Taishō no. 367
Translated by imperial command by the Trepiṭaka Dharma Master Xuanzang of the Great Tang (650)

Translated into English by Shaku Shingan.
29 August 2026

Setting

[1] Thus have I heard: At one time, the Bhagavān was at Śrāvastī, dwelling in Anāthapiṇḍada’s Park in Jeta’s Grove, together with a great assembly of twelve hundred and fifty bhikṣus, all of whom were venerable śrāvakas and great arhats known to the multitude. Their names were: the Venerable Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, and Aniruddha. Such great śrāvakas as these were the foremost among them.

He was also together with immeasurable bodhisattva-mahāsattvas, all of whom dwelt in the stage of non-retrogression and were adorned with immeasurable merits. Their names were: Mañjuśrī Bodhisattva, Ajita Bodhisattva, Nityodyukta Bodhisattva, and Aniksiptadhura Bodhisattva. Such great bodhisattvas as these were the foremost among them.

There were also Śakra, Mahābrahmā, the deva king and lord of the Sahā world, and the four world-protecting kings. With such as these at their head, there were a hundred thousand koṭis of nayutas of deva sons; and immeasurable devas, humans, asuras, and others of the remaining world came together and took their seats in order to hear the Dharma.

The Land of Utmost Bliss and Its Buddha

[2] At that time the Bhagavān addressed Śāriputra: “Do you now know?1 In the western direction, beyond a hundred thousand koṭis of nayutas of buddha lands from this world, there is a buddha world named Utmost Bliss. The Bhagavān therein is named Immeasurable Life and Immeasurable Light,2 [1-0386] the Tathāgata, the Worthy One, the Perfectly Awakened One, complete in the ten epithets.3 He is present there now, abiding in peace and upholding it, proclaiming the extremely profound and subtle Dharma for all sentient beings and causing them to gain excellent benefit and bliss.

The Reason for the Name

[3] “Further, Śāriputra, for what cause and what condition is that buddha world named Utmost Bliss? Śāriputra, because the classes of sentient beings in that world have no suffering or affliction of body or mind at all, but only immeasurable pure joy and bliss; therefore it is named the World of Utmost Bliss.

The Railings, the Tāla Trees, and the Nets

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss, everywhere there are sevenfold rows of marvellous jewelled railings and sevenfold rows of jewelled tāla trees, and there are also sevenfold rows of marvellous jewelled nets, which encircle it all around, adorned with the four jewels—gold, silver, vaiḍūrya, and sphaṭika—marvellously ornamenting it in a patterned interweaving. Śāriputra, in that buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Jewelled Ponds and the Water of Eight Excellent Qualities

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss, everywhere there are seven marvellous jewelled ponds, filled to the brim with the water of eight excellent qualities. What are the eight excellent qualities of that water? First, it is limpid and pure; second, cool; third, sweet and delicious; fourth, light and soft; fifth, moistening; sixth, calming and harmonious; seventh, when drunk it removes hunger, thirst, and immeasurable other ills; eighth, when drunk it assuredly nourishes the faculties and the four elements and increases all manner of excellent wholesome roots. Sentient beings of much merit constantly delight to use it.

“The beds of these jewelled ponds are spread with golden sand. On the four sides all around there are stairways of four directions, adorned with the four jewels and exceedingly delightful. Round about the [1-0387] ponds there are marvellous jewelled trees, set in ornamented rows, their fragrance rich and pervading, adorned with the seven jewels and exceedingly delightful. As to the seven jewels: first, gold; second, silver; third, vaiḍūrya; fourth, sphaṭika; fifth, ruby; sixth, emerald; seventh, red pearl.

The Lotuses

“In these ponds there are always lotus flowers of all manner of mingled colours, in size like cartwheels. The blue ones have blue form, blue appearance, blue light, and blue reflection; the yellow ones have yellow form, yellow appearance, yellow light, and yellow reflection; the red ones have red form, red appearance, red light, and red reflection; the white ones have white form, white appearance, white light, and white reflection; and the four-coloured ones have fourfold form, fourfold appearance, fourfold light, and fourfold reflection. Śāriputra, in that buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Music

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss there is always, spontaneously, immeasurable and boundless marvellous music. Its tones are harmonious and refined, and exceedingly delightful. When the classes of sentient beings hear these marvellous sounds, all their evils and afflictions are extinguished, immeasurable wholesome dharmas gradually increase, and they swiftly realise unsurpassed perfect bodhi. Śāriputra, in that buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Ground

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss the great earth throughout is composed of true gold. To the touch it is soft, and it is fragrant and pure; its light is immeasurable, and it is ornamented with boundless marvellous jewels. Śāriputra, in that buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Celestial Flowers and the Homage Paid to Other Buddhas

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss, six times by day and night, there constantly rain down all manner of supremely marvellous celestial flowers, [1-0388] lustrous, fragrant and pure, fine and soft, of mingled colours. Though they make those who see them glad in body and mind, they do not arouse greedy attachment, but increase in sentient beings immeasurable, innumerable, and inconceivable excellent merits.

“Those classes of sentient beings, six times by day and night, constantly hold these flowers and make offerings to the Buddha of Immeasurable Life. Every morning they take these celestial flowers and, in the time it takes to eat a meal, fly to immeasurable worlds of other quarters and make offerings to a hundred thousand koṭis of buddhas; and in the presence of each of those buddhas they scatter a hundred thousand koṭis of the blossoms of those trees as an offering. Then they return to their own place and roam and abide as devas. Śāriputra, in that buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Birds and the Realms

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss there are always all manner of rare, marvellous, and lovely birds of mingled colours: that is, swans, wild geese, egrets, herons, cranes, peacocks, parrots, kalaviṅkas, jīvañjīvakas, and the rest. Six times by day and night these birds constantly gather together and send forth harmonious and refined voices; and according to the sounds of their kinds they proclaim the marvellous Dharma—that is, the extremely profound foundations of mindfulness, the right exertions, the bases of supernormal power, the faculties, the powers, the factors of awakening, the limbs of the path, and immeasurable other marvellous dharmas. When the beings of that land have heard these sounds, each becomes mindful of the Buddha, mindful of the Dharma, and mindful of the Saṅgha, and immeasurable merits perfume and cultivate their bodies.

“Śāriputra, what do you think? Are the birds of that land included among animals and the evil destinies? Do not hold such a view. For what reason? In that Buddha’s pure land, there are no three evil destinies; the very names of the three evil destinies are not heard there, how much less any real birds among animals summoned by the karma of offences. Know that they are all manifested by the Buddha of Immeasurable Life, that they may proclaim immeasurable sounds of the Dharma and work the benefit and bliss of all sentient beings. Śāriputra, in that [1-0389] buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Sound of the Wind in the Trees and the Nets

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss there is always a marvellous wind that blows through the jewelled trees and the jewelled nets and sends forth subtle and marvellous sounds, as though a hundred thousand koṭis of celestial musics were played at once, sending forth subtle and marvellous voices exceedingly to be delighted in. Thus in that land there is always a marvellous wind that blows through the many jewelled trees and the jewelled nets, striking from them all manner of subtle and marvellous sounds which expound all manner of dharmas. When the beings of that land have heard these sounds, they give rise to mindfulness of the Buddha, the Dharma, and the Saṅgha, to directed attention, and to immeasurable other merits. Śāriputra, in that buddha land there are such marvellous ornaments as these, and its adornments of merit are exceedingly delightful. Therefore it is named the World of Utmost Bliss.

That Praise of It Cannot Be Exhausted

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss there are such immeasurable, boundless, inconceivable, and exceedingly rare things as these. Even if for a hundred thousand koṭis of nayutas of kalpas one were, with immeasurable hundreds of thousands of koṭis of nayutas of tongues, and from each and every tongue sending forth immeasurable voices, to praise its merits, one could still not exhaust them. Therefore it is named the World of Utmost Bliss.

The Name Immeasurable Life

[4] “Further, Śāriputra, for what reason is the Buddha of the pure buddha land of the World of Utmost Bliss named Immeasurable Life? Śāriputra, because the lifespan of that Tathāgata and of all sentient beings there is immeasurable and innumerable great kalpas—by reason of this the Tathāgata of that land is named Immeasurable [1-0390] Life. Śāriputra, since the Buddha of Immeasurable Life realised anuttarā-samyaksaṃbodhi, ten great kalpas have passed.

The Name Immeasurable Light

“Śāriputra, for what reason is that Buddha named Immeasurable Light? Śāriputra, because that Tathāgata constantly sends forth immeasurable and boundless marvellous light, universally illumining all the buddha lands of the ten directions and performing the works of a buddha without hindrance—by reason of this the Tathāgata of that land is named Immeasurable Light. Śāriputra, that Buddha’s pure land is accomplished in such adornments of merit, exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Śrāvaka Disciples

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss the Buddha of Immeasurable Life always has immeasurable śrāvaka disciples, all of them great arhats, fully possessing all manner of subtle and marvellous merits, whose measure is boundless and cannot be reckoned. Śāriputra, that Buddha’s pure land is accomplished in such adornments of merit, exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Bodhisattva Disciples

“Further, Śāriputra, in the pure buddha land of the World of Utmost Bliss the Buddha of Immeasurable Life always has immeasurable bodhisattva disciples, all of them bound to one more birth, fully possessing all manner of subtle and marvellous merits, whose measure is boundless and cannot be reckoned. Even if for innumerable kalpas one were to praise their merits, in the end one could not exhaust them. Śāriputra, that buddha land is accomplished in such adornments of merit, exceedingly delightful. Therefore it is named the World of Utmost Bliss.

Non-Retrogression of Those Born There

[5] “Further, Śāriputra, all sentient beings born in that land are non-retrogressing and will assuredly never again fall into the perilous evil destinies, into the borderlands, into low estate, or among the mlecchas.4 They constantly roam through the pure lands of all the buddhas; their excellent practices and vows advance with every thought; and they will assuredly [1-0391] realise anuttarā-samyaksaṃbodhi. Śāriputra, that buddha land is accomplished in such adornments of merit, exceedingly delightful. Therefore it is named the World of Utmost Bliss.

The Exhortation to Vow Birth There

“Further, Śāriputra, if sentient beings hear of the immeasurable merits with which the pure buddha land of the Buddha of Immeasurable Life in the west is adorned, they should all give rise to the aspiration to be born in that buddha land. For what reason? Because if they are born in that land they will come to assemble together in one place with such great beings as are adorned with these immeasurable merits; because they will enjoy the delight in the Mahāyāna Dharma of that pure buddha land adorned with such immeasurable merits, constantly and without retrogression; and because their immeasurable practices and vows will advance with every thought, and they will swiftly realise unsurpassed perfect awakening. Śāriputra, the classes of sentient beings born in that buddha land accomplish immeasurable and boundless merits; it is not the classes of sentient beings of few wholesome roots who will attain birth in the pure buddha land of the World of Utmost Bliss of the Buddha of Immeasurable Life.

Holding the Name from One Day to Seven

“Further, Śāriputra, if there is a son of good family or a daughter of good family of pure faith who comes to hear the Name of the Buddha of Immeasurable Life, of immeasurable, boundless, and inconceivable merit, and the adornments of merit of the World of Utmost Bliss, and having heard, contemplates it—whether for one day and night, or two, or three, or four, or five, or six, or seven—with thought fixed and undistracted, then when the life of that son of good family or daughter of good family is about to end, the Buddha of Immeasurable Life, together with his immeasurable śrāvaka disciples and the multitude of bodhisattvas, surrounding them before and behind, will come and stand before them, granting them compassionate aid so that their mind is not distracted. And when they have cast off life, following the Buddha and his assembly, they will be born in the pure buddha land of the World of Utmost Bliss of Immeasurable Life.

The Words of Truth

[1-0392] “Further, Śāriputra, contemplating this great matter of causes and conditions for benefit and bliss, I speak these words of truth. If there is a son of good family or a daughter of good family of pure faith who comes to hear the Name of the Buddha of Immeasurable Life, of inconceivable merit, and of the pure buddha land of the World of Utmost Bliss, all such should believe and accept it, give rise to the aspiration, practise as it is taught, and be born in that buddha land.

The Buddhas of the Eastern Direction

[6] “Further, Śāriputra, just as I now extol and praise the immeasurable, boundless, and inconceivable merits of the buddha land of the Buddha of Immeasurable Life, so likewise in the east there are now present Akṣobhya Tathāgata, Merudhvaja Tathāgata, Mahāmeru Tathāgata, Meruprabhāsa Tathāgata, and Mañjudhvaja Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the east in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the Southern Direction

[7] “Further, Śāriputra, so likewise in the south there are now present Candrasūryapradīpa Tathāgata, Yaśaḥprabha Tathāgata, Mahārciḥskandha Tathāgata, Meruprabha Tathāgata,5 and Anantavīrya Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the south in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the Western Direction

[8] “Further, Śāriputra, so likewise in the west there are now present Amitāyus Tathāgata, Amitaskandha Tathāgata, Amitaprabha [1-0393] Tathāgata, Amitadhvaja Tathāgata, Maheśvara Tathāgata, Mahāprabha Tathāgata, Jvalana Tathāgata, Mahāratnaketu Tathāgata, and Sphuṭaraśmi Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the west in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the Northern Direction

[9] “Further, Śāriputra, so likewise in the north there are now present Amitaprabhāvyūhābhijñābuddhi Tathāgata, Amitadivyadundubhivaiśvānaranirghoṣa Tathāgata, Mahāskandha Tathāgata, Jāliniprabha Tathāgata, and Sālendrarāja Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the north in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the Nadir

[10] “Further, Śāriputra, so likewise in the nadir there are now present Sarvasaddharmadarśanayuktisadājvalanarājottamaśrīprabha Tathāgata, Siṃha Tathāgata, Yaśas Tathāgata, Yaśaḥprabhāsa Tathāgata, Dharma Tathāgata, Saddharma Tathāgata, Dharmadhvaja Tathāgata, Guṇamitra Tathāgata, and Guṇanāma Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the nadir in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of [1-0394] All Buddhas.’

The Buddhas of the Zenith

[11] “Further, Śāriputra, so likewise in the zenith there are now present Brahmaghoṣa Tathāgata, Nakṣatrarāja Tathāgata, Gandhaprabhāsa Tathāgata, Utpalaśrīkalpa Tathāgata, and Sarvārthadarśin Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the zenith in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the South-East

[12] “Further, Śāriputra, so likewise in the south-east there is now present Uttamavipulameghaghoṣarāja Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the south-east in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the South-West

[13] “Further, Śāriputra, so likewise in the south-west there is now present Uttamasūryaprabhayaśoguṇa Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the south-west in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the North-West

[14] [1-0395] “Further, Śāriputra, so likewise in the north-west there is now present Amitaguṇajvalanādhipatiprabhāsa Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the north-west in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Buddhas of the North-East

[15] “Further, Śāriputra, so likewise in the north-east there is now present Asaṃkhyaśatasahasrakoṭinayutavipulabuddhi Tathāgata. Such buddhas as these, as many as the sands of the Gaṅgā, dwelling in the north-east in their own buddha pure lands, each manifests the mark of a broad and long tongue that covers over the cosmos of three thousand great thousand worlds and encircles it all around, and speaks these words of truth: ‘You sentient beings should all believe and accept this Dharma gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.’

The Name of the Teaching

[16] “Further, Śāriputra, for what reason is this sūtra named the Dharma Gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas? Śāriputra, because within this sūtra there are extolled and praised the inconceivable merits of the buddha land of the World of Utmost Bliss of the Buddha of Immeasurable Life; and because the buddha bhagavāns of the ten quarters, desiring by expedient means to benefit and bring bliss to all sentient beings, each dwelling in his own land, manifest a great supernormal transformation and speak words of truth, urging all sentient beings to believe and accept this Dharma. Therefore this sūtra is named the Dharma Gate of the Praise of the Inconceivable Merits of the Buddha Land and the Embrace of All Buddhas.

Those Embraced by the Buddhas

“Further, Śāriputra, if a son of good family or a daughter of good family has already heard, or will hear, or hears it now—[1-0396] having heard this sūtra, they give rise to deep faith and understanding; and having given rise to faith and understanding, they will assuredly be embraced by the buddha bhagavāns dwelling in the ten quarters, as many as ten Gaṅgās’ sands. Those who practise as it is taught will all assuredly attain non-retrogression from anuttarā-samyaksaṃbodhi, and will all assuredly be born in the pure buddha land of the World of Utmost Bliss of the Buddha of Immeasurable Life. Therefore, Śāriputra, you sentient beings should all believe, accept, and understand my words and the words of the buddha bhagavāns of the ten quarters. Be diligent and exert yourselves, practise as it is taught, and do not give rise to doubt or misgiving.

“Further, Śāriputra, if a son of good family or a daughter of good family has already made the vow, or will make the vow, or makes the vow now, concerning the adornments of merit of the pure buddha land of the World of Utmost Bliss of Immeasurable Life, they will assuredly be embraced by the buddha bhagavāns dwelling in the ten quarters, as many as ten Gaṅgās’ sands. Those who practise as it is taught will all assuredly attain non-retrogression from anuttarā-samyaksaṃbodhi, and will all assuredly be born in the pure buddha land of the World of Utmost Bliss of the Buddha of Immeasurable Life. Therefore, Śāriputra, if there is a son of good family or a daughter of good family of pure faith, all such should, concerning the pure buddha land of the World of Utmost Bliss of Immeasurable Life, believe and understand with profound mind, give rise to the aspiration to be born there, and not act with indolence.

The Praise of Śākyamuni

[17] “Further, Śāriputra, just as I now extol and praise the inconceivable merits of the buddha land of the World of Utmost Bliss of the Buddha of Immeasurable Life, so those buddha bhagavāns of the ten quarters likewise praise my inconceivable and boundless merits, and all speak thus: ‘How exceedingly marvellous and rare it is! Śākya the Tranquil, Śākya the Dharma King—the Tathāgata, the Worthy One, the Perfectly Awakened One, Perfect in Knowledge and Conduct, the Well-[1-0397]gone, the Knower of the World, the Unsurpassed, the Tamer of Men, the Teacher of Devas and Humans, the Buddha, the Bhagavān—has been able, in this Sahā world, in the evil time of the five degenerations, that is, amid the degeneration of the kalpa, the degeneration of sentient beings, the degeneration of the afflictions, the degeneration of views, and the degeneration of lifespan, to realise anuttarā-samyaksaṃbodhi, and, desiring by expedient means to benefit and bring bliss to all sentient beings, to expound this Dharma which the whole world finds exceedingly difficult to believe.’

“Therefore, Śāriputra, you should know that I, now, in this defiled Sahā world, in the evil time of the five degenerations, have realised anuttarā-samyaksaṃbodhi and, desiring by expedient means to benefit and bring bliss to all sentient beings, expound this Dharma which the whole world finds exceedingly difficult to believe. This is exceedingly rare and inconceivable.

The Rarity of Those Who Believe

“Further, Śāriputra, in this defiled Sahā world, in the evil time of the five degenerations, if there is a son of good family or a daughter of good family of pure faith who, hearing this Dharma which the whole world finds exceedingly difficult to believe, is able to give rise to faith and understanding, to receive and uphold it and expound it, and to practise as it is taught, know that such a person is exceedingly rare. In the presence of immeasurable buddhas they have formerly planted wholesome roots.

“When the life of such a person ends, they will assuredly be born in the World of Utmost Bliss in the west, where they will enjoy the delight in the Mahāyāna Dharma of that pure buddha land adorned with all manner of merits; six times by day and night they will draw near to and make offerings to the Buddha of Immeasurable Life; they will roam the ten quarters making offerings to all the buddhas; and in the presence of those buddhas they will hear the Dharma and receive prophecies. The provisions of merit and of wisdom will swiftly be brought to fullness, and they will speedily realise unsurpassed perfect awakening.”

Conclusion

[18] When the Bhagavān had spoken this sūtra, the Venerable Śāriputra and the other great śrāvakas, the multitudes of bodhisattva-mahāsattvas, and immeasurable devas, humans, asuras, and the whole great assembly, having heard what the Buddha said, all rejoiced greatly, believed and accepted it, and reverently practised it.

[1-0398] The Sūtra on the Praise of the Pure Land and the Embrace of the Buddhas

Translator's Notes
Page references refer to the Shinshū Seiten volume and page number.

1. “Do you now know?” (汝今知不). The “now” (今) carries the sense of “at present.” In this case, its most likely Sanskrit equivalent is iha, which can mean “here.”

2. “Immeasurable Life and Immeasurable Light” (無量壽及无量光). Xuanzang gives both common versions of Amida Buddha’s name: Amitāyus and Amitābha.

3. “ten epithets” (十號). This refers to the ten common epithets, or terms, used to refer to buddhas: (1) 如來 (tathāgata), thus come one, (2) 應供 (arhat) worthy one, (3) 正遍知 (samyak-saṃbuddha) completely and fully awakened, (4) 明行足 (vidyā-carana-saṃpanna) perfected in wisdom and conduct, (5) 善逝 (sugata) well gone one, or one gone to bliss, (6) 世間解 (lokavid) knower of the world, (7) 無上士 (anuttarā) unsurpassed, (8) 調御大夫 (purusadamya-sāratha) charioteer and tamer of humans, (9) 天人師 (śāstādevamanusyānām) teacher of devas and humans, (10) 佛世尊 (buddha bhagavān) or 蒲伽梵 (bhagavān) buddha bhagavān, i.e., awakened and blessed one.

4. “mlecchas” (蔑戻車). A Sanskrit term meaning barbarians.

5. For the name of the Buddha Meruprabha (迷盧光), Inagaki’s translation gives “Merupradīpa.” 光 is light (prabha), and Kumārajīva's 須彌燈 (lamp; pradīpa) is a different name.