The Vimalakirti Sutra - Introductions & Chapter 1

A newly-edited translation of an important Mahayana text

EDITOR’S INTRODUCTION

This translation of the Vimalakirti Nirdesa Sutra was published in the magazine “The Eastern Buddhist” from 1924 to 1928, placing it within the realm of public domain here in America as of this year. The Eastern Buddhist described itself as “a quarterly unsectarian magazine devoted to the study of Mahayana Buddhism,” and was famously edited by the scholar D.T. Suzuki, famous for helping popularize Zen Buddhism in the Western world.

As the translator’s introduction describes, this is not the first English translation of the scriptural text, but it is well done and high quality scans of it were readily available to me. As far as I’m aware, no newly-edited compilation of these translated chapters has been made available as of yet, so I have taken it upon myself to edit and publish them for the benefit of others. As this text is now in the public domain, you may do with these whatever you wish.

As for the actual scripture, it’s a text of such importance to East Asian Buddhism that one may imagine that it needs no introduction. However, I’ve found that it is far too often understated in modern theological discourse. It makes many proclamations about not just the nature of Buddhas and bodhisattvas, but the concept of the “pure land” as well. Being filled with criticism for the earlier sravaka vehicle, it also further solidifies the prominence of the bodhisattva’s middle path between transformed reality and unborn ultimate reality.

Past its doctrinal implications, the text was widely promulgated by Prince Shotoku in Asuka Period Japan, at the dawn of Buddhism’s practice on the island nation. While he was never a fully ordained priest, Prince Shotoku is now recognized as a Buddhist saint for helping spread Buddhism in those early days by teaching the Mahayana sutras and building temples.

He is alleged to have written commentaries on three sutras which, if the legends are true, may very well be the oldest extant books ever written in Japan. The sutras which received this treatment were likely of particular importance to the prince for one reason or another. They are The Lotus Sutra, The Srimala Sutra, and of course the text you are about to read now. I’ll leave it to Hokei Izumi’s fantastic introduction to explain the rest of this particular topic.

It’s worth noting that the Vimalakirti Sura’s importance in Japan also extends to the Nichiren schools. Nichiren held The Lotus Sutra as supreme above all other scripture, but that did not mean that he saw the other texts as dispensable. In a letter written to a follower in the year 1255, he uses a passage from the sutra’s first chapter as an example of the Tiantai School’s concept of “esho-funi,” or “oneness of life and its environment.” The passage in this particular translation is:

The Buddha spoke to Sariputra: “This world of ours is ever pure as this; yet to save beings of inferior capacities is this wicked and impure world shown. As when the gods take their food from one and the same treasure-bowl, yet the lustre of food is different according to their virtues, so, O Sariputra, if one is pure in mind, then he can see the qualities of this world adorned.”

These are just a few examples to give you an idea of this text’s historical importance and vast profundity.

As for my job editing this work, I am using publicly available scans which, while high quality, are still fairly aged in appearance. Because of that, the transcription, which is still quite good, has many errors, particularly in regards to the Sanskrit names and terminology. I will attempt to duplicate the original spellings to the best of my ability, but there will still be some inaccuracies.

As for formatting, I am altering the text slightly to be more in line with my other projects. For instance, the lists presented will be changed to resemble lists rather than numbered paragraphs of text. Furthermore, since old translations like this tend to skimp on the paragraph breaks, I will be adding new breaks to make things easier to read.

Personally, as I grow older, I find the versions with minimal paragraph breaks nearly impossible to read, especially if the font happens to be small, so I hope this will work to make the text more easily understood for people like me.

This work will be published here on my Substack page in chunks as sections are finished. I plan to do two or three chapters at a time to keep posts at a somewhat reasonable size. Because I’m fairly busy these days, there may be long gaps between sections, so apologies in advance for any delays.

With that out of the way, I will wrap up this introduction here and let you see its contents of this wonderful translation for yourself. Thank you very much for reading.

-JIGOKUREN

TRANSLATOR’S INTRODUCTION

This is an English translation of the Vimalakirti-Nirdesa (Nanjio 146), being the first attempt to introduce the text to Western readers. Strangely, no one has so far tried to translate it into any of the European languages— a book so full of interest in various ways and so largely contributing to the foundations of Oriental philosophy and religion.

[Note: I did not know when I wrote these lines that an English translation by Mr. Kakichi Ohara appeared in the Hanseikai-Zasshi for 1898-99, which is now extremely difficult to obtain. I have had so far no opportunity to read it, but the translator, I am told, was a young and sincere Buddhist who unfortunately died prematurely some fifteen years ago. Some passages from this Sutra are also translated in the Outlines of Mahayana Buddhism, London, 1907, by Prof. D.T. Suzuki, to which I have referred in the text. In any way, my translation, which was done quite independently, may be judged on its own merits.]

The Sutra was probably first composed in Sanskrit or in some Indian dialect much earlier than the time of Nagarjuna, which was in the second century A.D.; for it is frequently quoted by him in his commentary on the Prajnaparamita-sutra (Nanjio 1169). But how much earlier it was composed we have no means to ascertain; but there is no doubt that the compilation took place some centuries before Nagarjuna, because it requires some considerable time for a Sutra to grow worthy of being quoted as a sacred authority.

King Asoka, a patron of Buddhism, who flourished in the third century B.C. and who was a great propagator of the faith throughout India even beyond the northern frontiers, over the Himalayan ranges, never mentions this Sutra; nor does King Kanishka of the first century A.D. But there is no reason why we should deny the existence of the Vimalakirti in those days simply from this fact, because there are in this Sutra remarkable characteristics which are quite different from

those recognised as orthodox by these kings; for it is quite likely that they would ignore the canons of the other sects though such might have already been in actual existence.

We may however say, with some hesitation, that this Sutra existed already in the thought of lay-Buddhists, not in the circle of the monastic orthodoxy, at the times of these kings, to whom it seems to have remained quite unknown. I now propose to point out what are some of the outstanding characteristics of the Sutra, which distinguish themselves from those of the Buddhist doctrine known to those kings.

(1) We see in this Sutra very frequently a phrase “the skilful means”* ; the full original meaning of which is difficult to reproduce in English except by this literal rendering, so dry and altogether inadequate. But this is to be made to include every legitimate practice issuing from a perfectly religious life. From the first chapter to the last we often meet also with a supernatural power which a Bodhisattva or a Buddha exercises. What does this supernatural power mean? It has no meaning by itself. If it had ’any at all it would be merely to please the ignorant and childish people, which is absurd and ridiculous in such a serious literature. The supernatural power exercised by the principal figures in this Sutra, is an indispensable expedient for leading beings to the realisation of the highest truth.

The Mahayanistic ideals of a Bodhisattva are to sacrifice his own selfish happiness for a greater cause, and his efforts are concentrated in this self sacrifice. He does not even extirpate his passions, quite contrary to the ideal of the Hinayanists; for otherwise he could not feel any sympathy with the lower beings suffering from passions and deliver them from pain. He incarnates himself in any being, even in a medical herb (Chapter VIII) in order to save all beings and lead them to the higher stage of religious life. These sacrificial deeds are never or hardly known in the doctrine of the Hinayana.

[* Upaya-kausalya in Sanskrit. Upaya means “ coming near,” “approach,” “a means,” or “expedient,” and Kausalya, “cleverness,” “skilfulness,” or “expediency.”]

(2) The Six Paramitas, being the preliminary means for attaining Buddhahood, are never sought by the Hinayanists whose final goal is to become an Arhat; but in the present Sutra most strongly emphasized are these Paramitas. In fact they are one of the signs distinguishing Mahayana from Hinayana. Charity, discipline, patience, diligence, meditation, and wisdom which are repeatedly taught in the text, form the highest standard of the religious life of a Bodhisattva. And we may take them as the standard ethical teachings even when they are interpreted in the modern sense.

(3) The great mercy and compassion towards all beings is most highly recommended in this Sutra. They are cherished only by a Bodhisattva, who belongs to the Mahayana; but no Sravaka or Pratyeka-Buddha can cherish it inasmuch as he belongs to the Hinayana. A Sravaka or a Pratyeka-Buddha acts only for himself, not for others ; his Nirvana is a complete extinction which is the final goal to his life. But a Bodhisattva does not enter into Nirvana for the sake of beings who suffer in this life, and whose salvation is his sole duty.

(4) Lastly, frequently this Sutra makes reference to a certain mental outlook in which attachment finds no place. This state is beyond either words or thought (Chapter IX, etc.). In fact even the Hinayana. speaks of freeing oneself from attachment, but to cling to a state of non-attachment is still an attachment, which is always condemned in this Sutra. True nonattachment is absolute, it is not only free from all forms of attachment but free from non-attachment itself. Here is an absolute freedom of the Bodhisattva in all his life-activities, and this is what has never been known to the Hinayanists.

All these characteristics above mentioned, which are never found in Hinayana Buddhism are products of “the Supreme Enlightenment” which is designated by the Mahayanists as “Anuttara-samyak-sambodhi” ; and to cherish the thought which will lead to this enlightenment is the first step to be taken by all Mahayanists.

On the whole, what is most emphatically insisted upon in the Sutra before us is the practicing of the life of a Bodhisattva as against that of a Sravaka or a Pratyeka-Buddha, that is to say, the Mahayana is strongly upheld against the Hinayana; the religion of laymen against the ascetic life of the monastery. The Fourfold Noble Truth, the Twelve Chains of Causation, and the Eightfold Right Path, which are found everywhere in the Buddhist teaching as preached in Ceylon or Burma, disappear in this Sutra, or at least they are presented in different forms, and in their place are taught the Fourfold Acceptance* (Samgraha), the Ten Paramitas, and the Thirty-Seven Requisites (bodhipakshika) for Attaining Supreme Enlightenment.

We can also point out how the human Gautama gradually gives way to a superhuman Buddha, who in turn assumes many forms — not as historical Buddhas who are said to have preceded Gautama Buddha, but as manifestations of the eternal truth (Chapter III). It is always the way with the Mahayana Sutra that an exceedingly long list of Buddhas is given, and that finally their number grows so enormously large — millions, trillions, or even equal to the sands of the Ganges — that the individual naming is now quite impossible. It shows how Buddhism developed in its ontology from the historical conception of one teacher to that of the Highest Being.

[* “Acceptance” is not a good word for Samgraha, which primarily means “seizing,” or “holding.” In this case, it is to accept or receive kindly, or to have good understanding, and four modes of it are enumerated by Buddhists: 1. giving, 2. speaking kindly, 3. beneficent deeds, and 4. impartiality.]

One thing however we should not overlook here, is that this Sutra has contributed much to the popularisation of Buddhism. We can imagine how, at the time of its appearance, the monks became corrupted, since they hid themselves behind the walls of then-monastery, lost the influence and power which, owing to the virtue planted by the Buddha, they had exercised over the outside world. The lay-brothers of Buddhism were quite dissatisfied with this inactivity of the priests, and united themselves to take the scepter away from the monks now powerless in the propagation of a living faith. Religion ought not to be made the monopoly of the priests, but the possession of all who seek in earnest, either monks or laymen.

As the Vimalakirti is a production of such a movement as started by the laity, Sariputra, Mahamaudgalyayana, and Mahakasyapa, who-have always been considered the great disciples of Sakyamuni and the leaders of the priesthood, are now treated in this Sutra as miserable ignoramuses destitute of supernatural powers, which fact they themselves confess either by compulsion or on their own account.

It is due to this influence of the movement of the laity that, in Japan, Shotoku Umayado (574-622), the crown prince of the Emperor Yomei, who was a great patron of Buddhism, thought himself to be a Vimalakirti, and wrote a commentary on this Sutra. He was never ordained as priest but did far more than a professional priest in propagating Buddhism in Japan, and even now many a layman following the example of this devout prince-Buddhist, takes pleasure in reading this Sutra above all others.

Besides, I wish to remind one fact in this connection, that in the history of Japan, there was a ceremony called the Yuima-e, which was performed by order of the Imperial Court during certain periods of the Nara and the Heian reign. This was the ceremony of reciting the Vimalakirti-nirdesa Sutra, Yuima being the Japanese pronunciation of Vimalakirti. With reference to the origin of the ceremony, we are told that in the third year of the Empress Saimyo (A.D. 655-661) the chief minister Kamatari became ill, and Homyo, a nun who had come from Korea, persuaded the Empress to recite this Sutra for the recovery of the sick minister, saying that the Discourse originated in the sickness of Vimalakirti and its recitation would be efficacious in the present case. The Empress, therefore, commanded this to be done, and Kamatari was restored to health even before the recitation was over. Then he as an act of gratitude began the ceremony of reciting the Vimalakirti in the temple which he had erected as a thanksgiving offer to the Buddha. Since that time this became one of the chief ceremonies to be performed annually by order of the Court.

The Sanskrit text was lost a long time ago, and there is very little hope of discovering it; therefore the Chinese translations which were made directly from the original should be taken as the texts for a translation just as I have done now here. Fortunately the style is so simple that we can without much difficulty see through the Chinese texts what the original might have been, and to some extent we can reconstruct the original with ease.

The earliest Chinese translation was done in A.D. 188 by Yen-fo-tiao, of the Later Han dynasty, A.D. 25-220. It was called Wei-Mo-Ching, (in two volumes). But this is lost.

The next translation in two volumes was done under the title, Wei-Mo-Chieh-Ching, by Chih-chien, a layman of Wu dynasty, A.D. 222-280. This is extant.

The next two translations were prodneed during the Western Ts‘in dynasty, A.D. 265-316; one by Chu-shu-lan, and the other by Dharmaraksha. They are in three volumes, respectively known as Wei-Mo-la-chieh-ching, and Wei-mo-chiehi-so-shou-fa-men-ching, but they are both lost.

When this latter translation of Dharmaraksha’s was made, a compilation of these three translations mentioned above was done by Chih-min-tu, but it was also lost.

In the Eastern Ts‘in dynasty, A.D. 317-420, it was also translated by Gitamitra in four volumes under the title Wei-mo-ching, but it was also lost.

The sixth translation came from the pen of Kumarajiva in three volumes, A.D. 406. This is the one most widely read and studied, and forms the text for the present English translation, while I did not neglect consulting the other translations wherever necessary.

The seventh and the last translation in China is by Hsuan T'sang, of the T‘ang dynasty, A.D. 618-907, entitled Shuo-wu-kou-ch'eng-ching, in six volumes, still extant.

There is a Tibetan translation entitled as Dri-ma-med-par-grags-pas-tstan-pa, which is found in the fourteenth volume of the Sutra Collection designated as “Pha.” Generally it agrees with the Chinese translations.

There was also a Kotanese translation, the fragments of which consisting of two folios are found in the Stein collections. They are said to be the beginning of the first chapter of this Sutra representing some stanzas therein. This identification was done by Prof. Leumann and Dr. Kaikyoku Watanabe. (ZDMG, XXII, for 1908.)

There are many commentators of this famous Sutra, and each of them strives to explain the text from the standpoint of his own sect. Among them we mention the following:

(1) Chu-wei-mo (ten volumes), commentated by the translator Kumarajiva himself and his favourite disciples.

(2) I-su (six volumes);

(3) Lush-su (five volumes);

(4) Ching-ming Hsuan-lun (eight volumes);

(5) Yui-i.

The above works are by Chi-t‘sang, of the Sanron sect.

(6) Kuang-su, by Chi-i (twenty-eight volumes);

(7) Hsuan-i, by the same (six volumes);

(8) Lueh-su, by Chan-jan (ten volumes);

(9) Su-chi, by the same (three volumes).

These are from the standpoint of the Tendai sect.

(10) Shuo-wu-kou-ch‘eng-ching-tsan, by K‘uei-chi (six volumes). K‘uei-chi was one of the favourite pupils of Hsuan T'sang, and accordingly his commentary was done on the newly translated text of his master’s from the standpoint of the Hosso sect. It is the only commentary left to us on Hsuan T’sang’s text.

Later on in the Sung and the Ming dynasty we have:

(11) Wu-wo-su, by Ch‘uan-teng, (twelve volumes),

(12) Ping-chu, by Yang-ch‘ih-yuan (fourteen volumes).

In Japan, Umayado, the crown prince to the Emperor Yomei, wrote a commentary. It is called

(13) Yuimakyo-gisho, in three volumes.

Gyonen, A.D. 1240-1321, a famous priest, wrote a commentary on this Umayado’s commentary. It is entitled

(14) Yuimakyosho-anraki (forty volumes).

Hotan, A.D. 1654-1738, another learned priest, writes a commentary on Kumarajiva’s commentary designated as

(15) Hotsumosho (five volumes).

This list by no means exhausts all the commentaries that are still in existence.

I have referred already to Nagarjuna who quoted this Sutra frequently in his work; and other scholars such as Bhavaviveka, Candrakirti, and Dharmakirti also very often quote this Sutra in their commentaries on Madhyamaka Sastras.

There is a book called the Sikshasamuccaya by Santideva of the eleventh century, a compendium of the earlier Buddhist Mahayana Sutras, edited by Professor C. Bendall in the “Bibliotheca Buddhica,” Vol. I. Petrograd, 1897. It contains a few passages from this Sutra in the original Sanskrit form. As they are scattered throughout the Sikshasamuccaya, they are all collected in the appendix for a review. They show how little they differ from the corresponding passages in my translation. This fact may help us to decide upon the degree of accuracy attained by the Chinese translator as regards the text in general. Recently Professor Rouse published the translation of the Sikshasamuccaya in London, 1922; The corresponding passages are also referred to in the following translation.

-HOKEI IZUMI

VIMALAKIRTI’S DISCOURSE ON EMANCIPATION

CHAPTER I - ON THE BUDDHA LAND

Thus it was heard by me. At one time the Blessed One dwelt at Vaisali [1] in the grove of Amrapali [2] together with eight thousand great Bhikshus and thirty-two thousand Bodhisattvas. These Bodhisattvas were well known to the world; they were endowed with profound wisdom and fundamental duties, and supported by the power of all the Buddas; they were the maintainers of the true law which they preached, like the roaring of a lion, for the protection of the law-fortress; their names were heard in all the ten quarters; though not requested they made themselves advisers of all people, giving them peace; transmitting and elevating the Three Treasures [3], they rendered them immortal.

Conquering the Evil Ones and repressing all the heresies; they were all pure and undefiled, ever free from all the hindrances [4], and their minds were abiding in unimpeded emancipation; they were never interrupted in then' recollection, meditation, self-control, and eloquence; they were endowed with [the virtues of] Charity, Discipline, Patience, Energy, Meditation, Wisdom, and Capacity for devising Skilful Means [5]; they attained to recognition in the law [6] which is uncreated and unobtainable; they were obedient to [the doctrine of all the Buddhas] in rolling the Wheel [7] which never turns back.

Comprehending the nature of things, they were acquainted with the capacity of all beings; they could never be excelled by any, as they attained to the state of fearlessness; they cultivated their minds with virtues and wisdom; endowed with grandeur and beauty, they were supreme in mien and form ; they abandoned all worldly ornaments; their reputation reached far and wide; surpassing even Mount Sumeru; their faith was profound and as strong as a diamond.

The Treasure of the Law [in their possession] showering rain of ambrosia; illumined all the world over, their voice was so exquisite that no other could excel; comprehending deeply the causation of things they were free from all false ideas; two heresies [positivism and negativism] left no traces in them; they fearlessly expounded the law as a lion roared; their discourse sounded like a peal of thunder; as they were beyond all measure no standard could be applied to them.

They gathered the treasures of the law like the sea-leaders; they thoroughly understood the deep significance of all things; they were acquainted with all the places occupied by all beings and their mental dispositions; they approached the omnipotent knowledge of peerless Buddha who is in possession of the Ten Powers, [four kinds of] Fearlessness, and the Eighteen Special Faculties [8] capable of closing the gates of all the evil regions, yet they manifested themselves in the five paths of existence [9].

They healed, as great physicians did, all who suffered, bestowing medicine on them as their circumstances demanded and making them obedient to their orders; completing immeasurable qualities, adorning the innumerable Buddha-lands, they made all those who saw or heard them share in their benefits; all their works never were in vain; those Bodhisattvas who were thus

endowed with these qualities were:

(1) Samatavalokita-Bodhisattva [one who sees equality],

(2) Asamatavalokita-Bodhisattva [one who sees non-equality],

(3) Samatasamatavalokita-Bodhisattva [one who sees both equality and non-equality],

(4) Samadhisvararaja-Bodhisattva [one who is powerful as a king in meditation],

(5) Dharmesvara-Bodhisattva [one who is powerful in righteousness],

(6) Dharmalakshana-Bodhisattva [one who comprehends the nature of things],

(7) Prabhalakshana-Bodhisattva [one who comprehends the nature of light],

(8) Prabhavyuha-Bodhisattva [light-adorned one],

(9) Mahavyuha-Bodhisattva [majestically adorned one],

(10) Ratnakuta-Bodhisattva [treasure-heaped one],

(11) Supralapakuta-Bodhisattva [lord of eloquence],

(12) Ratnahasta-Bodhisattva [treasure-laden one],

(13) Ratnamudrahasta-Bodhisattva [treasure-seal-handed one],

(14) Sadotthitahasta-Bodhisattva [one with ever-lifted hands],

(15) Sadavalambitahasta-Bodhisattva [one with ever-let-down hands],

(16) Sadaprarudita-Bodhisattva [one ever weeping for those who suffer],

(17) Harshendriya-Bodhisattva [one with joyful sense-organs],

(18) Harsharaja-Bodhisattva [king of joy],

(19) Supralapaghosha-Bodhsattva [one with eloquent voice],

(20) Akasagarbha-Bodhisattva [one who conceives the sky],

(21) Ratnadipadhara-Bodhisattva [one who holds the treasure-torch],

(22) Ratnasura-Bodhisattva [one who is a hero as precious as a jewel],

(23) Ratnadarsana-Bodhisattva [one whose understanding is like a jewel],

(24) Indrajala-Bodhisattva [one who is like Indra’s jewelled net],

(25) Prabhajala-Bodhisattva [one who is like a jewelled net of surpassing brilliancy],

(26) Nalambanasamahita-Bodhisattva [one who meditates on the causelessness of things],

(27) Jnanakuta-Bodhisattva [one who with a mass of wisdom],

(28) Ratnavijaya-Bodhisattva [one who possesses the treasure surpassing that of the world],

(29) Devaraja-Bodhisattva [king of deities],

(30) Marapramardana-Bodhisattva [one who smashes the Evil One],

(31) Vidyutprapta-Bodhisattva [one who holds lightning],

(32) Isvararaja-Bodhisattva [mighty king],

(33) Gunalamkara-Bodhisattva [one who is adorned with all qualities],

(34) Simhanada-Bodhisattva [one who roars as a lion],

(35) Stanitaghosha-Bodhisattva [one whose voice is like thunder],

(36) Parvatasamghataghosha-Bodhisattva [one whose voice is like that of crashing mountains], (37) Gandhahastin-Bodhisattva [one whose fragrance is like that of an elephant],

(38) Svetagandhahastin-Bodhisattva [one whose fragrance is like that of a white elephant],

(39) Nityodyukta-Bodhisattva [ever-diligent one],

(40) Anikshiptadhura-Bodhisattva [one who is never at rest],

(41) Sujati-Bodhisattva [one who is of excellent birth],

(42) Pushpavyuha-Bodhisattva [one adorning himself with flower]

(43) Avalokitesvara-Bodhisattva [the lord of mercy for all sufferers],

(44) Mahasthamaprapta-Bodhisattva [one possessing mighty power],

(45) Brahmajala-Bodhisattva [one resembling Brahma’s jewelled net],

(46) Ratnadanda-Bodhisattva [one pos­sessing a jewelled scepter],

(47) Ajita-Bodhisattva [the unconquered one],

(48) Almkarakshetra-Bodhisattva [the possessor of the land of splendor],

(49) Suvarnacuda-Bodhisattva [one with golden locks],

(50) Manicuda-Bodhisattva [one whose hair is adorned with a precious gem],

(51) Maitreya-Bodhisattva [a descendant of Mitra],

(52) Manjusrikumarabhuta [Manjusri, one endowed with excellent virtue, the prince of the Law].

He dwelt together with those thirty-two thousand Bodhisattvas and ten thousand Brahman gods including Sikhins and others, all of whom came from the four quarters of the otherworlds, in order to hear him preach; and there were also twelve thousand Indra gods who came from the four quarters of the other worlds as well as other powerful gods, serpent gods, Yakshas, Gandharvas, Asuras, Garudas, Kimnaras, Mahoragas, and with them there were many Bhikshus, Bhikshnis, Upasakas, and Upasikas [10].

Then the Blessed One, surrounded by this assembly of innumerable hundred-thousands of beings, was preaching the Law; seated on the lion-throne adorned with many jewels, towering over all those who were assembled there, like the mount Sumeru, the king of mountains, making its appearance in the great ocean.

At that time there was in Vaisali a son of a wealthy merchant named Ratnakuta, [heap of treasure]. He came to worship the Blessed One together with five hundred sons of other wealthy merchants, each bringing a canopy adorned with seven precious jewels. They all worshipped the Blessed One touching his feet with their faces, each offering his own canopy to the lord. 

Then the supernatural power of the Blessed One, acting upon these jewelled canopies, transformed them into one mighty canopy, covering the whole three thousand great Chiliocosms, and on the canopy was seen manifested in all its details, every feature of the worlds. And also there was seen manifested on the canopy all the Sumeru mountains, Himalaya mountains, Mucilinda mountains, Mahamucilinda mountains, Gandha mountains, Ratna mountains, Kanaka mountains, Kala mountains, Cakravada mountains, Mahacakravada mountains, oceans, rivers, streams, springs, suns, moons, stars, constellations, palaces of the serpent gods, and many other gods, as well as all the Buddhas and their discourses.

At that time the whole assembly seeing the supernatural power of the lord admired it saying that they had never seen such a wonder before, and worshipped him with their folded hands, and looked up into the face of the lord with eager eyes which never turned away from him. Then Ratnakuta, the son of a wealthy merchant, praised the lord in his presence with these verses:

1. Adoration to him whose eyes are pure, wide, and long as the leaves of the blue lotus, whose mind is pure and ever wrapped in fullness of meditation, whose meritorious deeds infinite in number were accumulated by him for ages, and who leads all beings with the ways of perfect peace.

2. We behold the wonderful miracle wrought by the Great Sage, showing the countless lands of all the ten quarters and many a Buddha preaching the law therein, even here in the presence of all of us.

3. The righteous power of the King of Righteousness far surpasses those of all beings; he, unmoved in the comprehension of the fundamental truth, ever bestows on all beings the wealth of righteousness; he attains to the state of sovereignty in all things. Therefore adoration is due to the King of Righteousness.

4. He discourses on the truth which is both affirmation and negation; for all things come from causes and conditions and there is neither actor nor action nor sufferer, and yet karma good or bad, is never lost.

5. Since he, first conquering the Evil One under the Bodhi tree, obtained the ambrosia of tranquility and reached the path of supreme enlightenment, he has entirely ceased to have [selfish] will and its activities. And yet he is capable of repressing all the heresies which oppose him.

6. Thrice he rolled the wheel of the law in the world, the wheel ever pure and testified by gods and men, who through it attain their goal. Thence The Three Treasures made their appearance in the world.

7. He saves all beings from sorrow through this excellent doctrine, which when once given brings them to peace, from which they never fall. He is the Great Physician King who delivers us from old age, disease, and death. Adoration is due to him whose virtues are infinite as the ocean.

8. He, like Mount Sumeru, unmoved by worldly fame or slander, shows mercy equally to the good and the wicked; his mind, like the sky, shows no partiality. Who reveres not this jewel among men?

9. Now I dedicate this humble canopy to the Worldhonoured One, whose tenfold supernatural power, shown by his compassion towards us, manifests in it our three chiliocosms, palaces of deities, serpent gods, and beings such as Gandharvas and Yakshas.

10. All things which the world can produce, are seen manifested therein; all assembled praise the lord beholding the wonder which has never been seen before. Adoration is due to the Honoured One in the three worlds.

11. The Great Sage, the king of righteousness, is the only refuge of all beings; there is none who remains unhappy when once he with serene mind beholds the lord; everywhere he beholds the lord before him; this is a special feature of his supernatural powers.

12. The lord preaches with one language, one only; yet beings who hear him preach, deeming it their own, understand him according to their kind; this is a special feature of his supernatural powers.

13. The lord preaches with one language, one only; yet each one who practises according to his own understanding, obtains the advantage to the full; this is a special feature of his supernatural powers.

14. The lord preaches with one language, one only; yet in it some fear, some rejoice, some renounce the world, and some resolve their doubts; this is a special feature of his supernatural powers.

15. Adoration to thee who possessest the ten powers and art ever diligent. Adoration to thee who hast obtained the four kinds of fearlessness. Adoration to thee who hast obtained the supernatural power. Adoration to thee who art the great leader.

16. Adoration to thee who art capable of breaking all the fetters of passion. Adoration to thee who hast reached the other shore. Adoration to thee who art the saviour of the world. Adoration to thee who art forever free from the way of birth and death.

17. He thoroughly knows the coming and going of all beings; he is ever emancipated in all things; stainless in the world as a lotus; walks the path of tranquility, comprehending the nature of things; free from hindrance, he is independent as the sky—to him adoration is due.

Then Ratnakuta, son of a wealthy merchant, having uttered these verses spoke to the lord and said: “O Blessed One, these five hundred sons of wealthy merchants have cherished the thought of obtaining supreme enlightenment and wish to hear about the pureness of the land of the Buddha; I only pray this, that the Blessed One preach the way to the pure land, which the Bodhisattvas ought to walk.”

The Buddha spoke: “Rightly said, O Ratnakuta, thou hast inquired the way to the pure land for the sake of all the Bodhisattvas; listen carefully! Listen carefully! Ponder well on what thou hearest, now will I preach for thy sake.”

Then Ratnakuta, together with the five hundred sons of wealthy merchants, listened to his preaching.

The Buddha continued: “O Ratnakuta, beings of all kinds are the Buddha-world of the Bodhisattvas. And why? A Bodhisattva establishes his world according to the beings who are to be taught; he establishes his world according to the beings who are to be disciplined; he establishes his world according to whether or not beings are to enter into the wisdom of Buddha; he establishes his world according to whether or not beings through any world awaken the faculties of the Bodhisattva. And why? That the Bodhisattva establishes these lands of purity is to benefit all beings. Just as a man can freely build a palace upon a vacant land as he wills, but not in the sky where such things are not possible; so the Bodhisattva wishes to establish his world in order to perfect all beings, for he cannot establish his Buddha-land in the emptiness of sky.

“Thou shouldst know, O Ratnakuta, the sincere mind is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who never flatter will be born in that land.

“The firm mind is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who are endowed with virtues will be born in that land.

“The Mahayana-mind is the pure land of the Bodhisattva ; when he shall arrive at full enlightenment, beings who belong to the Mahayana will be born in that land.

“Charity (Dana) is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who are capable of renouncing all will be born in that land.

“Discipline (Sila) is the pure land of the Bodhisattvas; when he shall arrive at full enlightenment, beings who fulfil the practice of the ten good deeds will be born in that land.

“Patience (Kshanti) is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who are endowed with the thirty-two excellent features will be born in that land.

“Diligence (Virya) is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who practise all virtues will be born in that land.

“Meditation (Dhyana) is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who can concentrate their minds without distraction will be born in that land.

“Wisdom (Prajna) is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who attain to the true knowledge of things will be born in that land.

“The Fourfold Immeasurable Mind [11] is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who complete Mercy, Compassion, Joy, and Impartiality will be born in that land.

“The Four Ways of Acceptance [12] is the pure land of the Bodhisattva ; when he shall arrive at full enlightenment, beings who are encompassed by the power of Emancipation will be born in that land.

“The way of Necessary Means (Upaya) is the pure land of the Bodhisattva ; when he shall arrive at full enlightenment, beings who are well acquainted with the expedient means in all things will be born in that land.

“The thirty-seven Requisites for Attaining Supreme Enlightenment [13] are the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who exercise the Meditation, the Righteous Work, the Energy, the Sense, the Faculties, the Seven Branches of Knowledge, and the Right Paths will be born in that land.

“The intention of bringing one’s own merits [to the Mahayana] is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, he will obtain the land endowed with all the virtues.

“To preach how to be delivered from the eight disadvantages is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, there in that land he will find neither the three unhappy regions nor the eight misfortunes [14].

“To discipline oneself in morality and never to blame others for their faults is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, there in that land he will not find even the name of breach of precepts.

“The ten acts of Goodness [15] are the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who are born in that land will never suffer untimely death, will be abundantly rich, doing good, truthful and sincere, tender in stalk; their families and relatives will never be scattered; they will be skilful in reconcilating quarrels, ever benefiting others when speaking; they will never be envious, or angry, but ever maintaining right principles.

“Thus, O Ratnakuta, the Bodhisattva with sincere mind begins his work; from this beginning he obtains a firm mind; through the firm mind he becomes the master of his will; with his will mastered he follows the true doctrine; following the true doctrine he brings himself towards the Mahayana; and as a consequence he learns the Necessary Means (Upaya); with the Necessary Means he brings all beings to perfection, by this perfection his Buddha-land is purified; as his Buddha-land is purified, his preaching is purified; as his preaching is purified, his wisdom is purified; as his wisdom is purified, his mind is purified; as his mind is purified, all virtues are purified. Therefore, O Ratnakuta, when the Bodhisattva wishes to obtain a pure land, he should purify his mind, and as his mind is purified, purified is his Buddha-land.” 

At that time Sariputra, through the power of Buddha, thought within himself thus: “If it be true that when the Bodhisattva is pure in mind, then his world is pure, why is this Buddha-land of ours so impure as we see it, which was established by the Buddha out of his pure mind when he was a Bodhisattva?”

The Buddha knowing his thought spoke to him and said: “What thinkest thus, O Sariputra, is it the fault of the sun or moon that the blind cannot see the brightness thereof?”

Sariputra replied: “Nay, O lord, it is not the fault of the sun or moon, but it is the fault of the blind.”

The Buddha continued: “Then, O Sariputra, it is not the fault of the Tathagata that beings who, because of their sins, cannot see the pureness of this Buddha-land of ours. Really, O Sariputra, this land of ours is ever pure; but it is thou that canst not see its purity.”

Then Sankhacuda, a Brahman king, spoke to Sariputra and said: “Thou shouldst not cherish such a thought as this, that this Buddha-land of ours is impure. And why? As I behold this world of ours established by the lord Sakyamuni, it is pure without blemish, as pure as the palaces of the Vasavartin deities.”

Sariputra said: “As I behold this world of ours, it is full of hills, mountains, dens, pits, thorns, pebbles, clay, rocks, and many other uncomely things.”

Sankhacuda said: “Inequalities are in thy own mind. Thou seest this land not through the wisdom of the Buddha; therefore thou thinkest this impure. I tell thee, O Sariputra, the Bodhisattva pure in his firm mind looks upon all things impartially with the wisdom of a Buddha, and therefore this Buddha-land is to him pure without blemish.”

At that time the Buddha touched the earth with his toes, and, lo, all the three thousand great Chiliocosms were seen adorned with many a hundred-thousand precious jewels, as the Treasure-adorned land of the Treasure-adorned Buddha possessing countless qualities; the entire assembly finding each seated upon a jewelled lotus-flower praised the Buddha saying that such had never before been seen.

The Buddha then spoke to Sariputra and said: “Now hast thou seen this world of ours pure and adorned?”

Sariputra said: “Well, O Blessed One, it is what I have never seen the like before, never even heard of such a wonder as this splendour now unfolded before us.”

The Buddha spoke to Sariputra: “This world of ours is ever pure as this; yet to save beings of inferior capacities is this wicked and impure world shown. As when the gods take their food from one and the same treasure-bowl, yet the lustre of food is different according to their virtues, so, O Sariputra, if one is pure in mind, then he can see the qualities of this world adorned.”

At that time, when the Buddha showed the pureness of this land, five hundred sons of wealthy merchants led by Ratnakuta, attained to acquiescence in the uncreated Dharma, and eighty-four thousand men cherished the thought of supreme enlightenment.

As soon as the Buddha ceased to exercise his supernatural powers, the world became as it had been before. And thereupon thirty-two thousand gods and men who were striving after the Sravakayana, perceiving that all component things are transient in their nature, and becoming free from desire and passion, attained to the purity of the law-eye. Eight thousand Bhikshus were freed from all [relative] things, had their passions extinguished and their minds liberated.

NOTES TO CHAPTER I

[1] This is a town on the eastern bank of the Gandak in the district now known as Vihar.

[2] A courtesan who offered her garden to the Buddha.

[3] The Buddha, the Law (dharma), and the Brotherhood (sangha).

[4] The five impediments (nivarana) are: covetousness, anger, sleep, restlessness, and doubt; and the ten entanglements (paryavanaddha) are: anger, concealment, not to be ashamed of oneself, not to feel shame towards others, envy, stinginess, regretfulness, sleepiness, restlessness, and dejection.

[5] This (upaya) is a spiritual faculty to be exercised by the Bodhisattva for the weal of his fellow-beings, when he finishes fulfilling all the six self-benefitting virtues of perfection (paramita).

[6] Anutpattika-dharma-kshanti in Sanskrit. Kshanti is generally translated “patience” or “long-suffering”, but when it stands in this combination, it presents some difficulties. According to Hsien-shou (Genju), the noted commentator of the Avatamsaka-sutra, kshanti here means “to accept the truth patiently and to feel easy and undisturbed at heart.” If so, Anutpattika-dharma-kshanti will mean a state of perfect reconciliation to the absolute and uncreated Dharma (law or truth). The Mahayanists recognise two stages leading up to the final reconciliation (kshanti): one is through the sense of hearing and the other is affective. In the beginning one attentively listens to the discourses on the Dharma, which gradually takes hold of his entire heart, and finally his whole being grows reconciled to the truth uncreated (anutpattika) and therefore eternally abiding.

[7] The Buddha’s discourses on the Dharma have been likened, ever since his first sermon to his five disciples, to the revolving of the wheel. When one makes this Wheel of the Dharma move on for ever without any set-back, that is, when one’s heart is firmly established in the truth, one is said to have attained the stage of Avinivartaniya.

[8] These virtues and faculties are exclusively possessed by the Buddha. The ten powers (bala) are: (1) the knowledge of what is fit and unfit, (2) of the consequences of karma, (3) of all degrees of meditation and concentration, (4) of the relative powers of the sense-organs, (5) of the various dispositions of beings, (6) of the different elements or realms of existence, (7) of the process leading to any end, (8) of remembering former abodes, (9) of birth and death, and (10) of extinguishing evil overflows (asrava).

Vaisdradya means “confidence” or “assurance.” or “consciousness,” but according to the Chinese translators it is “fearlessness” (wu wei), that is, freedom from all the inhibitory feelings born of the sense of limitation.

Four kinds of it are mentioned as characteristic of the Buddha : (1) the consciousness that he has the most perfect knowledge, (2) that his evil overflows are eternally stopped, (3) that he has shown the hindrances to the attainment of Nirvana, and (4) that he has shown the right way to escape sufferings.

The eighteen avenika dharmas are (1) faultless behaviour of the body, (2) faultlessness of speech, (3) of thought, (4) firmness of intention, (5) of memory, (6) of samadhi, (7) of energy, (8) of emancipation, (9) of wisdom, (10) freedom from fickleness (11) from noisiness, (12) from confusedness, (13) from hastiness, (14) from heedlessness, (15) from inconsiderateness, (16) the seeing of all things past, (17) of all things future, and (18) of all things present.

[9] The five forms of existence (gati) are generally reckoned : Hells (naraka), Hungry Ghosts (preta), Animal Life (tiryak), Human Life (manushya), and Gods (deva). When Demons

(asura) are counted in, we have six gatis.

[10] Laymen disciples of the Buddha are called upasaka, and women disciples upasika.

[11] Catvariyapramarani: Charity (maiti), Compassion (Karuna), Joy (mudita), and Impartiality (upeksha).

[12] Samparigrahavasti. This is the embracing of others with kindly feelings: liberality in giving (dana), affability (priyavacana), useful deeds (arthacarya), and taking part in another’s joy and sorrow (samanarthata).

[13] Thirty-seven Bodhipakshadharmas which are spiritual qualities conductive to the attainment of enlightenment, comprise seven categories:

I. The four kinds of smrityupasthana, presentness of memory, thoughtfulness: (1) in regard to the body, (2) to sensations, (3) to rising thoughts, and (4) to Dharma.

II. The four kinds of application (samyakprahana) are: (1) to keep down evil thoughts that have not yet been put into effect, (2) to do away with evil deeds already executed, (3) to cherish good thoughts that have not yet been put into effect, and (4) to cultivate good deeds already executed.

III. The four Riddhis whereby one can accomplish whatever one wishes: (1) will, (2) thought (3) exertion, and (4) reflection.

IV. The five Indriyas, mental faculties, are: (1) faith, (2) energy, (3) memory, (4) concentration of mind, and (5) wisdom.

V. The five Balas, or energies, not differing from the above but considered from the point of view of doing actual work.

VI. The seven constituents of Bodhi (bodhyanga) are: (1) memory, (2) investigation, (3) energy, contentment, (5) calmness, (6) concentration of the mind, and (7) equanimity.

VII. The eightfold path.

[14] The eight misfortunes consist in not being able to see the Buddha and listen to his discourse on the Dharma. This is the fate of those beings who are in the hells, among the hungry ghosts, and in the brute creation, (because in these places there is nothing but pain), in the heaven of longevity, and in the country of the northern Kurus, (because people here are too contented); the deaf, dumb, and blind, too worldly intelligent ones, and those born before and after the Buddha.

[15] They are: not to destroy life, not to steal, not to commit adultery, not to speak falsehood, not to slander, not to report evil of others, not to talk incoherently, to be free from covetousness, from anger, and from folly.

-HOKEI IZUMI