Description and Definition of a Lokadhātu
[0365b19] 爾時，佛告諸比丘言：「諸比丘！如一日月所行之處，照四天下，爾所四天下世界，有千日月，諸比丘！此則名為一千世界。
At that time, the Buddha told the many Bhikṣus: “Bhikṣus! Just as there is the path of one Sun and Moon which illuminates the Four Continents, if Four Continent Lokadhātus were made into a thousand suns and moons, bhikṣus! this would be called a Thousandfold Lokadhātu.
諸比丘！千世界中，千月、千日、千須彌山王、四千小洲、四千大洲、四千小海、四千大海、四千龍種姓、四千大龍種姓、四千金翅鳥種姓、四千大金翅鳥種姓、四千惡道處種姓、四千大惡道處種姓、四千小王、四千大王、七千種種大樹、八千種種大山、十千種種大泥犁、千閻摩羅王、千閻浮洲、千瞿陀尼、千弗婆提、千欝多囉究留、千四天王天、千三十三天、千夜摩天、千兜率陀天、千化樂天、千他化自在天、千諸摩囉天、千梵世天。
Bhikṣus! Within this Thousandfold Lokadhātu are a thousand moons, a thousand suns, a thousand Mountain King Merus, four thousand small continents, four thousand great continents, four thousand small oceans, four thousand great oceans, four thousand nāga clans, four thousand great nāga clans, four thousand garuḍa clans, four thousand great garuḍa clans, four thousand clans of the evil-destinies, four thousand great clans of the evil-destinies, four thousand small kings, four thousand great kings, seven thousand of the great trees, eight thousand of the great mountains, ten thousand of the great hells, a thousand King Yamas, a thousand Jambudvīpas, a thousand Godānīyas, a thousand Pūrvavidehas, a thousand Uttakurus, a thousand Realms of the Four Heavenly Kings, a thousand Realms of the Trāyastriṃśa devas, a thousand Realms of the Yāma devas, a thousand Realms of the Tuṣita devs, a thousand Realms of the Nirmāṇarati devas, a thousand Realms of the Parinimirtavaśavartin devas, a thousand Realms of the Māra devas, a thousand Realms of the Brahma devas.
諸比丘！彼梵世中有一梵主，威力最強無能降者，統攝千梵自在王領，云：『我能作、能化、能幻。』云：『我如父。』於諸事中自作如是憍大語言，即生我慢。如來不然。所以者何？一切世間各隨業力現成此世。
Bhikṣus! Within that Realm of the Brahmas, there is one Brahma Lord, one who has extreme power and strength whom none can subdue. He governs a thousand Self-Sovereign Brahma Kings and says: “I am able to create, transform, and make illusions.” He says to them: “I am your father.” In regard to these matters he does so like one who speaks with great arrogance, giving birth to the conceit of selfhood. The Tathāgata is not like this. Wherefore? [He says that:] all worlds arise due to the power of karma which in turn manifest these worlds.
諸比丘！如此小千世界，猶如周羅(周羅者隋言髻也，外國人頂上結少許長髮為髻)，名千世界。
Bhikṣus! This Small Thousandfold Lokadhātu is just like a cūḍa (a cūḍa is said to be an uṣṇīṣa, the people of the outer kingdoms tie the top part of their hair into an uṣṇīṣa), named the Thousandfold Lokadhātu.
諸比丘！爾所周羅一千世界，是名第二中千世界。
Bhikṣus! If the Cūḍa were made into a thousand lokadhātus, it would be called the Second Thousandfold Lokadhātu.
諸比丘！如一第二中千世界，爾所中千一千世界，是名三千大千世界。
Bhikṣus just like there is Second Thousandfold Lokadhātu, if these each were a thousand lokadhātus, it would be called a Three-Thousand Great Thousandfold Lokadhātu.
諸比丘！此三千大千世界，一時轉合，一時轉合已而還復散，一時轉散已而復還合，一時轉合已而安住，如是世界周匝轉燒，名為敗壞；周匝轉合，名為成就；周匝轉住，名為安立。
Bhikṣus! This Three-Thousand Great Thousandfold Lokadhātu, at one time comes together; at one time comes together and then disperses; at one time disperses and then comes together; at one time comes together and abides in peace; when a world like this is completely destroyed by burning, it is called the destruction; when a world like this completely comes together, it is called the formation; when it completely abides in peace, it is called peaceful abiding.
是為無畏一佛剎土眾生所居。
This is the Fearless One Buddhakṣetra within which sentient beings abide.
The Thousandfold Lokadhātus and the Heavens (From T1645)
[0226b12] 離諍天宮量。若妙高山頂二倍。上度一億六萬由旬。於空界中依風而住。諸寶所成。
The measures of the Vimāna-Complex of the Yāma Devas is twice that of the peak of Mt. Meru. Sitting above, its width is one śatasahasra and sixty daśasahasra yojanas, and dwells within the sphere in the sky and is supported by wind. It is composed of various jewels.
兜率天宮量如離諍。縱廣二倍。上度三洛叉二萬由旬。於空界中依風而住。諸寶所成。
The vimāna-complexes of the Tuṣita Heaven are like those of the Yāma Heaven. Its length and width is double that of the former. It sits above a distance of three lakṣas and two daśasahasra yojanas, and dwells within the sphere in the sky and is supported by wind. It is composed of various jewels.
化樂天宮量如兜率。縱廣二倍。上度六洛叉四萬由旬。於空 界中依風而住。諸寶所成。
The vimāna-complexes of the Nirmāṇarati Heaven are like those of the Tuṣita Heaven. Its length and width is double that of the former. It sits above a distance of six lakṣas and four daśasahasra yojanas, and dwells within the sphere in the sky and is supported by wind. It is composed of various jewels.
他化自在天宮量。 同化樂。縱廣二倍。
The vimāna-complexes of the Parinimirtavaśavartin Heaven is the same as the Nirmāṇarati Heaven; its length and width is double that of the last.
此即欲界。上有初禪。如是四洲七山妙高輪圍。欲界六天并初禪等。謂四洲界。
This is thus the Kāmadhātu and above it is the First Dhyāna Heaven. In this way, the four continents, the seven mountains, Mt. Meru, and the cakravāḍa mountains, the Kāmadhātu’s six devas along with the First Dhyāna Heaven, is altogether called the Four-Continent Lokadhātu.
一數至千為小千界。一小鐵圍山圍遶。此小千界一數至千。為中千界一中鐵圍山圍遶。此中千界一數至千。為三千大千世界。一大鐵圍山圍遶。如是有百億數四洲界等。
One stacking of a thousand serves as a Thousandfold Lokadhātu with the Small Cakravāḍa Mountain encircling it; this Small Thousandfold Lokadhātu stacked up to a thousand serves as a Medium Thousandfold Lokadhātu with the Medium Cakravāḍa Mountain encircling it; this Medium Thousandfold Lokadhātu stacked up to a thousand serves as a Third Thousand Great Thousandfold Lokadhātu with the Great Cakravāḍa Mountain encircling it. Like this, there are a koṭi of stacks of Four-Continent Lokadhātus.
皆悉行布鐵圍山等。諸洲山間黑暗之處。無有晝夜舉手無見。初禪天量等四洲界。二禪天量等小千界。三禪天量等中千界。四禪天量等三千大千世界。其相去量皆倍倍增。謂曰色界。無色界者。無別處所。若有生者。何 處命終即彼生處。住無色定故曰無色。
All of them have rows of Cakravāḍa Mountains. Between these various Continents with a Cakravāḍa Mountain are the Zones of Darkness wherein one cannot even see one’s hand. The First Dhyāna Heaven measures the Four-Continent Lokadhātu; the Second Dhyāna Heaven measures the Small Thousandfold Lokadhātu; the Third Dhyāna Heaven measures the Medium Thousandfold Lokadhātu; the Fourth Dhyāna Heaven measures the Third Thousand Great Thousandfold Lokadhātu. Each consecutive one of these together double in measure one by one. This counts as the Rūpadhātu. For the Ārūpyadhātu, there is no place that can be distinguished there. Were one to born there, at the end of one’s life, one will immediately be born there abiding in the Ārūpyātanas, and for this reason it is called Ārūpya.
The Seven-Tier Structures Around Nagara-Citadels and Vimāna-Complexes
七重寶牆、七重欄楯、七重羅網、七重行樹，金牆銀門，銀牆金門，水精牆琉璃門，琉璃牆水精門，赤珠牆馬瑙門，馬瑙牆赤珠門，車璩牆眾寶門。
There are seven tala-stories of jewelled prakāra-ramparts, seven tala-stories of jewelled vedikā-balustrades, seven tala-stories of jewelled jāla-festoons, seven tala-stories of tāla trees. The suvarṇa rampart has rūpya dvāra-gates, the rūpya rampart has suvarṇa dvāra-gates; the spaṭhika rampart has vaiḍūrya dvāra-gates, the vaiḍūrya rampart has spaṭhika dvāra-gates; the lohitamuktā rampart has aśmagarbha dvāra-gates, the aśmagarbha rampart has lohitamuktā dvāra-gates; the musāragalva rampart has multitudinously-jewelled dvāra-gates.
其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車璩欄眾寶桄。
These are the vedikā-balustrades: the suvarṇa balustrade has rūpya sūci-rungs, the rūpya balustrade has suvarṇa sūci-rungs; the spaṭhika balustrade has vaiḍūrya sūci-rungs, the vaiḍūrya balustrade has spaṭhika sūci-rungs; the lohitamuktā balustrade has aśmagarbha sūci-rungs, the aśmagarbha balustrade has lohitamuktā sūci-rungs; the musāragalva balustrade has multitudinously-jewelled sūci-rungs.
其欄楯上有寶羅網，其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車璩羅網懸眾寶鈴。
Above these balustrades are jewelled jāla-festoons: the suvarṇa jāla hangs rūpya tinkling-bells, the rūpya jāla hangs suvarṇa tinkling-bells; the vaiḍūrya jāla hangs spaṭhika tinkling-bells, the spaṭhika jāla hangs vaiḍūrya tinkling-bells; the lohitamuktā jāla hangs aśmagarbha tinkling-bells, the aśmagarbha jāla hangs lohitamuktā tinkling-bells; the musāragalva jāla hangs multitudinously-jewelled tinkling-bells.
其金樹者金根金枝銀葉華實，其銀樹者銀根銀枝金葉華實，其水精樹水精根枝琉璃華葉，其琉璃樹琉璃根枝水精華葉，其赤珠樹赤珠根枝馬瑙華葉，其馬瑙樹者馬瑙根枝赤珠華葉，車璩樹者車璩根枝眾寶華葉。
The suvarṇa tāla tree has suvarṇa roots, suvarṇa branches, and rūpya leaves, flowers, and fruits; the rūpya tāla tree has rūpya roots, rūpya branches, and suvarṇa leaves, flowers, and fruits; the spaṭhika tāla tree has spaṭhika roots, spaṭhika branches, and vaiḍūrya leaves and flowers; the vaiḍūrya tāla tree has vaiḍūrya roots, vaiḍūrya branches, and spaṭhika leaves and flowers; the lohitamuktā tāla tree has lohitamuktā roots, lohitamuktā branches, and aśmagarbha leaves and flowers; the aśmagarbha tāla tree has aśmagarbha roots, aśmagarbha branches, and lohitamuktā leaves and flowers; the musāragalva tāla tree has musāra roots, musāragalva branches, and multitudinously-jewelled leaves and flowers.
「其七重牆，牆有四門，門有欄楯，七重牆上皆有樓閣臺觀，周匝圍遶有園觀浴池，生眾寶華 葉，寶樹行列，花果繁茂，香風四起，悅可人心，鳧鴈鴛鴦，異類奇鳥，無數千種，相和而鳴。
“These are the seven tala-tories of prakāra-ramparts: the ramparts have four dvāra-gates, the dvāra-gates have vedikā-balustrades; above each of the the seven stories of ramparts are all of the prāsādaharmya-palaces, with their niryūha-pinnacles and gavākṣa-windows; encircling their pradakṣina-path are udyānabhūmi-parks and puṣkariṇī ponds which grow multitudinously-jewelled flowers and petals; the tālapaṅktis have storied-growths of flowers and fruits, and winds of gandha blow from the four directions which gladden the minds of beings, while krauñca-cranes, haṃsa-geese, cakravāka-ducks, different species of wondrous birds, aprameyas of a thousand kinds, harmonise together in melodious singing.
The Mountains (From T0736)
[0736a06] “比丘當知,須彌山頂三十三天在彼居止,晝夜照明,光自相照,故致此耳.依須彌山,日月流行,日天子城郭縱廣五十一由旬,月天子城郭縱廣三十九由旬,最大星縱廣一由旬,最小星縱廣二百步.須彌山頂東,, 西,, 南,, 北,縱廣八萬四千由旬,近須彌山南有大鐵圍山,長八萬四千里,高八萬里.又此山表,有尼彌陀山圍彼山；去尼彌陀山,復有山名佉羅山；去此山,復更有山名俾沙山；去此山,復更有山名馬頭山；復更有山名毘那耶山；次毘那耶有山名鐵圍大鐵圍山.
“Bhikṣus should understand that atop the summit of Mt. Meru is the permanent dwelling place of the Trāyastriṃśa Devas, where it is illuminated day and night, and wherein their own rays illuminate each other, thus is it so. Supported by Mt. Meru, the sun and moon circumambulate it. Sūrya Devaputra’s nagara-citadel is fifty-one yojanas in length and width, while Candra Devaputra’s nagara-citadel is thirty-nine yojanas in length and width; the largest star is one yojana in length and width, while the smallest star is two-hundred pada-steps in length and width. Mt. Meru’s east, west, south, and north, are each eighty-four thousand yojanas in length and width, and nearby to the north of Mt. Meru is the Great Cakravāḍa Mountain with a circumference of eighty-four thousand krośas and a height of eighty thousand krośas. Furthermore, outside this Mt. Meru there is Mt. Nimindhara which encircles it; beyond this mountain is Mt. Khadiraka Mountain; beyond this mountain is Mt. Iṣādhara; beyond this mountain is Mt. Aśvakarṇa; beyond this mountain is Mt. Vinataka; and next, Mt. Vinataka has the mountains called Cakravāḍa and Great Cakravāḍa.
Further Details on the The Seven Encircling Mountains and the Cakravāḍa Mountains around Mt. Meru with their Rivers
[0366c23] 「諸比丘！須彌山下，其次有山，名佉提羅迦，高四萬二千由旬，上廣亦然，可憙端正，七寶合成，所謂金銀琉璃、頗梨赤真珠、車璩馬瑙等。
“Bhikṣus! Below Mt. Meru, there is next a mountain called Khadiraka, it is forty-two thousand yojanas tall, and its width is also the same, agreeable and well-formed, it is composed of the seven-jewels — that is to say, suvarṇa, rūpya, vaiḍūrya, spaṭhika, lohitamuktā, musāragalva, aśmagarbha, etc.
諸比丘！其須彌山、佉提羅迦二山中間，廣八萬四千由旬，周匝無量。優婆羅、鉢頭摩、拘牟頭、奔荼利迦、搔揵地鷄遍覆諸水。
Bhikṣus! This Mt. Meru and Khadiraka, between these two mountains, is eighty-four thousand yojanas in width, and its circumference is aparimāṇas in length. Utpala, padma, kumuda, puṇḍarīka, and saugandhika lotus circulate within those waters.
諸比丘！次佉提羅迦外有山，名伊沙陀羅，高二萬一千由旬，上廣亦然，微妙可喜，乃至馬瑙等七寶所成。其佉提羅迦、伊沙陀羅二山中間，廣四萬二千由旬，周匝無量。優鉢羅、鉢頭摩、拘牟頭、奔荼利迦、搔揵地鷄，遍覆諸水。
Bhikṣus! Next, beyond Khadiraka, is a mountain called Īṣādhara, which is twenty-one thousand yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Khadiraka and Īṣādhara, it is forty-two thousand yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
次伊沙陀羅外有山，名遊揵陀羅，高一萬二千由旬，上廣亦然，可憙微妙，乃至馬瑙等七寶所成。其伊沙陀羅、遊揵陀羅二山中間，廣二萬一千由旬，周匝無量。優鉢羅、鉢頭摩、拘牟陀、奔荼利迦、搔揵地鷄，遍覆諸水。
Next, beyond Īṣādhara, is a mountain called Yugandhara, which is twelve thousand yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Īṣādhara and Yugandhara, it is twenty-one thousand yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
次遊揵陀羅外有山，名曰善見，高六千由旬，上廣亦然，可憙微妙，乃至馬瑙等七寶所成。其遊揵陀羅，去於善見，二山中間，廣一萬二千由旬，周匝無量。優鉢羅、鉢頭摩、拘牟陀、奔茶利迦、搔揵地鷄，遍覆諸水。
Next, beyond Yugandhara, is a mountain called Sudarśana, which is eight thousand yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Yugandhara and Sudarśana, it is twelve thousand yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
次善見外有山，名馬半頭，高三千由旬，上廣亦然，可憙端正，乃至馬瑙等七寶所成。其善見及馬半頭二山中間，廣六千由旬，周匝無量。優鉢羅、鉢頭摩、拘牟陀、奔茶利迦、搔揵地鷄，遍覆諸水。
Next, beyond Sudarśana, is a mountain called Aśvakarṇa, which is three thousand yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Sudarśana and Aśvakarṇa, it is eight thousand yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
次馬半頭外有山，名尼民陀羅，高一千二百由旬，上廣亦然，可憙微妙，乃至馬瑙等七寶所成。馬半頭、尼民陀羅，二山中間，廣二千四百由旬，周匝無量。優鉢羅、鉢頭摩、拘牟陀、奔茶利迦、搔揵地鷄，遍覆諸水。
Next, beyond Aśvakarṇa, is a mountain called Nimindhara, which is twelve hundred yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Aśvakarṇa and Nimindhara, it is three thousand yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
次尼民陀羅外有山，名毘那耶迦，高六百由旬，上廣亦然，微妙可憙，乃至馬瑙等七寶所成。尼民陀羅、毘那耶迦，二山中間，廣一千二百由旬，周匝無量。種種雜華，乃至搔揵地鷄，遍覆諸水。
Next, beyond Nimindhara, is a mountain called Vinataka, which is six hundred yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Nimindhara and Vinataka, it is twelve hundred yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
次毘那耶迦外有山，名斫迦羅(隋言輪也)，高三百由旬，上廣亦然，微妙可憙，乃至馬瑙等七寶所成。其毗那耶迦及斫迦羅，二山中間，廣六百由旬，周匝無量。四種雜華，及搔揵地雞，遍覆諸水。
Next, beyond Vinataka, is a mountain called Cakra (translated into Sui as a wheel), which is three hundred yojanas tall, and its width is also same, it is sublime and agreeable, up to and including being composed of the seven-jewels such as aśmagarbha, etc. Between these two mountains of Vinataka and Cakravāḍa, it is six hundred yojanas in width, and its circumference is aparimāṇas in length. Utapala, padma, kumuda, puṇḍarīka, and saugandhika lotus flowers circulate through the waters.
The Heavenly Kings and Their Retinues (From T1645)
蘇迷盧山第一層級堅首眾居。第二層級持鬘眾居。第三層級恒憍眾居。
On Mt. Meru’s first leg abide the multitudes of Karoṭapāṇi Yakṣas; on the second leg abide the multitudes of Mālādhara Yakṣas; on the third leg abide the multitudes of Sadāmada Yakṣas.
持雙山上北方有城。名阿那迦嚩帝。多聞天王藥叉眾居。
Atop Mt. Yugandhara, on its north, is a nagara-citadel called Ānagabhāpati, in which dwells Vaiśravaṇa Devarāja with his retinue of Yakṣas.
如是東方城名賢上。有大天王名曰持國。乾闥眾居。西方有城名曰眾色。有大天王名曰廣目。龍神眾居。南方有城名曰增長。有大天王名曰增長。焰鬘眾居。餘四層級七金山等。
In the same way, on its east is a nagara-citadel called Āryottara, on which dwells a Devarāja named Dhṛtarāṣṭra with his retinue of Gandharvas; on its west is a nagara-citadel called Viśvarūpa, on which dwells a Devarāja named Virūpakṣa with his retinue of nāgas; on its south is a nagara-citadel called Saṃvṛddha(?), on which dwells a Devarāja called Virūḍhaka with his retinue of Kumbhāṇḍas. The remaining four structural tiers are the seven golden mountains.
日月星宿鐵圍輪山。贍部洲山多羅樹所。 四王部眾亦住止住。咸屬四王。是謂一部。
The sun, moon, stars, nakṣatras, Mt. Cakra, the seven encircling mountains, Jambudvīpa’s mountains and tāla trees, parts of the retinues of the Four Mahārājas also dwell and abide there, and altogether these belong to the Four Mahārājas, and this counts as one part.
Beyond the Cakra Mountain and Seven Jewelled Mountains
[0367b05] 「去輪圓山其間不遠，邊有空地，青草遍布，即有大海。其大海北有大樹王，名曰閻浮樹，身周圍有七由旬，根下入地二十一由旬，高百由旬，乃至枝葉四面垂覆五十由旬，其邊空地，青草遍布。
Beyond the encircling mountains there is an area not far which is bordered by an empty space of land, with green grass strewn across, and immediately there is the Great Ocean. On the Great Ocean’s north is a Great Tree King called the Jambu Tree, the body’s circumference is seven yojanas, the roots enter into the ground twenty-one yojanas, and its height is a hundred yojanas, and up to and including branches and leaves, on its four sides, hanging and covering over fifty yojanas, and this border has empty land, strewn with green grass.
次有菴婆羅樹林、閻浮樹林、多羅樹林、那多樹林，各皆縱廣五十由旬，間有空地，生諸青草。
Next there is an āmra-mango tree grove, a jambu tree grove, a tāla tree grove, and nāḍa-timber tree grove, each are all fifty yojanas in length and width, and the space between them is empty land that grows various green grasses.
次有男名樹林、女名樹林、刪陀那林、真陀那林，各皆縱廣五十由旬，其邊空地，青草彌覆。
Next is a grove of naraphala fruit trees, and a grove of nariphaka fruit trees, candana-sandalwood grove, ciñcana-tamarind grove, each are all fifty yojanas in length and width, the border has empty land and green grass covers it completely.
次有呵梨勒果林、鞞醯勒果林、阿摩勒果林，菴婆羅多迦果林，各皆縱廣五十由旬。
Next is a kaiśala-pear fruit-tree grove, vibhītaka fruit-tree grove, amala-apple fruit-tree grove, amrātaka-sour mango fruit-tree grove, each are all fifty yojanas in length and width.
次有可殊羅樹林、毗羅果樹林、婆那婆果林、石榴果林，各各縱廣五十由旬。
Next is a kadalī-banana tree grove, a bilva-bael tree grove, panasa-jackfruit tree grove, dāḍima-pomegranate fruit grove, each and every one are fifty yojanas in length and width.
次有烏勃林、[木*柰]林、甘蔗林、細竹林、大竹林，各廣五十由旬。
Next is a uva-grape grove, a kapiṭṭha-woodapple grove, an uccha-cane grove, a small venu-bamboo grove, a great venu-bamboo grove, each is fifty yojanas in width.
次有荻林、葦林、割羅林、大割羅林、迦奢文陀林，各廣五十由旬。
Next is a tripusa-reed grove, a kaśa-cattail grove, a kallahāra-lily grove, a great kallahāra-lily grove, a kumbhaṇḍa-gourd grove, each are fifty yojanas in width.
次有阿提目多迦華林、瞻婆華林、波吒羅華林、薔薇華林，各廣五十由旬，其邊空地，青草遍覆。
Next is an adhikumudaka flower-tree grove, campā flower-tree grove, a pāṭala flower-tree grove, a gulāba-rose flower-tree grove, each are fifty yojanas in width, the border has an empty land with green grass that covers it.
復有諸池，優鉢羅華、鉢頭摩花、拘牟陀華、奔茶利迦華等彌覆。
Furthermore, there are various ponds of utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers, and so on which, completely cover them.
復有諸池，毒蛇充滿，各廣五十由旬，其間空地，青草遍覆。
Furthermore are various ponds, filled with nāgas, each are fifty yojanas in width, the space has empty land with green grass covering it.
[0367b25] 「其次有海，名烏禪那迦，廣十二由旬，其水清冷，味甚甘甜，輕軟澄淨，七重塼壘、七重間錯、七重欄楯、七重鈴網，外有七重多羅行樹，周匝圍遶，微妙端正，七寶莊飾，乃至馬瑙等七寶所成。周遍四方，有諸階道，可憙端正，亦是七寶金銀琉璃、頗梨赤真珠、車璩馬瑙等所成。
“Next to this is a sea, its name is Udanaka, and its width is twenty-two yojanas, the water is refreshing, its flavour is very sweet, it is light, gentle, and clear, with seven stories of prakāra-ramparts, seven stories indentations, seven stories of balustrades, seven stories of jāla-festoons of tinkling bells, outside it are rows seven stories of tāla trees, and encircling it is a pradakṣina-path, sublime and well-formed, adorned with the seven-jewels, and composed of the seven-jewels all the way up to aśmagarbha, etc. Encircling it in the four directions are various sopānā-staircases, agreeable and well-formed, also composed of the seven-jewels, suvarṇa, rūpya, vaiḍūrya, spaṭhika, lohitamuktā, musāragalva, aśmagarbha, etc.
復有優鉢羅、鉢頭摩、拘牟陀、奔茶利迦華。其華火色，即現火形；有金色者，即現金形；有青色者，即現青形；有赤色者，即現赤形；有白色者，即現白形；婆無陀色，現婆無陀形。華如車輪，根如車軸。華根出汁，色白如乳，味甘若蜜。
Furthermore, there are utpala, padma, kumuda, and puṇḍarīka flowers. These flowers have the colour of fire and immediately manifest the lakṣana of fire; there are ones with the colour of suvarṇa which manifest the lakṣanas of suvarṇa; there are ones with the colour of blue which manifest the lakṣanas of blue; there are ones that are red which manifest manifest the lakṣana of red; there ones that are that are white which manifest the lakṣana of white; there are ones that are kumuda coloured which manifest the lakṣana of kumuda. These flowers resemble cartwheels and their roots resemble cartwheel hubs. The flower roots give out sap, the colour of white milk, the taste is sweet like honey.”
[0367c08] 「諸比丘！烏禪那迦海中，有諸轉輪聖王行道，上廣十二由旬。諸比丘！閻浮提中，轉輪聖王，出現世時，彼諸海道，自然湧現，共水齊平。諸比丘！烏禪那迦海，其次有山，名烏禪伽羅。諸比丘！其烏禪伽羅山，可憙端正，微妙可觀。所有諸樹、諸葉諸華、諸果諸香，及諸異草、種種鳥獸，但是世間所出之物，於彼烏禪伽羅山中，無不悉有。諸比丘！其烏禪伽羅山，如是可憙，端正可觀，汝等應當如是善持。
“Bhikṣus! Within the Udanaka Sea are various cakravartin pradakṣina-paths which are twelve yojanas above. Bhikṣus! Within Jambudvīpa, during the era when a cakravartin arises, those various oceanic paths spontaneously arise, and become level with the water. Bhikṣus! Udanaka Sea, has a mountain next to it called Mt. Udakara. Bhikṣus! This Mt. Udakara is well-formed and upright, and wondrous to behold. It has various trees with various leaves and flowers, with various fruits and gandha-fragrances, and also different kinds of grasses, manifold species of birds and animals, whatever can be found in the world, it is all there within Mt. Udakara. Bhikṣus! You should remember well that Mt. Udakara is delightful, upright, and beautiful to behold.”
[0367c17] 「諸比丘！次烏禪伽羅有山，名曰金脇。諸比丘！金脇山中，有八萬窟。彼諸窟中，有八萬龍象在中居住，皆悉白色，猶如拘牟頭華；七枝拄地，並有神通，乘空而行；其頂赤色，猶如因陀羅瞿波迦蟲；皆悉六牙，其牙纖利，雜色金填。
“Bhikṣus! Next to Mt. Udanaka is a mountain called Suvarṇapārśva. Bhikṣus! Within Suvarṇapārśva are eighty-thousand caves. Within these caves there are eighty-thousand nāga-elephants who dwell there, all of them are of the colour of white, resembling a kumuda flower; seven parts of their bodies touch the ground. They are possessed of ṛddhipādas and are able to course through the sky; the crown of their heads resemble the colour of indragopa beetles; they all have six-tusks, and these tusks are fine and sharp, of variegated colours, and adorned with gold.”
[0367c23] 「諸比丘！過金脇山有山，名曰雪山，高五百由旬，廣厚亦爾，其山微妙，四寶所成，金銀琉璃及頗梨等。彼山四角，有四金峯挺出，各高二十由旬。
“Bhikṣus! Beyond Mt. Suvarṇapārśva is a mountain called Mt. Himavān, which is five-hundred yojanas tall, same in width and breadth, this mountain is wondrous and sublime, composed of the four jewels of suvarṇa, rūpya, vaiḍūrya, up to spaṭhika, and so on. This mountain has four corners, and on those corners emerge four golden kūṭa-peaks, each of them is twenty yojanas tall.
於中復有眾寶雜峯，高百由旬。彼山頂中，有阿耨達池，阿耨達多龍王在中居住。
Therein, there are a further more multitudinously-jewelled kūṭa-peaks, a hundred yojanas tall. Atop this mountain’s summit, there is Lake Anavatapta, and within it is the dwelling place of Anavatapta Nāgarāja.
其池縱廣五十由旬，其水涼冷，味甘輕美，清淨不濁，七重塼壘、七重板砌、七重欄楯、七重鈴網，周匝圍遶，可憙端正，乃至馬瑙七寶所成。復有諸花，優鉢羅、鉢頭摩、拘牟陀、奔茶利迦華，其華雜色，青黃赤白，華如車輪。復有藕根，大如車軸，汁白如乳，其味如蜜。
This lake is fifty yojanas in length and width, the water is cool, its flower is sweet and fine, it is pure and unpolluted, with seven tala-stories of prakāra-ramparts, seven tala-stories of iṣṭaka-tiles, seven tala-stories of vedikā-balustrades, seven tala-stories of kiṅkiṇījāla-festoons of tinkling-bells, which encircle its circumference, is agreeable and upright, up to and including being composed of aśmagarbha and the seven-jewels. It also has various flowers of Utpala, Padma, Kumuda, and Puṇḍarīka flowers, these flowers are of variegated colours of blue, yellow, red, and white, and the flowers resemble cartwheels. Furthermore their arrowroots, as big as cartwheel hubs, with sap that is white like milk, and a flavour like honey.”
The Nagara-Citadels and Vimana-Palaces of the Heavenly Kings
[0339c16] 「諸比丘！須彌山王，東面半腹有山，名曰由乾陀，山頂去地，四萬二千由旬。其山頂上，有提頭賴吒天王城郭住處，城名賢上，縱廣正等六百由旬，七重垣牆、七重欄楯、七重鈴網。
Bhikṣus! Mt. Meru’s eastern side, half of the height [up] is a mountain named Yugandhara. This mountain’s peak from the earth is forty-two thousand yojanas tall. On top of this mountain’s peak is a nagara-citadel on whom the Heavenly King Dhṛtarāṣṭra lives, called Āryottara. Its length and width is sixty yojanas, and has seven tala-stories of prakāra-ramparts, seven tala-stories of vedika-balustrades, and seven tala-stories of kiṅkiṇijāla-festoons of tinkling-bells.
[0339c27] 「諸比丘！須彌山王，南面半腹，下去地際，四萬二千由旬，於由乾陀山頂之上，有毘樓勒迦天王城郭住處，城名善現，縱廣莊嚴，皆如提頭賴吒天王住處所說。
Bhikṣus! Mt. Meru’s southern side, halfway up from the earth, forty-two thousand yojanas tall, on the peak of Mt. Yugandhara is the nagara-citadel of Virūḍhaka Devarāja called Sudarśana. Its length and width is the same as Dhṛtarāṣṭra’s.
[0340a03] 「諸比丘！須彌山王西面半腹，下去地際，四萬二千由旬，由乾陀山頂，有毘婁博叉天王城郭住處，城名善觀，縱廣莊嚴，一一皆如提頭賴吒天王住處所說。
Bhikṣus! Mt. Meru’s western side, halfway up from the earth, forty-two thousand yojanas tall, on the peak of Mt. Yugandhara is the nagara-citadel of Virūpakṣa Devarāja called Sudṛśa. Its length and width is the same as Dhṛtarāṣṭra’s.
[0340a08] 「諸比丘！須彌山王北面半腹，下去地際，亦四萬二千由旬，由乾陀山頂，有毘沙門天王住止之處，三大城郭。其三者何？一名毘舍羅婆、二名伽婆鉢帝、三名阿荼槃多。咸各縱廣六百由旬，七重垣牆、七重欄楯，略說乃至種種眾鳥，各各和鳴。
Bhikṣus! Mt. Meru’s southern side, halfway up from the earth, forty-two thousand yojanas tall, on the peak of Mt. Yugandhara are the three great cities of Vaiśravaṇa. What are their names? The first is called Viśārabha; the second is called Gabhāpati; the third is called Aṭanaṭiya. Their lengths and widths are sixty yojanas in length and width, with seven prakāra-ramparts, seven vedikā-balustrades, and the same for everything else up to and including the birds who sing.
[0310c20] 「諸比丘！須彌山王，上分有峯，四面挺出，曲臨海上，各高七百由旬，殊妙可愛，七寶合成，… 諸比丘！須彌山下，別有三級，諸神住處。其最下級，縱廣正等，六十由旬，… 其第二級，縱廣正等，四十由旬，… 其最上級，縱廣正等，二十由旬，七重牆院，乃至諸鳥，各出妙音，莫不具足。
Bhikṣus! Mt. Meru has four crags that emerge out from its top and lean above the ocean… Bhikṣus! Below Mt. Meru are three sopānā-staircases on which various divine beings dwell. The first level’s length and width is perfectly equal to sixty yojanas… the second one is perfectly equal in length and width to forty yojanas… the latter one is perfectly equal in length and width to twenty yojanas with seven prakāra-ramparts and everything up to and including the various birds that sing with sublime voices; exactly the same as before.
Trāyastriṃśa
[0341a07] 「諸比丘！須彌山王頂上，有三十三天宮殿住處，其處縱廣八萬由旬，七重城壁、七重欄楯、七重鈴網。
“Bhikṣus! Atop the summit of Mt. Meru is the vimāna-complex of the Trāyastriṃśa Devas. This dwelling is eighty thousand yojanas in length and width, with seven tala-stories prakāra-ramparts, seven tala-stories of vedikā-balustrades, and seven tala-stories of kiṅkinījāla-festoons of tinkling-bells.
外有七重多羅行樹，周匝圍遶，雜色可觀，七寶所成，所謂金銀琉璃、頗梨赤珠、硨璩瑪瑙等。
On the outside [of the ramparts] are the seven rows of tāla trees, the which circumambulate the pradakṣina-path, their intermingling colours can be observed, replete with the seven jewels — namely of suvarṇa, rūpya, spaṭhika, lohitamuktā, musāragalva, aśmagarbha, etc.
其城舉高四百由旬，厚五十由旬，城壁四面相去，各各五百由旬。於其中間，乃開一門，一一城門，悉皆舉高三十由旬，闊十由旬。其門兩邊，並有樓櫓却敵臺閣、軒檻輦輿。
This prakāra-rampart is built four-hundred yojanas tall and fifty yojanas in width, the prakāra-ramparts join separate from each other in the four directions with each and every one five-hundred yojanas apart. Within them, their entrances have one dvāra-gate, each and every prakāra-rampart’s dvāra-gate are all built thirty yojanas tall and ten yojanas long. On both extremes of the dvāra-gates, there are lined up vedikā-balustrades, and on the opposite side, [over the balustrades], are kūṭāgāra-pavilions, harmya-eaves, and palyaṅka-palanquins.
又有諸池花林果樹，其樹各各有種種葉、種種花、種種果、種種香，其香普熏。有種種鳥，各各和鳴，其音調雅，甚可愛樂。又彼諸門，一一門處，各有五百夜叉，為三十三天晝夜守護。
Furthermore, there are various puṣkariṇī-ponds, puṣpavāna-flower groves, and fruit-bearing tāla-trees, these tāla trees each have varieties on varieties of leaves, varieties on varieties of flowers, varieties on varieties of fruits, varieties on varieties on fragrances, and these fragrances everywhere pervade. There are varieties on varieties of birds, each and every one harmoniously sing, these sounds are harmonious, refined, agreeable, and delightful. Furthermore, at those various gates, at each and every gate, are five-hundred yakṣas who serve the protect the Trāyastriṃśa Heaven.”
[0341a19] 「諸比丘！於彼城內，為三十三天王更立一城，名曰善見，其城縱廣六萬由旬，七重城壁、七重欄楯、七重鈴網。
“Bhikṣus! Inside that nagara-citadel, there is established a nagara-citadel which serves the Trāyastriṃśa Devas, called Sudarśana, and this nagara-citadel is sixty daśasahasra yojanas in length and width, with seven tala-stories or prakāra-ramparts, seven tala-stories of vedikā-balustrades, and seven tala-stories of kiṅkinījāla-festoons of tinkling-bells.
外有七重多羅行樹，周匝圍繞，雜色可觀，亦以七寶之所成就，所謂金銀乃至瑪瑙。
On the outside [of the ramparts] are the seven rows of tāla trees, which circumambulate the pradakṣina-path, their intermingling colours can be observed, and are also replete with the seven jewels — namely of suvarṇa, rūpya, all the way up to aśmagarbha, etc.
其城亦高四百由旬，厚五十由旬，城之四面，亦各相去五百由旬。於其中間，便開一門，諸門亦高三十由旬，闊十由旬，一一諸門亦有樓櫓却敵臺閣、水池花林種種奇樹。其樹各有種種葉、種種花、種種果、種種香，其香普熏。種種眾鳥，各各和鳴。如是諸門，門門皆有五百夜叉，為三十三天晝夜守護。
The prakāra-rampart is also four-hundred yojanas tall, fifty yojanas in width, the four sides of the prakāra is also each separated by five-hundred yojanas. Within them, there are entrances with a dvāra-gate, all of the dvāra-gates are also thirty yojanas tall, and are ten yojanas in length, each and every one of the various dvāra-gates also has vedikā-balustrades and on the other side are kūṭāgāra-pavilions, puṣkariṇi-ponds, puṣpavāna-flower groves, and varieties on varieties of tāla trees. These tāla trees also have varieties on varieties of leaves, varieties on varieties of flowers, varieties on varieties of fruits, and varieties on varieties of fragrances which everywhere pervade. There are varieties on varieties of multitudinous birds, with each and every one singing harmoniously. Similarly at the various gates, at each and every gate, are five-hundred yakṣas who serve to protect the Trāyastriṃśa Heaven.”
Description of Amitāyus Buddha’s Sukhāvatī Lokadhātu
The Larger Sukhavativyuha Sutra
[0270c05] 「又其國土，七寶諸樹周滿世界——金樹、銀樹、琉璃樹、頗梨樹、珊瑚樹、瑪瑙樹、車璩樹——或有二寶、三寶乃至七寶轉共合成。
“Furthermore, this Buddhakṣetra has various seven jewelled tāla trees which encircle that lokadhātu — these are suvarṇa trees, rūpya trees, vaiḍūrya trees, spaṭhika trees, pravāla trees, aśmagarbha trees, and musāragalva trees — some are made of two jewels, three jewels, up to even seven jewels which alternate and come together to complete those trees.
或有金樹，銀葉、華、果；或有銀樹，金葉、華、果；或琉璃樹，頗梨為葉，華、果亦然；或水精樹，琉璃為葉，華、果亦然；或珊瑚樹，瑪瑙為葉，華、果亦然；或瑪瑙樹，琉璃為葉，華、果亦然；或車璩樹，眾寶為葉，華、果亦然。
Of these, some are suvarṇa trees with rūpya leaves, flowers and fruits; some are rūpya trees with suvarṇa leaves, flowers and fruits; some are vaiḍūrya trees with spaṭhika leaves, flowers, and fruits which shine; some are spaṭhika trees with vaiḍūrya leaves, flowers, and fruits which shine; some are pravāla trees with aśmagarbha leaves, flowers, and fruits which shine; some are aśmagarbha trees with vaiḍūrya leaves, flowers, and fruits which shine; and some are musāragalva trees with all sorts of jewels as leaves, flowers, and fruits which shine.
或有寶樹，紫金為本、白銀為莖、琉璃為枝、水精為條、珊瑚為葉、瑪瑙為華、車璩為實；或有寶樹，白銀為本、琉璃為莖、水精為枝、珊瑚為條、瑪瑙為葉、車璩為華、紫金為實；
Some have jewelled trees with jambunādasuvarṇa roots, rūpya trunks, vaiḍūrya branches, spaṭhika twigs, pravāla leaves, aśmagarbha flowers, and musāragalva fruits;
Some have jewelled trees with rūpya roots, vaiḍūrya trunks, spaṭhika branches, pravāla twigs, aśmagarbha leaves, musāragalva flowers, and vaiḍūrya fruits;
或有寶樹，琉璃為本、水精為莖、珊瑚為枝、瑪瑙為條、車璩為葉、紫金為華、白銀為實；或有寶樹，水精為本、珊瑚為莖、瑪瑙為枝、車璩為條、紫金為葉、白銀為華、琉璃為實；
Some have jewelled trees with vaiḍūrya roots, spaṭhika trunks, pravāla branches, aśmagarbha twigs, musāragalva leaves, jambunādasuvarṇa flowers, and rūpya fruits;
Some have jewelled trees with spaṭhika roots, pravāla trunks, aśmagarbha branches, musāragalva twigs, jambunādasuvarṇa leaves, rūpya flowers, and vaiḍūrya fruits;
或有寶樹，珊瑚為本、瑪瑙為莖、車璩為枝、紫金為條、白銀為葉、琉璃為華、水精為實；或有寶樹，瑪瑙為本、車璩為莖、紫金為枝、白銀為條、琉璃為葉、水精為華、珊瑚為實；
Some have jewelled trees with pravāla roots, aśmagarbha trunks, musāragalva branches, jambunādasuvarṇa twigs, rūpya leaves, vaiḍūrya flowers, and spaṭhika fruits;
Some have jewelled trees with aśmagarbha roots, musāragalva trunks, jambunādasuvarṇa branches, rūpya twigs, vaiḍūrya leaves, spaṭhika flowers, and pravāla fruits;
或有寶樹，車璩為本、紫金為莖、白銀為枝、琉璃為條、水精為葉、珊瑚為華、瑪瑙為實。
Some have jewelled trees with musāragalva roots, jambunāda trunks, rūpya branches, vaiḍūrya twigs, spaṭhika leaves, pravāla flowers, and aśmagarbha fruits.
行行相值、莖莖相望、枝枝相準、葉葉相向、華華相順、實實相當，榮色光曜不可勝視。清風時發，出五音聲，微妙宮商自然相和。
Row by row they face another, trunk by trunk they are aligned with each other, branch by branch they are equal in measure, flower by flower they are as attractive as each other, fruit by fruit they correspond with one another, their brilliant colours, light, and radiance, are impossible to discern in detail with one’s sight.
[0271a02] 「又無量壽佛其道場樹，高四百萬里，其本周圍五千由旬，枝葉四布二十萬里。
Furthermore, Amitāyus Buddha has a Bodhimaṇḍa Tree four-hundred daśasahasra krośas in height, its roots are five-thousand yojanas in circumference, and its twigs and leaves spread out twenty daśasahasra krośas in radius.
一切眾寶自然合成，以月光摩尼持海輪寶——眾寶之王——而莊嚴之。
All of its many jewels are spontaneously complete, with candrabhāsamaṇis and are attached with sāgaravaramaṇi jewels — with many kinds of kings of jewels — also adorning it.
周匝條間垂寶瓔珞，百千萬色種種異變，無量光炎照曜無極。珍妙寶網羅覆其上，一切莊嚴隨應而現。
Encircling the twigs and supported between them are jewelled malya-garlands, a hundred-thousand daśasahasra of colours intermingle, with an asaṃkhyeya number of radiant jvalas which shine boundlessly in radius. Precious and sublime jewelled jāla-festoons are suspended over it, and all of these decorations manifest according to one’s dispositions.
微風徐動出妙法音，普流十方一切佛國。其聞音者得深法忍，住不退轉至成佛道，不遭苦患；目覩其色、耳聞其音、鼻知其香、舌甞其味、身觸其光、心以法緣，一切皆得甚深法忍，住不退轉至成佛道，六根清徹無諸惱患。
Gentle breezes blow slowly between them and produce sounds of the Sublime Dharma which spread everywhere throughout the buddhakṣetras within the ten directions.
When one hears these sounds one obtains profound dharmakṣānti, abides in the stage of avaivartika, attains anuttarasamyaksaṃbodhi, and stops encountering duḥkha;
As one’s eyes witness these colours, one’s ears hear these sounds, the nose smells these fragrances, the tongue tastes these flavours, the body feels these lights, and the mind perceives these dharmālambana, then all are able to attain anutpaṭikadharmakṣānti, abide in the stage of avaivartika, achieve anuttarasamyaksaṃbodhi, and with one’s six senses purified, penetrate into the nonexistence of the many forms of kleśas and duḥkhas.
[0271a13] 「阿難！若彼國人天見此樹者，得三法忍：一者、音響忍，二者、柔順忍，三者、無生法忍。此皆無量壽佛威神力故、本願力故、滿足願故、明了願故、堅固願故、究竟願故。」
“Ānada! If the humans and devas of this land see this tree, they will obtain three forms of kṣānti:
The first is ghoṣānugakṣānti; the second, ānulomikīkṣānti; and the third, anutpattikadharmakṣānti.
This is due to the majestic and divine power of Amitāyus Buddha; of His past vows, His fulfilling of vows; His fulfilment of vows; His firm vows; His unsurpassable vows.”
[0271a18] 佛告阿難：「世間帝王有百千音樂，自轉輪聖王乃至第六天上，伎樂音聲展轉相勝千億萬倍；第六天上萬種樂音，不如無量壽國諸七寶樹一種音聲千億倍也。亦有自然萬種伎樂，又其樂聲無非法音，清暢哀亮，微妙和雅，十方世界音聲之中最為第一。
The Buddha said to Ānanda:
“This lokadhātu’s major kings have a hundred thousand kinds of sounds and music superior to that of the Cakravartins up to those of the devas of the sixth desire realm heaven; these musical sounds are in each every case superior to them by thousands of śatasahasras of daśasahasras of times. (finished this spot).
[0271a25] 「又，講堂、精舍、宮殿、樓觀皆七寶莊嚴，自然化成，復以真珠、明月摩尼眾寶以為交露，覆蓋其上。
“Furthermore, the caityas, vihāras, vimānas, prasādās and gavākṣas, are all decorated with the seven jewels, which spontaneously and transformationally adorn it. Furthermore, with lohitamuktās, candrabhāsamaṇis and various jewels serving as intermingling nets, and spread out above them are chattras.
內、外、左、右有諸浴池，或十由旬，或二十、三十，乃至百千由旬，縱廣深淺各皆一等，八功德水湛然盈滿，清淨香潔味如甘露。
Within and without, to their left and right, are various puṣkariṇī-ponds, some are ten yojanas, some are twenty yojanas, some thirty yojanas, some are up to one hundred thousand yojanas, with length and width together all equal, eight kinds of meritorious water fill it: it is pure, it is clean, it is fragrant, it is clear, and it has the flavour of sweetened dew.
黃金池者底白銀沙，白銀池者底黃金沙，水精池者底琉璃沙，琉璃池者底水精沙，珊瑚池者底琥珀沙，琥珀池者底珊瑚沙，車璩池者底瑪瑙沙，瑪瑙池者底車璩沙，白玉池者底紫金沙，紫金池者底白玉沙，或二寶、三寶乃至七寶轉共
The suvarṇa ponds have a base of rūpya sand, the rūpya ponds have a base of suvarṇa sand, the spaṭhika ponds have a base of vaiḍūrya sand, the vaiḍūrya ponds have a base of spaṭhika sand, the pravāla ponds have a base of śirīṣagarbha sand, the śirīṣagarbha ponds have a base of pravāla sand, the musāragalva ponds have base of aśmagarbha sand, the aśmagarbha ponds have a base of musāragalva sand, the hastigarbha ponds have a base of jambunāda suvarṇa sand, the jambunāda suvarṇa ponds have a base of hastigarbha sand, some have two jewels, some have three jewels, up to seven jewels which adorn them.
其池岸上有栴檀樹，華葉垂布，香氣普熏。天優鉢羅華、鉢曇摩華、拘物頭華、分陀利華，雜色光茂彌覆水上。
Atop the banks of those puṣkariṇī-ponds are candana trees, their leaves and flowers hang down and spread out, their fragrant winds spread out everywhere. Divine utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers, mix and mingle their colourful radiance across the waters.
[0271b09] 「彼諸菩薩及聲聞眾若入寶池，意欲令水沒足，水即沒足；欲令至膝，即至于膝；欲令至腰，水即至腰；欲令至頸，水即至頸；欲令灌身，自然灌身；欲令還復，水輒還復。調和冷煖自然隨意，開神悅體蕩除心垢，清明澄潔淨若無形。
When those various bodhisattva and śrāvaka assemblies enter those jewelled puṣkariṇī-ponds, at the thought of desiring the water lowers to the feet, the water immediately lowers to the feet; desiring that the water rise to the knees, the water immediately rises to the knees; desiring that they rise to the hips, the water immediately rises to the hips; desiring that the water rises to the neck, the water immediately rises to the neck; desiring that the water shower the body, the water spontaneously manifests showers for the body; desiring that the water return, the water then returns. The coldness and warmness of the bathing-ponds adjust spontaneously to one’s disposition, which in turn open up one’s psychic power, comforts one’s body, and washes away the kleśas of one’s mind; the ponds are clean and pure as if they were formless.
寶沙映徹無深不照，微瀾迴流轉相灌注，安詳徐逝不遲不疾。波揚無量自然妙聲，隨其所應莫不聞者，或聞佛聲，或聞法聲，或聞僧聲，或寂靜聲、空無我聲、大慈悲聲、波羅蜜聲，或十力無畏不共法聲、諸通慧聲、無所作聲、不起滅聲、無生忍聲，乃至甘露灌頂眾妙法聲。
The jewelled sand-beds reflect and penetrate within the water such that nothing else is as profound or can outshine them; the ripples intermingle, spinning, flowing, and rolling about with movements that are gentle and quiet; being neither too fast nor too slow. They spontaneously give off an asaṃkhyeya number of sublime sounds, with none that do not conform to the dispositions of the listeners; some hear of the Buddhas; some hear of the Dharmas; some hear of the Saṃghas; some hear of Praśrabdhi; some hear of Anātman; some hear of Mahākaruṇā; some hear of the Pāramitās; some hear of the ten powers and ten fearlessnesses and ten unique qualities of the Buddhas; some hear of the various Ṛddhipādas; some of Non-Production; some of Non-Arising and Non-Ceasing; some of Anutpattikadharmakṣānti; and some up to the Amṛtābhiṣeka of the Various Sublime Dharmas.
如是等聲，稱其所聞歡喜無量，隨順清淨離欲寂滅真實之義、隨順三寶力無所畏不共之法、隨順通慧菩薩聲聞所行之道。無有三塗苦難之名，但有自然快樂之音，是故其國名曰極樂。
Hearing all sorts of sounds as these, they praise what is heard and attain immeasurable joy; they follow the way of purity, the renunciation of desires, quiescence, and the profound truth of the principles of reality; they follow the power of the Three Jewels and do not fear the the non-distinction of dharmas; they follow the transcendent wisdom of the practices of the bodhisattvas and śrāvakas on the Path. They hear of no name of the three lower destinies or of duḥkha, but hear only the sounds of spontaneous joy; therefore, this land is named Sukhāvatī.
[0271b25] 「阿難！彼佛國土諸往生者，具足如是清淨色身、諸妙音聲、神通功德，所處宮殿、衣服、飲食、眾妙華香莊嚴之具，猶第六天自然之物。若欲食時，七寶應器自然在前，金、銀、琉璃、車璩、瑪瑙、珊瑚、虎珀、明月真珠如是眾鉢隨意而至，百味飲食自然盈滿。雖有此食實無食者，但見色、聞香，意以為食，自然飽足，身心柔軟，無所味著。事已化去，時至復現。
“Ānanda! Those various beings born in that Buddhakṣetra’s land are endowed like this with pure rūpakāya bodies, with various sublime voices, ṛddhipādas, merit, and everywhere there are vimāna-complexes, cīvara-robes, food and drink, and is endowed with multitudes of sublime flowers, gandha-fragrances, decorations, resembling such things transformationally manifested within the sixth heaven of the parinimirtavaśavartin devas. When one desires to eat, seven-jewelled almsbowls transformationally manifest before oneself— that is suvarṇa, rūpya, vaiḍūrya, musāragalva, aśmagarbha, pravāla, śirīṣagarbha, candrabhāsa, and lohitamuktā — and in this way these multitudes of almsbowls come to one according to one’s dispositions, with a hundred flavours of drink and food transformationally filling them to the brim. Even then with this food one truly does not actually eat it, but by seeing its rūpa, smelling its fragrance, and with intention that serves to eat it, one is transformationally satisfied, with the body and mind become gentle and pliable, without having needed to taste it. After these things disappear, in time they can be further manifested again.”
[0271c04] 「彼佛國土清淨安隱，微妙快樂，次於無為泥洹之道。其諸聲聞、菩薩、人、天，智慧高明，神通洞達。咸同一類，形無異狀，但因順餘方，故有人、天之名。顏貌端正，超世希有，容色微妙，非天、非人，皆受自然虛無之身、無極之體。」
“That Buddhakṣetra’s land is pure and tranquil, marvellous and sublime, with sukha-bliss, and accords with the path of unconditioned nirvāṇa. These various śrāvakas, bodhisattvas, humans, devas, have prajñā of lofty discernment, and ṛddhipādas of deep penetrations. Altogether they are of one kind, their lakṣanas are witout difference, and only due to the cause of according with the lands of other directions, have humans and devas in name alone. Their faces are well-formed, supreme throughout the worlds, agreeable and sublime, without asuras and without non-human beings, they all receive bodies transformationally manifested like space, amitas in nature.”
[0272a06] 佛告阿難：「無量壽國其諸天人，衣服、飲食、華香、瓔珞、諸蓋幢幡、微妙音聲，所居舍宅、宮殿、樓閣，稱其形色、高下、大小，或一寶、二寶，乃至無量眾寶，隨意所欲，應念即至。
The Buddha addressed Ānanda:
“The Land of Amitayus has various devas and humans, cīvaras, drinks and food, flowers and gandha-fragrances, mālya-garlands, and various chattras, dhvaja-flagstaves, and patākā-flags, wondrous and sublime music, abodes of vihāras, vimāna-complexes, prāsādaharmya-palaces, praiseworthy in their lakṣanas, whether high or low, grand or small, some are made of one jewel, two jewels, or even up to aparimāṇas of multitudes of jewels, according to one’s dispositions, conforming exactly to the wishes of one’s mind.
又，以眾寶妙衣遍布其地，一切人天踐之而行。無量寶網彌覆佛上，皆以金縷、真珠、百千雜寶、奇妙珍異莊嚴絞飾，周匝四面垂以寶鈴，光色晃曜盡極嚴麗。
Furthermore, the ground is strewn everywhere with multitudinously-jewelled carpets, which all of the humans and devas tread on when circumambulating. Aparimāṇas of jewelled jāla-festoons cover everywhere above the Buddha, all with suvarṇa threads, lohitamuktās, a hundred-thousand intermingling jewels, with marvellous and rare adornments with intermingling colours, encircling it on its four sides are jewelled tinkling-bells with coloured rays that shine brilliantly, complete, and beautiful.
自然德風徐起微動，其風調和，不寒、不暑；溫涼柔軟，不遲、不疾；吹諸羅網及眾寶樹，演發無量微妙法音，流布萬種溫雅德香。其有聞者，塵勞垢習自然不起，風觸其身皆得快樂，譬如比丘得滅盡三昧。
Spontaneous meritorious breezes slowly arise and gently move through it, the
[0272a18] 「又，風吹散華遍滿佛土，隨色次第而不雜亂，柔軟光澤馨香芬烈，足履其上陷下四寸，隨舉足已還復如故。華用已訖地輒開裂，以次化沒清淨無遺，隨其時節風吹散華，如是六反。
[0272a22] 「又眾寶蓮華周滿世界，一一寶華百千億葉，其葉光明無量種色，青色青光、白色白光、玄黃、朱紫光色亦然，煒燁煥爛，明曜日月。一一華中出三十六百千億光；一一光中出三十六百千億佛，身色紫金，相好殊特；一一諸佛又放百千光明，普為十方說微妙法；如是諸佛各各安立無量眾生於佛正道。」
The Shorter Sukhāvatīvyūha Sūtra
[0346c10] 「從是西方過十萬億佛土，有世界名曰極樂。其土有佛，號阿彌陀，今現在說法。舍利弗！彼土何故名為極樂？其國眾生無有眾苦，但受諸樂，故名極樂。又舍利弗！極樂國土，七重欄楯、七重羅網、七重行樹，皆是四寶周匝圍繞，是故彼國名曰極樂。
“From the western direction past ten koṭis of buddhakṣetras, there is a lokadhātu called Sukhāvatī. This land has a Buddha called Amitābha, I will now expound on this Dharma of His manifestations. Śāriputra! Why is that land called Sukhāvatī? This land has sentient beings who are without the multitudes of duḥkha, and who only receive various sukha, and is therefore called Sukhāvatī. Furthermore, Śāriputra! The Land of Sukhāvatī has seven tala-stories vedikā-balustrades, tala-stories of jāla-festoons, seven tala-stories of rows of tāla trees, and all of these four jewels encircle it with a pradakṣina-path, and therefore that land is called Sukhāvatī.”
[0346c16] 「又舍利弗！極樂國土有七寶池，八功德水充滿其中，池底純以金沙布地。四邊階道，金、銀、琉璃、頗梨合成。上有樓閣，亦以金、銀、琉璃、頗梨、車璩、赤珠、馬瑙而嚴飾之。池中蓮花，大如車輪，青色青光，黃色黃光，赤色赤光，白色白光，微妙香潔。舍利弗！極樂國土成就如是功德莊嚴。
“Furthermore, Śāriputra! The land of Sukhāvatī has seven-jewelled puṣkariṇī-ponds, and are filled with water replete with the eight meritorious qualities, the riverbed is wholly made of suvarṇa sand spread out over the ground. On the four sides are sopānā-staircases composed of suvarṇa, rūpya, vaiḍūrya, and spaṭhika. Above them are prāsāda-palaces and harmya-mansions, which are also replete with adornments of suvarṇa, rūpya, vaiḍūrya, spaṭhika, musāragalva, lohitamuktā, and aśmagarbha. Within the puṣkariṇī-ponds are lotus flowers as large as chariot wheels — the blue-coloured ones have blue rays, the yellow-coloured ones have yellow rays, the red-coloured ones have red rays, and the white-coloured ones have white rays — and have sublime and pleasant fragrances. Śāriputra! The Land of Sukhāvatī is replete with such merit and splendour.
[0347a07] 「又舍利弗！彼佛國土，常作天樂，黃金為地，晝夜六時天雨曼陀羅華。其國眾生，常以清旦，各以衣裓盛眾妙華，供養他方十萬億佛；即以食時，還到本國，飯食經行。舍利弗！極樂國土成就如是功德莊嚴。
“Furthermore, Śāriputra! That Buddhakṣetra constantly produces divine music, and the kanaka-gold serves its ground, throughout the six periods of the day and night it rains down mandārava flowers. The sentient beings of this land, every morning, each request garments, robes, and plentiful multitudes of sublime flowers, to make offerings to the ten koṭis of Buddhas in other lands; immediately at mealtime, they return to their original land, and perform the practice of walking after eating.”
[0347a12] 「復次舍利弗！彼國常有種種奇妙雜色之鳥——白鵠、孔雀、鸚鵡、舍利、迦陵頻伽、共命之鳥。是諸眾鳥，晝夜六時出和雅音，其音演暢五根、五力、七菩提分、八聖道分如是等法。其土眾生聞是音已，皆悉念佛、念法、念僧。舍利弗！汝勿謂：『此鳥實是罪報所生。』所以者何？彼佛國土無三惡趣。舍利弗！其佛國土尚無三惡道之名，何況有實？是諸眾鳥皆是阿彌陀佛欲令法音宣流變化所作。舍利弗！彼佛國土，微風吹動，諸寶行樹及寶羅網出微妙音，譬如百千種樂同時俱作，聞是音者皆自然生念佛、念法、念僧之心。舍利弗！其佛國土成就如是功德莊嚴。
The Amitayurdhyana Sutra
[0342a05] 佛告阿難及韋提希：「初觀成已，次作水想。想見西方一切皆是大水，見水澄清，亦令明了，無分散意。既見水已，當起氷想。見氷映徹，作琉璃想。此想成已，見琉璃地，內外映徹。下有金剛七寶金幢。擎琉璃地。其幢八方八楞具足。一一方面百寶所成。一一寶珠有千光明。一光明八萬四千色。映琉璃地。如億千日不可具見。
The Buddha addressed Ānanda and Vaidehī:
“First, after completing this contemplation, next produce the visualisation of water. Visualise seeing the western direction everywhere all as the great ocean. See it as clear and pure, and also see it clearly and distinctly without any scattered thoughts. After having seen the ocean you should now arouse the visualisation of ice. See through the ice and produce the visualisation of vaiḍūrya. After completing the visualisation of vaiḍūrya, you should see the vaiḍūrya ground, penetrating it inside and out. From here there are seven-jewelled golden dhvajastambha-pillars of vajra which are supported by the vaiḍūrya ground. These dhvaja-stambhas have eight faces each of the eight directions, and in each direction the faces are replete with jewels. Each jewel has a thousand rays of light, and each ray of light has eighty-four thousand colours, which reflect on the vaiḍūrya ground, resembling a śatasahasra of a thousand suns which cannot be seen in detail.
琉璃地上。以黃金繩雜廁間錯。以七寶界分齊分明。一一寶中有五百色光。
Upon the vaiḍūrya ground, hemasutras crisscross intricately. Seven jewels form [seven concentric] borders which are distinct and well-defined. Within each of the jewelled [regions] are five-hundred rays of colours.
其光如花。又似星月。懸處虛空成光明臺。樓閣千萬百寶合成。於臺兩邊各有百億花幢無量樂器。以為莊嚴。八種清風從光明出。鼓此樂器。演說苦空無常無我之音。
These rays, suspend themselves in the sky as platforms of light — resembling flowers, stars, and moons. A koṭi of prāsāda-mansions with upper-harmya-stories, composed of a hundred jewels sit atop the platforms, and on each side are a koṭi of flowers, dhvaja-stambhas, and aparimāṇas of musical instruments which serve as adornments. A refreshing breeze from the eight-directions emerges from within the light, playing and stringing the instruments; the melodies of which expound the teachings of duḥkha, śūnyatā, anityā, and anātman.
佛告阿難及韋提希。地想成已。次觀寶樹。觀寶樹者 。一一觀之作七重行樹想。一一樹高八千由旬。其諸寶樹七寶花葉無不具足。
The Buddha addressed Ānanda and Vaidehī:
“After completing the visualisation of the ground, next comes the contemplation of the jewelled tāla trees. Those who contemplate the jewelled tāla trees, one by one contemplate and produce the visualisation of seven rows of tāla trees. Each tāla tree is eight-thousand yojanas tall. These jewelled tāla trees are utterly composed of the seven jewels, flowers and leaves.
一一華葉作異寶色。琉璃色中出金色光。頗梨色中出紅色光。馬腦色中出車磲光。車磲色中出綠真珠光。珊瑚琥珀一切眾寶以為映飾。妙真珠網彌覆樹上。一一樹上有七重網。一一網間有五百億妙華宮殿。如梵王宮。諸天童子自然在中。一一童子有五百億釋迦毘楞伽摩尼寶以為瓔珞。
Each flower and leaf produces different colours of jewels. From within the vaiḍūrya coloured ones issue forth a suvarṇa light. Within the spaṭhika coloured ones issue forth a padma light. The aśmagarbha coloured ones issue forth a musāragalva light. The musāragalva ones issue forth a lohitamuktā light. The pravāla, śirīṣagarbha, and all of the various jewels serve as matching adornments. Sublime lohitmuktā nets of tinkling-bells drape over the tāla trees, and for one of each of tāla trees are seven tiers of tinkling-bell nets which drape over them. Between each net are five koṭis of sublime flowers and lofty vimāna-palaces. Like the vimāna-palaces of Brahma, various transformational kumāra devaputras reside within, and each kumāra has five koṭis of cintāmaṇi jewels, which serve as mālya-necklaces.
其摩尼光照百由旬。猶如和合百億日月。不可具名。眾寶間錯色中上者。此諸寶樹行行相當。葉葉相次。於眾葉間生諸妙花。花上自然有七寶果。
These maṇi-gems shine forth light a hundred yojanas [radially], like the coming together of a koṭi of suns and moons, and are beyond descriptions. All of the colours intermingle within the various jewels, and are supreme above all. All of the jewelled tāla trees are aligned with another concentrically, with the leaves next to one another. Among the many leaves grow various sublime flowers. Atop each flower are transformationally generated fruits made of the seven jewels.
一一樹葉。縱廣正等二十五由旬。其葉千色有百種畫。如天纓珞。有眾妙華作閻浮檀金色。如旋火輪。宛轉葉間踊生諸果。如帝釋瓶。有大光明。化成幢幡無量寶蓋。
Each tree has leaves which are perfectly equal to twenty-five yojanas in length and width. These leaves have a thousand colours with a hundred kinds of auspicious-symbols which resemble the mālya-garlands of the devas. Various sublime flowers produce the colour of jāmbūnadasuvarṇa. And like alātacakras, they effortlessly spin between the leaves, dancing and generating the various fruits. Like Indra’s vase, their immense radiance transform into dhvaja-stambhas, patākā-flags and into aparimāṇas of jewelled chattra-parasols.
是寶蓋中。映現三千大千世界一切佛事。十方佛國亦於中現。
Within these jewelled chattra-parasols reflect and manifest the trisahasramahāsahasra lokadhātu and all of the buddhakāryas. The buddhakṣetras of the ten directions also manifest therein.
[0342b23] 佛告阿難及韋提希：「樹想成已，次當想水。欲想水者，極樂國土有八池水。一一池水七寶所成；其寶柔軟從如意珠王生，分為十四支；一一支作七寶色。黃金為渠，渠下皆以雜色金剛以為底沙。
The Buddha addressed Ānanda and Vaidehī:
“Having completed the visualisation of the tāla trees, next you should visualise the waters. For one who desires to visualise the waters, the Land of Sukhāvatī has eight puṣkariṇī-lakes. Each and every one of these puṣkariṇī-lakes’ waters are composed of the seven jewels; these jewels are gentle and are born from a cintāmaṇirāja jewel, and these divide into fourteen sections; each and every section produces the colours of the seven jewels. Suvarṇa serves as the conduits, and below the conduits are beds of vajra sand composed of variegated colours.
一一水中有六十億七寶蓮花，一一蓮華團圓正等十二由旬。其摩尼水流注華間，尋樹上下。其聲微妙，演說苦、空、無常、無我、諸波羅蜜，復有讚歎諸佛相好者。
Within each and every [body of] water are sixty śatasahasras of seven-jewelled lotus flowers, each and every lotus flower is perfectly equally to twelve yojanas in length and diameter. The maṇi jewelled water flows and pours between the flowers, going up and down a vyāma’s length in height, the sounds of which are gentle and sublime; expounding on duḥkha, śūnyatā, anityā, anātman, all of the pāramitās, and the praises of all of the major and minor marks of the Buddhas.
從如意珠王踊出金色微妙光明，其光化為百寶色鳥，和鳴哀雅，常讚念佛、念法、念僧，
From the cintāmaṇi jewel issues forth rays of light the colour of suvarṇa, each ray transforms into a hundred jewel-coloured birds which melodiously sing somber and elegant songs in constant praise of buddhānusmṛti, dharmānusmṛti, and saṃghānusmṛti,
[0342c06] 佛告阿難及韋提希：「眾寶國土，一一界上有五百億寶樓，其樓閣中有無量諸天，作天伎樂。
The Buddha addressed Ānanda and Vaidehī:
“Above the various jewelled sections of land, above each and every boundary, are five koṭis of jewelled prāsāda-palaces, within the prāsāda-mansions with upper-harmya-stories, are aparimāṇas of various devas who produce heavenly music.
又有樂器懸處虛空，如天寶幢不鼓自鳴。此眾音中，皆說念佛、念法、念比丘僧。
Furthermore, there are musical instruments suspended in every place across the sky, just like the jewelled dhvajas of the devas they play without being strung [by anyone]. Within the various sounds, all expound buddhānusmṛti, dharmānusmṛti, and bhikṣusaṃghānusmṛti.
[0342c22] 佛告韋提希：「欲觀彼佛者，當起想念，於七寶地上作蓮花想，令其蓮花一一葉作百寶色。有八萬四千脈，猶如天畫；一一脈有八萬四千光，了了分明，皆令得見。
The Buddha addressed Vaidehī:
“If one desires to contemplate that Buddha, one should arouse visualisation and smṛti; produce the visualisation of a lotus flower atop a seven jewelled ground, cause each and every petal of this lotus flower to produce five-hundred colours of jewels and have eighty-four thousand veins resembling the auspicious symbols of the devas; each and every vein has eighty-four thousand rays which separate into distinct rays of light, such that all can be seen.
華葉小者，縱廣二百五十由旬；如是蓮華有八萬四千大葉，一一葉間，有百億摩尼珠王以為映飾。一一摩尼珠放千光明，其光如蓋，七寶合成，遍覆地上。
The small flower-petals are two-hundred and fifty yojanas in length and width; likewise, the lotus flower has eighty-four thousand large petals, and between each and every petal are a koṭi of cintāmaṇirāja jewels which serve as adornments. Each and every cintāmaṇirāja jewel releases a thousand light rays, and these rays resemble a chattra-parasol replete with the seven jewels, which completely covers over the ground.
釋迦毘楞伽摩尼寶以為其臺；此蓮花臺，八萬金剛甄叔迦寶，梵摩尼寶，妙真珠網，以為交飾。
Śakrābhilagnamaṇi jewels serve as the dais; this lotus flower dais is served with intermingling decorations of eighty-thousand vajra-kiṃśuka jewels, brahmamaṇi jewels, and sublime lohitamuktā nets of tinkling-bells.
於其臺上，自然而有四柱寶幢，一一寶幢如百千萬億須彌山；幢上寶縵如夜摩天宮，復有五百億微妙寶珠，以為映飾。
Above this dais, transformationally manifested, are four jewelled dhvaja-stambhas, each and every jewelled dhvaja is like a hundred-thousand ayutas of Mt. Merus [in height]; atop the dhvaja-stambhas are jewelled patta-cloths like the vimāna-palaces of the Yāma Realm devas, and which furthermore have five koṭis of sublime, wondrous jewels and muktā-pearls serving as adornments.
一一寶珠有八萬四千光，一一光作八萬四千異種金色，一一金色遍其寶土，處處變化，各作異相；或為金剛臺，或作真珠網，或作雜花雲，於十方面隨意變現，施作佛事，
Each and every jewel and pearl has eighty-four thousand rays of light, each and every ray produces eighty-four thousand different kinds of colours of suvarṇa, each and every colour of suvarṇa pervades the jewelled land, and in each place here and there transforms, with each producing different features; some serve as a vajra dais, some produce tinkling-bell muktā nets, and some produce clouds of intermingling flowers — these manifest from each of the [āsana’s] faces in the ten directions, according to one’s disposition, performing the buddhakāryas.
[0343a18] 佛告阿難及韋提希：「見此事已，次當想佛。所以者何？諸佛如來是法界身，遍入一切眾生心想中；是故汝等心想佛時，是心即是三十二相、八十隨形好。是心作佛，是心是佛。諸佛正遍知海，從心想生，是故應當一心繫念，諦觀彼佛、多陀阿伽度、阿羅呵、三藐三佛陀。
The Buddha addressed Ānanda and Vaidehī:
“After one has seen these things, one should next visualise the Buddha. Wherefore? All of Buddha Tathāgatas are the Body of the Dharmadhātu1, and everywhere enter into the visualisations of the minds of all sentient beings; therefore when all of you visualise the Buddha with your minds, the mind immediately becomes the thirty-two major and eighty minor marks. This mind produces the Buddha, and this mind is the Buddha. All of the Buddhas completely pervade the oceans of knowledge, from which the mind gives birth to visualisation, therefore one should with a single mind apply smṛti, and correctly contemplate that Buddha, Tathāgata, Arhat, Samyaksambuddha.
想彼佛者，先當想像。閉目開目，見一寶像，如閻浮檀金色，坐彼華上。像既坐已，心眼得開，了了分明，見極樂國七寶莊嚴，寶地、寶池、寶樹行列，諸天寶縵彌覆樹上，眾寶羅網滿虛空中。見如此事，極令明了，如觀掌中。見此事已，復當更作一大蓮華在佛左邊，如前蓮華等無有異。
One who visualises that Buddha, firstly should visualise His rūpa2. Open and close your eyes, and see a jewelled rūpa resembling the colour of jāmbūnadasuvarṇa sitting atop a lotus flower. After the rūpa is seated, the mind’s eye will open, then, clearly and distinctly, one will see the Land of Sukhāvatī’s seven jewelled magnificence, its jewelled land, jewelled puṣkariṇī-ponds, jewelled rows of tāla trees, the various heavenly jewelled patta-tapestries draped over the tāla trees, and the various jewelled nets of tinkling-bells filling up the sky. Seeing these things, they should be extremely clear, like contemplating the palm of one’s hand. After seeing these things, one should further produce a great lotus flower to the right and to the left of the Buddha, resembling the lotus flower from before, exactly the same and no different.
復作一大蓮華在佛右邊，想一觀世音菩薩像坐左華座，亦放金光如前無異。想一大勢至菩薩像坐右華座。此想成時，佛菩薩像皆放妙光；其光金色，照諸寶樹。一一樹下亦有三蓮華，諸蓮華上各有一佛二菩薩像，遍滿彼國。此想成時，行者當聞水流、光明及諸寶樹、鳧鴈、鴛鴦皆說妙法。
Visualise one rūpa of Avalokitasvara Bodhisattva sitting on the padmāsana on the Buddha’s left and visualise one rūpa of Mahāsthāmaprāpta Bodhisattva sitting on the padmāsana on the Buddha’s right. When this visualisation is completed, the Buddha and Bodhisattva rūpas then all issue forth sublime rays; these rays have the colour of suvarṇa, and they illumine all of the jewelled tāla trees. Below each and every tāla tree are also three padmāsanas, and atop each of the padmāsanas is one Buddha and two Bodhisattva rūpas, throughout that land. When this visualisation is complete, the one who practises this should hear the flowing waters, rays of light and jewelled tāla trees as well as the haṃsa, krauñca, and mayūra birds all expounding the sublime Dharma.
Description of Locana Buddha’s Padmagarbhāsana Lokadhātu
[0997c02] 爾時盧舍那佛即大歡喜，現虛空光體性本原成佛常住法身三昧，示諸大眾：「是諸佛子！諦聽，善思修行。
At that time Rocana Buddha was then greatly elated, He then manifested the Samādhi called the Light of Śūnyatā which is the Original Nature in which One Attains the Buddhahood of the Ever-Abiding Dharmakāya, and spoke to the Great Assembly:
“All of you Buddhaputras! Listen well, with good minds practise this well!
我已百阿僧祇劫修行心地，以之為因，初捨凡夫成等正覺，號為盧舍那，住蓮花臺藏世界海。其臺周遍有千葉， 一葉一世界為千世界，我化為千釋迦據千世界。
I had, for a hundred-asaṃkhyeya kalpas cultivated this Mindground and with this as the cause, I began to renounce My status as a pṛthagjana, and finally attained anuttarasamyaksaṃbodhi. I am called Rocana, and I abide in the Ocean of the Padmāsanagarbha Lokadhātu. Encircling this āsana are a thousand padma-petals, and each Petal is a Lokadhātu which acts as a Sahasralokadhātu. I then further manifest a thousand Śākyas who watch over the Sahasralokadhātus.
後就一葉世界，復有百億須彌山、百億日月、百億四天下、百億南閻浮提、百億菩 薩釋迦坐百億菩提樹下，各說汝所問菩提薩埵心地。
Therefore, with a single Petal Lokadhātu, there are a further hundred-śatasahasra Mountain King Sumerus, a hundred-śatasahasra suns and moons, a hundred-śatasahasra four-continents, a hundred-śatasahasra southern-continent Jambudvīpas, a hundred-śatasahasra Bodhisattva Śākyas sitting under a hundred-śatasahasra Bodhi Trees, who together expound to all of you who have asked about this Bodhisattva Mindground.
其餘九百九十九釋迦，各各現千百億釋迦亦復如是。
The remaining nine-hundred and ninety-nine Śākyas each manifest a thousand of the hundred-śatasahasra Śākyas Who are also the same.
千花上佛是吾化身，千百億釋迦是千釋迦化身。吾已為本原，名為盧舍那佛。」
Atop a thousand flowers are Buddhas Who are my Nirmāṇakāyas, and those thousand hundred-śatasahasra Śākyas are My thousand Śakya Nirmāṇakāyas. I am Their foundation, and I am called Rocana Buddha.”
The Pure Sahā Lokadhātu of Śākyamuni Buddha
爾時佛前有七寶塔，高五百由旬，縱廣二百五十由旬，從地踊出，住在空中，種種寶物而莊校之。五千欄楯，龕室千萬，無數幢幡以為嚴飾，垂寶瓔珞寶鈴萬億而懸其上。
At that time, before the Buddha, there was a Seven-Jewelled Stūpa five-hundred yojanas tall and two-hundred and fifty yojanas in length and width, which rose out from under the earth and dwelt suspended in air, adorned with many, many number of jewels. Five-thousand vedikā-balustrades, ten-thousand toraṇa-arches, and countless dhvaja-flagstaffs and patākā-flags gloriously adorned it. Hung over it were many koṭis of jewelled mālya-garlands and jewelled kiṅkiṇī-tinkling-bells.
四面皆出多摩羅跋栴檀之香，充遍世界。其諸幡蓋，以金、銀、琉璃、車璩、馬腦、真珠、玫瑰、七寶合成，高至四天王宮。
The four sides all emitted gandha-fragrances of tamālapatra-bay-leaf and candana-sandalwood, permeating everywhere throughout the land. There were patākā-flags and chattra-parasols with suvarṇa, rūpya, vaiḍūrya, aśmagarbha, musāragalva, lohitamuktā, and karketana, together with all of the seven jewels, which composed it, and which rose to the height of the vimāna-palaces of the Four Heavenly Kings.
時娑婆世界即變清淨，琉璃為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華遍布其地，以寶網幔，羅覆其上，懸諸寶鈴。唯留此會眾，移諸天人置於他土。
Then, the Sahā Lokadhātu was made instantly purified, its ground was made of vaiḍūrya, jewelled trees adorned it, kanaka-gold serve as sutra-cords for the eight pradaksina-paths in each region, and nonexistent were the various towns, villages, cities, the Great Ocean, the śīta-rivers, the mountains and streams, and forests. Burning there was mahāratna dhūpa-incense, maṇḍarāva flowers permeated the land, using jewelled jāla-nets and vitāna-tapestries, they were spread over it, and hung were various jewelled kiṅkiṇījāla-tinkling-bell-nets. Only this saṃgha remained, while the various heavenly and human beings were moved to other lands.
時釋迦牟尼佛欲容受所分身諸佛故，八方各更變二百萬億那由他國，皆令清淨，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、菓次第嚴飾，樹下皆有寶師子座，高五由旬，種種諸寶以為莊校。亦無大海、江河，及目真隣陀山、摩訶目真隣陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍布其地。
Then, Śākyamuni Buddha, wanting to provide a dwelling for His various partial-nirmāṇakāya Buddhas, in each of the eight directions thus transformed two-hundred ayutas of nayutas of other lands; all of them were purified. They had no hells, preta-realms, animal-realms, and also no asura-realms, and furthermore the heavenly and human beings were moved to another land. Those lands that were transformed also had grounds made of vaiḍūrya, adorned with jewelled trees; the trees were five hundred yojanas tall, with branches, leaves, flowers, and fruits marvellously adorned in order. Under all of the trees were jewelled siṃhāsanas five yojanas tall, and were adorned by all sorts of various jewels. Also, nonexistent were the great oceans, great rivers, as well as the Mucilinda mountains, Mahāmucilinda mountains, Cakravāḍa mountains, Mahācakravāḍa mountains, Mount Sumerus, and other various kings of mountains, and everywhere was made into one Buddhakṣetra. The jewelled land was level and even, and jewelled interlacing vitana-tapestries were spread out over it; suspended were various patākā-flags and chattra-parasols. Burning there was mahāratna dhupa-incense, and various divyapuṣpa-flowers permeated the land.
阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中。若有能如是觀者，當知是為深信解相。
Ajita! Were Kuśalaputras to listen to Me expound on the Buddha’s Long Life with a profound mind of faith, then indeed they will see the Buddha constantly dwelling here on Mt. Gṛdhrakūṭa, accompanied with a saṃgha of mahābodhisattvas, and with all the encircling śrāvakas, expounding the Dharma. Furthermore, they will see this Sahā world, with its ground of vaiḍūrya, level and even, jambūnadasuvarṇa regions of eight pradakṣina-paths, jewelled rows of tāla trees, and various kūṭāgāra-pavilions and vimāna-palaces replete with jewels, and with assemblies of bodhisattvas dwelling within. If there is one who can contemplate like this, one will constantly know the mark of profound faith and understanding.
Saddharmatā 