Comments On Buddhist Sutras P4 P1 P2 P3
15th Feb 2000 The Enlightenment Sutra
In so far as the Buddha's disciples, they should read day and night piously and earnestly the following eight precepts leading the followers of Mahayana Buddhism to attain the state of enlightenment:
First Enlightenment - Impermanence characterizes everything in the universe. Both dangerous and frail is the whole earth, subject to disintegration. The human body analyzed into four chief elements inhere in sorrow and emptiness. The combination of the five elements of lie impulse possesses no real ego. It is a law that all conditioned things arise and disappear. All is found to be in a state of change and decay. There is no control at all over the body and worldly objects. Consequently, the mind is the root of evil, while the attachment to worldly objects, the refuge of crimes or sins. Observing all phenomena from this angle, we shall bit by bit free ourselves from the suffering of birth and death. (Everything is void, even the Mark is an abstraction. As mind is root of evil, we need to purify it by meditation.)
Second Enlightenment - Excessive desire begets suffering. The suffering of birth and death as well as the leading of a weary life are all caused by greed. Few desires along with no craving make our mind and body comfortable.
Third Enlightenment - The insatiable ambitions seek only for acquisitions, thus increasing sins. Those who practice the Bodhisattvaship will never do such things. They should bear contentment in Mind, and endure poverty in following the Buddha's doctrine. They are looking for nothing but wisdom.
Fourth Enlightenment - Laziness degrades a man. One should always go ahead with all one's energy to acquire wisdom. Only by this means, one will destroy all evil of worries and overcome the four devils and put them under one's control, in order to get out of the prison from the five aggregates of life impulses and this suffering world.
Fifth Enlightenment - Ignorance constitutes the suffering of birth and death. Followers of the Bodhisattvaship must remember to store up knowledge by learning or listening, in order to develop their wisdom and prepare their eloquence for the spread of Buddhist scriptures to all beings, conferring upon them the great happiness.
Sixth Enlightenment - The poor often foster hatred that keeps up everywhere bad term with others. In practicing charity, followers of the Bodhisattvaship should treat friend and foe alike, with the same degree of love, without malice whatever nor repugnant feeling towards the wicked persons.
Seventh Enlightenment - The five passions fall into sins and woe. Though laymen should not taint with worldly pleasures, yet they have always to think of the three kinds of robes and tiled bowls as well as other instruments used by monks or Bhikkhus. (no more practical) In case of the desire manifested by laymen to be bhikkhus, they must scrupulously observe the Buddhist scriptures and keep themselves pure from evil. Thus their perfect life may be known for a long time and far and wide. Besides, they will impart a deep compassion with every creature that suffers.
Eight Enlightenment - The wheel of birth and death are like the flame burning in the house. There are innumerable suffering. First we have to make vows to dedicate ourselves to the service of mankind, then to suffer for their sake, and finally to let them attain Nirvana, the ultimate state of supreme bliss. (If you advocate death sentence for murderers, rapists etc, you are not in this class.)
These eight precepts are the way leading to the Enlightenment for Buddha, Bodhisattvas and followers of the Mahayana school. When one pursues the Buddhist scriptures with energy and perseverance, one can grow, for his own sake, in compassion and wisdom at the same time. Hence, one can get to the other side of the shore by taking the Buddha's ferryboat. Out of compassion, one may come down again and revolve, as one likes, in the wheel of birth and death with one aim and object, the liberation of all beings.
These eight precepts give us the general idea to grasp the suffering of birth and death and abandon the five passions in order to cultivate our mind in attaining the Buddhist sainthood.
Should the Buddha's disciples read unremittingly the eight precepts mentioned above, they could get rid of countless sins so as to acquire transcendental wisdom and would soon achieve enlightenment. Consequently, they would be exempt from the suffering of rebirth and could stay always in the state of happiness.
The Sutra of Buddha's Bequeathed Teaching
1. Introduction to the Sutra - Sakyamuni Buddha, when he first set in motion the wheel of Dharma, saved Ajnata-Kaundinya, and in his last sermon he saved Subhadra. those who were to be saved he has saved, and now he lay among the twin Sal-trees under which Buddha was about to enter Nirvana. The time was the middle of the night, calm and noiseless. For the sake of all the disciples he briefly spoke of the most important Dharma doctrines. (Buddha is between two trees, which signify our eye-brows. Buddha is the Mark, between the bases [our eyes] of the trees.)
2. To keep the Commandments - Ye Bhikshus! After my annihilation you must revere, value and respect, the Pratimoksa. They are like finding a light in the darkness, like a poor man securing the precious treasure. You ought to know, therefore, they are indeed your Guru, there shall be no difference in these than when I myself lived in this world. Those who would keep pure commandments should not by, sell, or trade. They should not covet fields and buildings, nor accumulate servants or female slaves or animals. From all planting and all sorts of wealth ought they to keep away like one would move afar off a fiery-pit. You should not cut trees and grasses, plow the soil, hoe the lands, mix medicines, to prophesy good or evil from a man's physiognomy, to look up the position of constellations, cast horoscopes by the waxing and the waning of the moon, not reckon days of good fortune, as all these things are improper for the Bhikshus to do. Restrain the body, eat at proper time and conduct your life in purity and chastity. You ought not to concern yourselves with the worldly affairs and be away from unexpected blame and praise. You should not concern yourselves in reciting incantations, nor use the elixir of life, nor bind yourselves to prominent persons in friendship, nor become familiar and have indecent behavior with them so that you may be able to boast of it. You ought to, with fixed mind, in right contemplation, seek for salvation. You should not conceal your faults and defects, nor give rise to heresy, nor lead people astray. Of the four offerings for a monk, you must not store it up. Here, therefore, I shall speak briefly about the phenomena of keeping the commandments. The commandments are the basis of the decision of liberation. Therefore they are called the Pratimoksa. If you rely on the cause of the commandments, you will attain many stages of Ch'an and Ting and shall have wisdom of the extinction from suffering. For this reason, Bhikshus, you should always keep the commandments pure and must not break and destroy them. The man who can keep these commandments pure, indeed will be of good conduct in the world. If there are no pure commandments, no meritorious virtues can arise at all. You ought to know for this reason that the meritorious virtues of the place of perfect solid is acquired throughout the commandments. (Different group has different commandments. The Hinayana group beg for food, the Mahayana group depend on donations. Rules are man-made and can be broken. Wise man can know the difference and keep to it.)
3. To control the Mind - Ye Bhikshus! If already you are able to keep the commandments, you must control the five roots, i.e., the five organs of senses. Their five desires ought not to enter through your self-indulgence. It is just like a cowherd, taking a stick and watching the cows, does not allowing them to run to another man's field which is ripe for the harvest. So, if you indulge the five organs of senses, not only will their desires not be stopped within the limited boundary, but, like failing to control a bad horse by holding the reins, soon it will make a man fall into a pit. Likewise, you will be subject to suffering through many Yugus if you were oppressed by it. The evils of that brigand (the five organs of senses) extends through many lives and creates very great harm for which you have to be careful yourself. The wise men, therefore, control them and are not attached to them. These desires should be kept like thieves in prison, who are not allowed to run wild. Even those who entertain them, which may be extinguished before long. As for these five organs of sense, the mind acts as their master. So you must always control your mind well. Being much more than a poisonous snake, fierce beasts and fettered thieves, the mind ought to be feared in dissatisfaction. It is indescribable that how terrible it is like a big fire beyond control. It is like, for instance, a man who, carrying a vessel of honey, goes jumping and dancing along his path looking only at the vessel of honey, and fails to notice a deep pit. Or, again, it is like a mad elephant without a goad, or like a monkey who, getting up a tree, is prancing and jumping, and cannot, except with difficulty, be stopped and controlled. You must hasten to deflect these desires and should not allow them to run wild. If you are indulgent to this very mind, you would lose the good of being a man. If you limit these desires in one place, there is nothing you cannot accomplish. For this reason, ye Bhikshus, you ought to acquire progress skillfully and diligently, and subdue your minds. (subdue your mind by meditation)
4. On temperance in Eating - Ye Bikshus! In receiving all food and drink you ought to accept them as though you are taking medicine. You should not increase and decrease the things which you like or dislike; food should support just your bodies and avoid starvation and thirst. As the bee in seeking flowers, takes only the taste of them, but does not harm their fragrance and color, so also Bhikshus, so ye accept just enough of people's offerings to avoid self-distress. Don't have many demands and thereby break their good hearts. A man of wisdom, for example, having judged the amount of the capacity of his ox's strength, does not wear out its strength by overloading.
5. Admonishing on sleeping - Ye Bhikshus! With diligence of mind cultivate and practice the Good Dharma by day. Don't waste your time. In the early evening nor even late at night, do not cease your cultivation. Even in the mid-night you must examine yourself, waning and waxing on the task better by reciting the Sutras. You will gain nothing by passing your whole life in vain by sleeping. You ought to think of the fire of the inconstant burning upon the world, and you must save yourself at earliest time, and must not sleep. The brigand of all Klesa (pain, affliction and distress) is always stalking and killing people much more than one try to kill the enemy. How can you sleep without arousing and cautioning yourself? The Klesa is a poisonous snake sleeping in your mind. It is like a black cobra sleeping in your room. It can be quickly got rid of with the spear of keeping the commandments. Only when that dormant snake has fled can you sleep peacefully. If you sleep without the snake being gone, you are a shameless person. The consciousness of ashamedness, among all glorious adornments, is the best. The consciousness of ashamedness is like an iron goad which can control man's unrighteousness. Ye Bhikshus, you must always be conscientious on ashamedness and do not ignore it for a moment. If you leave off the consciousness of ashamedness, you will lose all meritorious virtues. One who has consciousness of ashamedness, will have god conduct. One who has no consciousness of ashamedness, will not be different from birds and beasts.
16th Feb 2000
6. Admonishing on anger and rage - Ye, Bhikshus! If there were a man who came and mutilated your body and cut your limbs away at every joint, you must not hate and be angry with him, but rather keep your mind in one point. And you ought to guard your mouth, so that no evil words come out of it. If you pave a way to hateful thoughts there is a hindrance on your own way and you would lose the benefit of meritorious virtues. Patience is a virtue which the keeping of every commandment or any other austerity cannot equal. He who can practice patience can truly be called the great man of strength. He who cannot endure the poison of evil abuses, as if it were ambrosia to be drunk, cannot be called a Buddhist or a man of wisdom. How is this? Because the harm of anger and rage shatters all good Dharma and spoil your good fame and name, so that, in present or future generations, people will not like to behold them. You should know that the angry mind is worse than a fierce fire. You ought always to guard and watch yourselves and do not let them obtain entrance. No brigand could steal your merit and virtue than anger and rage. Those householders, dressed in white clothes, who have desires but do not practice the Buddha-Dharma, are not in a position to control themselves; but anger is excusable in them. Those who have left home and are practicing Buddha-Dharma without any desires, but are still subject to anger and rage, are un-excusable indeed. For example, the lightning and a clap of thunder cannot appear in the bracing cloud.
7. Admonishing on self-indulgence - Ye Bhikshus! To feel with hands upon your head you ought to think of yourself like this: "I have already given up all fine ornaments. I wear plain colored clothing and have an alms-bowl to beg my living." If arrogance and pride arise, you should immediately extinguish them. The growth of arrogance and pride is not suitable even for the white clothed common people, much less for those who have left home and entered the way of Dharma in order to achieve deliverance, subdue their social position and practice begging.
8. Admonishing on flattery - Ye Bhikshus! A mind full of flattery is contrary to the way of Buddha-Dharma. Therefore you ought in simplicity and sincerity to correct such a mind. You should know that flattery is a thing of cheating and lying. It has no proper place for a man who has entered the way of Dharma. For this reason, you all must have a correct mind and base yourselves on simplicity.
9. Lessening of desires - Ye Bhikshus! You ought to know that a man of many desires, by reason of his desire for profit, has much suffering too. The man who has less of desires, neither securing anything nor wishing anything, therefore, does not have such a distress. But if you wish to lessen your desires, you ought to practice it. Even much more than this, is the result of meritorious virtues of your practicing the lessening of desire. One who has less desires need not by flattery sway another's mind, nor is he pulling along with all the roots (faculty of sense). One who practices the lessening of desires, has a contented mind, and has no cause for sorrow and fear. The things he gets are enough and there is never an insufficiency at all. One who has little desire, would attain Nirvana. this is what is called "the lessening of desire."
10. The satisfaction - Ye Bhikshus! If you wish to leave off all sufferings, you ought to see what satisfaction is. The means of satisfaction is the basis of obtaining the rich joy, peace and solidity. A man of satisfaction, even though he lies on the ground, still is in the mood of peace and happiness. One who is not satisfied, even if he were in the heavenly abode, still would not accord in his desire. One who is not satisfied, even though he be rich, is poor. One who is satisfied, even though he be poor, is rich. One who is not satisfied is pulled by the five desires and, therefore, is pitied by the man who is satisfied. This is what is called "satisfaction."
11. The seclusion - Ye Bhikshus! If you wish quietude, inaction, peace and joy, you should always be away from confusion and noise, and live alone in a quiet retreat. One who lives in a quiet retreat will be respected by the Sovereign Sakra and Devas of all heavens. This is why you should leave off your own and other communities to live alone in seclusion, to think the way out of sufferings. If you rejoice in company, have the sufferings of company, just as when many birds flock upon the big tree, it is in danger of rotting and falling. Attachment to the mundane world drowns one in human suffering, just as an old elephant, sinking in the mud, cannot get himself out. This is what is called "seclusion."
12. The unadulterated progress - Ye Bhikshus! If you arrive energetically for the unadulterated progress, there is nothing that is difficult. Ye, therefore, must strive energetically for the unadulterated progress. For example, a constant trickle of water will bore a hole in a rock. If the mind of an Acarin (performing the duties of a disciple) becomes in many ways lazy and inattentive frequently, it is just like making a fire by friction and resting before it is hot. Though you want to have fire, you cannot get it. this is what is called "the unadulterated progress."
13. To apprehend and hold in thought - Ye Bhikshus! Seek a good friend (one, who is well known and intimate), seek a good assistant, there is nothing like you to apprehend and hold in your wandering thought. If one apprehends and holds wandering thought, all the brigands of Klesa are unable to enter in him. You, therefore, ought to keep your mind concentrated. If one loses his concentration of mind, he will lose all meritorious virtues. If your power of mental concentration is strong and solid, even though you are caught by the five desires, they will be unable to harm you; as if you have worn an armor to go to the battle-field, there will be no fear at all. This is what is called "apprehending and holding of thought."
14. Dhyana and samadhi - Ye Bhikshus! If you can keep one-pointed mind, your mind is then fixed in abstraction. As your mind is in a fixed abstraction, you can understand the characteristics of things in birth and death in the mundane world. Ye brethren, you should always practice and cultivate the various stages of Samadhi (a fixed abstraction) diligently and progressively. One who attains Samadhi, his mind will not cheer up. Just as a man, whose house with little water is carefully conserved, can also regulate the reservoir well, so also are the disciples of the Buddha. For the sake of obtaining the water of wisdom, you should practice the Dhyana (meditation) and fixing of the abstraction (samadhi), and should not let it leak away. This is what is called "Samadhi."
15. The Prajna - Ye Bhikshus! If you have Prajna, (wisdom) then you will have freedom from greed. You should always look into yourself and do not let yourself have any fault. Thereby then, you will obtain salvation within my teachings of Dharma. If you do not do so, you are already neither a follower of Dharma nor the common people. There would be no name to call you in a suitable way. The true Prajan is a strong and firm ship which will carry you across the ocean of old age, decay and death. Again, it is a great brilliant light in deep darkness of ignorance. It is a fine medicine for all who are sick. It is a sharp ax which cuts the tree of Klesa (delusion, trials of the passion and of ignorance, which disturb and distress the mind). For this reason, you must struggle for hearing the word and become wise in it, so that you can benefit yourself and improve. If a man who has the clarity of Prajna, though he has the physical eyes to view things, he is a man of view of non-ignorance. This is what is called "Prajna."
16. Unsophisticated argument - Ye Bhikshus! If you enter into many kinds of sophisticated arguments, then your mind will be disturbed and distressed, and though you have left home, still you will not attain salvation. Ye Bhikshus! You ought immediately to renounce the wandering thought and sophisticated arguments. If you want to obtain the bliss of calm annihilation, you need only extinguish the illness of sophisticated arguments. This is what is called "unsophisticated arguments."
17. Self-exertion - Ye Bhikshus! In all kinds of meritorious virtues you ought whole-heartedly to get rid of laxity frequently, just as you take leave from hateful brigands. World-Honored One, the Most Compassionate who after all has preached the doctrine (of improving oneself) for benefiting others. Yet ye ought to practice it diligently. Whether you live on the mountains or marshy place, whether you live under the shadow of tree or you live in seclusion in the quiet room (for practicing meditation), think of those Dharmas which you have received from your Teacher and do not let them be neglected. You should always exert yourself to practice them zealously and progressively. Do not remain passive and die for nothing, it would be made a great regret later on. I am like a good physician who knows the cause of illness and prescribes a medicine; but whether it will actually be taken or not is not the responsibility of the physician. Again, I am like a good guide who directs a man to the proper path. If, on hearing that, he does not go along it, the fault is not with the guide.
18. To elucidate doubts - "Ye Bhikshus! If you have any doubts regarding the sufferings, etc., in the Four Noble Truths, you may ask immediately. Do not conceal doubts to avoid elucidation of them." The World-Honored One spoke thus thrice, but no one questioned him. What was the matter? Because the assembly had no doubts at all! At that time, Aniruddha, who was looking into what was in the minds of those assembled there, said to the Buddha: "The World-Honored One! The moon might be made hot and the sun might grow cool, but the Four Noble Truths which Buddha taught could not be changed. The truth of suffering taught by Buddha is not real suffering and it would not become joy. The cause of suffering is a real cause and there can never be another cause therein. If the suffering is annihilated, it is only when its cause has been annihilated. If the cause of suffering is annihilated, its result has also been annihilated. The way of annihilating the suffering is the path of true Dharma and there is no other path that remains. The World-Honored One! All these Bhikshus have firmly believed in it, and are without any doubt about the Four Noble Truths."
19. All the living sentient beings are to be saved - If those gathered in this assembly have not accomplished their task to be done, perhaps on seeing the passing away of Buddha, shall have feeling of sorrow. If there is anyone who has already entered the way of Dharma, on hearing what Buddha has been preaching, would attain the salvation. As one sees the lightning in the night, he is able to attain the stage of beholding the truth. Is there anyone who has accomplished his task and has crossed over the ocean of suffering, but will think only this: "The World-Honored One has annihilated away, why was this done so rapidly?" Although Aniruddha has spoken these words, but those who were gathered in the assembly had all penetrated the meaning of the Four Noble Truths. The World-Honored One who wished to make all those who were gathered in the assembly to have a firm and strong mind. With a mind of great pity, he again spoke for the benefit of the assembly. "Ye Bhikshus! Do not feel sad and distressed. If I were to live in this mundane world for the whole period of Kalpa, our association would still be ended. It is impossible to obtain any association that does not separate. The doctrine of improving oneself for the purpose of benefiting others has been completed. If I were to live in this mundane world, it would be of no benefit to us. Those who were to be saved both in heaven and earth, have already been saved. Those who have not been saved, they have all made the causes for their attaining salvation." (All living beings will be saved.)
20. The eternal reality of Dharma-kaya - Henceforth, all disciples of mine, turning it over in their minds, must practice it: thereby it is that the eternal reality of the Dharma-kaya of Tathagata will never be annihilated. You will, therefore, come to know that the mundane world is all transient, and meeting certainly implies separation. Do not feel sorrow and distress since the phenomenon of the world is like this. You must strive in zeal to progress towards immediate salvation. With the Prajna's light destroy all darkness of ignorance. The world is dangerous and perishable, and there is nothing of strength and stability in it. To attain annihilation is just like getting rid of an evil disease. Which we call physical body is a criminal and evil thing that ought to be abandoned. It is sunk in the great ocean of decay, sickness, birth and death. Is there any wise man who would be glad to get rid of this, just like the one who would kill a hateful brigand? (Tathagata is the Mark on the forehead, so cannot be annihilated.)
21. The conclusion - Ye Bhikshus! Ye ought always to aspire wholeheartedly to the way of salvation. The changeable and unchangeable phenomena is in appearance corrupt and disturbing. Stop ye a moment and do not speak any more. The time will pass away and I wish to be in the state of annihilation. This is what I have taught at the last.
18th Feb 2000
The Smaller Sukhavati-vyuha
Thus it was heard by me: At one time the Blessed (Bhagavat, i.e. Buddha) dwelt at Sravasti, in the Jeta-grove, in the garden of Anathapindaka, together with a large company of Bhiksus (mendicant friars), viz. with twelve hundred and fifty Bhiksus (1250), (spiritual numbers 1, 2 & 5) all of them acquainted with the five kinds of knowledge, elders, great disciples, and Arhats, such as Sariputra, the elder, Mahamaudgalyayana, Mahakasyapa, Mahakapphina, Mahakatyayana, Mahakausthila, revala, Suddhipanthaka, Anada, Ananda, Rahula, Gavampati, Bharadvaja Kalodayin, Vakkula, and Aniruddha.
He dwelt together with these and many other great disciples, and together with many noble-minded Bodhisattvas, such as Manjuri, the prince, the Bodhisattva Ajita, the Bodhisattva Gandhahastin, the Bodhisattva Nityadyukta, the Bodhisattva Aniksiptadhura. He dwelt together with them and many other nobled-minded Bodhisattvas, and with Sakra, the Indra or King of the Devas, and with Brahman Sahampati. With these and many other hundred thousand nayutas of sons of the gods, Bhagavat dwelt at Sravasti.
Then Bhagavat addressed the honored Sariputra and said, "O sariputra, after you have passed from here over a hundred thousand kotis of Buddha countries there is in the Western part a Buddha country, a world called Sukhavati (the happy country). And there a Tathagata, (The Mark) called Amitayus, an Arhat, fully enlightened, dwells now, and remains, and supports himself, and teaches the law.
"Now what do you think, sariputra, for what reason is that world called Sukhavati, O Sariputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called Sukhavati (the happy). And again, O Sariputra, that world Sukhavati is adorned with seven (holes on our head) terraces, with seven rows of palm-trees, and with strings of bells. It is enclosed on every side, beautiful, brilliant with the four gems, viz. gold, silver, beryl, and crystal. With such arrays of excellences peculiar to a Buddha country is that Buddha country adorned. (compare Visualizing Sutra)
"And again, O Sariputra, in that world Sukhavati there are lotus-lakes, adorned with the seven gems, viz. gold, solver, beryl, crystal, red pearls, diamonds, and corals as the seventh. They are full of water which possesses the eight good qualities, their waters rise as high as the fords and bathing-places, so that even crows may drink there; they are strewn with golden sand. And in these lotus-lakes there are all around on the four sides four stairs, beautiful and brilliant with the four gems, viz. gold, silver, beryl, crystal. And on every side of these lotus-lakes gem-trees are growing, beautiful and brilliant with the seven gems, viz. gold, silver, beryl, crystal, red pearls, diamonds, and coral as the seventh. And in those lotus-lakes lotus-flowers are growing, blue-colored, of blue splendor, blue to behold; yellow, yellow-colored, of yellow splendor, yellow to behold; red, red-colored, of red splendor, red to behold; white, white-colored, of white splendor, white to behold; beautiful, beautifully-colored, of beautiful splendor, beautiful to behold, and in circumference as large as the wheel of a chariot.
"And again, O Sariputra, in that Buddha country there are heavenly musical instruments always played on, and the earth is lovely and of golden color. And in that Buddha country a flower-rain of heavenly Mandarava blossoms pours down three times every day, and three times every night. And the beings who are born there worship before their morning meal and a hundred thousand kotis of Buddha by going to other worlds; and having showered a hundred thousand kotis of flowers upon each Tathagata, they return to their own world in time for the afternoon rest. With such arrays of excellences peculiar to a Buddha country is that Buddha country adorned.
"And again, O Sariputra, there are in that Buddha country swans, curlews, and peacocks. three times every night, and three times every day, they come together and performed a concert, each uttering his own note. And from them thus uttering proceeds a sound proclaiming the five virtues, the five powers, and the seven steps leading towards the highest knowledge. When the men there hear that sound, remembrance of Buddha, remembrance of the Law, remembrance of the Church, rises in their mind.
"Now, do you think, O Sariputra, that there are beings who have entered into the nature of animals (birds, etc.)? This is not to be thought of. The very name of hells is unknown in that Buddha country, and likewise that of (descent into) animal bodies and of the realm of Yama (the four apayas). No, these tribes of birds have been made on purpose by the Tathagata Amitayus, and they utter the sound of the Law. with such arrays of excellences, etc.
"And again, O Sariputra, when those rows of palm-trees and strings of bells in that Buddha country are moved by the wind, a sweet and en-rupturing sound proceeds from them. Yes, O Sariputra, as from a heavenly musical instrument consisting of a hundred thousand kotis of sounds, when played by Aryas, a sweet and en-rupturing sound proceeds, a sweet and en-rupturing sound proceeds from those rows of palm-trees and strings of bells moved by the wind. And when the men hear that sound, reflection on Buddha arises in them, reflection on the Law, reflection on the Church (Stupa). With such arrays of excellences, etc.
"Now what do you think, O Sariputra, for what reason is that Tathagata called Amitayus? The length of life (ayus), O Sariputra, of that Tathagata and of those men there is immeasurable (amita). Therefore is that Tathagata called Amitayus. And ten kalpas have passed, O Sariputra, since that Tathagata awoke to perfect knowledge.
"And what do you think, O Sariputra, for what reason is that Tathagata called Amitabha? The splendor (abha), O Sariputra, of that Tathagata is unimpeded over all Buddha countries. Therefore is that Tathagata called Amitabha. And there is, O Sariputra, an innumerable assembly of disciples with that Tathagata, purified and venerable persons, whose number it is not easy to count. With such arrays of excellences, etc.
"And again, O Sariputra, of those beings also who are born in the Buddha country of the Tathagata Amitayus as purified Bodhisattvas, never to return again and bound by one birth only, (why? Unless Mark is sealed.) of those Bodhisattvas also, O Sariputra, the number is not easy to count, except they are reckoned as infinite in number.
"Then again all beings, O Sariputra, ought to make fervent prayer for that Buddha country. And why? Because they come together there with such excellent men. Beings are not born in that Buddha country of the Tathagata Amitayus as a reward and result of good works performed in this present life. No, whatever son or daughter of a family shall hear the name of the blessed Amitayus, the Tathagata, and having heard it, shall keep it in mind, and with thoughts undisturbed shall keep it in mind for one, two, three, four, five, six or seven nights,--when that son or daughter of a family comes to die, then that Amitayus, the Tathagata, surrounded by an assembly of disciples and followed by a host of Bdhisattvas, will stand before them at their hour of death, and they will depart this life with tranquil minds. After their death they will be born in the world Sukhavati, in the Buddha country of the same Amitayus, the Tathagata. Therefore, then, O Sariputra, having perceived this cause and effect, I with reverence say thus. Every son and every daughter of a family ought with their whole mind to make a fervent prayer for that Buddha country.
"And now, O Sariputra, as I here at present glorify that world, thus in the East, O Sariputra, other blessed Buddha, led by the Tathagata Aksabhya, the Tathagata Merudhvaja, the Tathagata Mahameru, the Tathagata Meruprabhasa, and the Tathagata Manjudhvaja, equal in number to the sand of the river Ganga, comprehend their own Buddha countries in their speech, and then reveal them. Accept this repetition of the Law, called the 'Favor of all Buddha,' which magnifies their inconceivable excellences.
"Thus the South
"Thus the West
"Thus the North
"Thus the Nadir
"Thus the Zenith .....
"Now what do you think, O Sariputra, for what reason is that repetition (treatise) of the Law called the 'Favor of all Buddha'? Every son or daughter of a family who shall hear the name of the repetition of the Law and retain in their memory the names of those blessed Buddha, will be favored by the Buddha, and will never return again, being once in possession of the transcendent true knowledge. Therefore then, O Sariputra, believe, accept, and do not doubt of me and those blessed Buddha!
"Whatever sons or daughters of a family shall make mental prayer for the Buddha country of that blessed Amitayus, the Tathagata, or are making it now or have made it formerly, all these will never return again, being once in possession of the transcendent true knowledge. They will be born in that Buddha country, have been born, or are being born now. Therefore, then, O Sariputra, mental prayer is to be made for that Buddha country by faithful sons and daughters of a family.
"And as I at present magnify here the inconceivable excellences of those blessed Buddha, thus, O Sariputra, do those blessed Buddha magnify my own inconceivable excellences.
"A very difficult work has been done by Sakyamuni, the sovereign of the Sakyas. Having obtained the transcendent true knowledge in this world Saha, he taught the Law which all the world is reluctant to accept, during this corruption of the present kalpa, during this corruption of mankind, during this corruption of belief, during this corruption of life, during this corruption of passions.
"This is even for me, O Sariputra, an extremely difficult work that, having obtained the transcendent true knowledge in this world Saha, I taught the Law which all the world is reluctant to accept, during this corruption of mankind, of belief, of passion, of life, and of this present kalpa." [This applies to me as well. I preach the TRUTH but most reject me.]
Thus spoke Bhagavat (Buddha) joyful in his mind. And the honorable Sariputra, and the Bhiksus and Bodhisattvas, and the whole world with the gods, men, evil spirits and genii, applauded the speech of Bhagavat.
This is the Mahayanasutra called Sukhavati-vyuha.
If you pray to the Mark on your forehead, you will only be reborn once more for the sealing on the Mark. Those with Mark sealed will not be reborn again.
Edited on 10th June 2008