The Visualization Of the Buddha of Infinite Life Span Såtra

Translated into Chinese by Kàlaya÷as

Translated into English by Charles Patton

Guide to Pronouncing Sanskrit

Vowels Sounds like Þ

u put, soot

å boot, suit

ç the slang pirty, not pretty

e eight, fair

ai aisle, pie

o between corn and cone

au down, hound

Consonants

k kiss, kiln, back

kh bunkhouse

g good, give, bug

gh loghouse

ï sing, long, tongue

c cello, chair, church

ch coachhorse

j just, jolly, joy

jh hedgehog

¤ enjoy, canyon, pinch

ñ/t tub, tap, cart

ñh/th anthill

ó/d day, dog, god

óh/dh redhead

õ/n gentle, hand, gain

p pick, pat, tap

ph uphill

b be, cab, imbibe

bh clubhouse

m amble, mumble

s sip, source

ù short, shot

Translator's Preface

Before moving directly to the translation, I would like to address a few issues that

will hopefully smooth the reader's process of understanding the text that follows. These

are largely technical in nature.

The reader will notice immediately many transliterated Sanskrit terms and diacritics.

These terms are usually personal or place names, but also include a few technical terms

that are not easily translated. To aid the reader who is not familiar with many of these

terms, I have provided a glossary of Sanskrit terms that is easily accessible at the end

of the text. I have also incorporated many footnotes into the translation that attempt to

explain difficult passages that assume the reader knows certain background information

about Buddhist doctrine and the other two Pure Land Såtras. I have also included a brief

guide to the pronunciation of Sanskrit that appears as an insert prior to this preface.

Hopefully, these three measures will make the Sanskrit less intrusive for the general

reader.

This Såtra was the most frequently commented upon of the three Pure Land Såtras

by the Chinese exegetes, probably because it leaves more to interpretation and because

it details a tangible meditative practice. These two factors made the Såtra a matter of

controversy between Chinese commentators who diverged from one another

significantly in how the Såtra should be read. I hope in the future to compose a

companion summary of the Chinese commentaries on this Såtra. This would greatly

expand the reader's awareness of this Såtra's role in Chinese Buddhism, but at the

present time I am unable to do this.

In the larger body of Buddhist Såtras, this Såtra is one instance of a group of

visualization Såtras which detail meditative practices that take some personage as a

is not particular to Pure Land teachings, but was popular enough among Buddhist circles

outside of China to warrant the composition of many visualization Såtras.

I would like to take a moment to express my thanks to Shih Ying-fa, Ardent

Hollingsworth, my wife, Margie Hoyt, and the many scholars and monks who have

preceded me, all of whose efforts have been indispensable to my producing this

translation.

Charles Patton

May 1999

Introductory Verses

And cause the afflictions to be entirely nullified.

If a person is able with the subtle and wondrous mind

To visualize the images of Sukhàvatã

And extensively impart them so that other sentient beings might discern it,

It will lift his vision up to see Amitàyus.

The Buddha's bodily form and marks display a luminance

To which the gold of the Jambu river cannot be compared.

[340c] The white curl between his brows is the size of five Sumerus

And the blue of his eyes is wide and clear like the four oceans.

The light that is produced by his hair pores is such that

In each of those worlds there is a river

Whose sands have eighty-four thousand characteristics

And among each of those characteristics, it is again so.

These will appear before the practitioner of these visualizations accordingly.

Through the visualization of the Buddha's body, he will see the Buddha's mind

And sentient beings who visualize him will see the manifestations of the Buddha.

chosen to transliterate the original Sanskrit because it is a place name. For detailed explanations

of other Sankrit terms and names, please see the Glossary.

transliterate or translate the Buddha Amitàyus' name. In order to reflect where the name is

translated and where it is not, I have kept with the Chinese, translating and transliterating the name

where the Chinese does. Amitàyus is the name used for the Buddha throughout the text.

Amitàbha does not occur.

of a billion smaller worlds.

The Buddha's body is measureless in extent and boundless,

Those who have visualized him will attain the consummation

Of spiritual powers, filling space as they wish.

The sentient beings of three kinds who are endowed with the three minds

And so attain the touch of the Tathàgata's hand.

And they leap and dance on the diamond towers.

They follow after the Buddha and in a snap of the fingers

They can practice the Mahàyàna and understand the supreme meaning.

And so they are born among the seven-treasure lotus lakes.

The Buddha Amitàyus' great compassion,

To recite his name but once gives rise to a single recollection

And removes the misdeeds of eight hundred million of aeons!

By completely uprooting them, there is no end

And so because of this he is called 'Infinite Life Span'.

Formerly, the World Honored One had dwelt on Gçdhrakåña

With a great congregation and spoke of the wondrous circumstances

Of becoming free from the suffering of Jambudvãpa and

Transcending all the distressing destinations there.

He spoke of the pure and wondrous land that is the world of Sukhàvatã,

One whose actions are mindful abides in a firm concentration.

Therefore, he explains the visualization of the Buddha of Infinite Life Span.

Thus are the virtues inexpressible.

One cannot express the wondrous brilliance,

The measureless purity, or equanimous charity.

ultimately unarisen. This is not a retreat from contact from phenomena, but a state in which

phenomena no longer bother the practitioner at all. Hence, he has learned to tolerate them.

full recount of his practice as Dharmàkara.

things, those being: 1. gold, 2. silver, 3. lapis lazuli, 4. crystal, 5. agate, 6. rubies, 7. carnelian.

By ending all their deluded views,

Which is like throwing water into an ocean.

The wet natures when combined have no inequality.

Although there is the noble wisdom that is difficult to discern

People all are infinite in life span.

I prostrate myself and bow to the West.

Introduction

Thus have I heard. One time the Buddha was staying on Mount Gçdhrakåña near

At that time, there was a prince of Ràjagçha named Ajàta÷atru who followed the

instructions of an evil friend and arrested his father, King Bimbisàra, detaining him in a

seven-chambered building and forbidding any officials or ministers from going there. The

queen, whose name was Vaidehã, respected the king. She bathed, anointed her body

with an ointment of cream and honey mixed with roasted rice, and placed a container of

grape juice in among her jewelry. She then secretly went up to the king.

At that time, the king ate the rice and drank the grape-juice, sought water to rinse his

mouth, and, having rinsed his mouth completely, put his palms together and paid his

respects to the World Honored One on Mount Gçdhrakåña by bowing [from his cell]. He

said, ßMaudgalyàyana, my friend and compatriot, I hope that you will have the

compassion to confer onto me the eight precepts.û

Thereupon, Maudgalyàyana, like a swooping bird of prey, came to the king. Day by

day, he thus conferred to the king the eight precepts. The World Honored One also

dispatched the reverend Pårõamaitràyaõãputra, who delivered Dharma discourses and

Såtras to the king for a period of three weeks. Because the king had eaten roasted rice

and honey as well as heard the Dharma, his countenance was at ease and pleasant.

Then Ajàta÷atru came and asked a guard, ßIs my father, the king, still alive?û

The guard replied, ßYour majesty, the queen daily anoints her body with rice and

and Pårõa swoop down from the sky and deliver Dharma discourses to the king. It

cannot be stopped.û

Hearing this, Ajàta÷atru then became enraged with his mother and said, ßMy own

illusions, and magical incantations have caused this evil king to not have died after so

many days as this!û At once, he took up his sword wanting to kill his mother.

And then there was a minister whose name was Moonlight, who was clever and

knew many things, and he was with Jãva. They bowed to the king [Ajàta÷atru] and said

to him, ßYour majesty, the ministers have heard it said in the Vedas that from the

beginning of this aeon to the present there have been some eighteen thousand evil kings

who have killed their own fathers because they coveted the sovereign's throne. But we

have never heard of any who had killed their mothers. If the king now does this act of

saying this, the two ministers then took their swords in hand, withdrew, and paced back

and forth.

Ajàta÷atru was surprised and remorseful, so he addressed Jãva, saying, ßYou are

not going to support me?û

And Jãva replied, ßYour majesty, take care not to kill your mother.û

The king heard this and was remorseful, so he sought help. Thereupon, [341b] he

immediately put away his sword and did not kill his mother. Instead, he ordered that she

be detained in her quarters and kept in the palace so that she could not leave again.

Having been detained, Vaidehã then was worried and haggard about being distant

from Mount Gçdhrakåña. She prostrated herself towards the Buddha and said, ßThe

Tathàgata, the World Honored One, had once stayed here and would always dispatch

ânanda to come with consolations and inquiries about me. Now I am so distressed and

have no way to see the World Honored One's majesty. I wish you would dispatch

Maudgalyàyana and the reverend ânanda to come and meet with me.û Having said this,

she wept compassionate tears that fell as she bowed to the Buddha. She had yet to lift

her head for a moment.

At that time, the World Honored One was staying on Mount Gçdhrakåña and became

aware of the thoughts in Vaidehã's mind. Thereupon he ordered Maudgalyàyana along

with ânanda to go to her from the sky. And the Buddha came down from Mount

Gçdhrakåña and went to the royal palace himself.

Still bowing, Vaidehã then lifted her head and saw the World Honored One, the

Buddha øàkyamuni. His body was purple gold in color and seated on a hundred jeweled

lotus flower. Maudgalyàyana was on his left-hand side and ânanda on his right-hand

side. Indra and Brahma and the world's protector gods were in the sky and everywhere

they rained heavenly flowers that they had brought to use as offerings. When Vaidehã

saw the Buddha, the World Honored One, she broke her jewel necklace, rose, and then

threw herself to the ground. Crying out and weeping, she said to the Buddha, ßWorld

Honored One, what old deed of mine was it that was evil enough to cause the birth of this

evil son of mine? World Honored One, again, what were the causes and conditions of

his associating with Devadatta and his crowd? My only wish is for the World Honored

One to extensively describe for me a place where I might be reborn that is without

is full of hell-dwellers, hungry ghosts, and beasts. Many are the unwholesome crowds. I

hope that I in the future will not hear evil voices and not see evil people. Now my five

limbs rest on the ground towards the World Honored One seeking his mercy. My only

wish today is for the Buddha to teach me to visualize a place of pure actions.û

At that time, the World Honored One emitted light from between his brows and it

then returned to stay about the Buddha's head, forming a gold tower like Mount Sumeru.

In the ten directions the pure and wondrous worlds of the Buddhas were all revealed.

Some had lands made of the seven treasures and others had lands consisting entirely of

lotus flowers. Others had lands that were like ä÷vara's palace. Others had lands that

were like a crystal mirror. All that was within the lands of the ten directions was

revealed. Thus were the adornments of the measureless Buddha lands made

observable to Vaidehã.

Thereupon, Vaidehã said to the Buddha, ßWorld Honored One, these Buddha lands

are again pure and brilliant, but I would prefer to be born in the world of Sukhàvatã where

the Buddha Amitàyus resides. My only wish is for the World Honored One to instruct

[341c] me about meditation and also instruct me about right perception.û

Up, and Down. In Buddhist cosmology, there are numerous worlds scattered through the universe

in all directions from our own that have sentient (feeling) life similar to our own, though the spiritual

conditions in other worlds are often radically different. Mahàyàna Såtras often depict characters

traveling from this world to others or vice versa through spiritual powers.

At that time, the World Honored One then subtly smiled and five colors of light

emerged from the Buddha's mouth. Each of the lights lit the head of king Bimbisàra. At

that time, although he was in his cell and despite the obstacle of distance, in his mind's

eye the king saw the World Honored One and so he faced in that direction and bowed.

At that time, the World Honored One addressed Vaidehã, ßDo you not know now that

the Buddha Amitàyus is not far from here? You should fix your thoughts to the true

visualization of that land that is made of pure actions. I will now extensively discuss it

with many parables for you and also for the future generations of wives who desire to

cultivate pure action and attain birth in the Western land of Sukhàvatã. Those who wish

to be born in that land must cultivate three merits. The first is to be filial and support

one's parents, to honor the work of teachers and elders, to be of compassionate mind

three refuges, to perfect the many precepts, and not to transgress the majestic

to read and recite the Mahàyàna [teachings], and to endeavor in their practice. To

accord with these three things is called pure action.û

The Buddha again addressed Vaidehã, ßDo you now not know that these three kinds

of deeds that extend to the past, future, and present, are the true cause of the Buddha's

pure deeds in the three realms?û

The Buddha again addressed Vaidehã, ßListen closely, listen closely, and well think

on this. The Tathàgata will now discuss pure action for the future generations of all

sentient beings who are afflicted and killed by criminals. Excellent is this Vaidehã who is

comfortable asking about this matter. ânanda, it is you who receives and keeps

extensively the numerous and myriad words that the Buddha speaks. The Tathàgata

now will instruct this Vaidehã and all the sentient beings of future generations in

visualizing the Western world of Sukhàvatã. Because of the Buddha's power, they will

see that pure land as though holding a bright mirror and seeing the image of their own

faces. Seeing that land is an event of an utmost and wondrous joy. Because of their

mind's elation, they will then attain the tolerance of unarisen things.û

First Visualization: The Setting Sun

The Buddha addressed Vaidehã, ßYou are an ordinary person whose mental

unable to see very far. The Buddhas, the Tathàgatas, have a special means to allow

you to see that far.û

Then Vaidehã said to the Buddha, ßWorld Honored One, as I now may be able to see

that land because of the Buddha's power, still how will the sentient beings who come

killing, 2. not stealing, 3. not committing adultery, 4. not lying, 5. not speaking harshly, 6. not

speaking divisively, 7. not speaking idly, 8. not being greedy, 9. not being angry, and 10. not

holding incorrect views.

after the Buddha's death be able to see the Buddha Amitàyus' world of Sukhàvatã when

The Buddha addressed Vaidehã, ßYou and those sentient beings should concentrate

your minds by fixing your thought to a single point, that being an image to the West. And

what is that image? All the that multitudes of sentient beings [342a] who are not born

blind, who have eyes, have see the sun set. You should bring up this image while

properly sitting erect and facing to the West. Contemplatively examine the sun, wishing

to be some place where it is setting, and cause the mind to firmly rest in the

concentration on this image without moving from it. Seeing the sun and wishing for it to

set, it should appear like a hanging drum before you. Once the sun is thus seen, then

whether the eyes are shut or the eyes are open, it then can be clearly apprehended.

This is the image of the sun and is called the first visualization.

Second Visualization: Water

ßNext, imagine water. Seeing water that is clear leads to clear sight and then there

is no scattering of the mind. Once this water has been seen, one should then bring up

this image is completed, see this ground of lapis lazuli to be both internally and externally

clear and transparent. Beneath it there is diamond, the seven treasures, and golden

pillars which support the ground of lapis lazuli. Those pillars are octagonal and each of

their eight sides is made of a hundred jewels. Each of those jewels are pearls that have

a thousand rays of light. And each of those lights have eighty-four thousand different

colors. They clearly pass through that ground of lapis lazuli like millions of thousands of

suns that cannot be adequately seen. Above that ground of lapis lazuli are yellow gold

ropes that hang about variously. They are studded with the seven treasures and are

straight and bright. In each of the treasures there are five-hundred colored lights, and

those lights resemble a flower. And they also look like stars or moons hanging at

different points in space, making a tower of light. It's floors number a hundred thousand

and each floor is made of a hundred jewels. On that tower, there are a pair of borders

that each are adorned with a billion flower flags and immeasurable musical instruments.

Eight types of pure winds are produced by the lights, causing the musical instruments to

emit voices that speak about discomfort, emptiness, impermanence, and selflessness.

This is the imagery of water and is called the second visualization.

Third Visualization: The Land

ßWhen these images are complete, at the end of each of the visualizations they

should be completely apprehended. Whether the eyes are shut or the eyes are open,

they should not be scattered or lost and removed only at mealtimes. One continually

considers these matters. Accordingly, these images are called the coarse visions of the

land of Sukhàvatã. If one attains concentration, seeing that land completely and its

loved; 3. meeting with what is hated; 4. inability to obtain what is desired; and 5. the distresses

treasures.

components clearly, then it cannot be adequately described. This is the image of the

land and is called the third visualization.û

The Buddha addressed ânanda, ßYou are the keeper of the Buddha's discourses for

future generations and all the great assemblies who wish to be liberated from suffering.

For them I proclaim the Dharma of visualizing that land. Those who visualize the land

remove the misdeeds of eight hundred million of aeons. When they leave their bodies,

those future generations will be born in the pure land and their minds will attain nonobstruction.

The performance of this visualization is called the right visualization. If one

uses another visualization, that is called a wrong visualization.û

Fourth Visualization: The Jewel Trees

The Buddha addressed ânanda and Vaidehã, ßOnce these images are completed,

the next visualization is of the jewel trees. Visualizing the jewel trees, one should

visualize one by one the images of seven pathways that are lined with the trees. Each of

jewel trees have no imperfections. Each of the flowers and leaves are made of

exceptional jewels and colors. From within the lapis lazuli is produced a golden light.

From within the rock crystal is produced a crimson light. From within the carnelian is

produced an agate light. And from the agate is produced a light derived from a true pearl.

Coral, amber, and all the other myriad jewels are used as bright decorations. Wondrous

nets of real pearls completely cover the tops of the trees and each of the tree tops has

seven layers of these nets. Each of the nets intermittently has five billion wondrous

flowers and palace halls that resemble the palace of Lord Brahma. And within each of

them god-princes freely reside. Each of these princes has a necklace of five billion

adequately described. These myriad jewels are intermittently mixed in color above [the

trees]. The rows of these jewel tree paths are properly arranged and their foliage is also

arranged orderly. Scattered among their myriad leaves are wondrous flowers. And

above the flowers is spontaneously manifested seven-treasure fruits. Each one of the

and a hundred sorts of lines. Like the necklaces of the gods, there are myriad and

wondrous flowers the color of the Jambu River's gold sands and they look like revolving

wheels of fire. They appear amidst the leaves, springing up and producing fruits like the

vase of øàkya. There is a great light that conjures up banners, flags, and immeasurable

and precious canopies. Inside the precious canopies appear reflections of the deeds of

all the Buddhas of the trichiliocosm. The Buddha lands of the ten directions also appear

inside of them.

ßHaving seen these trees and properly visualized each one of them successively,

including the visualization of the trees' trunks, branches, leaves, flowers, and fruits, this

leads one to see them clearly. This is the imagery of the trees and is called the fourth

visualization.

Fifth Visualization: The Bodies of Water

ßNext, one should imagine the bodies of water. The land of Sukhàvatã has eight

bodies of water, and each one of the lakes' waters is made of the seven treasures. Their

treasures are fluid as though created by a wish-fulfilling pearl. They are divided into

fourteen branches and each of these branches is made of the seven treasures and is

wondrous in color. The drain is a golden color. Under the drain are diamonds of various

colors that are beneath the sands. In each of these bodies of water there are six

hundred million seven-treasure lotus flowers. Each one of the lotus flowers is twelve

plants to bob up and down. The sound of this is a fine and [342c] wondrous explanation

of discomfort, emptiness, impermanence, selflessness, and the perfections

Like wish-fulfilling pearls, they dance and produce a golden light that is subtle and

wondrous. Constantly does it praise the mindfulness of the Buddha, the mindfulness of

the Dharma, and the mindfulness of the Sa§gha. This is the visualization of the water's

eight virtues and it is called the fifth visualization.

Sixth Visualization: Sukhàvatã's Trees, Land, and Lakes

ßIn each of the realms above the land of myriad treasures there are five billion

treasure palaces. In those palaces there are measureless gods who make music with

heavenly instruments. Further, there are musical instruments that hang in empty space

like heavenly precious flags that do not flap but produce their own voice. In these myriad

voices is discussed the mindfulness of the Buddha, the mindfulness of the Dharma, and

the mindfulness of the Sa§gha of monks. This imagery being completed, it is called the

coarse vision of Sukhàvatã's jewel trees, treasure land, and treasure lakes. This is the

entire visualization of those images and is called the sixth visualization.

ßIf one sees these, he removes the grave misdeeds of measureless tens of millions

of aeons. After the end of his life span, he necessarily will be reborn in that land. The

performance these visualizations is called the right visualization. If one uses another

visualization, that is called wrong visualization.

Seventh Visualization: The Lotus Seat

The Buddha addressed ânanda and Vaidehã, ßListen closely, listen closely, and

think well on this, for the Buddha shall discern and explain for you the Dharma that

removes suffering. You should consider, keep, and widely explain its discernment for

the great assembly.û When he spoke these words, the Buddha of Infinite Life Span

appeared sitting in the air with Avalokite÷vara and Mahàsthàmapràpta flanking him to the

left and to the right. Light blazed in such abundance that it was impossible to look at

them. The golden hue of the sands of a hundred thousand Jambu rivers could not

compare to it.

Once Vaidehã saw the Buddha of Infinite Life Span, she fell to her knees and bowed.

Then she said to the Buddha, ßWorld Honored One, I now have attained sight of the

powers. How must future sentient beings visualize the Buddha of Infinite Life Span and

The Buddha addressed Vaidehã, ßOne who wishes to visualize that Buddha must

bring up this imagery. Upon the ground of the seven treasures imagine the image of a

lotus flower and make each of the petals of that lotus flower be made of hundred-colored

jewels. They have eighty-four thousand veins that are like veins painted by the gods and

they also have eighty-four thousand different lights that are clearly visible. The small

is endowed with eighty-four thousand such petals. And it is ornamented between each

thousand lights and those lights are like canopies made of the seven treasures, for they

entirely cover the [343a] land. The cup of the lotus flower is made of noble wish-fulfilling

jewels. This cup of the lotus flower is decorated with eighty thousand diamonds,

are four precious flags that spontaneously arise, each of which are like a hundred trillion

Mount Sumerus. Atop the flags are precious banners that are like those of Yama's

palace. Again, they are decorated with five billion fine and wondrous precious pearls.

Each of the precious pearls emit eighty-four thousand lights and each of those lights

create eighty-four thousand different shades of gold. Each of those shades of gold

pervade the treasure land, everywhere transforming themselves into different shapes.

Some become diamond cups, some form true pearl nets, and others create a variety of

flower clouds. On all ten sides, they transform according to one's wishes, performing

the acts of the Buddha's work. This is the imagery of the lotus seat and is called the

seventh visualization.û

The Buddha addressed ânanda, ßThe likes of this wondrous flower are created by

the power of the past vows of Dharmàkara. If one wishes to be mindful of that Buddha,

he should first visualize the imagery of the lotus seat. When visualizing this imagery, he

should not stray into other visualizations. He should visualize each of its components:

each of the pearls, each of the lights, each of the cups, and each of the flags. Each of

these are to be made as clear as seeing one's own face in a mirror. One who completes

these images eliminates the misdeeds of fifty thousand aeons of births and deaths.

Necessarily will he be born in the world of Sukhàvatã. Performing this visualization is

called right visualization. If one performs another visualization, that is called wrong

visualization.û

Eighth Visualization: The Three Sages

The Buddha addressed ânanda and Vaidehã, ßOnce this is seen, next one should

visualize the Buddha. And why is that? The Buddhas, the Tathàgatas, are the body of

is the Buddha. The Buddhas' true and pervasive knowledge is an ocean from which the

mind's thoughts and images arise. This is why one should with a singleness of mind tie

himself to mindfully and contemplatively examining that Buddha, that Tathàgata, that

Arhat, that Supremely Awakened One. One who imagines that Buddha first must

imagine his form. When he sees this one precious form, whether his eyes are open or

his eyes are closed, it is like the golden color of the Jambu river's sands, sitting atop the

flower. Once he is seen sitting there, the mind's eye will be opened and one will clearly

see Sukhàvatã's seven-treasure adornments, treasure land, treasure lakes, and paths

lined with jewel trees, as well as the heavenly precious canopies that are everywhere

draped overhead. The myriad precious nettings hold the entire sky. If one sees it

according to this, it should be very clear like something sitting in the palm of one's hand.

ßOnce this has been seen, one should again make a great lotus flower on the left

side of the one on which the Buddha sits [343b], this lotus flower being like the one

described before without any difference. And again make a great lotus flower on the right

side of the one on which the Buddha sits. Imagine a form of the Bodhisattva

Avalokite÷vara sitting on the left lotus flower and also make him a gold color as

described before without any difference. Then imagine a form of the Bodhisattva

Mahàsthàmapràpta sitting on the right lotus flower. When these images are complete,

illuminates the jewel trees. Beneath each of the trees, there are also three lotus flowers,

forms fill that land. When this image is completed, the practitioner should hear the

flowing waters that glow as well as the jewel trees, ducks, and geese which speak the

wondrous Dharma. Entering into concentration or exiting from concentration, he

constantly hears that wondrous Dharma. The practitioner who hears it, when he exits

concentration will think about it, uphold it, and not forsake it. This causes him to be

conjoined with this Såtra. If he is not conjoined with it, then this is called a mistaken

image. If he is conjoined with it, that is called seeing the world of Sukhàvatã by its coarse

characteristics. This is the imagery of their forms and is called the eighth visualization.

One who performs this visualization removes the misdeeds of an immeasurable number

of aeons of birth and death. In his present body he will attain the concentration of

Ninth Visualization: The Body of the Buddha of Infinite Life Span

The Buddha addressed ânanda and Vaidehã, ßWhen this imagery is completed, next

one should further visualize the Buddha of Infinite Life Span's bodily marks and light.

ânanda, it should be known that the body of the Buddha of Infinite Life Span is like the

gold of the sands of a trillion Jambu rivers in the Yama heaven. That Buddha's body is

rivers. The white tuft of hair between his brows curls to the right and is the size of five

Mount Sumerus. The Buddha's eye is like the waters of the four oceans and the blue

and white of it should be clearly seen. The hairs of his body produce lights that are like

all Buddhas. See the glossary for a recounting of these in detail.

Sumeru in size. That Buddha universally lights an area the size of a billion

trichiliocosms. Within that pervasive light, there are conjured Buddhas whose number is

equal to that of the sands of ten sextillions of Ganges rivers. Each one of those conjured

attendants. The Buddha of Infinite Life Span has eighty-four thousand marks. And in

each of those marks he has eighty-four thousand excellencies. And in each of those

excellencies there are eighty-four thousand lights. Each of those lights pervasively

illuminate the worlds of the ten directions. And the sentient beings who are mindful of the

Buddha are gathered up, protected, and not forsaken. His light, marks, excellencies,

and conjured Buddhas cannot be adequately described. It is only by the imagination that

the mind is caused to clearly see them.

ßSeeing these things, then one should see all the Buddhas of the ten directions.

Because one sees the Buddhas, it is then called [343c] the concentration of recollecting

the Buddha. Performing this visualization is called visualizing the body of all Buddhas.

Because it is the visualization of the body of the Buddhas, this is also seeing the

Buddha's mind. The Buddha's mind is great empathy and compassion and with

unconditional empathy does it gather the sentient beings.

ßWhen one who performs this visualization departs from his body, he will be born in

other lives in the presence of Buddhas and with them attain the tolerance of the unarisen.

This is why the wise should tie the mind to the contemplation of the Buddha of Infinite Life

Span. One who visualizes the Buddha of Infinite Life Span, entering a single mark or

excellence of his, or only visualizing the white tuft of hair between his brows, verily will he

be caused to see clearly. Seeing the mark of the white tuft between the Buddha's brows,

he will then spontaneously see the eighty-four thousand marks and excellencies

manifested. One who sees the Buddha of Infinite Life Span then sees the infinite

Buddhas of the ten directions. Because he has attained sight of the infinite Buddhas, the

of the image of all form bodies [of the Buddha] and is called the ninth visualization.

Performing this visualization is called right visualization. If one performs other

visualizations, that is called wrong visualization.û

Tenth Visualization: Bodhisattva Avalokite÷vara

The Buddha addressed ânanda and Vaidehã, ßHaving seen clearly the Buddha of

Infinite Life Span, next one should visualize Bodhisattva Avalokite÷vara. This

top of his head is a fleshy knot and around his neck is a halo of light. His face and this

hundred conjured Buddhas that are like øàkyamuni. Each one of those conjured

light with all their forms and marks therein made apparent. There are atop his head

the heavens which is the sixth. They are: 1. the hells, 2. hungry ghost, 3. animal, 4. human, and 5.

heavens.

golden color of the Jambu river's sands. The white tuft between his brows is made of

the colors of the seven treasures and streaming from it are eighty-four thousand kinds of

light. Within each of those lights there are measureless and boundless hundreds of

thousands of conjured Buddhas. Each of those conjured Buddhas have countless

worlds of the ten directions. There are eight hundred million marvelous [344a] lights that

resemble a red lotus flower.

ßHe has jewel bracelets and on those bracelets is displayed all manner of

adornments. The palms of his hands are marked with five billion variously colored lotus

flowers and his ten fingers have on each of their tips eighty-four thousand drawings like

the illuminations of a text. Each of those drawings are in eighty-four thousand colors.

Each of those colors have eighty-four thousand lights and they are pliant, soft, and

illuminate everything everywhere. With these treasured hands, he receives and guides

sentient beings. When he lifts he feet, there are beneath them thousand-spoked wheels

that then spontaneously turn into five billion light towers. And when he puts his foot

bodily marks and myriad excellencies are exactly like the Buddha's without any

difference, excepting the fleshy topknot on his head and his invisible forehead. Those

are not comparable to the World Honored One. This is the visualization of Bodhisattva

Avalokite÷vara's true bodily image and is called the tenth visualization.û

The Buddha addressed ânanda, ßIf there is one who wishes to visualize Bodhisattva

Avalokite÷vara, he must do so with this visualization. Those who perform this

visualization will not encounter misfortune, being purified by removing the obstructions of

their deeds, and it will remove the misdeeds of countless aeons of birth and death. To

with truly visualizing him then? If there is one who wishes to visualize Bodhisattva

Avalokite÷vara, he first visualizes the fleshy knot atop his head, then visualizes the

heavenly crown, and then his remaining myriad characteristics also are successively

visualized. All of them should be clearly seen as though resting in the palm of one's

hand. The performance of this visualization is called the right visualization. If one uses

another visualization, that is called the wrong visualization.

Eleventh Visualization: Bodhisattva Mahàsthàmapràpta

ßThe next visualization is that of Bodhisattva Mahàsthàmapràpta. The

illuminates the lands in the ten directions. He is a purple gold when sentient beings see

him. If they see just the light from one of his pores, they then will see the measureless

number of Buddhas in the ten directions and their pure and wondrous light. This is why

of five hundred jewel flowers, and each one of the jewel flowers has five hundred towers.

In each of the towers are conjured Buddhas from the ten directions and their pure and

wondrous lands. All of them that appear inside the crown have at the top of their heads a

a jewel vase that contains lights that show the Buddha's deeds everywhere. The

remaining bodily characteristics are like those of [344b] Avalokite÷vara without any

difference.

the ground that moves there appear five billion jewel flowers. Each one of those flowers

is adorned with an eminent appearance like that found in the world of Sukhàvatã. When

as those worlds in-between that number like the measureless atoms that make a person

or that make the body of the Buddha of Infinite Life Span, they all then see

Avalokite÷vara and Mahàsthàmapràpta. They all flock together like clouds to that world

of Sukhàvatã and in the surrounding areas out to the horizon they sit upon lotus flower

seats to hear the widely proclaimed wondrous Dharma that liberates sentient beings

from discomfort.

ßThe performance of this visualization is called the right visualization. If one uses

another visualization, it is called the wrong visualization that sees Bodhisattva

Mahàsthàmapràpta. This is the visualization of Mahàsthàmapràpta's physical

characteristics and is called the eleventh visualization. It removes the misdeeds of a

countless number of aeons of infinite births and deaths. Those who perform this

wondrous land.

Twelfth Visualization: The Buddha of Infinite Life Span's World of

Sukhàvatã

ßWhen that visualization is completed, it is called the perfection of the visualizations

of Avalokite÷vara and Mahàsthàmapràpta. When these things are seen, there will arise

in one's mind the image of his birth in the Western world of Sukhàvatã sitting inside a

lotus flower cross-legged. Then one should imagine the flower in its totality and then

imagine the lotus flower opening. When the lotus flower opens, imagine that there are

five hundred colored lights that emerge and illuminate one's body. Then imagine opening

filling the skies. And these Buddhas produce a voice that proclaims widely the wondrous

Dharma and the totality of the twelve divisions of the Såtras. And when this produces

certainty, consider and keep them without error. Once this is seen, it is called seeing the

Buddha of Infinite Life Span's world of Sukhàvatã. This is the universal visualization of its

imagery and is called the twelfth visualization. The Buddha of Infinite Life Span will

lotus flower on the treasure lakes and remain therein as a sort of spiritual gestation before

emerging. This passage would suggest that it is very rare person who can perform all of the

preceding visualizations.

transform his body innumerably and he will always come with Avalokite÷vara and

Mahàsthàmapràpta to the practitioner's location.û

Thirteenth Visualization: The Three Sages of the World of

Sukhàvatã

The Buddha then addressed ânanda and Vaidehã, ßIf one wishes with the utmost

mind to be born in the West, first they must visualize a sixteen foot image resting above

a pool of water as it has been previously described. The measure of the Buddha of

Infinite Life Span's body is boundless and is something that the ordinary person's mind

cannot fathom. Still, because of the power of that Tathàgata's vows, those who attempt

to imagine it will necessarily succeed. Simply imagining the Buddha's image brings

measureless merit, so how much more then would it be to visualize the Buddha's perfect

bodily characteristics? [344c] The Buddha Amitàyus' spiritual powers are at his disposal

and in the lands of the ten directions he transforms himself with self-mastery.

Sometimes he appears with a great body that fills the sky. Sometimes he appears with

a tiny body that is only sixteen or eighteen feet tall. The color of those appearances is of

gold and completely lighted are these transformation Buddhas and their jeweled lotus

flowers. As has been described above, the bodies of Avalokite÷vara and

Mahàsthàmapràpta in all places are the same. Sentient beings who simply visualize

the Buddha Amitàyus and pervasively transform everywhere. This is the visualization of

sundry images and is called the thirteenth visualization.û

Fourteenth Visualization: The Superior Rank of Those Who Are

Reborn

The Buddha addressed ânanda and Vaidehã, ßFirst is the best of the superior rank of

those who are reborn there. If there are sentient beings who vow to be born in that land

and produce three kinds of mind, they thereupon will be reborn there. What are the

three? First is the most sincere mind; second is the profound mind; and third is the

dedication of the mind that produces the vow. Those who are endowed with those three

minds will necessarily be born in that land.

ßAgain, there are three kinds of sentient beings who will be reborn there. What are

the three? First are the compassionate ones who do not kill and are capable of

practicing the precepts; second are those who read and recite the Mahàyàna Vaipulya

the produced vows. Those who are endowed with these virtues will be born in that land.

Between one day and seven days, they thereupon will be reborn there. When they are

reborn in that land, it is because these people purely advanced with bravery. The

Tathàgata Amitàyus will be there along with Avalokite÷vara, Mahàsthàmapràpta,

countless transformation Buddhas, a great congregation of a hundred thousand monk

such as the Praj¤à-pàramità Såtra, the Lotus Såtra, and the Avataüsaka Såtra.

Avalokite÷vara will be holding a diamond tower and Bodhisattva Mahàsthàmapràpta will

walk up to the person. The Buddha Amitàyus will emit a great light that illuminates the

the practitioner's diligent mind. Once the practitioner has seen this, he will joyfully dance

and frolic. He sees himself mounting the diamond tower that follows after the Buddha.

In a snap of the fingers, he will be reborn in that land, and once there he will see the

Buddha's physical body and the perfection of his myriad characteristics. He will also

jewel forests will widely proclaim the wondrous Dharma and having heard it they will

thereupon be awakened to the tolerance of unarisen things. Continuously in an moment

they will move through the work of the Buddhas. Universally in the realms of the ten

directions they will go before the Buddhas, successively receive their predictions, and

then return to their native lands, having attained measureless hundreds of thousands of

there.

ßThose who are the average of the superior rank to be born there do not necessarily

keep, read, and recite the Vaipulya Såtras, but well understand their meaning readily.

Their minds are not surprised by the supreme meaning. They are profoundly faithful in

cause and effect and do not slander the Mahàyàna. With these virtues, they dedicate

vows and seek birth in the land of Sukhàvatã. Those who practice this practice at the

time of their life's end will be met by Amitàyus, Avalokite÷vara, and Mahàsthàmapràpta

carrying purple gold rods with a measureless great congregation surrounding them.

They then will praise him, saying, `Dharma disciple, you have practiced the Mahàyàna

and understood the supreme meaning. For this reason, we now have come to greet you

with a thousand transformation Buddhas who will simultaneously lend you their hands.'

The practitioner then will see himself seated on a purple gold tower and with his palms

together and fingers interlaced he will praise the Buddhas. As though in a single thought,

he then will be born in that land among the seven-treasure lakes. His purple gold tower

is like a great jewel flower and he will dwell there until it opens. The practitioner's body

then will be a purple gold color and under his feet there will be lotus flowers made of the

illuminating the practitioner's body, and then his eyes will open clearly. Because of his

previous dwelling, he will have often heard a variety of voices that purely proclaimed the

profound truth of the supreme meaning. There under the gold tower he will bow to the

Buddha with his palms together and praise the World Honored One continuously for a

without reversal. He should at that time be able to fly off to all places in the ten

directions, pass by the deeds of the Buddhas, and with the Buddhas cultivate their

concentrations continuously for a small aeon, attaining the tolerance of the unarisen and

receiving predictions. This is called those who are the average of the superior rank of

those to be born there.

does not understand him yet.

ßThose who are the least of the superior rank to be reborn there also believe in

cause and effect and do not slander the Mahàyàna, but they only produce the

seek to be born in that land of Sukhàvatã. At the end of the practitioner's life, the Buddha

come to greet this person carrying golden lotus flowers that conjure forth five hundred

Buddhas. The five hundred conjured Buddhas will simultaneously lend their hands to

him and praise him, saying, `Dharma disciple, you now have purely produced the

unsurpassed thought of enlightenment and so we now have come to greet you.' Seeing

this event, he thereupon will see himself seated on a gold lotus flower. Being seated in

the flower completely, he will follow the World Honored One and thereupon be reborn

among the seven-treasure lakes. In one day and one night, the lotus flower [345b] will

then open and afterwards he will see perfectly. Having heard a variety of voices all

widely proclaiming the wondrous Dharma, he will trek through the worlds to give

offerings to the Buddhas. With those Buddhas he will hear the profound Dharma

continuously for three small aeons, attain a hundred wisdom gates of the Dharma, and

abide in the stage of joy. This is called the least of the superior rank to be reborn there

and is called the fourteenth visualization.û

Fifteenth Visualization: The Average Rank of Those Who Are

Reborn

The Buddha addressed ânanda and Vaidehã, ßThose who are the best of the

average rank to be reborn there, whether they are sentient beings who have received

errors, then with these virtues they will dedicate vows and seek rebirth in that Western

land of Sukhàvatã. When their life is at its end, the Buddha Amitàyus will be

accompanied by a retinue of monks surrounding him and emit a golden light to those

people's location. They will widely proclaim discomfort, emptiness, impermanence, and

selflessness, praising the renunciation of the household and becoming free of the myriad

discomforts. Once the practitioner has seen this, his mind will be greatly elated. He will

then see himself seated on a lotus tower. Kneeling for a long time with his palms

together, he will bow to the Buddha and before he has lifted his head, he thereupon will

be reborn in that world of Sukhàvatã and the lotus flower will soon open. When the flower

has opened, he will hear a variety of voices praising the four truths. He would at that

to lie, and 5. not to become intoxicated. These constitute the precepts of a lay Buddhist who

remains a householder but are also the core precepts of all Buddhists.

not to sleep on fine beds; and 8. not to eat after noon. These eight constituted the precepts of a

killing one's mother, 3. killing a Worthy (Arhat), 4. shedding the blood of a Buddha, and 5.

rank to be reborn there.

ßThose who are the average of the average rank to be reborn there, whether they

are sentient being who for one day and one night keep the eight precepts or for one day

perfect precepts, their majestic deportment lacking nothing; then with these virtues they

will dedicate vows and seek rebirth in that land of Sukhàvatã. Their precepts will

fragrance and perfume their cultivation of that practice. At the end of his life, such a

person will see the Buddha Amitàyus and his retinues come before him emitting a golden

light and holding lotus flowers made of the seven treasures. The practitioner will himself

hear in the skies a voice praising him, saying, `Good son, as you are a good person, who

has conformed to the teachings of the Buddhas in the three realms. We have come to

greet you.' The practitioner will see himself seated atop a lotus flower and that lotus

flower thereupon will enclose him. He will be born in the Western land of Sukhàvatã and

dwell among the treasure lakes continuously for a week before the lotus flower will open.

Once the flower has opened, he will open his eyes and with his palms together he will

praise the World Honored One. He will hear the Dharma and be elated to attain stream

a Worthy. This is called the average of the average rank to be [345c] reborn there.

ßThose who are the least of the average rank to be reborn there, whether they are

good sons or good daughters, who are filial to their parents and practice the worldly

benevolence, such people at the end of their lives thereupon will encounter a good friend

who will extensively discuss for them the delightful conditions of the Buddha Amitàyus'

land. He will also relate the forty-eight vows of the monk Dharmàkara. Having heard

these things, they soon will come to the end of their lives and in the time it takes for a

strong man to flex his arm, they thereupon will be born in that Western world of

Sukhàvatã. A week after that birth they will meet Avalokite÷vara and

Mahàsthàmapràpta, hear the Dharma and be elated by the attainment of stream entry.

Doing so continuously for a small aeon, they will become Worthies. This is called the

least of the average rank of those to be reborn there. This is called the visualization of

the average rank and is called the fifteenth visualization.û

Sixteenth Visualization: The Inferior Rank of Those Who Are

Reborn

The Buddha addressed ânanda and Vaidehã, ßOf those who are the best of the

inferior rank to be reborn there, some are sentient beings who commit myriad misdeeds,

but they do not slander the Vaipulya Såtras. As this deluded person has numerously

lives, 2. the insight into future mortal conditions, and 3. the insight into present conditions of

suffering so as to overcome all passions and temptations.

subjective desires during meditation, 3. the liberation by concentration upon the pure and gaining

freedom from all desires, 4. liberation of realizing immateriality, 5. the liberation of realizing infinite

knowledge, 6. liberation of realizing non-locality, 7. the liberation of the mind having neither thought

nor absence of thought, and 8. the liberation of Nirvàõa.

performed evil things and has no repentance, at the end of his life he will meet a good

friend who will discuss for him the Mahàyàna, twelve divisions of the Såtras, and the

words of their titles. Because of having heard of such Såtra names, he will have the

very grave misdeeds of the past thousand aeons nullified. This sage again will teach

him to press his palms together and interlace his fingers and recite, `Namaþ the Buddha

Amitàyus'. Because he recites the Buddha's name, he removes the misdeeds of five

hundred million aeons of birth and death. At that time, that Buddha then will dispatch a

conjured Buddha, conjured Avalokite÷vara, and conjured Mahàsthàmapràpta to go

before that practitioner and praise him, saying, 'Good son, because you have recited the

Buddha's name, your misdeeds are nullified. We have come to greet you.' Once that

has been said, the practitioner thereupon will see the conjured Buddha's light universally

fill his house. Having seen that, he will be elated and thereupon will soon die and be

carried to a jewel lotus flower, following the conjured Buddha. And afterward he will be

born among the treasure lakes. After a period of seven weeks the lotus flower will open.

And when it opens, the greatly compassionate Bodhisattva Avalokite÷vara and the

Bodhisattva Mahàsthàmapràpta will emit a great light and stay with this person,

proclaiming the twelve divisions of the Såtras. Having heard this, this person will believe

and understand them and produce the unsurpassed thought of enlightenment. Doing so

continuously for ten small aeons, he will be endowed with the hundred gates of Dharma

wisdom and attain entry into the first stage. This is called the best of the inferior rank to

be reborn there.û

The Buddha addressed ânanda and Vaidehã, ßOf those who are the average of the

inferior rank to be reborn there, some are sentient beings who transgress the five

precepts, the eight precepts, and the perfect precepts. As these are deluded people,

impurely discuss the Dharma without any repentance. They are adorned by [346a]

those misdeeds. As these are wicked people, they should fall to the hells because of

their misdeeds. At the end of their lives, the myriad fires of hell will simultaneously rise

up to them. They will meet a good friend who with great compassion thereupon will

discuss and praise the ten powers and majestic virtue of the Buddha Amitàyus. He will

extensively proclaim the Buddha's light and spiritual power and also will praise the

knowing of precepts, concentration, wisdom, and liberation. When these people have

heard these things, it removes the misdeeds of eight hundred million aeons of birth and

death. Hell's fierce flames are then transformed into a cool breeze that exhales

to greet these people. In a single moment they thereupon are reborn among the seventreasure

lakes inside of a lotus flower, remaining there for six aeons before the lotus

pacify and console them, as well as proclaim for them the Mahàyàna's profound Såtras.

Having head this Dharma, they will then produce the unsurpassed thought of

enlightenment. This is called those who are the average of the inferior rank to be reborn

there.û

The Buddha addressed ânanda and Vaidehã, ßOf those who are the least of the

inferior rank to be reborn there, some are sentient beings who perform unwholesome

unwholesomeness. As these are wicked people, they would fall to the unpleasant

undergoing discomfort without end. As this is a wicked person, when the end of his life

comes, he will meet a good friend who variously pacifies and consoles him by

discussing the wondrous Dharma and instructing him to be mindful of the Buddha. If that

person is not urgent in his mindfulness of the Buddha, the good friend them will address

him, saying, `If you are unable to be mindful of that Buddha, you should recite and take

refuge in the [name] Buddha of Infinite Life Span.' Thus, with the utmost mind he will be

caused to pronounce it and not to stop, doing so for ten perfect mindful [thoughts, saying]

`Namaþ the Buddha Amitàyus!'. Because he recited the Buddha's name, then among

his thoughts will be removed the misdeeds of eight million of aeons of birth and death.

When he dies, he will see a golden lotus flower just like the sun's disc appear before him.

In a single thought he thereupon will be reborn in the world of Sukhàvatã. He will remain

in the lotus flower for twelve great aeons before it then will open. Avalokite÷vara and

Mahàsthàmapràpta using the Brahma voice will proclaim for him the reality of things,

removing the wicked Dharmas. Having heard them, he will be elated and then will

produce the unsurpassed thought of enlightenment. This is called those who are the

least of the inferior rank to be reborn there. This is called the visualization of the inferior

rank to be reborn there and is called the sixteenth visualization.û

Conclusion

When this discourse had been spoken, Vaidehã and her five hundred female

attendants who heard the Buddha's discourse thereupon saw the world of Sukhàvatã's

became joyous and they gave praise as never before. [346b] Their doubts were cleared

and they were greatly awakened to the attainment of the tolerance of the unarisen. The

to be born in that land. The World Honored One predicted that all of them would be

reborn there and that they would attain the concentrations of the Buddhas they go before

once they had been reborn there. The measureless gods produced the unsurpassed

thought of enlightenment.

At that time, ânanda then rose from his seat and said to the Buddha, ßWorld

Honored One, what shall this Såtra be named? What is the essential theme of this

Dharma that we shall receive and keep?û

The Buddha addressed ânanda, ßThis Såtra's name is the `Visualization of the

World of Sukhàvatã, the Buddha of Infinite Life Span, the Bodhisattva Avalokite÷vara, and

the Bodhisattva Mahàsthàmapràpta'. It is also called the `Removal of the Obstructions

of Deeds to the Birth Before Buddhas'. You should accept and keep it without cause for

confusion or error. Those who practice these concentrations will in the present body

attain sight of the Buddha of Infinite Life Span and his two sages. If good sons and good

remove the misdeeds of measureless aeons of birth and death. How much more then

would it be if they are mindful and consider it? If one is mindful of the Buddha, it should

Visualizing Bodhisattva Avalokite÷vara and Bodhisattva Mahàsthàmapràpta, they will be

his best friends and will be seated at the site of his enlightenment, and he will be born

among the family of Buddhas.û

The Buddha addressed ânanda, ßYou are excellent at keeping the discourses. You,

the keeper of the discourses, then, should keep this name of the Buddha of Infinite Life

Span.û When the Buddha said this, the Venerable Maudgalyàyana, the Venerable

ânanda, and Vaidehã who had heard the Buddha's discourse were all greatly elated.

At that time, the World Honored One walked on air and returned to Mount

Gçdhrakåña. ânanda widely retold the above events to the great congregation and the

all greatly elated, paid their respects, and then departed.

Glossary of Sanskrit Terms

Bimbisàra, who had converted to the Buddha's teaching. He disliked the Buddha at first

but was later converted and died a liberal king.

Nirvàõa.

At the first council of arhats after the Buddha's death, ânanda was instrumental in the

codification of the oral traditions that preserved the lectures and teachings that he had

witnessed as the Buddha's attendant.

commonly known also Amitàbha. Amitàyus and the pure land Sukhàvatã which he

created by the consummation of forty-eight vows is the subject of three Mahàyàna

practitioner is enlightened, enters Nirvàõa, and shall not be reborn again.

are Buddhist protectors.

and so I do so as well. This is a spiritual awakening to the underlying reality and involves

a transformation such that one is no longer afflicted as before.

used in reference to a brief glimpse of enlightenment that leads a person to set forth on

the Pàli Nikàyas as the title given to the Buddha in the period before he attained full

enlightenment. It refers to a being who is developed spiritually and well on the way to

tales that recounted past lives of the Buddha Gautama. The stories were moralistic, like

Aesop fables, and became quite popular as a body of literature. The Mahàyànists, when

the movement arose, sought to redefine the goal of practice to go beyond just the

attainment of enlightenment and make it being born a Buddha. They generalized the

general template of Mahàyàna practice and philosophy.

title is reserved, however, for those who are born into the world that is devoid of

awakened beings, attain full enlightenment, and proclaim the Dharma of liberation. As

such they are akin to Hindu avatars, excepting that they are avatars of truth and

liberation rather than of deities. The most recent Buddha was the Buddha Gautama

(also known by the epithet øàkyamuni).

the Buddha Gautama.

or the underlying truth to which the Buddha was enlightenment. It can also be used in a

more general manner that means lit. ßthat which existsû and is roughly equivalent to the

English ßthingû.

spent the rainy seasons in India. The peak of Gçdhrakåña was said to resemble a

vulture's head.

continent. In the Buddhist cosmology, it was the continent situated to the South of Mount

Sumeru.

thought, representing geologic spans of time. There are numerous reckonings of just

period of creation, development, decay, and destruction of the world respectively.

significance. Buddhist doctrine holds that intentional acts of the past condition the

present existence of a being and intentional acts of the present condition the future of a

existence of birth and death, it constrains him from escape from the distress and

suffering that that entails. Thus, one of the goals of Buddhist practice is to abstain from

evil acts and eventually to entirely stop generating ethically ûchargedû acts altogether.

jewel, probably a variety of ruby.

varying levels of decay in the world. The five periods are: 1. the period when there is a

deterioration of the material world and its forms; 2. the period when there is a

deterioration of views, during which people become exceedingly deluded and have great

difficulty accepting the true; 3. the period when there is a deterioration of conditions,

during which the afflictions, distress, and poisons of ignorance, hate, and anger increase;

4. the period when sentient beings deteriorate, during which their miseries increase

steadily as a result of the previous three periods; and 5. the period when the human life

span deteriorates, gradually shortening to only ten years. These periods occur over a

very long time (tens of thousands of years).

to reform many doctrines and marked the beginning of a period of great literary and

philosophical creativity among Buddhist authors. Mahàyànists often asserted the

superiority of their teachings and Såtras.

powers such as granting wishes or appearing to have whatever colors or patterns a

person thinks about.

with the Perfection of Wisdom Såtras and doctrines. He is sometimes depicted as

wielding a sword of wisdom that cuts through illusion.

which sentient beings who are ignorant of reality and deluded by illusions continuously

are reborn unless that escape by awakening and entering into Nirvàõa.

some time after Gautama's Nirvàõa. Most texts composed or compiled by Mahàyànists

were in Sanskrit.

functioning in concert Þ form a human being. They are: 1. material, 2. sensations, 3.

conception, 4. volition, and 5. consciousness.

mountain at the center of the world that holds up the heavens in which the gods dwell. In

Buddhist cosmology, all worlds have a Mount Sumeru. Because of its size, it is often

used in parables or metaphors.

the Buddha's (such as a close disciple).

about whether it should be ßThus Come Oneû or ßThus Gone Oneû. It would appear that

Tathàgata was sometimes a contraction of another term meaning Thus Come One and

hence the Chinese translation. In any case, this is one of the ten epithets of a Buddha.

alternatively called.

they migrated into India. They became the basis of the Brahmin traditions and the later

Hindu religion that developed.

value varies a great deal, probably due to differences in local standards. It is given the

values of thirty-three, fifteen, or five and a half miles by Eitel.