assumed the correct posture, faced westward, and, demonstrating his sincere reverence, joined his palms together, prostrated himself on the ground and worshipped Amitayus.
Then he said [278a] to the Buddha Shakyamuni, "World-Honored One, I wish to see that Buddha, his Land of Peace and Bliss, and its hosts of bodhisattvas and shravakas."
说是语已。即时无量寿佛。放大光明。普照一切诸佛世界。金刚围山。须弥山王。大小诸山。一切所有皆同一色。譬如劫水弥满世界。其中万物沉没不现。滉漾浩汗唯见大水。彼佛光明亦复如是。声闻菩萨一切光明皆悉隐蔽。唯见佛光明耀显赫。

As soon as he had said this, Amitayus emitted a great light, which illuminated all the Buddha-lands. The Encircling Adamantine Mountains, Mount Sumeru, together with large and small mountains, and everything else shone with the same (golden) color. That light was like the flood at the end of the period of cosmic change that fills the whole world, when myriads of things are submerged, and as far as the eye can see, there is nothing but a vast expanse of water. Even so was the flood of light emanating from Amitayus. All the lights of shravakas and bodhisattvas were outshone and surpassed, and only the Buddha's light remained shining bright and glorious.
尔时阿难即见无量寿佛。威德巍巍如须弥山王。高出一切诸世界上。相好光明靡不照耀。此会四众一时悉见。彼见此土亦复如是。

At that time Ananda saw the splendor and majesty of Amitayus resembling Mount Sumeru, which rises above the whole world. There was no place which was not illuminated by the light emanating from his body of glory. The four groups of followers of the Buddha in the assembly saw all this at the same time. Likewise, those of the Pure Land saw everything in this world.

Two kinds of birth in the Pure Land?往生净土的两种类型

[0278a11] 尔时佛告阿难及慈氏菩萨。汝见彼国。从地已上至净居天。其中所有微妙严净。自然之物为悉见不。

[42] Then the Buddha said to Ananda and the Bodhisattva Maitreya, "Have you seen that land filled with excellent and glorious manifestations, all spontaneously produced, from the ground to the Heaven of Pure Abode,?"
阿难对曰。唯然已见。

Ananda replied, "Yes, I have."

汝宁复闻无量寿佛大音宣布一切世界化众生不。

The Buddha asked, "Have you also heard the great voice of Amitayus expound the Dharma to all the worlds, guiding sentient beings to the Way of the Buddha?"
阿难对曰。唯然已闻。

Ananda replied, "Yes, I have."
彼国人民。乘百千由旬七宝宫殿无所障[＊]阂。遍至十方供养诸佛。汝复见不。

The Buddha further asked, "Have you also seen the inhabitants of that land move freely, riding in seven-jewelled airborne palaces as large as a hundred thousand yojanas, to worship the Buddhas of the lands in the ten quarters?"
对曰已见。

"Yes, I have," replied Ananda.
彼国人民有胎生者。汝复见不。

"Have you also seen that some of the inhabitants are in the embryonic state?"
对曰已见。其胎生者所处宫殿。或百由旬或五百由旬。各于其中受诸快乐。如忉利[1]天亦皆自然。

"Yes, I have. Those in the embryonic state dwell in palaces as high as a hundred yojanas or five hundred yojanas, where they spontaneously enjoy pleasures as do those in the Heaven of the Thirty-three Gods."

The cause of the two kinds of birth?两种往生之因

尔时慈氏菩萨白佛言。世尊。何因何缘。彼国人民胎生化生。

[43] Then the Bodhisattva Maitreya said to the Buddha, "World-Honored One, for what reason are some of the inhabitants of that land in the embryonic state and the others born by transformation?"
佛告慈氏。若有众生。以疑惑心修诸功德。愿生彼国。不了佛智。不思议智。不可称智。大乘广智。无等无伦最上胜智。于此诸智疑惑不信。然犹信罪福修习善本。愿生其国。此诸众生生彼宫殿。寿五百岁。常不见佛不闻经法。不见菩萨声闻圣众。是故于彼国土。谓之胎生。

The Buddha replied, "Maitreya, if there are sentient beings who do various meritorious deeds aspiring for birth in that land while still entertaining doubt, such beings are unable to comprehend the Buddha-wisdom, inconceivable wisdom, ineffable wisdom, boundless Mahayana wisdom, and incomparable, unequaled, and unsurpassed supreme wisdom. Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a stock of merits, aspiring for birth in that land. Such beings are born in a palace, where they dwell for five hundred years without being able to behold the Buddha, hear his exposition of the Dharma, or see the hosts of bodhisattvas and shravakas. For this reason, that type of birth in the Pure Land is called 'embryonic state.'
若有众生。明信佛智乃至胜智。作诸功德信心回向。此诸众生于七宝华中自然化生[2]加趺而坐。须臾之顷。身相光明智慧功德。如诸菩萨具足成就。

"If there are sentient beings who with resolute faith accept these kinds of wisdom, from the Buddha's wisdom to the supreme wisdom, do meritorious deeds and sincerely transfer the merit acquired (to that land), [278b] those beings will be born by transformation spontaneously. seated with legs crossed, in the seven-jewelled lotus-flowers, and instantly attain the same glorious forms, wisdom and virtue as those of other bodhisattvas there.

Shakyamuni's encouragement of faith?世尊劝进生信

复次慈氏。他[3]方诸大菩萨。发心欲见无量寿佛。恭敬供养及诸菩萨声闻[4]之众。彼菩萨等。命终得生无量寿国。于七宝华中自然化生。

[44] "Further, Maitreya, if great bodhisattvas in the Buddha-lands of other quarters desire to see Amitayus, and revere and make offerings to him and the hosts of bodhisattvas and shravakas, they will, after death, be born in the land of Amitayus. Spontaneously transformed they will be born from within the seven-jewelled lotus-flowers.
弥勒当知。彼化生者智慧胜故。其胎生[5]者皆无智慧。于五百岁中。常不见佛不闻经法。不见菩萨诸声闻众。无由供养于佛。不知菩萨法式。不得修习功德。当知此人。宿世之时。无有智慧疑惑所致。

"Maitreya, you should know that those born by transformation are possessed of supreme wisdom, while those in the embryonic state lack that wisdom and must pass five hundred years without being able to see the Buddha, hear his teaching of the Dharma, see the hosts of bodhisattvas and shravakas, make offerings to the Buddha, learn the rules of conduct for bodhisattvas, or perform meritorious practices. You should know that this is because those beings harbored doubt and lacked wisdom in their previous lives."

Embryonic birth 胎生

[0278b12] 佛告弥勒。譬如转轮圣王[6]别有宫室七宝庄饰。张设床帐悬诸缯[7]幡。若有诸小王子。得罪于王辄内彼[8]宫中。系以金锁。[9]供给饮食衣服床[10]蓐华香伎乐。如转轮王无所乏少。于意云何。此诸王子宁乐彼处不。

[45] The Buddha said to Maitreya, "Let us suppose that a wheel-turning monarch has a special chamber which is adorned with seen jewels and provided with curtained couches and silken banners hanging from the ceiling. If princes have committed offense against the king, they are taken to that chamber and fettered with gold chains. There they are served with food and drink, provided with clothes, couches and cushions, flowers and incense, and can enjoy music. Being treated just like the wheel-turning monarch himself, they have no wants. Do you think that those princes would enjoy living there?"
对曰不也。但种种方便。求诸大力欲自[11]勉出。

"No they do not," replied Maitreya. "They would seek various means of approach to ask a man of power to help them escape."
佛告弥勒。此诸众生亦复如是。以疑惑[12]佛智生彼[13]宫殿。无有[14]形罚乃至一念恶事。但于五百岁中不见三宝。不得供养修诸善本。以此为苦。虽有余乐犹不乐彼处。

The Buddha said to Maitreya, "Those beings born within the lotus-buds are like that. Because of their doubt in the Buddha's wisdom, they have been born in palaces. Although they receive no punishment or ill treatment even for a single moment, they must pass five hundred years there without being able to see the Three Treasures, make offerings to the Buddha, or cultivate a stock of virtue. This is distressing to them. Though there are other pleasures, they do not enjoy living there.
若此众生识其本罪。深自悔责求离彼处。即得如意。往诣无量寿[15]佛所。恭敬供养。亦得遍至无量无数诸[16]如来所。修诸功德。弥勒当知。其有菩萨生疑惑者。为失大利是故应当明信诸佛无上智慧。

"If those beings become aware of the faults committed in their former lives and deeply repent, they can, as they wish, leave and go to where Amitayus dwells. Then they can worship and make offerings to him; they can also visit innumerable and countless other Buddhas to perform various meritorious practices. Maitreya, you should know that the bodhisattvas who allow doubt to arise lose great benefits. For this reason, you should have resolute faith in the supreme wisdom of the Buddha."

Bodhisattvas' visits to the Pure Land from other Buddha-lands

他方佛土之菩萨访问极乐净土

弥勒菩萨白佛言。世尊。于此世界有几所不退菩萨。生彼佛国。

[46] The Bodhisattva Maitreya said to the Buddha, "World-Honored One, how many non-retrogressive bodhisattvas are there in this world who will be born in that Buddha-land?"
佛告弥勒。于此世界[17]有六十七亿不退菩萨。往生彼国。一一菩萨。已曾供养无数诸佛。次如弥勒者也。诸小行菩萨及修习少功德者。不可称计。皆当往生。

The Buddha replied, "Sixty-seven kotis of non-retrogressive bodhisattvas from this world will be born there. Each of these bodhisattvas [278c] has previously made offerings to innumerable Buddhas with almost as much diligence as you did, Maitreya. Furthermore, bodhisattvas of lesser practices and those who have performed small acts of merit, whose number is beyond calculation, will all be born there."
[0278c04] 佛告弥勒。不但我刹诸菩萨等往生彼国。他方佛土亦复如是。其第一佛名曰远照。彼有百八十亿菩萨。皆当往生。其第二佛名曰宝藏。彼有九十亿菩萨。皆当往生。其第三佛名曰无量音。彼有二百二十亿菩萨。皆当往生。其第四佛名曰甘露味。彼有二百五十亿菩萨。皆当往生。其第五佛名曰龙胜。彼有十四亿菩萨。皆当往生。其第六佛名曰胜力。彼有万四千菩萨。皆当往生。其第七佛名曰师子。彼有五百[18]亿菩萨。皆当往生。其第八佛名曰离垢光。彼有八十亿菩萨。皆当往生。其第九佛名曰德首。彼有六十亿菩萨。皆当往生。其第十佛名曰妙德山。彼有六十亿菩萨。皆当往生。其第十一佛名曰人王。彼有十亿菩萨。皆当往生。其第十二佛名曰无上华。彼有无数不可称计诸菩萨众。皆不退转。智慧勇猛。已曾供养无量诸佛。于七日中即能摄取百千亿劫大士所修坚固之法。斯等菩萨皆当往生。其第十三佛名曰无畏。彼有七百九十亿大菩萨众。诸小菩萨及比丘等不可称计。皆当往生。

The Buddha said to Maitreya, "Not only those bodhisattvas from this world but also those from Buddha-lands in other quarters are born there. First, in the land of the Buddha named Far-reaching Illumination there are one hundred and eighty kotis of bodhisattvas, who all visit there. Second, in the land of the Buddha Jewel-storehouse there are ninety kotis of bodhisattvas, who all visit there. Third, in the land of the Buddha Immeasurable Sound there are two hundred and twenty kotis of bodhisattvas, who all visit there. Fourth, in the land of the Buddha Taste of Nectar there are two hundred and fifty kotis of bodhisattvas, who all visit there. Fifth, in the land of the Buddha Dragon-subduing there are fourteen kotis of bodhisattvas, who all visit there. Sixth, in the land of the Buddha Superior Power there are fourteen thousand bodhisattvas, who all visit there. Seventh, in the land of the Buddha Lion there are five hundred kotis of bodhisattvas, who all visit there. Eighth, in the land of the Buddha Undefiled Light there are eighty kotis of bodhisattvas, who all visit there. Ninth, in the land of the Buddha Peak of Virtue there are sixty kotis of bodhisattvas, who all visit there. Tenth, in the land of the Buddha Mountain of Excellent Virtue there are sixty kotis of bodhisattvas, who all visit there. Eleventh, in the land of the Buddha King of Men there are ten kotis of bodhisattvas, who all visit there. Twelfth, in the land of the Buddha Splendid Flower there are innumerable and incalculable bodhisattvas who are all non-retrogressive and possessed of unrivaled wisdom, who have previously made offerings to countless Buddhas and are able to learn in seven days the adamantine teachings of the Dharma that can only be attained by mahasattvas after practicing for a hundred thousand kotis of kalpas. Those bodhisattvas all visit there. Thirteenth, in the land of the Buddha Fearlessness there are seven hundred and ninety kotis of great bodhisattvas and incalculable minor bodhisattvas and bhiksus, who all visit there."
佛语弥勒。不但此十四佛国中诸菩萨等当往生也。十方世界无量佛国。其往生者亦复如是甚多无数。我但说十方诸佛名号及菩萨比丘生彼国者。昼夜一劫尚未能[19]竟。我今为汝略说之耳。

The Buddha said to Maitreya, "Not only do the bodhisattvas from those fourteen Buddha-lands visit that land, but also bodhisattvas from innumerable Buddha-lands in the ten quarters, whose number is incalculable. Even if I were to give you only the names of the Buddhas in the ten quarters and the number of the bodhisattvas and bhiksus who visit that land, enumerating them continuously day and night for a kalpa, I would not be able to complete the list. This is why I have given you only a brief description." [279a]

Shakyamuni's encouragement to accept this sutra 世尊劝令受持此经

[0279a01] 佛[1]语弥勒。其有得闻彼佛名号。欢喜踊跃乃至一念。当知此人为得大利。则是具足无上功德。是故弥勒。设有大火充满三千大千世界。要当过此。闻是经法。欢喜信乐。受持读诵。如说修行。所以者何。多有菩萨。欲闻此经而不能得。若有众生闻此经者。于无上道终不退转。是故应当专心信受持诵说行。

[47] The Buddha said to Maitreya, "If there are people who hear the Name of that Buddha, rejoice so greatly as to dance, and remember him even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue. For this reason, Maitreya, even if a great fire were to fill the universe of a thousand million worlds, you should pass through it to hear this sutra, to arouse joyful faith, to uphold and chant it, and to practice in accordance with its teachings. This is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. If there are sentient beings who have heard it, they will attain the Stage of Non-retrogression for realizing the highest Enlightenment. This is why you should single-heartedly accept in faith, uphold and chant this sutra, and practice in accordance with its teaching."
[2]吾今为诸众生说此经法。令见无量寿佛及其国土一切所有。所当为者皆可求之。无得以我灭度之后复生疑惑。当来之世经道灭尽。我以慈悲哀愍[3]。特留此经止住百岁。其有众生值斯经者。随意所愿皆可得度。

The Buddha further said, "I have expounded this teaching for the sake of sentient beings and enabled you to see Amitayus and all in his land. Strive to do what you should. After I have passed into Nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.
[0279a14] 佛语弥勒。如来兴世难值难见。诸佛经道难得难闻。菩萨胜法诸波罗蜜。得闻亦难。遇善知识闻法能行。此亦为难。若闻斯经信乐受持。难中之难无过此难。是故我法如是作如是说如是教。应当信顺如法修行。

The Buddha said to Maitreya, "It is difficult to encounter and behold Tathagata when he is in this world. Difficult of access, difficult to hear are the Buddhas' teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the Paramitas. Difficult too is it to meet a good teacher, to hear the Dharma and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, and thus have I taught my Dharma. You must receive it and practice it by the method prescribed."

Epilogue 结语

[0279a19] 尔时世尊说此经法无量众生皆发无上正觉之心。万二千那由他人得清净法眼。二十二亿诸天人民得[4]阿那含。八十万比丘漏尽意解。四十亿菩萨得不退转。以弘誓功德而自庄严。于将来世当成正觉。

[48] When the World-Honored One had finished his exposition of this sutra, aspiration for the highest Enlightenment was awakened in innumerable sentient beings. Twelve thousand nayutas of human beings attained the pure Dharma-eye; twenty-two kotis of devas and humans attained the Stage of a Non-returner; eight hundred thousand bhiksus realized the wisdom of destroying defilements; forty kotis of bodhisattvas attained the Stage of Non-retrogression; and all, adorned with the virtue of the universal vows, will ultimately attain perfect Enlightenment.
尔时三千大千世界六种震动。大光普照十方国土。百千音乐自然而作。无量妙华[5]芬芬而降。

At that time the entire universe of a thousand million worlds shook in six ways, and a great light illuminated all the lands in the ten quarters. A hundred thousand kinds of music played spontaneously, and innumerable marvelous flowers fell in profusion from the sky.
佛说经已。弥勒菩萨及十方来诸菩萨众。长老阿难诸大声闻。一切大众[6]闻佛所说靡不欢喜。

When the Buddha finished delivering this sutra, the Bodhisattva Maitreya and bodhisattvas from the lands in the ten quarters, together with the Elder Ananda, other great shravakas, and all those in the assembly, without exception, rejoiced at the Buddha's discourse.

End of Part Two of
The Sutra on the Buddha of Infinite Life

英汉对照：肖越于京都净土宗总本山知恩院

Revised July 10,?2005