|
|
|
 |
 |
|
|
|
(Skt. Smaller Sukhavativyuha sutra)
(Ch. Amituo jing)
(Jp. Amida-kyo)
|
|
|
|
|
|
|
|
I, Ananda, heard
the following from the Buddha, Shakyamuni. At one time Shakyamuni
was at the Jetavana garden in Shravasti.2
As many as twelve hundred and fifty people assembled, and they
were especially eminent monks. They were all illustrious practitioners
known as arhats who had eliminated their delusions and were of great
renown.3 Among them,
the elders Shariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana,
Mahakausthila, Revata,
Suddhipanthaka,
Nanda, Ananda,
Rahula, Gavampati, Pindola Bharadvaja, Kalodayin, Mahakapphina,
Vakkula,
and Aniruddha,
were outstanding disciples.4 There was also a vast number of bodhisattvas;
the most excellent among them were Dharma Prince Manjushri, the
Bodhisattva
Ajita, the Bodhisattva
Gandhahastin,
and the Bodhisattva Nityodyukta.5
In addition, innumerable celestial deities such as Indra
had gathered6.
Then the Buddha Shakyamuni explained to the elder Shariputra: "To the
far west of this world (of delusion), beyond as many as ten trillion
buddha-worlds, there’s another world called Ultimate Bliss with a
buddha whose name is Amitabha, who is there even now teaching the
Dharma.7 Shariputra, do
you know why that buddha-world is called Ultimate Bliss? It is because
the people who live there never experience suffering; they are mantled
in multitude forms of happiness. For that reason it is called Ultimate
Bliss.
“Also, Shariputra, the world is adorned with seven railings, with seven rows of gauze curtains with little bells, and surrounded by seven rows of trees.8 All are set with four kinds of jewels, which adorn the world throughout. For that reason this world is called Ultimate Bliss.
"Again, Shariputra, in that world
there are lotus ponds whose shores
are decorated with seven kinds of jewels.9 The ponds brim with waters
of eight good qualities and the floor of the ponds are lined with sand
of gold.10 The ponds
are surrounded by steps on their four sides made of gold, silver, lapis
lazuli, and crystal. Above are pavilions lavishly adorned with the
seven jewels of gold, silver, lapis lazuli, crystal, coral, red pearls,
and agate.11 There are lotuses blooming in the ponds, and
their flowers are as large as the wheel of a cart. The blue flowers
emit a blue light; the yellow flowers emit a yellow light; the red
flowers emit a red light; and the white flowers emit a white light.
Each of the lotus flowers glows, weaving an harmonic scene while
emitting a subtle fragrance. Shariputra, this land of Ultimate Bliss is
an ideal environment so that whatever one lays eyes upon will bring
about awakening.
“Also, Shariputra, in Amitabha Buddha’s land of Ultimate Bliss, there
is always heavenly music playing. Moreover, the ground is made of gold,
and flower petals float down from the skies six times every day.12 Early every morning,
the people there gather the petals into their flower baskets and travel
to ten trillion buddha-worlds to offer them in worship to the buddhas.
Having become mealtime during this activity, they return in an instant
to Ultimate Bliss, take their meal and then practice mindfulness by
walking. Shariputra, the land of Ultimate Bliss is an ideal environment
to follow the Buddha path and awaken to enlightenment.
"Furthermore, Shariputra, in the land of Ultimate Bliss there are
various birds of brilliant coloring, such as white egrets, peacocks,
parrots, sharikas, kalavinkas, and jivamjivakas.13
The birds sing six times a day in exquisite voices. Their very singing
expresses Amitabha’s teachings, such as the Five Roots of Goodness, the
Five Powers, the Seven Factors of Enlightenment, and the Noble
Eightfold Path.14 When
the people of the land of Ultimate Bliss hear the bird’s voices, all of
their thoughts are dedicated to the Buddha, the Dharma, and the
Sangha.
“Shariputra, do not assume that these were born as birds as a result of misdeeds in former lives. This is because in the land of Ultimate Bliss, the three unfortunate realms of hell, hungry ghosts, and animals do not exist. Shariputra, you will not even hear the names of these three realms in the land of Ultimate Bliss. How could it be said that one could fall into one of these unfortunate realms when they do not in fact exist? Amitabha Buddha manifested these birds in the hope that they would transmit these teachings with their songs.
“Shariputra, in the land of Ultimate
Bliss, a pleasant breeze wafts, swaying the rows of trees colored with
various jewels and waving the gauze curtains with little bells,
stirring an exquisite melody. This is just as though hundreds of
thousands of musical instruments were being played in unison. For all
who hear this melody, their devotion to the Buddha, the Dharma, and the
Sangha is spontaneously deepened. Shariputra, in this way the land of
Ultimate Bliss is an ideal environment so that whatever one hears will
bring about awakening.
“Shariputra, why do you suppose this Buddha is called Amitabha?
Shariputra, this Buddha emits immeasurable light, shedding light upon
all the worlds of the ten directions without obstruction. For that
reason this Buddha is called Amitabha, the Buddha of Immeasurable
Light. Also, Shariputra, the lifespan of this Buddha and those in the
land of Ultimate Bliss is immeasurably long of incalculable aeons.15 For that reason this
Buddha is called Amitayus, the Buddha of Immeasurable Life. Shariputra,
from the day Amitabha achieved enlightenment until the present day, an
eternity of ten aeons has already passed. In addition, Shariputra, this
Buddha has an immeasurable number of disciples, practitioners called
arhats (who have eliminated their passions), whose numbers are
incalculable. So are the numbers of the bodhisattvas also incalculable.
Shariputra, in this way the land of Ultimate Bliss is an ideal
environment for sentient beings to achieve enlightenment.
“Moreover, Shariputra, all sentient beings born in the land of Ultimate
Bliss will never veer from the Buddhist path on their way to
enlightenment. The vast majority have the virtue of becoming a buddha
in their very next life. Their numbers are so vast as to be unknowable
by calculation, and can only be explained in terms of counting for
immeasurable incalculable aeons.
“Shariputra, should good men and good
women hear of the teaching of Amitabha and assiduously recite the nenbutsu invocation, “Namu Amida
Butsu” (Homage to Amitabha Buddha) for one day, two days, three, four,
five, six, or seven days, or more, then at the end of their lives,
Amitabha Buddha will appear before their very eyes with his entourage
of bodhisattvas and saintly disciples from the land of Ultimate Bliss.
For that reason, in their last moment they will be without anxiety and
Amitabha will bring them forthwith to be born in Amitabha Buddha’s land
of Ultimate Bliss.
“Shariputra, I clearly see the benefit
of this (that Amitabha Buddha’s salvation is without fail) and
therefore explain to you that sentient beings hearing this teaching
should aspire to be born in Amitabha’s Pure Land (to assuredly attain
Birth there).
“Shariputra, as I have now praised the sublime virtue of Amitabha, (who
established the nenbutsu for
Birth), so are there buddhas (with buddha-worlds) to the east such as
Akshobhya Buddha, Merudhvaja Buddha, Mahameru Buddha,
Meruprabhasa Buddha, and Manjudhvaja Buddha as numerous as the sands of
the Ganges River.17
Each from their own lands, have extended their vast tongues
encompassing a billion world systems, pronouncing these words of truth:
‘All of you should believe in The
Discourse that tells of all the buddhas who praise the inconceivable
virtue of Amitabha and who offer protective salvation.18
“In addition, there are buddhas (with buddha-worlds) to the south such
as Candra Suryapradipa Buddha, Yashaprabha Buddha, Maharciskandha
Buddha, Merupradipa Buddha, and Anantavirya Buddha as numerous as the
sands of the Ganges River. Each from their own lands, have extended
their vast tongues encompassing a billion world systems, pronouncing
these words of truth: ‘All of you should believe in The Discourse that tells of all the
buddhas who praise the inconceivable virtue of Amitabha and who offer
protective salvation.’
“Furthermore, there are buddhas (with buddha-worlds) to the west such
as Amitayus Buddha, Amitaketu Buddha, Amitadhvaja Buddha, Mahaprabha
Buddha, Mahaprabhasa Buddha, Ratnaketu Buddha, and Suddharasmiprabha
Buddha as numerous as the sands of the Ganges River.19 Each from their own
lands, have extended their vast tongues encompassing a billion world
systems, pronouncing these words of truth: ‘All of you should believe
in The Discourse that tells of all
the buddhas who praise the inconceivable virtue of Amitabha and who
offer protective salvation.’
“Moreover, there are buddhas (with buddha-worlds) to the north such as
Arciskandha Buddha, Vaishvanaranirghosa Buddha, Duspradharsa Buddha,
Adityasambhava Buddha, and Jaliniprabha Buddha as numerous as the sands
of the Ganges River.20 Each
from their own lands, have extended their vast tongues encompassing a
billion world systems, pronouncing these words of truth: ‘All of you
should believe in The Discourse that
tells of all the buddhas who praise the inconceivable virtue of
Amitabha and who offer protective salvation.’
“Additionally, there are buddhas (with buddha-worlds) in the lower
regions such as Simha Buddha, Yashas Buddha, Yashahprabhasa Buddha,
Dharma Buddha, Dharmadhvaja Buddha, and Dharmadhara as numerous as the
sands of the Ganges River. Each from their own lands, have extended
their vast tongues encompassing a billion world systems, pronouncing
these words of truth: ‘All of you should believe in The Discourse that tells of all the
buddhas who praise the inconceivable virtue of Amitabha and who offer
protective salvation.’
“Also, there are buddhas with buddha-worlds in the upper regions such
as Brahmaghosa Buddha, Naksatraraja Buddha, Gandhottama Buddha,
Gandhaprabhasa Buddha, Maharciskandha Buddha, Ratnakusuma
Sampuspitagatra Buddha, Salendraraja Buddha, Ratnotpalashri Buddha,
Sarvarthadarsha Buddha, and Sumerukalpa Buddha as numerous as the sands
of the Ganges River.21 Each
from their own lands, have extended their vast tongues encompassing a
billion world systems, pronouncing these words of truth: ‘All of you
should believe in The Discourse that
tells of all the buddhas who praise the inconceivable virtue of
Amitabha and who offer protective salvation.’
“Shariputra, why do you think this discourse was given the appellation The Discourse that tells of all the
buddhas who praise the inconceivable virtue of Amitabha and who offer
protective salvation? Shariputra, if good men and good women
hear the name of this discourse and the name of Amitabha Buddha praised
by all the Buddhas, these good men and good women will be protected by
all the buddhas and all will (after Birth) attain supreme perfect
enlightenment without veering from the Buddhist path. For that reason
Shariputra, all of you take these words of mine and of all the Buddhas,
accept them and believe in them.
“Shariputra, in the same way I praise
the inconceivable virtue of all the buddhas for their protective
salvation (given because their hearts were moved by the nenbutsu practitioners), all the
buddhas also praise my inconceivable virtues: ‘Shakyamuni Buddha, you
have accomplished this most difficult and unprecedented achievement.
While being in this present world full of the five corruptions―the
corruption of the age, the corruption of views, the corruption of
public morality, the corruption of human character, and the corruption
of shortening lifespans―you have attained supreme perfect
enlightenment, and furthermore, you have explained this teaching (of
Ultimate Bliss and Birth there through the nenbutsu), difficult to believe for
being beyond the common understanding of this world, for the sake of
sentient beings.22
“Shariputra, you should remember this.
While being in this present world full of the five corruptions, I have
accomplished this most difficult achievement and attained supreme
perfect enlightenment. In addition, for the sake of the people of this
world, I have explained this teaching (of Ultimate Bliss and Birth
there through the nenbutsu),
difficult to believe for being beyond the common understanding of this
world. For that reason, all of the Buddhas praise me for this ‘most
difficult achievement.’”
When Shakyamuni Buddha finished explaining this sutra, Shariputra
and all the monks, the realms of celestial beings, people, and the asura demons.23 all were filled
with delight having carefully taken each individual word and engraved
it on their hearts, and after paying homage to Shakyamuni Buddha,
they then departed.
Copyright(c) by
1996-2006 Jodo Shu Research Institute