Bouquet of Flowers is a Great Vehicle sūtra in which the Buddha describes a vast array of wondrous, far-off world systems each inhabited by buddhas who teach the Dharma there. Hearing those buddhas’ names, the Buddha teaches, brings a wide range of benefits, all of which are ultimately directed toward attaining unexcelled, perfect and complete awakening. In this sūtra, the Buddha’s main interlocutor is Śāriputra, but he also interacts with Ajita and Mahākāśyapa.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Ana Cristina Lopes translated the text from Tibetan into English and wrote the introduction. James Gentry checked the translation against the Tibetan and edited the English.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Bouquet of Flowers is set in Rājagṛha, at Vulture Peak Mountain, where the Buddha is dwelling together with a large monastic assembly. Śāriputra rises from his seat and asks, “Blessed One, how many blessed buddhas are there now, dwelling alive and well and teaching the Dharma?” In response to this question, the Buddha describes a vast array of wondrous, far-away world systems inhabited by countless buddhas. The multiplicity of buddhas in the present, one of the main themes accompanying the rise of Great Vehicle Buddhism, is thus the foremost theme of this sūtra. In this respect, Bouquet of Flowers has a strong affinity with sūtras connected to the Pure Land Buddhist traditions of East Asia. Jan Nattier’s definition of Pure Land Buddhism as “the set of all ideas and practices related to Buddhas who are presently living in the world systems other than our own,”1 corroborates this association.
Contrary to the usual tendency in Buddhist Pure Land literature, however, Bouquet of Flowers does not emphasize rebirth in a pure land where one can swiftly progress towards unexcelled, perfect and complete awakening. Instead, this sūtra focuses on simply hearing the names of the buddhas that inhabit different world systems, and extols the many benefits that derive from hearing and reciting these names and giving rise to faith in the buddhas. The extremely long distances between our world system and those world systems, always measured in terms of buddhafields, is not a hindrance for those buddhas to positively influence the devout in their spiritual quests.2 The fruition of these buddhas’ past aspirations, the sūtra states several times, is powerful enough to impact beings regardless of such vast spatial divides.
This emphasis on the spiritual efficacy of faith, aspiration, and the hearing and recitation of names is yet another feature that connects Bouquet of Flowers with Pure Land literature. In the same way that, for instance, the aspirations Akṣobhya made while traversing the bodhisattva path shaped his pure land Delightful in its physical form and spiritual potencies, the aspirations of these buddhas during their bodhisattva careers infuse their names with the power to place the devout irreversibly on paths towards freedom from saṃsāra and, eventually, the attainment of complete awakening. In this sense, hearing the name of these buddhas brings something of the general framework that characterizes pure lands, namely an environment extremely conducive to the attainment of awakening, into the presence of the devout in this world system. As Nattier reminds us, the significance of pure lands is related not so much to their physical attributes as to the opportunity they bring to encounter buddhas and live in their presence.3 Right at the beginning of Bouquet of Flowers we have a sense of how this can be accomplished by hearing the names of buddhas. We are told there that through hearing the name of the buddha Foremost Sublime Jewel, who dwells in the world system Endowed with Jewels, “a buddha will appear here.” We are beckoned, then, to extend this idea to the other buddhas inhabiting countless world systems.
It is indeed this sense of the immediate presence of buddhas that hearing their names brings to the devout. This sense of presence can be understood, in some respects, as a reenactment of the seminal moment in a bodhisattva’s career, namely the encounter with a buddha and the inspiration that ensues from it. We are told by the Great Vehicle Buddhist tradition that all bodhisattvas in their progress towards awakening have to follow the same course of action as the Buddha Śākyamuni. Hence, it is possible to say that Bouquet of Flowers concerns the starting point of this course—the event of meeting a buddha—which in the case of this sūtra happens through hearing his name. In Bouquet of Flowers, this seminal moment is thus reenacted over and over again, expanding and enchanting as a result how the devout understand the cosmos.
Moreover, because hearing the names of buddhas leads to a sense of their presence powered by their past aspirations it can be seen as vital substitute for directly meeting a buddha. In the sūtra, the Buddha seems to imply as much when he tells Ajita, another of his interlocutors, that he himself “turned away from saṃsāra after a hundred trillion eons based on hearing the name of that thus-gone one [All-Conquering Vajra] from the clairvoyant thus-gone one Dīpaṅkara.” The Buddha continues, “Ajita, had I not heard the name of that thus-gone one from the thus-gone one Dīpaṅkara, I would not have fully and perfectly awakened to unexcelled, perfect and complete awakening as I have.” Hence, Bouquet of Flowers presents hearing the names of buddhas not only as a desirable event, but as a necessary condition for the attainment of awakening.
Another important condition for the attainment of awakening connected to the existence of a myriad of pure lands is the opportunity to generate merit by directly making offerings in the presence of buddhas. In Nattier’s words, “for a bodhisattva-in-training the possibility of meeting with an endless series of Buddhas—in the course of ‘traveling from Buddha-field to Buddha-field,’ as so many early Great Vehicle sūtras put it—is not merely optional but required, for there is simply no other way to attain the vast quantities of merit required in order to become a Buddha oneself.”4 Bouquet of Flowers addresses the issue of generating merit in several instances, always extolling the superiority of hearing the buddhas’ names even compared to making offerings to them directly. One example early in the text describes the primacy of hearing the buddhas’ names in the characteristic exuberance of the Great Vehicle sūtras:
“Śāriputra, the heap of merit generated by completely filling the trigalactic megagalactic world system with the seven kinds of precious substances and offering it every day to the blessed buddhas for as many eons as there are grains of sand in the Ganges River does not approach even a hundredth part of the heap of merit generated by hearing the name of the thus-gone one Sublime Jewel, giving rise to faith, and joining palms. Neither does it permit of any calculation, reckoning in fractions, analogy, or comparison.” (1.9)
In light of the two main aspects of the sūtra discussed so far—namely, the actualization of buddhas in the present and the incalculable heap of merit generated by hearing their names and becoming inspired—Bouquet of Flowers could also be read for the distinctive path to awakening it delineates. Unlike the practices of visualization, or the recollection of visual features that a number of the sūtras connected to the Pure Land literature prescribe,5 the spiritual practice emphasized by Bouquet of Flowers is based on the act of hearing. Nowhere in the sūtra do we find much by way of visual descriptions of the more than one hundred world systems inhabited by buddhas that it names. Yet despite its emphasis on hearing over seeing or envisioning, the path of practice it outlines is nonetheless structurally similar to the practices of visualization. Hearing and visualizing buddhas both involve buddhānusmṛti, a practice that Paul Harrison calls “one of the basic features of Pure Land practice.” Harrison tells us that “various forms of anusmṛti (literally, ‘recollection’, ‘remembrance’, and, by extension, ‘calling to mind’, ‘keeping in mind’; cf. smṛti, commonly translated as ‘mindfulness’) had been part of general Buddhist practice since earliest times, and are amply attested in the Pāli Nikāyas and the Chinese translation of the Sanskrit Āgamas.”6 The rise of the Great Vehicle extended this early Buddhist practice to the “idea of many Buddhas, not only in the past and future (Hīnayāna) but in the present as well.”7
In Bouquet of Flowers, the names of buddhas reflect their main qualities, which in turn they have acquired through the aspirations they made during their bodhisattva careers. These included aspirations that beneficial, liberating outcomes ripen for all who hear their names. Hearing these names, becoming inspired by them, and sometimes expressing this inspiration or devotion outwardly can thus be considered a practice of buddhānusmṛti in relation to both the physical presence of those buddhas and their qualities. In this respect, we can also compare the kind of practice that seems to animate this sūtra to another kind of practice commonly associated with Pure Land Buddhism: reciting the name of Buddha Amitābha with the aim of being reborn in his pure land Sukhāvatī. Amitābha, also referred to as Amitāyus in the sūtra, figures among the last few of the many buddhas mentioned in the text (1.138). The possibility of being reborn in his pure land can be granted, according to the sūtra, through merely hearing his name, experiencing great joy, and genuinely longing for his hundreds of thousands of attributes. It should be reiterated, however, that rebirth in these pure lands is not Bouquet of Flowers’ main concern, but only one of the many benefits that can result from hearing the names of a buddha; the idea of rebirth in a buddha’s pure land appears only a few times. Another feature of this text that connects it with Sukhāvatī-related literature is the notion that women who hear the names of buddhas are reborn as men, “superior” physical forms with which to continue their spiritual journeys. Although the Buddha invokes this notion several times in Bouquet of Flowers, he punctuates the lengthiest and most misogynistic instance with a trenchant deconstruction of reifying labels of gender and sex. He exposes both man and woman as false constructs empty of inherent existence, and even criticizes those who would hear the buddhas’ names in order to change their sex as obsessive.
In terms of structure, the sūtra divides into three distinct sections marked by changes in interlocutor, content, and form. The first of the Buddha’s interlocutors is Śāriputra. The discourse the Buddha puts forth while addressing him constitutes the bulk of the text (1.2–1.141). In this section, the Buddha presents a long list of buddhas and their world systems together with the benefits of hearing their names and giving rise to faith. He often punctuates these promises with the horrific outcomes that await those who hear the names and do not give rise to faith. Warnings about the risks of spending long eons in the hells due to having no faith in these names or being critical of their efficacy point toward a self-defensive posture, common to several Great Vehicle sūtras, that express the ongoing dialogue in India between proponents and detractors of the Great Vehicle.
The next and much shorter section (1.142–1.150) has Ajita, the paradigmatic bodhisattva, as the Buddha’s interlocutor. Ajita wants to know if there is “some quality that a bodhisattva-mahāsattva can possess to ensure that he or she makes swift and irreversible progress toward unexcelled, perfect and complete awakening.” This question opens up the possibility of a metadiscussion in the sūtra, in which hearing the names of the buddhas is identified as precisely the “single quality” that a bodhisattva-mahāsattva should possess in order to make irreversible progress toward unexcelled, perfect and complete awakening. This is where we see the Buddha use his own personal story to illustrate this point.
In the last section (1.151–1.288), it is Mahākāśyapa who enters the scene as the Buddha’s interlocutor. The Buddha addresses him multiple times, but Mahākāśyapa directly speaks to the Buddha only near the very end of the sūtra (1.288). It is possible to infer from this detail that Mahākāśyapa is mostly in some kind of absorption while interacting with the Buddha. Indeed, this section of the text includes several allusions to the topic of meditative absorption, with the names of specific absorptions sometimes appearing in the names of the buddhas listed. The topic of emptiness is addressed here for the first time. Throughout this section, the Buddha breaks into verse, summarizing each prose passage in turn.
In addition to its Tibetan translation, this text was also translated into Chinese, Korean, and Mongolian. This suggests that it enjoyed some popularity in India, although no Sanskrit version is currently extant. The title in Chinese is Ch’eng yang chu fo kung te ching (稱揚諸佛功德經, Taishō 434). The Chinese translation was made by Kiṃkārya in Pei-t’ai (北臺), in the second year of Yen Hsing (延興), Northern Wei Dynasty (元魏) (472
According to the colophon of its Tibetan translation, Bouquet of Flowers was edited and finalized by a translation team consisting of the Indian preceptor Jñānasiddhi, the chief editor-translator Dharmatāśīla, and others. Although the term translation is conspicuously missing from the colophon, Jñānasiddhi and Dharmatāśīla were both active in Tibet in the late eighth and early ninth centuries and also collaborated on the translation of the Aṣṭasāhasrikāprajñāpāramitā.8 In the Denkarma (ldan/lhan dkar ma) imperial translation record, compiled in the late eighth century, Bouquet of Flowers is listed as entry 1299 and classified in the Assorted Sūtras (mdo sde sna tshogs) section among works numbering “ten or fewer bam po” (bam po bcu man chad la). In the Kangyurs belonging to the so-called Tshalpa (tshal pa) recension, the sūtra appears among similar-themed sūtras, grouped near the end of the Great Vehicle section of the General Sūtra (mdo sde) section, whose main focus is the merit of knowing and reciting the names of numerous buddhas and prostrating to them. These sūtras include The Sūtra on Liberation (mthar mdo, Toh 264), much recited in Tibetan Buddhism, and its extra chapter (Toh 265), as well as Calling Witness with a Hundred Prostrations (Toh 267), famous for having been one of the first Buddhist texts to appear in Tibet according to traditional histories. The purification of negative karma is also an important aspect of these sūtras, and some of them are used in confession rituals.10 This grouping appears to have been based on the Old Narthang catalogue, which was followed by Butön Rinchen Drup (bu ston rin chen grub, 1290–1364) for the arrangement of sūtras recorded in his History of Buddhism.11 Moreover, Butön also notes in his History that several sūtras preceding Bouquet of Flowers were likewise translated by Dharmatāśīla, suggesting that another organizing rubric may have also been operative.12 In the Kangyurs belonging to the so-called Thempangma (them spangs ma) recension, such as the Stok Palace manuscript version, along with other independent Kangyurs, such as the Shelkar (shel dkar) version, the Bouquet of Flowers appears with an entirely different set of sūtras. Moreover, neither grouping represents the logic of the imperial catalogues, where length seems to have been the organizing rubric.
This English translation is based on the Degé version, in consultation with the Stok Palace manuscript and the notes recorded in the Comparative Edition (dpe bsdur ma). The system of sigla used to record variant readings herein is drawn from the University of Vienna’s Resources for Kanjur and Tanjur Studies.13 All personal and place names were translated into English unless well attested in Sanskrit.
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha, at Vulture Peak Mountain, together with a large monastic assembly of one thousand two hundred and fifty monks, when Venerable Śāriputra rose from his seat, draped his robe over one shoulder, and knelt on his right knee. Bowing to the Blessed One with palms joined, he asked, “Blessed One, how many blessed buddhas are there now, dwelling alive and well and teaching the Dharma?”
The Blessed One replied to Śāriputra, “Śāriputra, listen well and pay attention as I explain!”
“Excellent, Blessed One!” said Venerable Śāriputra, and he listened to the Blessed One:
“Śāriputra, a trillion world systems beyond this buddhafield to the east, in a world system that is a buddhafield called Illuminated, dwells the thus-gone one, the worthy one, the completely perfect buddha called Source of Jewels.
“Śāriputra, all those who hear the name of the thus-gone one Source of Jewels and give rise to faith will obtain the seven precious factors of perfect awakening and will progress irreversibly toward unexcelled, perfect and complete awakening. In sixty eons they will turn away from saṃsāra.
“Those who delight in hearing the name of the buddha Source of Jewels, the sun among humans in the world system Illuminated, will be free from saṃsāra in sixty eons.
“Śāriputra, led by him,[F.288.b] there are as many blessed buddhas with the name Source of Jewels in the east as there are grains of sand in the Ganges River. They presently live there, alive and well, teaching the Dharma.
“A hundred buddhafields beyond here, in the world system called Endowed with Jewels, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sublime Jewel. Śāriputra, the heap of merit generated by completely filling the trigalactic megagalactic world system with the seven kinds of precious substances and offering it every day to the blessed buddhas for as many eons as there are grains of sand in the Ganges River does not approach even a hundredth part of the heap of merit generated by hearing the name of the thus-gone one Sublime Jewel, giving rise to faith, and joining palms. Neither does it permit of any calculation, reckoning in fractions, analogy, or comparison.
“Thus, in the world system Endowed with Jewels dwells the buddha Foremost Sublime Jewel. Through hearing his name, a buddha will appear here.
“Six hundred buddhafields from here, in the world system called Fragrant, dwells the thus-gone one, the worthy one, the completely perfect buddha called Fount of Jewels. Śāriputra, those who hear the name of the thus-gone one Fount of Jewels will turn away from saṃsāra in fifteen eons.
“A thousand buddhafields beyond here, in the world system called Brilliant, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Jewel. Śāriputra, those who hear the name of the thus-gone one Shining Jewel and give rise to faith will not go to the three lower realms.
“Far beyond five hundred thousand buddhafields from here, in the world system called Victory Banner at the Peak,[F.289.a] dwells the thus-gone one, the worthy one, the completely perfect buddha called Jewel Peak. Śāriputra, all those who hear the name of the thus-gone one Jewel Peak and, giving rise to faith, recollect that thus-gone one, will become like jewels.
“Well beyond two thousand buddhafields from here, in the world system called Shining with All Qualities, dwells the thus-gone one, the worthy one, the completely perfect buddha called Brilliant Jewel. Śāriputra, those who hear the name of the thus-gone one Brilliant Jewel and, upon hearing it, become wholeheartedly devout and prostrate, touching the ground with the five parts of the body, will turn away from saṃsāra in twenty eons.
“Far beyond a thousand buddhafields from here, in the world system called Delightful, dwells the thus-gone one, the worthy one, the completely perfect buddha called Akṣobhya. Śāriputra, all those who hear the name of the thus-gone one Akṣobhya and give rise to faith will make irreversible progress toward unexcelled, perfect and complete awakening and will not be disturbed14 by evil māras.
“Now, Śāriputra, when I taught on proclaiming the name of the thus-gone one Akṣobhya and his virtues, the evil Māra heard about it. Assembling all his troops he came before me and said, ‘To proclaim the names of the thousand blessed buddhas will be impossible,15 but that’s not the case for the thus-gone one Akṣobhya’s name. Why? Because he is not within my purview. So for those listening to the name of that thus-gone one, I shall create obstacles.’
“The Blessed One said to the evil Māra, ‘Evil one, who are those for whom you will create obstacles?’[F.289.b]
“To this he replied, ‘Blessed One, it will be for those who have embarked upon the Great Vehicle and who will hear the name of that thus-gone one. The proclaiming of the name and virtues of that blessed one in this world system, Blessed One, sickens16 and torments me. But in order to create obstacles for those listening to that name, I am taking up arms. Why? So that those who hear the name of that thus-gone one will fall under my control.’
“Then the Blessed One said to the evil Māra, ‘Evil one, do not take up arms. You cannot create obstacles for those sublime persons. Why is that? Because I have entrusted them to the thus-gone one Akṣobhya, and to other thus-gone ones as well, so the thus-gone one Akṣobhya will care for them and bless them.’ ”
Then, Venerable Śāriputra said to the Blessed One, “Blessed One, when the evil Māra previously came before the Thus-Gone One, and with those words you sounded the lion’s roar, who were the people hearing the name of the thus-gone one Akṣobhya, to create obstacles for whom and bring them under his control the evil Māra then took up arms?”
The Blessed One replied to Venerable Śāriputra, “Śāriputra, it is like this: I saw that there are beings who have heard about proclaiming the thus-gone one Akṣobhya and his virtues, but presently have given up doing so and cling rigidly to a teaching that will lead them to the hells.”
Śāriputra replied, “Blessed One, please explain well: how many beings have given it up?”
The Blessed One replied, “Śāriputra, throughout the ten directions the name of that thus-gone one will be heard,[F.290.a] and in other world systems when the thus-gone ones accordingly teach the Dharma beginning with his virtues, beings’ wisdom increases and expands, such that even when taught about his virtues in full they will never be satiated. Śāriputra, that those who directly perceive that thus-gone one would give up proclaiming his virtues is impossible and will not happen.
“For those blessed buddhas to appear in the degenerate age of afflictions is impossible. It is like this: as a comparison, during this present age of the five degenerations in which I have appeared, even the beings here in this Sahā world system who have such17 weak intelligence can comprehend the virtues that I am explaining, and so it goes without saying that those beings who are dwelling in the thousand-fold world system of Akṣobhya can do so. Śāriputra, that being the case, this Dharma discourse extolling those virtues will gradually spread in the different directions,18 where all the sublime beings who have embarked on the Great Vehicle will propagate it.
“But now, Śāriputra, listen to how those who are not sublime beings will listen to this Dharma discourse and, having heard it, will forsake it!”
“Very well, Blessed One!” said Venerable Śāriputra, and listened as the Blessed One had instructed as the Blessed One continued.
“In a country called Gandhāra to the north, there are those who will incur the karma of being in the Hell of Endless Torment for a hundred thousand years. Along that same northern stretch, toward the region of Kaśmīra, where this sublime teaching will grow to be extremely powerful, there will appear fifty thousand beings who forsake it. Having forsaken it, those sons of noble family will go19 to a place where there is no end to torment. All those who gather en masse to severely disparage this sūtra will go there. There will be eighty million and five hundred thousand beings who will forsake this sūtra in the north. Having forsaken it, they will fall into the Hell of Endless Torment.[F.290.b]
“In the east, there will be a few who have faith; the majority will incur the karma for the Hell of Endless Torment. Many hundreds of thousands of beings there will go to the Hell of Endless Torment.
“In the south, two hundred thousand beings will forsake this Dharma discourse. Having forsaken it, they will go to the terrible Hell of Endless Torment.
“In the west, hundreds of thousands of beings, having forsaken this Dharma discourse, will go to the Hell of Endless Torment.
“Śāriputra, the qualities of buddhas are not even shared with20 pratyekabuddhas, let alone with śrāvakas, or ordinary beings who perpetuate saṃsāra. Śāriputra, these qualities correspond only to themselves, for buddhas are inconceivable. The qualities of buddhas are also inconceivable, for the qualities of buddhas are known only by those possessing the actual nature of buddhas. One cannot know them, and one should not forsake them without knowing them. To forsake just a four-line verse of a sūtra like this is to incur a mass of demerit to the same extent as was mentioned earlier.
“Śāriputra, sons or daughters of noble family should therefore not forsake this Dharma discourse. They should delight in it.
“Those who listen to this Dharma discourse with the following thought will acquire the melody of the buddhas’ speech: ‘By not forsaking such a sūtra as this, I will be free from the karma of remaining for an eon, so that I will not dwell among the hell beings who have forsaken the sublime Dharma.’
“Ten thousand buddhafields from here, in the world system called Immeasurable, dwells the thus-gone one, the worthy one, the completely perfect buddha called Bright Light. Śāriputra, all those who hear the name of the thus-gone one Bright Light and give rise to faith will never part from the blessed buddhas and will make irreversible progress to unexcelled, perfect and complete awakening.[F.291.a]
“Six thousand buddhafields from here, in the world system called Flowered dwells the thus-gone one, the worthy one, the completely perfect buddha called Immeasurable Melody. Śāriputra, all those who hear the name of the thus-gone one Immeasurable Melody give rise to faith and joyously exclaim three times ‘Homage to the thus-gone one, the worthy one, the completely perfect buddha!’ will acquire immeasurable melody, the melody of the buddhas’ speech.
“Four thousand buddhafields from here, in the world system called Immaculate, dwells the thus-gone one, the worthy one, the completely perfect buddha called Ambrosia Melody. Śāriputra, all those who hear the name of the thus-gone one Ambrosia Melody and become devout upon hearing it will turn away from saṃsāra in twelve eons.
“Twenty thousand buddhafields beyond here, in the world system called Impervious, dwells the thus-gone one, the worthy one, the completely perfect buddha called Highly Renowned. Śāriputra, all those who hear, proclaim, and uphold the name of the thus-gone one Highly Renowned will be impervious to the evil Māra.
“Twelve thousand buddhafields from here, in the world system called Blissful, dwells the thus-gone one, the worthy one, the completely perfect buddha called Infinite Renown. Śāriputra, all those who hear the name of Infinite Renown and, with palms joined, say the words, ‘Homage to the thus-gone one, the worthy one, the completely perfect buddha Infinite Renown!’ will acquire a limitless heap of merit.[F.291.b] The heap of merit that comes from offering a heap of jewels equal in size to Mount Sumeru for a hundred years does not approach even a hundredth part of the former heap of merit, nor does it withstand analogy to it.
“Three thousand buddhafields from here, in the world system called Crystalline, dwells the thus-gone one, the worthy one, the completely perfect buddha called Bright Jewel. Śāriputra, those who uphold the name of Bright Jewel will turn away from saṃsāra in ten eons. Furthermore, they will make irreversible progress toward unexcelled, perfect and complete awakening. However, those who lack faith will incur the karma of dwelling in the Hell of Endless Torment for an eon.
“Fifteen thousand buddhafields from here, in the world system called Luminosity, dwells the thus-gone one, the worthy one, the completely perfect buddha called Possessor of Great Bliss. Śāriputra, all those who hear the name of the thus-gone one Possessor of Great Bliss will liberate all beings into bliss. Furthermore, they will obtain a limitless heap of merit.
“Seven thousand buddhafields from here, in the world system called Shining Gem, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Star Lamp. Śāriputra, those who hear the name of the thus-gone one Shining Star Lamp and have faith will acquire the powers called the powers of a thus-gone one.
“Eight thousand buddhafields from here, in the world system called Truthful,21 dwells the thus-gone one, the worthy one, the completely perfect buddha called Melody of Truth. Śāriputra, all those who hear the name of the thus-gone one Melody of Truth will attain unexcelled, perfect and complete awakening.
“Two thousand buddhafields from here, in the world system called Golden, dwells the[F.292.a] thus-gone one, the worthy one, the completely perfect buddha called Infinite Purity. Śāriputra, the merit generated by hearing the name of the thus-gone one Infinite Purity and also giving rise to faith far exceeds the merit that comes from offering the trigalactic megagalactic world system completely filled with the seven kinds of precious substances. With little merit, one cannot hear the name of the thus-gone one Infinite Purity. Those who hear the name of the thus-gone one Infinite Purity have not produced roots of virtue with respect to just one buddha. Nor have they produced roots of virtue with respect to just two, three, four, five, or up to ten buddhas. Rather, those beings have produced roots of virtue with respect to a hundred buddhas. They will turn away from saṃsāra in fifty-eight eons.
“Nine thousand buddhafields from here, in the world system called Melodious, dwells the thus-gone one, the worthy one, the completely perfect buddha called White as the Moon. Śāriputra, the virtuous qualities of all those who hear the name of the thus-gone one White as the Moon will wax like the moon. They will make irreversible progress toward unexcelled, perfect and complete awakening.
“A thousand buddhafields beyond here, in the world system called Possessing Sun, dwells the thus-gone one, the worthy one, the completely perfect buddha called Moonlight. Śāriputra, those who hear the name of the thus-gone one Moonlight and, having heard it, kneel on their right knees and joyously proclaim three times, ‘Homage to the thus-gone one Moonlight!’ will, upon making such a joyful proclamation, swiftly arrive at unexcelled, perfect and complete awakening.
“Thirty thousand buddhafields from here, in the world system called Stainless, dwells the thus-gone one, the worthy one, the completely perfect buddha[F.292.b] called Stainless Light. Śāriputra, all those who hear the name of the thus-gone one Stainless Light, be they gods, nāgas, or humans, will make irreversible progress toward unexcelled, perfect and complete awakening. They should not be frightened or worried about falling into ruin.
“Two thousand five hundred buddhafields from here, in the world system called Shining with Beryl, dwells the thus-gone one, the worthy one, the completely perfect buddha called Pristine Light. Śāriputra, all those who hear the name of the thus-gone one Pristine Light, be they gods, nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, or nonhumans, will obtain a human existence. Their desire, hatred, and ignorance will also be purified.22 Śāriputra, if those who, through the nonvirtuous karma of not having faith or confidence in the virtuous roots of the faithful that have heard the name of that thus-gone one, so much as say, ‘How could such things come about?’ they will roast in the terrible hell called Howling for sixty thousand years.
“A hundred buddhafields away from here, in the world system called Endowed with Excellent Attainment, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sunlight. Śāriputra, the virtuous qualities of all those who remember the name of the thus-gone one Sunlight will be like the orb of the sun. They will destroy all the hordes of demons and vanquish non-Buddhists. In thirty eons they will turn way from saṃsāra.
“Far beyond sixty thousand buddhafields from here, in the world system called Well Adorned with the Factors Conducive to Awakening, dwells the thus-gone one, the worthy one, the completely perfect buddha called Infinite Jewel. Śāriputra, all of those who hear the name of the thus-gone one[F.293.a] Infinite Jewel will attain the factors of awakening. Furthermore, they will establish beings in the sublime Jewels. Day and night, they will acquire immeasurable heaps of merit.
“Five hundred buddhafields from here, in the world system called Endowed with Lotuses, dwells the thus-gone one, the worthy one, the completely perfect buddha called Lotus Guru. Śāriputra, those who hear the name of the thus-gone one Lotus Guru and give rise to faith will all be like lotuses in the world; they will be exalted in virtuous qualities. Just as a lotus grows from water but is not mired in it, they will turn away from saṃsāra in fifty-five eons.
“Far beyond one trillion buddhafields from here, in the world system called Beyond All Sorrow and Harm, dwells the thus-gone one, the worthy one, the completely perfect buddha called Branch Guru. Śāriputra, all those who hear the name of the thus-gone one Branch Guru will be ferried across the great ocean of the waters of existence23 to the world system called Liberation from All Sorrow and Harm. They will become worthy of veneration in all worlds. All those who hear the name and give rise to faith will become like flowers, serving as teachers in all worlds. They will become as firm as the body of Nārāyaṇa and they will make irreversible progress toward unexcelled, perfect and complete awakening. Moreover, any woman who hears the name of the thus-gone one Branch Guru and, having heard it, gives rise to faith, will thus be transformed from being a woman. Śāriputra, for that reason, if a son or daughter of noble family were to desire these benefits and give rise to the resolve set on unexcelled, perfect and complete awakening in order to liberate suffering beings, then he or she should hear the name of the thus-gone one Branch Guru.[F.293.b]
“Two thousand buddhafields from here, in the world system called Replete, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sublime Golden Light. Śāriputra, all those who hear the name of Thus-Gone One Sublime Golden Light and, having heard it, give rise to faith, will obtain illumination. For they will acquire the light and power of the buddhas. They will also obtain the varieties of fearlessness and the beneficial qualities of the buddhas. They will cause others to have faith in all buddhas and produce immense merit. Those whose merit is meager should not expect all that. Hearing this name is not difficult for those who, through this kind of teaching of the thus-gone ones, have given rise to a vajra-like resolve and thus inspire others to give rise to the resolve for awakening in order to have them attain awakening. In twelve eons, they will turn away from saṃsāra.
“Eighteen buddhafields from here, in the world system called Pristine Pearl Lattice, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sovereign King of Brahmā. Śāriputra, all those who hear the name of the thus-gone one Sovereign King of Brahmā and, having heard it, acquire faith and join their palms, will never part from that thus-gone one and will be universal monarchs in that24 realm. All of them will make irreversible progress toward unexcelled, perfect and complete awakening.
“Two thousand buddhafields from here, in the world system called Endowed with Moon, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Like Gold. Śāriputra, all those who hear the name of the thus-gone one Shining Like Gold will be taught extensively, even in their dreams, that the nature of phenomena is like a hallucination. They will also not fall into ruin,[F.294.a] for they will acquire a great heap of merit. They will bring pleasure and happiness to an immeasurable number of beings. They will rule the world and reach perfection through the Great Vehicle.
“Ten buddhafields away, in the world system called Meteor, dwells the thus-gone one, the worthy one, the completely perfect buddha called Source of Gold. Śāriputra, previously the thus-gone one Source of Gold, while engaging in the conduct of the bodhisattvas, thought, ‘I shall perfect all the qualities of a buddha, so that all beings that will be born in the buddhafield where I awaken to unexcelled, perfect and complete awakening, and all beings from other world systems will, upon hearing my name, make irreversible progress toward unexcelled, perfect and complete awakening!’
“Eighteen buddhafields from here, in the world system called Endowed with Honey dwells the thus-gone one, the worthy one, the completely perfect buddha called Sovereign King of Nāgas.
“Śāriputra, when the nāgas cast lightning bolts toward their village or region, those who hear the name of the thus-gone one Sovereign King of Nāgas should kneel on their right knees and say, ‘By the truth and true words, the thus-gone one Sovereign King of Nāgas became a nāga while previously engaged in the conduct of the bodhisattvas and liberated nāgas from each of their agonies. Because he liberated several hundreds, thousands, and hundreds of thousands of nāgas from agony, he made the following aspiration: “By these virtuous roots may I perfectly awaken to unexcelled, perfect and complete awakening, such that uttering my name, whether I am still alive or have passed beyond suffering, may prevent harm and bring, through that word of truth, well-being wherever nāgas[F.294.b] should cast lightning bolts or harmful hail, or spread peril, illness, harm, or contagion, even if it takes place in other world systems!” ’
“Śāriputra, through the truth and those true words, even the retribution of these beings was directed toward happiness. The mere utterance of the name will prevent nāgas from sending lightning bolts. For when they die, they will be reborn in his buddhafield and make irreversible progress toward unexcelled, perfect and complete awakening. Moreover, those who have devotion and faith will acquire, day and night, an immeasurable heap of merit. It will not be difficult for them to acquire the wisdom of the buddhas.
“A trillion buddhafields beyond here, in the world system called Moon-like, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sovereign King of All Flowers’ Fragrance. Śāriputra, those who hear the name of the thus-gone one Sovereign King of All Flowers’ Fragrance will waft the fragrance of discipline throughout as many world systems as there are grains of sand in the Ganges River. Moreover, Śāriputra, all those who hear his name, whether that thus-gone one still remains or has passed beyond suffering, will become endowed with all the qualities of a buddha. Why is that? It is because this is the previous aspiration of that very thus-gone one. Therefore, one should have wholehearted faith in the blessed buddhas. Having faith in the blessed buddhas will thus bring great benefit. Through single-pointed faith, one will obtain whatever is desired.[F.295.a] Those who join their palms with one-pointed faith in thus-gone ones like this who inspire us to uphold their advice and who uttering the words ‘Homage to the buddhas!’ are steadfast in their love, will make irreversible progress toward unexcelled, perfect and complete awakening. If they have wholehearted faith, they will perfect those qualities. Therefore, one should continuously recite the name of the thus-gone one. If those who wish to travel in that vehicle recollect the qualities of that thus-gone one, they will turn away from saṃsāra in fourteen eons.
“Two billion buddhafields from here, in a world system called Endowed with the King of Stars, dwells the thus-gone one, the worthy one, the completely perfect buddha King of Sāla. Śāriputra, those who hear the name of the thus-gone one King of Sāla and, lacking faith, disparage and mock it, will be roasted in the terrible Crushing Hell for six thousand years. By expressing their lack of faith they will experience for seven thousand years the suffering of hungry ghosts who eat burning embers.
“Fifty-five buddhafields from here, in a world system called Powerful, dwells the thus-gone one, the worthy one, the completely perfect buddha called Leader of Loyal Heroes Who Uses Weapons to Eliminate Afflictions. Śāriputra, those who hear the name of the thus-gone one Leader of Loyal Heroes Who Uses Weapons to Eliminate Afflictions, will become vajra-like, even in their dreams. They will become impervious to the control of Māra and his entourage. They will be rescued from grave battles and obtain the wisdom of omniscience. Śāriputra, the sons or daughters of noble family who become faithful and delighted through just recollecting the name of that thus-gone one should think, while engaging in conduct for the sake of awakening, ‘We shall see the thus-gone one and know him perfectly!’
“Alternatively, they should engender the mind of awakening as follows:[F.295.b] ‘We shall make irreversible progress toward unexcelled, perfect and complete awakening. We shall perfectly delight in the expansive resolve. We will benefit many beings by hearing from them the name resounding in our ears and by delighting in that. Such is its great miraculous power.’
“Śāriputra, I will explain a little bit about the heap of merit that comes from hearing the name of a thus-gone one and becoming devout upon hearing it. Suppose someone were to fill with jewels as many world systems as there are grains of sand in the Ganges River and offer them to as many blessed buddhas as there are grains of sand in the Ganges River, every day, for as many eons as there are grains of sand in the Ganges River. The heap of merit from that would not compare to even a fraction of the heap of merit that comes from hearing the name of a thus-gone one. Suppose someone, with the wish to hear the name, were to make an offering of that many world systems filled with the seven kinds of precious substances. Without having made the requisite merit, even that person would not be able to hear it. Why is that? It is because if one were to hear the name without making the necessary merit, then even hell beings, animals, beings in the world of Yama, and the long-lived gods would hear it and understand the qualities extolled. For they would all possess the right amount of merit.
“Ten buddhafields from here, in the world system called Glorious,25 dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Essence of Glory. Śāriputra, all those who hear the name of that thus-gone one and become devout with a resolute frame of mind will obtain an immeasurable heap of merit. They will not be scared of the lower realms. They will pass beyond suffering by means of the unexcelled Buddha Vehicle exactly in accordance with the aspirations they have made. Whether that thus-gone one still remains[F.296.a] or has passed beyond suffering, all those who hear his name will be endowed with the ease and happiness of the Great Vehicle. Even while cycling among humans and gods, they will pass away with the great array of the qualities of a buddhafield, exactly in accordance with the aspirations they have made. Thus is the heap of merit that comes from buddhas. They will not fall to ruin for as many eons as there are grains of sand in the Ganges River, so inconceivable are the roots of virtue engendered with respect to buddhas.
“Unless they commit actions with immediate retribution and disparage the noble ones, they will pass away after a long time exactly in accordance to the aspirations they have made. Śāriputra, they should not commit any evil deeds. I have taught that one should not give rise to ill will even toward a burnt log, much less a human. Furthermore, if getting angry even at ordinary humans leads to rebirth plagued by the many kinds of suffering of the terrible hells, how much worse is getting angry at the faithful who have devotion for the teachings of the thus-gone ones, let alone getting angry at a thus-gone one endowed with infinite wisdom? For I have not seen those foolish beings escape such a fate in one, two, three, or even as many as a hundred eons, and they do not escape from the hells in even a trillion eons. I have taught that those who forsake the awakening of the buddhas will suffer. One should give rise to the mind of awakening with the following thought: ‘Anyone who does not forsake the authentic way of Dharma, whose words do not preach duality, will come to acquire, without ever regressing, the wisdom of the buddhas!’
“Eighty buddhafields away, in the world system called Fragrant with an Ocean of Incense, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining with Immeasurable Incense. Śāriputra,[F.296.b] all those who hear the name of the thus-gone one called Shining with Immeasurable Incense and, upon hearing it, become wholeheartedly devout and keep it in mind, will make irreversible progress toward unexcelled, perfect and complete awakening. Upon attaining unexcelled, perfect and complete awakening, all the pores of their body will waft a pleasant fragrance and radiate light all around. Moreover, those with meager insight cannot aspire for this great wisdom. I have seen that those with more expansive insight will become filled with faith upon hearing this name proclaimed. They will truly achieve insight from other buddhas for many eons. Śāriputra, it is impossible and implausible for those that hear this Dharma from other buddhas in the final period of five hundred years to be impious, distrustful, and misunderstand it. This is impossible and implausible because they will turn away from saṃsāra in forty-five eons. Those with deep faith in this Dharma will be endowed with a moon-like insight and become objects of veneration in the world with its gods.
“Fifteen buddhafields away, in the world system called Endowed with Nāgas, dwells the thus-gone one, the worthy one, the completely perfect buddha called Melody of Lions. Śāriputra, all those who, upon hearing the name of the thus-gone one Melody of Lions, recollect discipline and are devout and trustful, will never waver from virtuous qualities. In twenty eons, they will turn away from saṃsāra. Any women who hear the name of that thus-gone one will change sex and become like shrines in the world.
“Thirty buddhafields away, in the world system of Yaṅgarvatī, dwells the thus-gone one, the worthy one, the completely perfect buddha[F.297.a] called Delivered through Powerful Diligence. Śāriputra, those who, upon hearing the name of Delivered through Powerful Diligence, give rise to faith and, kneeling on their right knees with palms joined, say ‘Homage to the thus-gone one Delivered through Powerful Diligence!’ will never be deluded in future lifetimes within saṃsāra. They will become formidable weapons against all demons, non-Buddhists, and false teachers. In twenty-five eons, they will turn away from saṃsāra.
“Forty buddhafields away, in the world system called Well-Settled Ocean, dwells the thus-gone one, the worthy one, the completely perfect buddha called Triumphant on the Seat of Awakening with His Brilliance. Śāriputra, all those who hear the name of the thus-gone Triumphant on the Seat of Awakening with His Brilliance and become filled with faith and devout upon hearing it, will settle well upon the seat of awakening and attain the Supreme Vehicle. Thus endowed with the boon of the gift of Dharma, they will gather immeasurable heaps of merit from the gift of Dharma throughout day and night.
“Thirty-six buddhafields away, in the world system called Luminous, dwells the thus-gone one, the worthy one, the completely perfect buddha called King of the Drum’s Melody. Śāriputra, the heap of merit generated by completely filling the trigalactic megagalactic world system with the seven kinds of precious substances and offering it every day to pratyekabuddhas for as many eons as there are grains of sand in the Ganges River does not approach even a hundredth of the heap of merit generated by hearing the name of the thus-gone one King of the Drum’s Melody, joining palms with their ten fingers, and saying, ‘Homage to the thus-gone one, the worthy one, the completely perfect buddha King of the Drum’s Melody!’ Nor does it withstand so much as an analogy.[F.297.b]
“Fifty buddhafields away, in a world system called Endowed with Moon, dwells the thus-gone one, the worthy one, the completely perfect buddha called Guru of the Moon. Śāriputra, all those who hear the name of the thus-gone one Guru of the Moon, be they gods, nāgas, yakṣas, humans, or nonhumans, will become like lotuses in the world, untainted by nonvirtuous qualities. If a woman hears it, has strong faith in it, or becomes wholeheartedly devout toward it, that will be her final birth in a female body. Those who distrust and forsake it will be forsaking the power of the buddhas. For a full twenty eons, they will roast in the terrible Hell of Endless Torment. By contrast, Śāriputra, those who trust in, long for, and have devotion for the inconceivability of the blessed buddhas will in nineteen eons turn away from saṃsāra.
“Three trillion buddhafields away, in the world system called Steady Pillar of Sandalwood, dwells the thus-gone one, the worthy one, the completely perfect buddha called Outshining Flower. Śāriputra, previously, while the thus-gone one Outshining Flower was engaging in the conduct of the bodhisattvas, he thought, ‘In the buddhafield where I awaken to unexcelled, perfect and complete awakening, may there be none of the eight unfavorable states!’
“In accordance with the aspiration he made, the buddhafield of that thus-gone one was thoroughly purified, such that the beings in his field are filled with perfect happiness. Furthermore, Śāriputra, those who hear the name of that thus-gone one and give rise to faith are wondrous in the world. Even after they have perfectly and completely awakened, none of the eight unfavorable states will occur in that buddhafield.[F.298.a]
“Two trillion buddhafields away, in the world system called Placid River of Jambu, dwells the thus-gone one, the worthy one, the completely perfect buddha called Light of the World. Śāriputra, unless they commit actions with immediate retribution and disparage the noble ones, all those who hear the name of the thus-gone one Light of the World will be free from rebirth in the lower realms. Even those who have committed actions with immediate retribution and disparaged the noble ones will, if they hear it, eventually become awakened once their negative karma is exhausted. In twenty eons, they will turn away from saṃsāra.[B2]
“Eight trillion buddhafields away, in the world system called Clear Light, dwells the thus-gone one, the worthy one, the completely perfect buddha called Fire. Śāriputra, why, do you think, is the world system called Clear Light? The trigalactic megagalactic world system is even like the palm of a hand and appears like a lotus. Śāriputra, in that world system, the thus-gone one Fire teaches the Dharma, blazing radiantly—glittering, gleaming, and glistening—like an inferno of flames in the dark, and communicates through melody to the entire trigalactic megagalactic world system. The heap of merit generated by covering the trigalactic megagalactic world system with planks of gold, ornamenting all its trees with silk, and offering it every day to as many countless blessed buddhas as there are grains of sand in the Ganges River, for as many eons as there are grains of sand in the Ganges River, does not approach even a hundredth part of the heap of merit generated by hearing the name of that thus-gone one,[F.298.b] nor does any analogy suffice. Those who, having heard it, take pleasure in it and persevere in what they desire will turn away from saṃsāra in sixty eons and acquire an unexcelled buddhafield.
“Śāriputra, in the east there is the world system called Fully Arrayed. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Jewel Foundation.
“Śāriputra, in the east there is a world system called Awakened. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Forever Passed Beyond Sorrow, where he turns the irreversible Dharma wheel.
“Śāriputra, in the east there is the world system called Slope of Mount Sumeru. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Mind without Torment.
“Śāriputra, in the east there is the world system called Free of Poverty. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Appearance of Countless Emanations.
“Śāriputra, in the east there is the world system called Smooth as Kācilindika Fabric. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Astride Mount Sumeru.
“Śāriputra, in the east there is the world system called Endowed with the Glory of Sublime Evenness. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Sublime Elephant of Jewels.
“Śāriputra, in the east there is the world system called Source of Preciousness. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Glory of Assembled Jewels.
“Śāriputra, in the east there is the world system called Free of Impurity. There dwells the thus-gone one, the worthy one, the completely perfect buddha[F.299.a] called Eternally Glorious Meaning of the Precious Irreversible Wheel. Surrounded by an assembly of bodhisattvas, he turns the irreversible wheel.
“Śāriputra, in the east there is the world system called Perfectly Pure Abode. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Attainer of Purity of Universal Illumination.26
“Śāriputra, an infinite number of blessed buddhas, led by these buddhas, currently dwell in the east, alive and well, teaching the Dharma. One should kneel on one’s right knee, and, joining one’s palms with the ten fingers, proclaim the names of these buddhas and repeat three times the joyous expression, ‘Homage to those blessed buddhas endowed with infinite qualities!’ Those who proclaim the names of those illuminators in the east will acquire an immeasurable heap of merit.
“In the south, a trillion buddhafields away in the world system called Freeing, dwells the thus-gone one, the worthy one, the completely perfect buddha called Lamp of Sun and Moon. Śāriputra, the sons or daughters of noble family who happen to hear the name of the thus-gone one Lamp of Sun and Moon and feel great joy and become devout upon hearing it, and who then get goose bumps and shed tears when reflecting on the hundred thousand aspects of the thus-gone one’s words, should understand that they will see that thus-gone one while they are engaging in the conduct of the bodhisattvas. Women too should delight at the thought that by hearing the name of the thus-gone one Lamp of Sun and Moon, their female bodies will be their last and they will all also attain unexcelled, perfect and complete awakening.
“All the myriad beings throughout the ten directions who hear it will make irreversible progress toward unexcelled, perfect and complete awakening.[F.299.b] For, just like the aforementioned beings, these beings too will not be obscured. It is not easy for even mathematicians or great mathematicians to calculate or tally how many beings exist in this Sahā world system. The evil Māra will not create obstacles in any world system where the name of that thus-gone one resounds, and it is not easy to comprehend the full scope of how many have heard the name of the thus-gone one Lamp of Sun and Moon and become filled with faith on that account. Yet, Śāriputra, the evil māras in this world system make efforts, with their troops and mounts, to create obstacles for beings that hear such sūtras as this, because those hearers have committed and accumulated actions that will lead to their obscuration. Śāriputra, such events will come to pass at a later time. At that time, the beings that have devotion and faith in the merit of uttering the name will be like the uḍumbara flower. They will be worthy of worship in the world.”
The venerable Śāriputra now asked the Blessed One, “Blessed One, since this will be so very rare27 in the future, how many beings, at that time, will hear the name of the thus-gone one Lamp of Sun and Moon and how many will truly give rise to faith upon hearing the names of other blessed buddhas?”
The Blessed One replied to Venerable Śāriputra, “Śāriputra, I see those who will hear the names. To give an example based on the beings seen at present: Śāriputra, just as there is right now only one white-clad householder amidst the assembly of saffron-clad monks, beings that will hear the names of the thus-gone ones will be equally rare. Those who will become filled with faith upon hearing it, Śāriputra, will acquire an immeasurable heap of merit. Those who will become filled with faith upon hearing it, Śāriputra,[F.300.a] will, in the future, have no fear of faltering. They will never part from the blessed buddhas. They will become especially exalted above the world. The blessed buddhas will teach the Dharma to them first and they will benefit many beings. Those who hear the Dharma taught and give rise to genuine faith in it will uphold my buddha awakening from the depths of their hearts. In a hundred eons, they will turn away from saṃsāra.
“Moreover, I also see those who do not give rise to faith, just as I presently see you.”
Śāriputra now asked, “Blessed One, how large will be the heap of demerit for those who, upon hearing the names of those blessed buddhas, do not give rise to faith and forsake the buddhas’ awakening?”
The Blessed One replied, “Śāriputra, they will dwell in the hells for six hundred million years and experience the sensation of great agony there. Śāriputra, wherever the teachings flourish there will be a great many foolish people who will forsake the sublime Dharma. For this reason, Śāriputra, the sons or daughters of noble family who do not forsake this Dharma discourse should truly give rise to exultation and raise a banner with the knowledge that they will be free from all lower realms. Suppose someone were to say, ‘I will hear this name after having filled the trigalactic megagalactic world system with jewels.’ That expresses only a small part of it—those wishing to settle into an understanding of the wisdom of omniscience should hear the names after having completely filled with jewels as many countless world systems as there are grains of sand in the Ganges River.
“Ten thousand buddhafields away, in the world system called Endowed with the Light of Ethical Conduct,[F.300.b] dwells the thus-gone one, the worthy one, the completely perfect buddha called Mount Sumeru. Those who hear the name of the thus-gone one Mount Sumeru will not disparage the noble ones even in their dreams. They will have pure altruistic intention. They will make irreversible progress toward unexcelled, perfect and complete awakening, and they will swiftly understand that all phenomena are like a dream. In eight eons, they will turn away from saṃsāra.
“Five thousand buddhafields away, in the world system called Beautiful Golden Form, dwells the thus-gone one, the worthy one, the completely perfect buddha called Manifest Mount Sumeru. Those who hear the name of the thus-gone one Manifest Mount Sumeru and uphold it continuously will turn away from saṃsāra in ten eons.
“Twenty thousand buddhafields away, in the world system called Endowed with Light, dwells the thus-gone one, the worthy one, the completely perfect buddha called Image of Mount Sumeru. Śāriputra, if someone were to hear the name of the thus-gone one Image of Mount Sumeru and, upon hearing it, bring it to mind with reverence for even as brief as a mere finger snap, and if someone else were to offer as a gift the trigalactic megagalactic world system covered with planks of gold from the Jambu River, then the latter’s heap of merit would not approach even a hundredth part of that of the former, who brought this thus-gone one to mind. Nor would any analogy suffice. Why is that? It is because the words for buddhas are very powerful, not to mention the veneration of thus-gone ones while they are still present and the worship of their bodily remains after they have passed beyond suffering.
“Innumerable thousands of buddhafields away, in the world system called Attainment of All Powerful Forces, dwells the thus-gone one, the worthy one, the completely perfect buddha called Always Fragrant.[F.301.a] Śāriputra, while engaging in the conduct of the bodhisattvas, the thus-gone one Always Fragrant made the following aspiration: ‘May I, through any roots of virtue I have accomplished by venerating the buddha and burning as little incense as a grain of mustard for the thus-gone one Dense Cloud, emit a pleasant fragrance from every pore of my body once I perfectly awaken to unexcelled, perfect and complete awakening! May this cloud of incense spread to as many world systems throughout the ten directions as there are grains of sand in the Ganges River! When all the beings in those world systems attain unexcelled, perfect and complete awakening by smelling this fragrance and hearing my name, may they also emit a pleasant fragrance from the pores of their bodies!’
“Śāriputra, sons or daughters of noble family who wish for deliverance through the same vow by which the thus-gone one Always Fragrant reached deliverance will extol his qualities, as revealed in hearing his name, even if they have to forgo eating for seven days. Why is that? It is because they will acquire an immeasurable heap of merit immediately upon hearing his name.”
Venerable Śāriputra then said to the Blessed One, “Blessed One, could you please elaborate on the collection of merit that comes from hearing such praises of the qualities of the thus-gone one Always Fragrant?”
The Blessed One replied, “In the future, sons or daughters of noble family will become overjoyed and exultant upon hearing those qualities. The more they hear about the qualities of buddhas, the more invulnerable they will be to evil Māra. Why is that? It is because the buddhas will care for them, and while being so cared for, they will not forsake unexcelled, perfect and complete awakening.”
Bouquet of Flowers is a Great Vehicle sūtra in which the Buddha describes a vast array of wondrous, far-off world systems each inhabited by buddhas who teach the Dharma there. Hearing those buddhas’ names, the Buddha teaches, brings a wide range of benefits, all of which are ultimately directed toward attaining unexcelled, perfect and complete awakening. In this sūtra, the Buddha’s main interlocutor is Śāriputra, but he also interacts with Ajita and Mahākāśyapa.
This text was translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Ana Cristina Lopes translated the text from Tibetan into English and wrote the introduction. James Gentry checked the translation against the Tibetan and edited the English.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Bouquet of Flowers is set in Rājagṛha, at Vulture Peak Mountain, where the Buddha is dwelling together with a large monastic assembly. Śāriputra rises from his seat and asks, “Blessed One, how many blessed buddhas are there now, dwelling alive and well and teaching the Dharma?” In response to this question, the Buddha describes a vast array of wondrous, far-away world systems inhabited by countless buddhas. The multiplicity of buddhas in the present, one of the main themes accompanying the rise of Great Vehicle Buddhism, is thus the foremost theme of this sūtra. In this respect, Bouquet of Flowers has a strong affinity with sūtras connected to the Pure Land Buddhist traditions of East Asia. Jan Nattier’s definition of Pure Land Buddhism as “the set of all ideas and practices related to Buddhas who are presently living in the world systems other than our own,”1 corroborates this association.
Contrary to the usual tendency in Buddhist Pure Land literature, however, Bouquet of Flowers does not emphasize rebirth in a pure land where one can swiftly progress towards unexcelled, perfect and complete awakening. Instead, this sūtra focuses on simply hearing the names of the buddhas that inhabit different world systems, and extols the many benefits that derive from hearing and reciting these names and giving rise to faith in the buddhas. The extremely long distances between our world system and those world systems, always measured in terms of buddhafields, is not a hindrance for those buddhas to positively influence the devout in their spiritual quests.2 The fruition of these buddhas’ past aspirations, the sūtra states several times, is powerful enough to impact beings regardless of such vast spatial divides.
This emphasis on the spiritual efficacy of faith, aspiration, and the hearing and recitation of names is yet another feature that connects Bouquet of Flowers with Pure Land literature. In the same way that, for instance, the aspirations Akṣobhya made while traversing the bodhisattva path shaped his pure land Delightful in its physical form and spiritual potencies, the aspirations of these buddhas during their bodhisattva careers infuse their names with the power to place the devout irreversibly on paths towards freedom from saṃsāra and, eventually, the attainment of complete awakening. In this sense, hearing the name of these buddhas brings something of the general framework that characterizes pure lands, namely an environment extremely conducive to the attainment of awakening, into the presence of the devout in this world system. As Nattier reminds us, the significance of pure lands is related not so much to their physical attributes as to the opportunity they bring to encounter buddhas and live in their presence.3 Right at the beginning of Bouquet of Flowers we have a sense of how this can be accomplished by hearing the names of buddhas. We are told there that through hearing the name of the buddha Foremost Sublime Jewel, who dwells in the world system Endowed with Jewels, “a buddha will appear here.” We are beckoned, then, to extend this idea to the other buddhas inhabiting countless world systems.
It is indeed this sense of the immediate presence of buddhas that hearing their names brings to the devout. This sense of presence can be understood, in some respects, as a reenactment of the seminal moment in a bodhisattva’s career, namely the encounter with a buddha and the inspiration that ensues from it. We are told by the Great Vehicle Buddhist tradition that all bodhisattvas in their progress towards awakening have to follow the same course of action as the Buddha Śākyamuni. Hence, it is possible to say that Bouquet of Flowers concerns the starting point of this course—the event of meeting a buddha—which in the case of this sūtra happens through hearing his name. In Bouquet of Flowers, this seminal moment is thus reenacted over and over again, expanding and enchanting as a result how the devout understand the cosmos.
Moreover, because hearing the names of buddhas leads to a sense of their presence powered by their past aspirations it can be seen as vital substitute for directly meeting a buddha. In the sūtra, the Buddha seems to imply as much when he tells Ajita, another of his interlocutors, that he himself “turned away from saṃsāra after a hundred trillion eons based on hearing the name of that thus-gone one [All-Conquering Vajra] from the clairvoyant thus-gone one Dīpaṅkara.” The Buddha continues, “Ajita, had I not heard the name of that thus-gone one from the thus-gone one Dīpaṅkara, I would not have fully and perfectly awakened to unexcelled, perfect and complete awakening as I have.” Hence, Bouquet of Flowers presents hearing the names of buddhas not only as a desirable event, but as a necessary condition for the attainment of awakening.
Another important condition for the attainment of awakening connected to the existence of a myriad of pure lands is the opportunity to generate merit by directly making offerings in the presence of buddhas. In Nattier’s words, “for a bodhisattva-in-training the possibility of meeting with an endless series of Buddhas—in the course of ‘traveling from Buddha-field to Buddha-field,’ as so many early Great Vehicle sūtras put it—is not merely optional but required, for there is simply no other way to attain the vast quantities of merit required in order to become a Buddha oneself.”4 Bouquet of Flowers addresses the issue of generating merit in several instances, always extolling the superiority of hearing the buddhas’ names even compared to making offerings to them directly. One example early in the text describes the primacy of hearing the buddhas’ names in the characteristic exuberance of the Great Vehicle sūtras:
“Śāriputra, the heap of merit generated by completely filling the trigalactic megagalactic world system with the seven kinds of precious substances and offering it every day to the blessed buddhas for as many eons as there are grains of sand in the Ganges River does not approach even a hundredth part of the heap of merit generated by hearing the name of the thus-gone one Sublime Jewel, giving rise to faith, and joining palms. Neither does it permit of any calculation, reckoning in fractions, analogy, or comparison.” (1.9)
In light of the two main aspects of the sūtra discussed so far—namely, the actualization of buddhas in the present and the incalculable heap of merit generated by hearing their names and becoming inspired—Bouquet of Flowers could also be read for the distinctive path to awakening it delineates. Unlike the practices of visualization, or the recollection of visual features that a number of the sūtras connected to the Pure Land literature prescribe,5 the spiritual practice emphasized by Bouquet of Flowers is based on the act of hearing. Nowhere in the sūtra do we find much by way of visual descriptions of the more than one hundred world systems inhabited by buddhas that it names. Yet despite its emphasis on hearing over seeing or envisioning, the path of practice it outlines is nonetheless structurally similar to the practices of visualization. Hearing and visualizing buddhas both involve buddhānusmṛti, a practice that Paul Harrison calls “one of the basic features of Pure Land practice.” Harrison tells us that “various forms of anusmṛti (literally, ‘recollection’, ‘remembrance’, and, by extension, ‘calling to mind’, ‘keeping in mind’; cf. smṛti, commonly translated as ‘mindfulness’) had been part of general Buddhist practice since earliest times, and are amply attested in the Pāli Nikāyas and the Chinese translation of the Sanskrit Āgamas.”6 The rise of the Great Vehicle extended this early Buddhist practice to the “idea of many Buddhas, not only in the past and future (Hīnayāna) but in the present as well.”7
In Bouquet of Flowers, the names of buddhas reflect their main qualities, which in turn they have acquired through the aspirations they made during their bodhisattva careers. These included aspirations that beneficial, liberating outcomes ripen for all who hear their names. Hearing these names, becoming inspired by them, and sometimes expressing this inspiration or devotion outwardly can thus be considered a practice of buddhānusmṛti in relation to both the physical presence of those buddhas and their qualities. In this respect, we can also compare the kind of practice that seems to animate this sūtra to another kind of practice commonly associated with Pure Land Buddhism: reciting the name of Buddha Amitābha with the aim of being reborn in his pure land Sukhāvatī. Amitābha, also referred to as Amitāyus in the sūtra, figures among the last few of the many buddhas mentioned in the text (1.138). The possibility of being reborn in his pure land can be granted, according to the sūtra, through merely hearing his name, experiencing great joy, and genuinely longing for his hundreds of thousands of attributes. It should be reiterated, however, that rebirth in these pure lands is not Bouquet of Flowers’ main concern, but only one of the many benefits that can result from hearing the names of a buddha; the idea of rebirth in a buddha’s pure land appears only a few times. Another feature of this text that connects it with Sukhāvatī-related literature is the notion that women who hear the names of buddhas are reborn as men, “superior” physical forms with which to continue their spiritual journeys. Although the Buddha invokes this notion several times in Bouquet of Flowers, he punctuates the lengthiest and most misogynistic instance with a trenchant deconstruction of reifying labels of gender and sex. He exposes both man and woman as false constructs empty of inherent existence, and even criticizes those who would hear the buddhas’ names in order to change their sex as obsessive.
In terms of structure, the sūtra divides into three distinct sections marked by changes in interlocutor, content, and form. The first of the Buddha’s interlocutors is Śāriputra. The discourse the Buddha puts forth while addressing him constitutes the bulk of the text (1.2–1.141). In this section, the Buddha presents a long list of buddhas and their world systems together with the benefits of hearing their names and giving rise to faith. He often punctuates these promises with the horrific outcomes that await those who hear the names and do not give rise to faith. Warnings about the risks of spending long eons in the hells due to having no faith in these names or being critical of their efficacy point toward a self-defensive posture, common to several Great Vehicle sūtras, that express the ongoing dialogue in India between proponents and detractors of the Great Vehicle.
The next and much shorter section (1.142–1.150) has Ajita, the paradigmatic bodhisattva, as the Buddha’s interlocutor. Ajita wants to know if there is “some quality that a bodhisattva-mahāsattva can possess to ensure that he or she makes swift and irreversible progress toward unexcelled, perfect and complete awakening.” This question opens up the possibility of a metadiscussion in the sūtra, in which hearing the names of the buddhas is identified as precisely the “single quality” that a bodhisattva-mahāsattva should possess in order to make irreversible progress toward unexcelled, perfect and complete awakening. This is where we see the Buddha use his own personal story to illustrate this point.
In the last section (1.151–1.288), it is Mahākāśyapa who enters the scene as the Buddha’s interlocutor. The Buddha addresses him multiple times, but Mahākāśyapa directly speaks to the Buddha only near the very end of the sūtra (1.288). It is possible to infer from this detail that Mahākāśyapa is mostly in some kind of absorption while interacting with the Buddha. Indeed, this section of the text includes several allusions to the topic of meditative absorption, with the names of specific absorptions sometimes appearing in the names of the buddhas listed. The topic of emptiness is addressed here for the first time. Throughout this section, the Buddha breaks into verse, summarizing each prose passage in turn.
In addition to its Tibetan translation, this text was also translated into Chinese, Korean, and Mongolian. This suggests that it enjoyed some popularity in India, although no Sanskrit version is currently extant. The title in Chinese is Ch’eng yang chu fo kung te ching (稱揚諸佛功德經, Taishō 434). The Chinese translation was made by Kiṃkārya in Pei-t’ai (北臺), in the second year of Yen Hsing (延興), Northern Wei Dynasty (元魏) (472
According to the colophon of its Tibetan translation, Bouquet of Flowers was edited and finalized by a translation team consisting of the Indian preceptor Jñānasiddhi, the chief editor-translator Dharmatāśīla, and others. Although the term translation is conspicuously missing from the colophon, Jñānasiddhi and Dharmatāśīla were both active in Tibet in the late eighth and early ninth centuries and also collaborated on the translation of the Aṣṭasāhasrikāprajñāpāramitā.8 In the Denkarma (ldan/lhan dkar ma) imperial translation record, compiled in the late eighth century, Bouquet of Flowers is listed as entry 1299 and classified in the Assorted Sūtras (mdo sde sna tshogs) section among works numbering “ten or fewer bam po” (bam po bcu man chad la). In the Kangyurs belonging to the so-called Tshalpa (tshal pa) recension, the sūtra appears among similar-themed sūtras, grouped near the end of the Great Vehicle section of the General Sūtra (mdo sde) section, whose main focus is the merit of knowing and reciting the names of numerous buddhas and prostrating to them. These sūtras include The Sūtra on Liberation (mthar mdo, Toh 264), much recited in Tibetan Buddhism, and its extra chapter (Toh 265), as well as Calling Witness with a Hundred Prostrations (Toh 267), famous for having been one of the first Buddhist texts to appear in Tibet according to traditional histories. The purification of negative karma is also an important aspect of these sūtras, and some of them are used in confession rituals.10 This grouping appears to have been based on the Old Narthang catalogue, which was followed by Butön Rinchen Drup (bu ston rin chen grub, 1290–1364) for the arrangement of sūtras recorded in his History of Buddhism.11 Moreover, Butön also notes in his History that several sūtras preceding Bouquet of Flowers were likewise translated by Dharmatāśīla, suggesting that another organizing rubric may have also been operative.12 In the Kangyurs belonging to the so-called Thempangma (them spangs ma) recension, such as the Stok Palace manuscript version, along with other independent Kangyurs, such as the Shelkar (shel dkar) version, the Bouquet of Flowers appears with an entirely different set of sūtras. Moreover, neither grouping represents the logic of the imperial catalogues, where length seems to have been the organizing rubric.
This English translation is based on the Degé version, in consultation with the Stok Palace manuscript and the notes recorded in the Comparative Edition (dpe bsdur ma). The system of sigla used to record variant readings herein is drawn from the University of Vienna’s Resources for Kanjur and Tanjur Studies.13 All personal and place names were translated into English unless well attested in Sanskrit.
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha, at Vulture Peak Mountain, together with a large monastic assembly of one thousand two hundred and fifty monks, when Venerable Śāriputra rose from his seat, draped his robe over one shoulder, and knelt on his right knee. Bowing to the Blessed One with palms joined, he asked, “Blessed One, how many blessed buddhas are there now, dwelling alive and well and teaching the Dharma?”
The Blessed One replied to Śāriputra, “Śāriputra, listen well and pay attention as I explain!”
“Excellent, Blessed One!” said Venerable Śāriputra, and he listened to the Blessed One:
“Śāriputra, a trillion world systems beyond this buddhafield to the east, in a world system that is a buddhafield called Illuminated, dwells the thus-gone one, the worthy one, the completely perfect buddha called Source of Jewels.
“Śāriputra, all those who hear the name of the thus-gone one Source of Jewels and give rise to faith will obtain the seven precious factors of perfect awakening and will progress irreversibly toward unexcelled, perfect and complete awakening. In sixty eons they will turn away from saṃsāra.
“Those who delight in hearing the name of the buddha Source of Jewels, the sun among humans in the world system Illuminated, will be free from saṃsāra in sixty eons.
“Śāriputra, led by him,[F.288.b] there are as many blessed buddhas with the name Source of Jewels in the east as there are grains of sand in the Ganges River. They presently live there, alive and well, teaching the Dharma.
“A hundred buddhafields beyond here, in the world system called Endowed with Jewels, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sublime Jewel. Śāriputra, the heap of merit generated by completely filling the trigalactic megagalactic world system with the seven kinds of precious substances and offering it every day to the blessed buddhas for as many eons as there are grains of sand in the Ganges River does not approach even a hundredth part of the heap of merit generated by hearing the name of the thus-gone one Sublime Jewel, giving rise to faith, and joining palms. Neither does it permit of any calculation, reckoning in fractions, analogy, or comparison.
“Thus, in the world system Endowed with Jewels dwells the buddha Foremost Sublime Jewel. Through hearing his name, a buddha will appear here.
“Six hundred buddhafields from here, in the world system called Fragrant, dwells the thus-gone one, the worthy one, the completely perfect buddha called Fount of Jewels. Śāriputra, those who hear the name of the thus-gone one Fount of Jewels will turn away from saṃsāra in fifteen eons.
“A thousand buddhafields beyond here, in the world system called Brilliant, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Jewel. Śāriputra, those who hear the name of the thus-gone one Shining Jewel and give rise to faith will not go to the three lower realms.
“Far beyond five hundred thousand buddhafields from here, in the world system called Victory Banner at the Peak,[F.289.a] dwells the thus-gone one, the worthy one, the completely perfect buddha called Jewel Peak. Śāriputra, all those who hear the name of the thus-gone one Jewel Peak and, giving rise to faith, recollect that thus-gone one, will become like jewels.
“Well beyond two thousand buddhafields from here, in the world system called Shining with All Qualities, dwells the thus-gone one, the worthy one, the completely perfect buddha called Brilliant Jewel. Śāriputra, those who hear the name of the thus-gone one Brilliant Jewel and, upon hearing it, become wholeheartedly devout and prostrate, touching the ground with the five parts of the body, will turn away from saṃsāra in twenty eons.
“Far beyond a thousand buddhafields from here, in the world system called Delightful, dwells the thus-gone one, the worthy one, the completely perfect buddha called Akṣobhya. Śāriputra, all those who hear the name of the thus-gone one Akṣobhya and give rise to faith will make irreversible progress toward unexcelled, perfect and complete awakening and will not be disturbed14 by evil māras.
“Now, Śāriputra, when I taught on proclaiming the name of the thus-gone one Akṣobhya and his virtues, the evil Māra heard about it. Assembling all his troops he came before me and said, ‘To proclaim the names of the thousand blessed buddhas will be impossible,15 but that’s not the case for the thus-gone one Akṣobhya’s name. Why? Because he is not within my purview. So for those listening to the name of that thus-gone one, I shall create obstacles.’
“The Blessed One said to the evil Māra, ‘Evil one, who are those for whom you will create obstacles?’[F.289.b]
“To this he replied, ‘Blessed One, it will be for those who have embarked upon the Great Vehicle and who will hear the name of that thus-gone one. The proclaiming of the name and virtues of that blessed one in this world system, Blessed One, sickens16 and torments me. But in order to create obstacles for those listening to that name, I am taking up arms. Why? So that those who hear the name of that thus-gone one will fall under my control.’
“Then the Blessed One said to the evil Māra, ‘Evil one, do not take up arms. You cannot create obstacles for those sublime persons. Why is that? Because I have entrusted them to the thus-gone one Akṣobhya, and to other thus-gone ones as well, so the thus-gone one Akṣobhya will care for them and bless them.’ ”
Then, Venerable Śāriputra said to the Blessed One, “Blessed One, when the evil Māra previously came before the Thus-Gone One, and with those words you sounded the lion’s roar, who were the people hearing the name of the thus-gone one Akṣobhya, to create obstacles for whom and bring them under his control the evil Māra then took up arms?”
The Blessed One replied to Venerable Śāriputra, “Śāriputra, it is like this: I saw that there are beings who have heard about proclaiming the thus-gone one Akṣobhya and his virtues, but presently have given up doing so and cling rigidly to a teaching that will lead them to the hells.”
Śāriputra replied, “Blessed One, please explain well: how many beings have given it up?”
The Blessed One replied, “Śāriputra, throughout the ten directions the name of that thus-gone one will be heard,[F.290.a] and in other world systems when the thus-gone ones accordingly teach the Dharma beginning with his virtues, beings’ wisdom increases and expands, such that even when taught about his virtues in full they will never be satiated. Śāriputra, that those who directly perceive that thus-gone one would give up proclaiming his virtues is impossible and will not happen.
“For those blessed buddhas to appear in the degenerate age of afflictions is impossible. It is like this: as a comparison, during this present age of the five degenerations in which I have appeared, even the beings here in this Sahā world system who have such17 weak intelligence can comprehend the virtues that I am explaining, and so it goes without saying that those beings who are dwelling in the thousand-fold world system of Akṣobhya can do so. Śāriputra, that being the case, this Dharma discourse extolling those virtues will gradually spread in the different directions,18 where all the sublime beings who have embarked on the Great Vehicle will propagate it.
“But now, Śāriputra, listen to how those who are not sublime beings will listen to this Dharma discourse and, having heard it, will forsake it!”
“Very well, Blessed One!” said Venerable Śāriputra, and listened as the Blessed One had instructed as the Blessed One continued.
“In a country called Gandhāra to the north, there are those who will incur the karma of being in the Hell of Endless Torment for a hundred thousand years. Along that same northern stretch, toward the region of Kaśmīra, where this sublime teaching will grow to be extremely powerful, there will appear fifty thousand beings who forsake it. Having forsaken it, those sons of noble family will go19 to a place where there is no end to torment. All those who gather en masse to severely disparage this sūtra will go there. There will be eighty million and five hundred thousand beings who will forsake this sūtra in the north. Having forsaken it, they will fall into the Hell of Endless Torment.[F.290.b]
“In the east, there will be a few who have faith; the majority will incur the karma for the Hell of Endless Torment. Many hundreds of thousands of beings there will go to the Hell of Endless Torment.
“In the south, two hundred thousand beings will forsake this Dharma discourse. Having forsaken it, they will go to the terrible Hell of Endless Torment.
“In the west, hundreds of thousands of beings, having forsaken this Dharma discourse, will go to the Hell of Endless Torment.
“Śāriputra, the qualities of buddhas are not even shared with20 pratyekabuddhas, let alone with śrāvakas, or ordinary beings who perpetuate saṃsāra. Śāriputra, these qualities correspond only to themselves, for buddhas are inconceivable. The qualities of buddhas are also inconceivable, for the qualities of buddhas are known only by those possessing the actual nature of buddhas. One cannot know them, and one should not forsake them without knowing them. To forsake just a four-line verse of a sūtra like this is to incur a mass of demerit to the same extent as was mentioned earlier.
“Śāriputra, sons or daughters of noble family should therefore not forsake this Dharma discourse. They should delight in it.
“Those who listen to this Dharma discourse with the following thought will acquire the melody of the buddhas’ speech: ‘By not forsaking such a sūtra as this, I will be free from the karma of remaining for an eon, so that I will not dwell among the hell beings who have forsaken the sublime Dharma.’
“Ten thousand buddhafields from here, in the world system called Immeasurable, dwells the thus-gone one, the worthy one, the completely perfect buddha called Bright Light. Śāriputra, all those who hear the name of the thus-gone one Bright Light and give rise to faith will never part from the blessed buddhas and will make irreversible progress to unexcelled, perfect and complete awakening.[F.291.a]
“Six thousand buddhafields from here, in the world system called Flowered dwells the thus-gone one, the worthy one, the completely perfect buddha called Immeasurable Melody. Śāriputra, all those who hear the name of the thus-gone one Immeasurable Melody give rise to faith and joyously exclaim three times ‘Homage to the thus-gone one, the worthy one, the completely perfect buddha!’ will acquire immeasurable melody, the melody of the buddhas’ speech.
“Four thousand buddhafields from here, in the world system called Immaculate, dwells the thus-gone one, the worthy one, the completely perfect buddha called Ambrosia Melody. Śāriputra, all those who hear the name of the thus-gone one Ambrosia Melody and become devout upon hearing it will turn away from saṃsāra in twelve eons.
“Twenty thousand buddhafields beyond here, in the world system called Impervious, dwells the thus-gone one, the worthy one, the completely perfect buddha called Highly Renowned. Śāriputra, all those who hear, proclaim, and uphold the name of the thus-gone one Highly Renowned will be impervious to the evil Māra.
“Twelve thousand buddhafields from here, in the world system called Blissful, dwells the thus-gone one, the worthy one, the completely perfect buddha called Infinite Renown. Śāriputra, all those who hear the name of Infinite Renown and, with palms joined, say the words, ‘Homage to the thus-gone one, the worthy one, the completely perfect buddha Infinite Renown!’ will acquire a limitless heap of merit.[F.291.b] The heap of merit that comes from offering a heap of jewels equal in size to Mount Sumeru for a hundred years does not approach even a hundredth part of the former heap of merit, nor does it withstand analogy to it.
“Three thousand buddhafields from here, in the world system called Crystalline, dwells the thus-gone one, the worthy one, the completely perfect buddha called Bright Jewel. Śāriputra, those who uphold the name of Bright Jewel will turn away from saṃsāra in ten eons. Furthermore, they will make irreversible progress toward unexcelled, perfect and complete awakening. However, those who lack faith will incur the karma of dwelling in the Hell of Endless Torment for an eon.
“Fifteen thousand buddhafields from here, in the world system called Luminosity, dwells the thus-gone one, the worthy one, the completely perfect buddha called Possessor of Great Bliss. Śāriputra, all those who hear the name of the thus-gone one Possessor of Great Bliss will liberate all beings into bliss. Furthermore, they will obtain a limitless heap of merit.
“Seven thousand buddhafields from here, in the world system called Shining Gem, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Star Lamp. Śāriputra, those who hear the name of the thus-gone one Shining Star Lamp and have faith will acquire the powers called the powers of a thus-gone one.
“Eight thousand buddhafields from here, in the world system called Truthful,21 dwells the thus-gone one, the worthy one, the completely perfect buddha called Melody of Truth. Śāriputra, all those who hear the name of the thus-gone one Melody of Truth will attain unexcelled, perfect and complete awakening.
“Two thousand buddhafields from here, in the world system called Golden, dwells the[F.292.a] thus-gone one, the worthy one, the completely perfect buddha called Infinite Purity. Śāriputra, the merit generated by hearing the name of the thus-gone one Infinite Purity and also giving rise to faith far exceeds the merit that comes from offering the trigalactic megagalactic world system completely filled with the seven kinds of precious substances. With little merit, one cannot hear the name of the thus-gone one Infinite Purity. Those who hear the name of the thus-gone one Infinite Purity have not produced roots of virtue with respect to just one buddha. Nor have they produced roots of virtue with respect to just two, three, four, five, or up to ten buddhas. Rather, those beings have produced roots of virtue with respect to a hundred buddhas. They will turn away from saṃsāra in fifty-eight eons.
“Nine thousand buddhafields from here, in the world system called Melodious, dwells the thus-gone one, the worthy one, the completely perfect buddha called White as the Moon. Śāriputra, the virtuous qualities of all those who hear the name of the thus-gone one White as the Moon will wax like the moon. They will make irreversible progress toward unexcelled, perfect and complete awakening.
“A thousand buddhafields beyond here, in the world system called Possessing Sun, dwells the thus-gone one, the worthy one, the completely perfect buddha called Moonlight. Śāriputra, those who hear the name of the thus-gone one Moonlight and, having heard it, kneel on their right knees and joyously proclaim three times, ‘Homage to the thus-gone one Moonlight!’ will, upon making such a joyful proclamation, swiftly arrive at unexcelled, perfect and complete awakening.
“Thirty thousand buddhafields from here, in the world system called Stainless, dwells the thus-gone one, the worthy one, the completely perfect buddha[F.292.b] called Stainless Light. Śāriputra, all those who hear the name of the thus-gone one Stainless Light, be they gods, nāgas, or humans, will make irreversible progress toward unexcelled, perfect and complete awakening. They should not be frightened or worried about falling into ruin.
“Two thousand five hundred buddhafields from here, in the world system called Shining with Beryl, dwells the thus-gone one, the worthy one, the completely perfect buddha called Pristine Light. Śāriputra, all those who hear the name of the thus-gone one Pristine Light, be they gods, nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, or nonhumans, will obtain a human existence. Their desire, hatred, and ignorance will also be purified.22 Śāriputra, if those who, through the nonvirtuous karma of not having faith or confidence in the virtuous roots of the faithful that have heard the name of that thus-gone one, so much as say, ‘How could such things come about?’ they will roast in the terrible hell called Howling for sixty thousand years.
“A hundred buddhafields away from here, in the world system called Endowed with Excellent Attainment, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sunlight. Śāriputra, the virtuous qualities of all those who remember the name of the thus-gone one Sunlight will be like the orb of the sun. They will destroy all the hordes of demons and vanquish non-Buddhists. In thirty eons they will turn way from saṃsāra.
“Far beyond sixty thousand buddhafields from here, in the world system called Well Adorned with the Factors Conducive to Awakening, dwells the thus-gone one, the worthy one, the completely perfect buddha called Infinite Jewel. Śāriputra, all of those who hear the name of the thus-gone one[F.293.a] Infinite Jewel will attain the factors of awakening. Furthermore, they will establish beings in the sublime Jewels. Day and night, they will acquire immeasurable heaps of merit.
“Five hundred buddhafields from here, in the world system called Endowed with Lotuses, dwells the thus-gone one, the worthy one, the completely perfect buddha called Lotus Guru. Śāriputra, those who hear the name of the thus-gone one Lotus Guru and give rise to faith will all be like lotuses in the world; they will be exalted in virtuous qualities. Just as a lotus grows from water but is not mired in it, they will turn away from saṃsāra in fifty-five eons.
“Far beyond one trillion buddhafields from here, in the world system called Beyond All Sorrow and Harm, dwells the thus-gone one, the worthy one, the completely perfect buddha called Branch Guru. Śāriputra, all those who hear the name of the thus-gone one Branch Guru will be ferried across the great ocean of the waters of existence23 to the world system called Liberation from All Sorrow and Harm. They will become worthy of veneration in all worlds. All those who hear the name and give rise to faith will become like flowers, serving as teachers in all worlds. They will become as firm as the body of Nārāyaṇa and they will make irreversible progress toward unexcelled, perfect and complete awakening. Moreover, any woman who hears the name of the thus-gone one Branch Guru and, having heard it, gives rise to faith, will thus be transformed from being a woman. Śāriputra, for that reason, if a son or daughter of noble family were to desire these benefits and give rise to the resolve set on unexcelled, perfect and complete awakening in order to liberate suffering beings, then he or she should hear the name of the thus-gone one Branch Guru.[F.293.b]
“Two thousand buddhafields from here, in the world system called Replete, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sublime Golden Light. Śāriputra, all those who hear the name of Thus-Gone One Sublime Golden Light and, having heard it, give rise to faith, will obtain illumination. For they will acquire the light and power of the buddhas. They will also obtain the varieties of fearlessness and the beneficial qualities of the buddhas. They will cause others to have faith in all buddhas and produce immense merit. Those whose merit is meager should not expect all that. Hearing this name is not difficult for those who, through this kind of teaching of the thus-gone ones, have given rise to a vajra-like resolve and thus inspire others to give rise to the resolve for awakening in order to have them attain awakening. In twelve eons, they will turn away from saṃsāra.
“Eighteen buddhafields from here, in the world system called Pristine Pearl Lattice, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sovereign King of Brahmā. Śāriputra, all those who hear the name of the thus-gone one Sovereign King of Brahmā and, having heard it, acquire faith and join their palms, will never part from that thus-gone one and will be universal monarchs in that24 realm. All of them will make irreversible progress toward unexcelled, perfect and complete awakening.
“Two thousand buddhafields from here, in the world system called Endowed with Moon, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Like Gold. Śāriputra, all those who hear the name of the thus-gone one Shining Like Gold will be taught extensively, even in their dreams, that the nature of phenomena is like a hallucination. They will also not fall into ruin,[F.294.a] for they will acquire a great heap of merit. They will bring pleasure and happiness to an immeasurable number of beings. They will rule the world and reach perfection through the Great Vehicle.
“Ten buddhafields away, in the world system called Meteor, dwells the thus-gone one, the worthy one, the completely perfect buddha called Source of Gold. Śāriputra, previously the thus-gone one Source of Gold, while engaging in the conduct of the bodhisattvas, thought, ‘I shall perfect all the qualities of a buddha, so that all beings that will be born in the buddhafield where I awaken to unexcelled, perfect and complete awakening, and all beings from other world systems will, upon hearing my name, make irreversible progress toward unexcelled, perfect and complete awakening!’
“Eighteen buddhafields from here, in the world system called Endowed with Honey dwells the thus-gone one, the worthy one, the completely perfect buddha called Sovereign King of Nāgas.
“Śāriputra, when the nāgas cast lightning bolts toward their village or region, those who hear the name of the thus-gone one Sovereign King of Nāgas should kneel on their right knees and say, ‘By the truth and true words, the thus-gone one Sovereign King of Nāgas became a nāga while previously engaged in the conduct of the bodhisattvas and liberated nāgas from each of their agonies. Because he liberated several hundreds, thousands, and hundreds of thousands of nāgas from agony, he made the following aspiration: “By these virtuous roots may I perfectly awaken to unexcelled, perfect and complete awakening, such that uttering my name, whether I am still alive or have passed beyond suffering, may prevent harm and bring, through that word of truth, well-being wherever nāgas[F.294.b] should cast lightning bolts or harmful hail, or spread peril, illness, harm, or contagion, even if it takes place in other world systems!” ’
“Śāriputra, through the truth and those true words, even the retribution of these beings was directed toward happiness. The mere utterance of the name will prevent nāgas from sending lightning bolts. For when they die, they will be reborn in his buddhafield and make irreversible progress toward unexcelled, perfect and complete awakening. Moreover, those who have devotion and faith will acquire, day and night, an immeasurable heap of merit. It will not be difficult for them to acquire the wisdom of the buddhas.
“A trillion buddhafields beyond here, in the world system called Moon-like, dwells the thus-gone one, the worthy one, the completely perfect buddha called Sovereign King of All Flowers’ Fragrance. Śāriputra, those who hear the name of the thus-gone one Sovereign King of All Flowers’ Fragrance will waft the fragrance of discipline throughout as many world systems as there are grains of sand in the Ganges River. Moreover, Śāriputra, all those who hear his name, whether that thus-gone one still remains or has passed beyond suffering, will become endowed with all the qualities of a buddha. Why is that? It is because this is the previous aspiration of that very thus-gone one. Therefore, one should have wholehearted faith in the blessed buddhas. Having faith in the blessed buddhas will thus bring great benefit. Through single-pointed faith, one will obtain whatever is desired.[F.295.a] Those who join their palms with one-pointed faith in thus-gone ones like this who inspire us to uphold their advice and who uttering the words ‘Homage to the buddhas!’ are steadfast in their love, will make irreversible progress toward unexcelled, perfect and complete awakening. If they have wholehearted faith, they will perfect those qualities. Therefore, one should continuously recite the name of the thus-gone one. If those who wish to travel in that vehicle recollect the qualities of that thus-gone one, they will turn away from saṃsāra in fourteen eons.
“Two billion buddhafields from here, in a world system called Endowed with the King of Stars, dwells the thus-gone one, the worthy one, the completely perfect buddha King of Sāla. Śāriputra, those who hear the name of the thus-gone one King of Sāla and, lacking faith, disparage and mock it, will be roasted in the terrible Crushing Hell for six thousand years. By expressing their lack of faith they will experience for seven thousand years the suffering of hungry ghosts who eat burning embers.
“Fifty-five buddhafields from here, in a world system called Powerful, dwells the thus-gone one, the worthy one, the completely perfect buddha called Leader of Loyal Heroes Who Uses Weapons to Eliminate Afflictions. Śāriputra, those who hear the name of the thus-gone one Leader of Loyal Heroes Who Uses Weapons to Eliminate Afflictions, will become vajra-like, even in their dreams. They will become impervious to the control of Māra and his entourage. They will be rescued from grave battles and obtain the wisdom of omniscience. Śāriputra, the sons or daughters of noble family who become faithful and delighted through just recollecting the name of that thus-gone one should think, while engaging in conduct for the sake of awakening, ‘We shall see the thus-gone one and know him perfectly!’
“Alternatively, they should engender the mind of awakening as follows:[F.295.b] ‘We shall make irreversible progress toward unexcelled, perfect and complete awakening. We shall perfectly delight in the expansive resolve. We will benefit many beings by hearing from them the name resounding in our ears and by delighting in that. Such is its great miraculous power.’
“Śāriputra, I will explain a little bit about the heap of merit that comes from hearing the name of a thus-gone one and becoming devout upon hearing it. Suppose someone were to fill with jewels as many world systems as there are grains of sand in the Ganges River and offer them to as many blessed buddhas as there are grains of sand in the Ganges River, every day, for as many eons as there are grains of sand in the Ganges River. The heap of merit from that would not compare to even a fraction of the heap of merit that comes from hearing the name of a thus-gone one. Suppose someone, with the wish to hear the name, were to make an offering of that many world systems filled with the seven kinds of precious substances. Without having made the requisite merit, even that person would not be able to hear it. Why is that? It is because if one were to hear the name without making the necessary merit, then even hell beings, animals, beings in the world of Yama, and the long-lived gods would hear it and understand the qualities extolled. For they would all possess the right amount of merit.
“Ten buddhafields from here, in the world system called Glorious,25 dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining Essence of Glory. Śāriputra, all those who hear the name of that thus-gone one and become devout with a resolute frame of mind will obtain an immeasurable heap of merit. They will not be scared of the lower realms. They will pass beyond suffering by means of the unexcelled Buddha Vehicle exactly in accordance with the aspirations they have made. Whether that thus-gone one still remains[F.296.a] or has passed beyond suffering, all those who hear his name will be endowed with the ease and happiness of the Great Vehicle. Even while cycling among humans and gods, they will pass away with the great array of the qualities of a buddhafield, exactly in accordance with the aspirations they have made. Thus is the heap of merit that comes from buddhas. They will not fall to ruin for as many eons as there are grains of sand in the Ganges River, so inconceivable are the roots of virtue engendered with respect to buddhas.
“Unless they commit actions with immediate retribution and disparage the noble ones, they will pass away after a long time exactly in accordance to the aspirations they have made. Śāriputra, they should not commit any evil deeds. I have taught that one should not give rise to ill will even toward a burnt log, much less a human. Furthermore, if getting angry even at ordinary humans leads to rebirth plagued by the many kinds of suffering of the terrible hells, how much worse is getting angry at the faithful who have devotion for the teachings of the thus-gone ones, let alone getting angry at a thus-gone one endowed with infinite wisdom? For I have not seen those foolish beings escape such a fate in one, two, three, or even as many as a hundred eons, and they do not escape from the hells in even a trillion eons. I have taught that those who forsake the awakening of the buddhas will suffer. One should give rise to the mind of awakening with the following thought: ‘Anyone who does not forsake the authentic way of Dharma, whose words do not preach duality, will come to acquire, without ever regressing, the wisdom of the buddhas!’
“Eighty buddhafields away, in the world system called Fragrant with an Ocean of Incense, dwells the thus-gone one, the worthy one, the completely perfect buddha called Shining with Immeasurable Incense. Śāriputra,[F.296.b] all those who hear the name of the thus-gone one called Shining with Immeasurable Incense and, upon hearing it, become wholeheartedly devout and keep it in mind, will make irreversible progress toward unexcelled, perfect and complete awakening. Upon attaining unexcelled, perfect and complete awakening, all the pores of their body will waft a pleasant fragrance and radiate light all around. Moreover, those with meager insight cannot aspire for this great wisdom. I have seen that those with more expansive insight will become filled with faith upon hearing this name proclaimed. They will truly achieve insight from other buddhas for many eons. Śāriputra, it is impossible and implausible for those that hear this Dharma from other buddhas in the final period of five hundred years to be impious, distrustful, and misunderstand it. This is impossible and implausible because they will turn away from saṃsāra in forty-five eons. Those with deep faith in this Dharma will be endowed with a moon-like insight and become objects of veneration in the world with its gods.
“Fifteen buddhafields away, in the world system called Endowed with Nāgas, dwells the thus-gone one, the worthy one, the completely perfect buddha called Melody of Lions. Śāriputra, all those who, upon hearing the name of the thus-gone one Melody of Lions, recollect discipline and are devout and trustful, will never waver from virtuous qualities. In twenty eons, they will turn away from saṃsāra. Any women who hear the name of that thus-gone one will change sex and become like shrines in the world.
“Thirty buddhafields away, in the world system of Yaṅgarvatī, dwells the thus-gone one, the worthy one, the completely perfect buddha[F.297.a] called Delivered through Powerful Diligence. Śāriputra, those who, upon hearing the name of Delivered through Powerful Diligence, give rise to faith and, kneeling on their right knees with palms joined, say ‘Homage to the thus-gone one Delivered through Powerful Diligence!’ will never be deluded in future lifetimes within saṃsāra. They will become formidable weapons against all demons, non-Buddhists, and false teachers. In twenty-five eons, they will turn away from saṃsāra.
“Forty buddhafields away, in the world system called Well-Settled Ocean, dwells the thus-gone one, the worthy one, the completely perfect buddha called Triumphant on the Seat of Awakening with His Brilliance. Śāriputra, all those who hear the name of the thus-gone Triumphant on the Seat of Awakening with His Brilliance and become filled with faith and devout upon hearing it, will settle well upon the seat of awakening and attain the Supreme Vehicle. Thus endowed with the boon of the gift of Dharma, they will gather immeasurable heaps of merit from the gift of Dharma throughout day and night.
“Thirty-six buddhafields away, in the world system called Luminous, dwells the thus-gone one, the worthy one, the completely perfect buddha called King of the Drum’s Melody. Śāriputra, the heap of merit generated by completely filling the trigalactic megagalactic world system with the seven kinds of precious substances and offering it every day to pratyekabuddhas for as many eons as there are grains of sand in the Ganges River does not approach even a hundredth of the heap of merit generated by hearing the name of the thus-gone one King of the Drum’s Melody, joining palms with their ten fingers, and saying, ‘Homage to the thus-gone one, the worthy one, the completely perfect buddha King of the Drum’s Melody!’ Nor does it withstand so much as an analogy.[F.297.b]
“Fifty buddhafields away, in a world system called Endowed with Moon, dwells the thus-gone one, the worthy one, the completely perfect buddha called Guru of the Moon. Śāriputra, all those who hear the name of the thus-gone one Guru of the Moon, be they gods, nāgas, yakṣas, humans, or nonhumans, will become like lotuses in the world, untainted by nonvirtuous qualities. If a woman hears it, has strong faith in it, or becomes wholeheartedly devout toward it, that will be her final birth in a female body. Those who distrust and forsake it will be forsaking the power of the buddhas. For a full twenty eons, they will roast in the terrible Hell of Endless Torment. By contrast, Śāriputra, those who trust in, long for, and have devotion for the inconceivability of the blessed buddhas will in nineteen eons turn away from saṃsāra.
“Three trillion buddhafields away, in the world system called Steady Pillar of Sandalwood, dwells the thus-gone one, the worthy one, the completely perfect buddha called Outshining Flower. Śāriputra, previously, while the thus-gone one Outshining Flower was engaging in the conduct of the bodhisattvas, he thought, ‘In the buddhafield where I awaken to unexcelled, perfect and complete awakening, may there be none of the eight unfavorable states!’
“In accordance with the aspiration he made, the buddhafield of that thus-gone one was thoroughly purified, such that the beings in his field are filled with perfect happiness. Furthermore, Śāriputra, those who hear the name of that thus-gone one and give rise to faith are wondrous in the world. Even after they have perfectly and completely awakened, none of the eight unfavorable states will occur in that buddhafield.[F.298.a]
“Two trillion buddhafields away, in the world system called Placid River of Jambu, dwells the thus-gone one, the worthy one, the completely perfect buddha called Light of the World. Śāriputra, unless they commit actions with immediate retribution and disparage the noble ones, all those who hear the name of the thus-gone one Light of the World will be free from rebirth in the lower realms. Even those who have committed actions with immediate retribution and disparaged the noble ones will, if they hear it, eventually become awakened once their negative karma is exhausted. In twenty eons, they will turn away from saṃsāra.[B2]
“Eight trillion buddhafields away, in the world system called Clear Light, dwells the thus-gone one, the worthy one, the completely perfect buddha called Fire. Śāriputra, why, do you think, is the world system called Clear Light? The trigalactic megagalactic world system is even like the palm of a hand and appears like a lotus. Śāriputra, in that world system, the thus-gone one Fire teaches the Dharma, blazing radiantly—glittering, gleaming, and glistening—like an inferno of flames in the dark, and communicates through melody to the entire trigalactic megagalactic world system. The heap of merit generated by covering the trigalactic megagalactic world system with planks of gold, ornamenting all its trees with silk, and offering it every day to as many countless blessed buddhas as there are grains of sand in the Ganges River, for as many eons as there are grains of sand in the Ganges River, does not approach even a hundredth part of the heap of merit generated by hearing the name of that thus-gone one,[F.298.b] nor does any analogy suffice. Those who, having heard it, take pleasure in it and persevere in what they desire will turn away from saṃsāra in sixty eons and acquire an unexcelled buddhafield.
“Śāriputra, in the east there is the world system called Fully Arrayed. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Jewel Foundation.
“Śāriputra, in the east there is a world system called Awakened. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Forever Passed Beyond Sorrow, where he turns the irreversible Dharma wheel.
“Śāriputra, in the east there is the world system called Slope of Mount Sumeru. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Mind without Torment.
“Śāriputra, in the east there is the world system called Free of Poverty. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Appearance of Countless Emanations.
“Śāriputra, in the east there is the world system called Smooth as Kācilindika Fabric. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Astride Mount Sumeru.
“Śāriputra, in the east there is the world system called Endowed with the Glory of Sublime Evenness. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Sublime Elephant of Jewels.
“Śāriputra, in the east there is the world system called Source of Preciousness. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Glory of Assembled Jewels.
“Śāriputra, in the east there is the world system called Free of Impurity. There dwells the thus-gone one, the worthy one, the completely perfect buddha[F.299.a] called Eternally Glorious Meaning of the Precious Irreversible Wheel. Surrounded by an assembly of bodhisattvas, he turns the irreversible wheel.
“Śāriputra, in the east there is the world system called Perfectly Pure Abode. There dwells the thus-gone one, the worthy one, the completely perfect buddha called Attainer of Purity of Universal Illumination.26
“Śāriputra, an infinite number of blessed buddhas, led by these buddhas, currently dwell in the east, alive and well, teaching the Dharma. One should kneel on one’s right knee, and, joining one’s palms with the ten fingers, proclaim the names of these buddhas and repeat three times the joyous expression, ‘Homage to those blessed buddhas endowed with infinite qualities!’ Those who proclaim the names of those illuminators in the east will acquire an immeasurable heap of merit.
“In the south, a trillion buddhafields away in the world system called Freeing, dwells the thus-gone one, the worthy one, the completely perfect buddha called Lamp of Sun and Moon. Śāriputra, the sons or daughters of noble family who happen to hear the name of the thus-gone one Lamp of Sun and Moon and feel great joy and become devout upon hearing it, and who then get goose bumps and shed tears when reflecting on the hundred thousand aspects of the thus-gone one’s words, should understand that they will see that thus-gone one while they are engaging in the conduct of the bodhisattvas. Women too should delight at the thought that by hearing the name of the thus-gone one Lamp of Sun and Moon, their female bodies will be their last and they will all also attain unexcelled, perfect and complete awakening.
“All the myriad beings throughout the ten directions who hear it will make irreversible progress toward unexcelled, perfect and complete awakening.[F.299.b] For, just like the aforementioned beings, these beings too will not be obscured. It is not easy for even mathematicians or great mathematicians to calculate or tally how many beings exist in this Sahā world system. The evil Māra will not create obstacles in any world system where the name of that thus-gone one resounds, and it is not easy to comprehend the full scope of how many have heard the name of the thus-gone one Lamp of Sun and Moon and become filled with faith on that account. Yet, Śāriputra, the evil māras in this world system make efforts, with their troops and mounts, to create obstacles for beings that hear such sūtras as this, because those hearers have committed and accumulated actions that will lead to their obscuration. Śāriputra, such events will come to pass at a later time. At that time, the beings that have devotion and faith in the merit of uttering the name will be like the uḍumbara flower. They will be worthy of worship in the world.”
The venerable Śāriputra now asked the Blessed One, “Blessed One, since this will be so very rare27 in the future, how many beings, at that time, will hear the name of the thus-gone one Lamp of Sun and Moon and how many will truly give rise to faith upon hearing the names of other blessed buddhas?”
The Blessed One replied to Venerable Śāriputra, “Śāriputra, I see those who will hear the names. To give an example based on the beings seen at present: Śāriputra, just as there is right now only one white-clad householder amidst the assembly of saffron-clad monks, beings that will hear the names of the thus-gone ones will be equally rare. Those who will become filled with faith upon hearing it, Śāriputra, will acquire an immeasurable heap of merit. Those who will become filled with faith upon hearing it, Śāriputra,[F.300.a] will, in the future, have no fear of faltering. They will never part from the blessed buddhas. They will become especially exalted above the world. The blessed buddhas will teach the Dharma to them first and they will benefit many beings. Those who hear the Dharma taught and give rise to genuine faith in it will uphold my buddha awakening from the depths of their hearts. In a hundred eons, they will turn away from saṃsāra.
“Moreover, I also see those who do not give rise to faith, just as I presently see you.”
Śāriputra now asked, “Blessed One, how large will be the heap of demerit for those who, upon hearing the names of those blessed buddhas, do not give rise to faith and forsake the buddhas’ awakening?”
The Blessed One replied, “Śāriputra, they will dwell in the hells for six hundred million years and experience the sensation of great agony there. Śāriputra, wherever the teachings flourish there will be a great many foolish people who will forsake the sublime Dharma. For this reason, Śāriputra, the sons or daughters of noble family who do not forsake this Dharma discourse should truly give rise to exultation and raise a banner with the knowledge that they will be free from all lower realms. Suppose someone were to say, ‘I will hear this name after having filled the trigalactic megagalactic world system with jewels.’ That expresses only a small part of it—those wishing to settle into an understanding of the wisdom of omniscience should hear the names after having completely filled with jewels as many countless world systems as there are grains of sand in the Ganges River.
“Ten thousand buddhafields away, in the world system called Endowed with the Light of Ethical Conduct,[F.300.b] dwells the thus-gone one, the worthy one, the completely perfect buddha called Mount Sumeru. Those who hear the name of the thus-gone one Mount Sumeru will not disparage the noble ones even in their dreams. They will have pure altruistic intention. They will make irreversible progress toward unexcelled, perfect and complete awakening, and they will swiftly understand that all phenomena are like a dream. In eight eons, they will turn away from saṃsāra.
“Five thousand buddhafields away, in the world system called Beautiful Golden Form, dwells the thus-gone one, the worthy one, the completely perfect buddha called Manifest Mount Sumeru. Those who hear the name of the thus-gone one Manifest Mount Sumeru and uphold it continuously will turn away from saṃsāra in ten eons.
“Twenty thousand buddhafields away, in the world system called Endowed with Light, dwells the thus-gone one, the worthy one, the completely perfect buddha called Image of Mount Sumeru. Śāriputra, if someone were to hear the name of the thus-gone one Image of Mount Sumeru and, upon hearing it, bring it to mind with reverence for even as brief as a mere finger snap, and if someone else were to offer as a gift the trigalactic megagalactic world system covered with planks of gold from the Jambu River, then the latter’s heap of merit would not approach even a hundredth part of that of the former, who brought this thus-gone one to mind. Nor would any analogy suffice. Why is that? It is because the words for buddhas are very powerful, not to mention the veneration of thus-gone ones while they are still present and the worship of their bodily remains after they have passed beyond suffering.
“Innumerable thousands of buddhafields away, in the world system called Attainment of All Powerful Forces, dwells the thus-gone one, the worthy one, the completely perfect buddha called Always Fragrant.[F.301.a] Śāriputra, while engaging in the conduct of the bodhisattvas, the thus-gone one Always Fragrant made the following aspiration: ‘May I, through any roots of virtue I have accomplished by venerating the buddha and burning as little incense as a grain of mustard for the thus-gone one Dense Cloud, emit a pleasant fragrance from every pore of my body once I perfectly awaken to unexcelled, perfect and complete awakening! May this cloud of incense spread to as many world systems throughout the ten directions as there are grains of sand in the Ganges River! When all the beings in those world systems attain unexcelled, perfect and complete awakening by smelling this fragrance and hearing my name, may they also emit a pleasant fragrance from the pores of their bodies!’
“Śāriputra, sons or daughters of noble family who wish for deliverance through the same vow by which the thus-gone one Always Fragrant reached deliverance will extol his qualities, as revealed in hearing his name, even if they have to forgo eating for seven days. Why is that? It is because they will acquire an immeasurable heap of merit immediately upon hearing his name.”
Venerable Śāriputra then said to the Blessed One, “Blessed One, could you please elaborate on the collection of merit that comes from hearing such praises of the qualities of the thus-gone one Always Fragrant?”
The Blessed One replied, “In the future, sons or daughters of noble family will become overjoyed and exultant upon hearing those qualities. The more they hear about the qualities of buddhas, the more invulnerable they will be to evil Māra. Why is that? It is because the buddhas will care for them, and while being so cared for, they will not forsake unexcelled, perfect and complete awakening.”
The benefits of hearing, remembering, and reciting the names of sets of buddhas is mentioned in a large number of sūtras, and is the principal theme of several other shorter sūtras such as The Seven Buddhas (Toh 270), The Eight Buddhas (Toh 271), The Sūtra of the Ten Buddhas (Toh 272), and The Twelve Buddhas (Toh 273). Some of these, perhaps because they also contain dhāraṇīs (e.g. Toh 270 and Toh 273), are duplicated in the Action Tantra and Dhāraṇī sections of the Degé Kangyur. See also i.14 below.
’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa, Toh 12, Degé Kangyur, vol. 33 (brgyad stong, ka), folios 1.b–286.a.
Denkarma, F.298.a. It is entry 129 in Yoshimura (1950), p. 130; and entry 130, according to Lalou (1953), p. 322.
mi ’khrugs pa, rendered here as “will not be disturbed,” is a play on words with the name Akṣobhya (mi ’khrugs pa).
S: mthar gyis kyang phyogs ’gro bar ’gyur; Y, J, D, N, C, H: mthar gyis byang phyogs su ’gro bar ’gyur, “will eventually spread north.”
nges par zhugs likely renders the Sanskrit term niyāmāvakramaṇaṃ. Edgerton (p. 298) offers very little in the way of explanation, but the Abhidharmakośabhāṣya explains this as “entry into the ‘assurance of the eventual attainment,’ ” e.g., nirvāṇa.
D actually reads zhing na ngan song gi gzhi, rather than zhing nang song gi gzhi as recorded in the Comparative Edition (dpe msdur ma).
Or spyad pa ma yin (“have not been in the company”) per Y, J, K, N, C, instead of D: spyad pa yin.
Y, J, K, N, C: + ma (negation); D: - ma. This choice was made based on the appearance of this term (nges par/pa la zhugs pa, Skt. niyāmāvakramaṇaṃ) elsewhere in this text to describe exceptional cases not in need of the salvific powers of hearing the names of buddhas.
N, H, and S reflect the variant thos for gnas, in which case these two lines would read, “Bodhisattvas will not remain; / Thus are they highly learned (byang chub sems dpa’ mi gnas pa/ /de ltar mang du thos pa yin).
Tentative translation of de dag gi ni chos nyid ’di/ zab mo la ni gang mos shing / mos pa dag ni mang rgyur pa/ de dag la ni rtsod pa med.
This is a tentative translation of zab mo spyod pa de dag la/ yid gnyid dag ni yong med do/ nor la sred pa gter dang yang / ’dra bar ’gyur ba ma yin no [F.314.b.2]. The analogy in the final two lines of this verse seems to resonate with the following passage from the final verses of the sūtra: “Just as when a pauper feels discouraged / Upon seeing a priceless gem, / Thinking it impossible for him to find a jewel / And come into such wealth; / Likewise, how could those with little merit / And jaded perspective / Become filled with faith / When hearing about unexcelled awakening?”
This is a tentative translation of D: sangs rgyas de dag ming rnams kyis/ /sangs rgyas zhing ni rnam par spyod. S (F.427.b.3) reads instead: sangs rgyas de dag mi rnams kyis/ /sangs rgyas zhing ni rnam par sbyong (“The buddhas, with people / Purify the buddhafields”).
This translates ri mor bcas pa, which seems to be a corruption or an alternate form of ri mor byed pa.
This verse is a tentative translation of the following: gang dag gi ni mtshan brjod pa/ /chos kyi rgyal po de dag dang / /rang byung dag na bzhugs pa dang / /’jig rten dag gi khams kyang rung. With D’s variant reading of gis the verse would start, “Those who proclaim the name…”
These two lines are a tentative translation for the following: the tsom med par de dag gis/ /shA ris nga la bsnyen bkur byas. Stok Palace has for the final line shA ri’I bu la bsnyen bkur byas. This tentative translation follows the correction of shA ris to shA ri in pad dkar bzang po (2006), p. 367.
Y and K include after the translation colophon the mantra of dependent origination: ye dharmā hetu prabhavā hetun teṣāṃ tathāgato hyavadat teṣāñcayo nirodha evaṃ vādī mahāśramaṇaḥ. S also includes the mantra, but adds before it, oṃ vajra aṁyuṣe svāhā| oṃ, and after it, svāhā| oṃ sarva vidyā svāhā| oṃ supratiṣṭḥe vajre svāhā.
In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.
Name of the thus-gone one of the world system Source of Diligence.
Name of the world system of the thus-gone one Glory of the Exalted King of Palmyra Trees.
Epithet for the bodhisattva and future Buddha Maitreya.
Name of the thus-gone one of the world system Delightful (Abhirati).
Name of the world system of the thus-gone one Jewel Light.
Name of the thus-gone one of the world system Endowed with the Essence of Vajra.
Name of the thus-gone one of the world system Attainment of All Powerful Forces.
Name of the thus-gone one of the world system Immaculate.
The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.
Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.
Name of the thus-gone one of the world system Sukhāvatī. Alternate name for Amitābha.
Name of the thus-gone one of the world system Free of Poverty.
Name of the thus-gone one of the world system Smooth as Kācilindika Fabric.
Name of the thus-gone one of the world system Perfectly Pure Abode.
Name of the world system of the thus-gone one Always Fragrant.
Name of the world system of the thus-gone one Forever Passed Beyond Sorrow.
Name of the world system of the thus-gone one Glory of Being Immersed in Incalculable Effort.
Name of the world system of the thus-gone one Departed to a Lotus. Likely the same as the world system Joyful Entrance.
Name of the world system of the thus-gone one Manifest Mount Sumeru.
Name of the world system of the thus-gone one Glory of the Manifestation of the Sublime Lotus.
Name of the world system of the thus-gone one Branch Guru. Alternative name for the world system Liberation from All Sorrow and Harm.
One of the eight hot hells.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
A kind of absorption.
Name of the world system of the thus-gone one Infinite Renown.
Name of the thus-gone one of the world system Superior to All Cymbals.
Name of the thus-gone one of the world system Beyond All Sorrow and Harm/Liberation from All Sorrow and Harm.
Name of the thus-gone one of the world system Crystalline.
Name of the thus-gone one of the world system Immeasurable.
Name of the world system of the thus-gone one Shining Jewel.
Name of the thus-gone one of the world system Shining with All Qualities.
Name of the world system of the thus-gone one Essence of Vaiḍūrya.
Name of the world system of the thus-gone one Fire.
Name of the thus-gone one of the world system Region of Joyous Radiance.
Name of the world system of the thus-gone one Devoid of Sorrow.
Third of the eight hot hells of Buddhist cosmology. The guardians of the Crushing Hell repeatedly crush its inhabitants between mountains.
Name of the world system of the thus-gone one Bright Jewel.
Name of the world system of the thus-gone one Victory Banner at the Pinnacle of Goodness. Another name for the world system Supreme Goodness.
Name of the world system of the thus-gone one Akṣobhya.
Name of the thus-gone one of the world system Yaṅgarvatī.
Name of the thus-gone one venerated by Always Fragrant when he was engaged in the conduct of the bodhisattvas.
Name of the thus-gone one of the world system Joyful Entrance. Likely an alternate name for the thus-gone one Departed to a Lotus.
Name of the thus-gone one of the world system Beautiful Entrance. Likely an alternate name for the thus-gone one Departed to a Jewel Lotus.
(1) Name of the thus-gone one of the world system Created with Joy. (2) Name of the world system of the thus-gone one Leader of Heroes.
Lit. Illuminator. Name of the thus-gone one of the world system Light of Victory.
Being reborn in hell, or as a preta, an animal, or a long-lived deity (of the formless realms), or being a human in a time without a buddha’s teaching, in a land without the teaching, with a defective faculties, or without faith.
Eighteen special features of a buddha’s physical state, realization, activity, and wisdom that are not shared by ordinary beings.
Name of the world system of the thus-gone one Glory of Sublime Goodness.
Name of the thus-gone one of the world system Endowed with Essence.
Name of the world system of the thus-gone one Guru of Dharma.
’me tog gi tshogs (Kusumasañcaya). Toh. 266, Degé Kangyur vol. 67 (mdo sde, ’a), folios 288a–319a.
me tog gi tshogs. Stok Palace Kangyur (stog pho brang bris ma, T), vol. 72 (mdo sde, zha), pp. 763–865.
’phags pa me tog gi tshogs zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 67, pp. 770–858.
bu ston chos ’byung. In rin chen grub gsung ’bum, vol. 24, pp. 619–1042. Lhasa: Zhol par khang, 2000.
Harrison, Paul. “Buddhānusmṛti in the pratyutpanna-Buddha-saṃṃukhāvasthita-samādhi-sūtra.” Journal of Indian Philosophy 6, no. 1 (1978): 35–57.
Harrison, Paul. The Samādhi of Direct Encounter with the Buddhas of the Present: An Annotated English Translation of the Tibetan Version of the Pratyutpanna-Buddha-Saṃmukhāvasthita-Samādhi-Sūtra. Tokyo: The International Institute for Buddhist Studies, 1990.
Harrison, Paul. “Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Buddhist Manuscripts, vol. 3, edited by Jens Braarvig. Oslo : Hermes Publishing, 2006.
Nattier, Jan. “The Realm of Akṣobhya: A Missing Piece in the History of Pure Land Buddhism.” Journal of the International Association of Buddhist Studies 23, no. 1 (2000): 71–102.
Pekar Sangpo (pad dkar bzang po). mdo sde spyi’i rnam bzhag. Beijing: Mi rigs dpe skrun khang, 2006.
Schopen, Gregory. “Sukhāvatī as a Generalized Religious Goal in Sanskrit Mahāyāna Sūtra Literature.” Indo-Iranian Journal 19: 177–210.
Skilling, Peter. “From bKa’ bstan bcos to bKa’ ’gyur and bsTan ’gyur.” In Transmission of the Tibetan Canon, edited by H. Eimer, pp. 87–111. Vienna: The Austrian Academy of Sciences Press, 1997.
C Choné
D Degé
H Lhasa (zhol)
J Lithang
K Peking Kangxi
N Narthang
S Stok Palace Manuscript
U Urga
Y Peking Yongle
