The Sūtra Spoken by the Buddha on the Ten [Ways of] Birth in the Land of Amitābha Buddha (佛說十往生阿彌陀佛國經; T. X0014) is a lesser known Pure Land sutra. This sutra, which we can call Ten Rebirths Sutra or Ten Ways of Birth Sutra for short, was most known as the scriptural source for the twenty-five bodhisattvas which accompany Amitabha Buddha during the "welcoming descent" (來迎, pinyin: láiyíng, Japanese: raigō), the moment when the Buddha and his retinue arrives to welcome and transport certain dying practitioners into the Pure Land. However, the sutra also contains other interesting teachings that have not been widely discussed.
Authoritative catalogues from the Tang dynasty, such as the Great Zhou Catalogue of Scriptures (Dà Zhōu Kāndìng Zhòngjīng Mùlù; fascicle 15; Taishō Vol. 55, p. 474b) and the Kaiyuan Catalogue (Kāiyuán Shìjiào Lù; fascicle 18; Taishō Vol. 55, p. 678a), list this scripture as suspect. However, it is notable that several great Pure Land masters in the history of Chinese Pure Land cited this scripture, including the Pure Land Ancestors Daochuo (道綽) and Shandao (善導). Ancestor Daochuo quotes this sūtra in his Collection on Peace and Bliss (Ānlè Jí). Daochuo cites the sutra thrice alongside other authentic Mahayana sutras and does not indicate that he sees it as apocryphal. Ancestor Shandao, the great systematizer of Chinese Pure Land, also quotes the sūtra three times in his surviving works. His Dharma Gate of Contemplative Recollection (Guānniàn fǎmén) quotes it twice and his Praise of Rebirth (Wǎngshēng Lǐzàn) once. Two of his quotations focus on the passage explaining how nianfo practitioners receive the protection of the twenty five bodhisattvas. The sutra also continued to be cited by later figures. There are two citations in fascicle 4 of Huaigan's Treatise Resolving Doubts about the Pure Land (Shi Jingtu Qunyi Lun). Huaigan was an important disciple of Shandao.
According to Seijun Satō, the first citation of this sutra in Japanese Pure Land is found in Genshin's Ōjō Yōshū (Essentials of Rebirth). After this, the sutra was cited in numerous other Pure Land works, including eleven primary citations, some of which may have been citing alternative manuscript traditions not yet discovered. The relative influence of the Ten Births Sutra can be seen in the fact that the second patriarch of Jōdo-shū, Shōkōbō Benchō (1162–1238), saw the text as a "supplementary scripture of the Pure Land" (according to Seijun Satō's “A Study of the Ten Ōjō Kyō and the Shanhai-e Bosatsu Kyō as Seen Through Citations (引文からみた十往生経と山海慧菩薩経)” Journal of Indian and Buddhist Studies (Indogaku Bukkyōgaku Kenkyū), vol. 18, no. 2, 1970, pp. 846–48.).
The Taisho edition of the Ten Ways of Birth Sutra appends a section on "the resolution of doubts concerning the authenticity of the Sutra on the Ten Ways of Rebirth". This was written in 17th century Japan by a certain Jiyō Reitetsu, the ninth-generation chief priest of Ryūgen-ji Temple in Takanawa, Edo. I have not been able to find any information about this figure. His defense of the sutra's authenticity in the appendix mentions how it was cited by Daochuo and Shandao and argues that the meaning of the sutra is not different from the meaning of standard Mahayana doctrine. He questions the placing of the sutra in the spurious section and explains how the ancients did not always agree on the authority of certain scriptures.
The sutra begins with Ananda saying to the Buddha that, while the Buddha has taught of the Pure Land method of attaining birth in Sukhavati (as taught in the three Pure Land sutras), he has not yet taught the "contemplation of the body". The Buddha then proceeds to teach this. This key passage on the contemplation of the body is not what one would expect. Unlike the contemplations of the Contemplation Sutra, they are not visualizations in which one imagines various features of the Pure Land, nor are they visualizations of the physical marks of the Buddha's body as with more traditional forms of buddha mindfulness (buddhanusmrti). Instead, the key passage on the practice presents a contemplation of the ultimate principle, the unconditioned nature of Buddhahood, the Dharmakaya. Furthermore, the sutra makes it clear that this contemplation is something which happens naturally and spontaneously, using the term "ziran" (self-so, of itself, naturally so, spontaneous), a classic term well known in Chinese thought. Thus, this is not really a practice that Pure Land practitioners must undertake through some kind of special effort or specific instructions (such as tantric meditations or koans), but rather, it is an effortless ziran method.
While the term ziran is often associated with Daoism, it is not unique to Daoism and appears in numerous Buddhist texts, and Chinese Buddhist literature. According to the Digital Dictionary of Buddhism, the term was also used to translate several Indian Buddhist terms, including self-existent (Skt. svayaṃ-bhū), spontaneously accomplished (Skt. saṃsiddhika), effortlessness (anābhoga) and original nature (dharma-svabhāva). As such, it would be a mistake to assume that just because this text has the term "ziran" in it, it must have been composed in China or have some Daoist influence, since Indian Buddhist texts also have numerous terms for effortlessness and naturalness, which were sometimes rendered with this term by Chinese translators, including when translating Pure Land sutras. For example, Buddhabhadra's (359–429 CE) Sutra of Immeasurable Life (Skt. Amitāyus-sūtra, 佛說無量壽經, T0360) has the following passage: If I attain Buddhahood, the bodhisattvas within my land, in accordance with their own aspirations, will be able to hear whatever teachings they desire to hear naturally (ziran); if this is not true, may I not attain perfect enlightenment. 設我得佛，國中菩薩隨其志願，所欲聞法自然得聞；若不爾者，不取正覺。
Following the passage on the natural contemplation of the body, the Ten Rebirths Sutra then goes on to explain ten ways of being reborn in Amitabha's Pure Land. The ten passages here contain pretty standard Mahayana practices, such as giving to the sangha, following the precepts, keeping the upavasatha (fortnight fast observances), filial piety, veneration of stupas and temples, upholding the Dharma and avoiding slander. Each prefaced by a statement that they must be done with right mindfulness. From a Pure Land point of view, right mindfulness is practicing mindfulness of the Buddha, nianfo / nenbutsu. So the sutra presents an orthodox Mahayana regimen for Pure Land practice, all while highlighting that the true realization and contemplation arise naturally and spontaneously. While the sutra does not outright say how this works, we can surmise that it happens through the power of Amitabha's Original Vow.
Continuing on our discussion of the sutra's contents, after discussing the ten ways of birth, the sutra then briefly illustrates the virtues of the Pure Land of Amitabha through a vision granted to Mountain-Ocean Wisdom Bodhisattva by the Buddha's power. The Ten Ways of Birth Sutra visionary scene has a unique feature however. It includes a vision of mountains made of the seven precious substances. This is unusual because it is well known that some sutras state that Sukhavati's ground is level, without mountains. However, towards the end of his Commentary on the Contemplation Sūtra, Shandao himself recounts a dream vision where he sees jeweled "multicolored jewel mountains, in hundreds and thousands of layers". Thus, it is possible that this sutra influenced Shandao's explanation of his dream vision, or served as a scriptural citation.
The section on the twenty-five bodhisattvas was the most widely cited passage from this sutra in Chinese Buddhism. This may have been due to the influence of artworks depicting the welcoming descent of the twenty-five bodhisattvas (二十五菩薩) and other related paintings, such as the depictings of fifty bodhisattvas with Amitabha, sometimes shown coming over a mountain. Such artworks include Niche No. 3 at Wolongshan Thousand-Buddha Cliff in Sichuan Province as well as the east mural of Cave 332 at Dunhuang's Mogao Caves.
Chikai Fujii theorizes that the twenty-five bodhisattvas might be related to "twenty-five samādhis" recorded in fascicle 13 of the Mahāparinirvāṇa Sūtra (大般涅槃経). The twenty-five samādhis are also mentioned in Zhiyi's Fahua Xuanyi (法華玄義), fascicle 6, part 1. (Fujii, Chikai (藤井 智海). "On the Thought of the Welcoming by Twenty-five Bodhisattvas" [「二十五菩薩來迎の思想について」]. Journal of Indian and Buddhist Studies (Indogaku Bukkyōgaku Kenkyū) [印度學佛教學研究], vol. 12, no. 1, 1964, pp. 118-23. J-STAGE, doi:10.4259/ibk.12.118. )
This link is possible and there are not many other sets of twenty-five in Mahayana sutras that would fit here. If the theory that there is a link between these sets and the twenty-five bodhisattvas is correct, one possible way of seeing the twenty-five bodhisattvas is that they are associated with each of the twenty-five realms and twenty-five samadhis. As bodhisattvas dedicated to the salvation of beings in each of these twenty-five realms through their mastery of the twenty-five samadhis, they accompany Amitabha Buddha's manifestations to welcome and rescue the beings in each of these realms.
Anyways, without further ado, here's the translation of the sutra.
Many thanks to Shaku Shingan who read through my draft and provided many helpful corrections.
Namo Amida Butsu.
The Sūtra on the Ten Ways of Birth in Amitābha Buddha's Land, Spoken by the Buddha
X0014 十往生阿彌陀佛國經
Translator’s name lost. Recorded in the Zhou catalogue
Thus have I heard: At one time, the Buddha was on Vulture Peak Mountain in Rājagṛha, together with a great assembly of twelve thousand monks. All were great arhats, well-known to the assembly. Their names were Mahākāśyapa, Mahā-Aniruddha, and all such as these were the foremost leaders.
佛說十往生阿彌陀佛國經 失譯人名 出周錄 如是我聞一時佛在王舍城耆闍崛山中與大比丘眾萬二千人俱皆是大 阿羅漢眾所知識其名曰摩訶迦葉摩訶阿那律陀皆如是等而為上首。
Moreover, he was accompanied by immeasurable bodhisattva-mahāsattvas abiding in the stage of non-retrogression, an assembly adorned with immeasurable merits. Their names were Mañjuśrī Bodhisattva, Ajita Bodhisattva, Nityodyukta Bodhisattva, and Anikṣiptadhura Bodhisattva; such great bodhisattvas as these served as the leaders.
Moreover Sahāpati Brahmā, the Lord of the Sahā World was there with the Four Great Kings, and leaders like them, along with hundreds of thousands of koṭis of nayutas of devaputras, and asuras and so forth. For the sake of hearing the Dharma, they all came and assembled, paid homage at the Buddha’s feet, withdrew, and sat to one side.
又與無量菩薩摩訶薩俱一切皆住不退轉位無量功德眾所莊嚴其名曰 妙吉祥菩薩無能勝菩薩常精進菩薩不休息菩薩如是等諸大菩薩而為 上首復有釋提桓因堪忍界主大梵天王四大天王如是上首百千俱低那 庾多諸天子眾及阿素洛等為聞法故皆悉來集各禮佛足退坐一面。
At that time, Ānanda addressed the Buddha, saying: “Bhagavan, since you attained the Way, you have broadly expounded the Mahāyāna sūtras, proclaiming within them the teachings for the liberation of all sentient beings. You have taught of the subtle, supreme, and pure adornments of the Western Land of Sukhāvatī. Regarding the inconceivable merit of Amitābha Buddha's fundamental vows and profound aspirations and the method for all sentient beings to be reborn in the Land of Ultimate Bliss, we have listened carefully to this, accepted it with faith, and practiced it. However, we have not yet heard the teaching on the contemplation of the body. How is this practiced? I only pray that you will explain it.
爾時阿難白佛言世尊成道已來於廣敷演大乘經典一切眾生解脫之法 中宣說西方極樂世界微妙最勝清淨莊嚴阿彌陀佛本誓重願不可思議 功德一切眾生往生極樂世界之法我等諦聽信受修行未聞觀身之法其 事云何唯願說之。
The Buddha said to Ānanda: “As for the method of contemplating the body: do not contemplate to the east or west, nor south or north. Do not contemplate the four intermediate directions, above or below. Do not contemplate empty space. Do not contemplate external conditions nor internal conditions. Do not contemplate bodily form, color, sound or physical appearances. Only contemplate the unconditioned. This is the true and correct method of contemplating the body. Apart from this contemplation of the body, if one searches carefully throughout the ten directions, in every place and at every location, there is no other method by which liberation may be attained.”
The Buddha further told Ānanda: “This body contemplates by itself, the power of wholesomeness arises spontaneously (zìrán), right mindfulness arises spontaneously, and liberation arises spontaneously. Why is this? It is like a person who is vigorous and of straightforward mind who attains right liberation. Such a person does not seek liberation, liberation arrives by itself.”
佛告阿難夫觀身之法者不觀東西不觀南北不觀四維上下不觀虗空不 觀外緣不觀內緣不觀身色不觀色聲不觀色像唯觀無緣是為正真觀身 之法除是觀身十方諦求在在處處更無別法而得解脫佛復告阿難但自 觀身善力自然正念自然解脫自然何以故譬如有人精進直心得正解脫 如是之人不求解脫解脫自至。
Then Ānanda said to the Buddha: "Bhagavan, if sentient beings in the world had such right mindfulness and liberation, then the three evil destinies of hell, hungry ghost, and animal realm would not exist."
阿難復白佛言世尊世間眾生若有如是正念解脫應無一切地獄餓鬼畜生三惡道也。
The Buddha told Ānanda: “Sentient beings in the world do not attain liberation. Why is this so? All sentient beings are full of falsehood, lacking truth, without a single instance of right mindfulness. Due to these causes and conditions, those in the hells are many while the liberated are few. For example, there are people who outwardly display filial piety toward their own parents, teachers, and monastics yet inwardly harbor unfilial thoughts. There are also those who manifest diligent effort externally but are insincere internally. Although the karmic retribution for such evil people has not yet arrived, the three evil destinies are not far. Lacking right mindfulness, they do not attain liberation.”
佛告阿難世間眾生不得解脫何以故一切眾生皆由多虗少實無一正念 以是因緣地獄者多解脫者少譬如有人於自父母及以師僧外現孝順內 懷不孝外現精進內懷不實如是惡人報雖未至三途不遠無有正念不得 解脫。
Ānanda again addressed the Buddha, saying: “If this is so, what further wholesome roots should be cultivated to attain true liberation?”
阿難復白佛言若如是者更脩何善根得正解脫。
The Buddha told Ānanda: “Listen carefully now. I shall explain this to you: there are ten ways of being reborn in the Western Land of Ultimate Bliss by which liberation may be attained. What are these ten?
“First: If you contemplate the body with right mindfulness, always maintain joyfulness, and give food, drink, and clothing to the Buddha and the Saṅgha, you will be reborn in Amitābha Buddha’s Land.
“Second: If, with right mindfulness, you give sweet and excellent medicines to sick monks and to all others, you will be reborn in Amitābha Buddha’s Land.
“Third: If, with right mindfulness, you do not harm the life of a single living being, and have compassion towards all beings, you will be reborn in Amitābha Buddha’s Land.
“Fourth: If, with right mindfulness, you follow the precepts received from a teacher, cultivating pure wisdom and pure conduct (brahmacarya), and constantly maintain joyfulness, you will be reborn in Amitābha Buddha’s Land.
“Fifth: If, with right mindfulness, you are filial to your parents, and honor teachers and elders, not giving rise to an arrogant mind, you will be reborn in Amitābha Buddha’s Land.
“Sixth: If, with right mindfulness, you visit monasteries, respectfully honor stūpas and temples, listen to the Dharma and grasp just one point of its meaning, you will be reborn in Amitābha Buddha’s Land.
“Seventh: If, with right mindfulness, you uphold the eight precepts of fasting for a day and a night without breaking a single one, you will be reborn in Amitābha Buddha’s Land.
“Eighth: If, with right mindfulness, you can stay away from worldly dwellings during the months and days of fasting (upavasatha) and constantly visit good teachers, you will be reborn in Amitābha Buddha’s Land.
“Ninth: With right mindfulness, constantly uphold the pure precepts, diligently cultivate meditative absorption, protect the Dharma and avoid harsh speech. If you can practice this, you will be reborn in Amitābha Buddha’s Land.
“Tenth: If, with right mindfulness, [practitioners] do not give rise to a slanderous mind toward the Unsurpassed Way, but make an effort to maintain pure precepts, and also teach the unwise and spread this sūtra's teaching, instructing and transforming immeasurable sentient beings, all such people will be reborn in Amitābha Buddha’s Land.
佛告阿難汝今善聽吾今為汝說有西方極樂世界十往生法可得解脫云 何為十一者觀身正念常懷歡喜以飲食衣服施佛及僧往生阿彌陀佛國 二者正念以甘妙良藥施一病比丘及一切往生阿彌陀佛國三者正念不 害一生命慈悲於一切往生阿彌陀佛國四者正念從師所受戒淨慧修梵 行常懷歡喜往生阿彌陀佛國五者正念孝順於父母敬奉於師長不起憍 慢心往生阿彌陀佛國六者正念往詣於僧坊恭敬於塔寺聞灋解一義往 生阿彌陀佛國七者正念一日一夜中受持八齋戒不破一往生阿彌陀佛 國八者正念若能齋月齋日中遠離於房舍常詣於善師往生阿彌陀佛國 九者正念常能持淨戒勤修於禪定護法不惡口若能如是行往生阿彌陀 佛國十者正念若於無上道不起誹謗心精進持淨戒復教無智者流布是 經法教化無量眾生如是諸人等悉皆得往生阿彌陀佛國。
At that time, the worlds of the ten directions quaked in six ways, and precious wondrous flowers rained down. All bodhisattvas from the other buddha-lands gathered at this assembly to listen to the Dharma single-mindedly.
In the great assembly there was a bodhisattva named Sāgaravaradharabuddhi, who addressed the Buddha, saying: “Bhagavan, what wondrous joys and superior things are there in the land of Amitābha Buddha that lead all sentient beings to wish to be reborn there?”
爾時十方世界六種震動雨珍妙華他方佛國一切諸菩薩來集此會一心 聽法大會中有一菩薩名山海慧白佛言世尊彼阿彌陀佛國有何玅樂勝 事一切眾生皆願往生
The Buddha said to the bodhisattva Sāgaravaradharabuddhi: “You should now stand up, join palms together, straighten your body facing west, and with right mindfulness contemplate the land of Amitābha Buddha, aspiring to see Amitābha Buddha.”
彼佛告山海慧菩薩汝今應當起立合掌正身向西 正念觀阿彌陀佛國願見阿彌陀佛
At that time the whole great assembly likewise stood, joined palms, and together contemplated Amitābha Buddha.
Then Amitābha Buddha manifested a great spiritual power, emitting great light that illuminated the body of the bodhisattva Sāgaravaradharabuddhi. At that time, bodhisattva Sāgaravaradharabuddhi and the others immediately saw all the glorious and wondrous features of Amitābha Buddha’s land, all made of the seven treasures: seven treasure mountains, seven treasure stupas, seven treasure halls, seven treasure towers and seven treasure pavilions. The waters, birds, and groves constantly emanate the sound of the Dharma.
爾時一切大眾亦皆起立合掌共觀阿 彌陀佛爾時阿彌陀佛現大神通放大光明照山海慧菩薩身爾時山海慧 菩薩等即見阿彌陀佛國土所有莊嚴妙好之事皆悉七寶七寶山七寶塔 七寶坊七寶樓閣水鳥樹林常吐法音
In that land, the bodhimaṇḍa tree is four hundred thousand yojanas high, and beneath the tree is a lion throne five hundred yojanas in height. There, Amitābha Buddha turns the Dharma wheel every day. The people of that land do not follow outside paths, they follow only the internal path. Their mouths speak the words of the Vaipulya sutras, their ears hear the sounds of the Vaipulya, and their minds understand the meanings of the Vaipulya.
彼國道場樹高四十萬由旬樹下有 獅子座高五百由旬阿彌陀佛日日常轉法輪彼國人民不習外事正習內 事口說方等語耳聽方等聲心解方等義
At that time the bodhisattva Sāgaravaradharabuddhi addressed the Buddha, saying: “Bhagavan, we now behold the excellent benefits of that land which are inconceivable. Now, we vow that all sentient beings may all be reborn there, and afterwards, we also vow to be born in that land.”
The Buddha responded with a prediction: “Through right contemplation and right mindfulness, you will all attain right liberation, and all shall be reborn there.”
爾時山海慧菩薩白佛言世尊我 等今者覩見彼國勝妙利益不可思議今我願一切眾生悉皆往生然後我 等亦願生彼國佛記之曰正觀正念得正解脫皆悉生彼。
The Buddha said to the bodhisattva Sāgaravaradharabuddhi: “If you now wish to deliver all sentient beings, you should receive and uphold this sūtra.”
The Buddha said to the great assembly: “After my parinirvāṇa, uphold this sūtra for eighty thousand kalpas. Circulate and proclaim it widely until the passing of the thousand buddhas of this Fortunate Kalpa, causing sentient beings everywhere to hear, know, joyfully believe in, and practice it. All those who speak it and all those who listen to it will attain rebirth in the land of Amitābha Buddha.
“If there are such people, from this day forward I will always cause the twenty-five bodhisattvas to protect them, ensuring they are always free from illness and distress. No one shall take advantage of them, neither human or non-human. In walking, standing, sitting, or lying down, day or night, they shall always enjoy peace and security.
佛告山海慧菩薩汝今欲度一切眾生應當受持是經佛告大眾於我滅後 受持是經八萬劫中廣宣流布至賢劫千佛使諸眾生普得聞知信樂修行 說者聽者皆得往生阿彌陀佛國若有如是等人我從今日常使二十五菩 薩護持是人常令是人無病無惱若人若非人不得其便行住坐臥無問晝 夜常得安穩。
“If there are sentient beings who deeply believe this sūtra, remain mindful of Amitābha Buddha, and vow for rebirth, then Amitābha Buddha in Sukhāvatī will immediately dispatch Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Bhaiṣajyarāja Bodhisattva, Bhaiṣajyasamudgata Bodhisattva, Samantabhadra Bodhisattva, Dharmavaśitā Bodhisattva, Siṃhanāda Bodhisattva, Dhāraṇī Bodhisattva, Ākāśagarbha Bodhisattva, Śrīgarbha Bodhisattva, Ratnagarbha Bodhisattva, Suvarṇagarbha Bodhisattva, Vajra Bodhisattva, Sāgaravaradharabuddhi Bodhisattva, Jvalanādhipati Bodhisattva, Avataṃsakarāja Bodhisattva, Ratnarāja Bodhisattva, Candraprabharāja Bodhisattva, Divākararāja Bodhisattva, Samādhirāja Bodhisattva, Maheśvararāja Bodhisattva, Mahāmaheśvararāja Bodhisattva, Pāṇḍaragajarāja Bodhisattva, Mahātejarāja Bodhisattva, Anantakāya Bodhisattva.
若有眾生深信是經念阿彌陀佛願往生者彼極樂世界阿彌 陀佛即遣觀世音菩薩大勢至菩薩藥王菩薩藥上菩薩普賢菩薩法自在 菩薩獅子吼菩薩陀羅尼菩薩虗空藏菩薩德藏菩薩寶藏菩薩金藏菩薩 金剛菩薩山海慧菩薩光明王菩薩華嚴王菩薩眾寶王菩薩月光王菩薩 日照王菩薩三昧王菩薩自在王菩薩大自在王菩薩白象王菩薩大威德 王菩薩無邊身菩薩。
These twenty-five bodhisattvas will protect the practitioner at all times and in all places, whether they are walking, standing, sitting, or lying down, whether day or night. They will not allow evil ghosts or spirits to gain an advantage over them.”
The Buddha again said to Sāgaravaradharabuddhi: “This sūtra is called The Sūtra on the Samādhi of Right Mindfulness and Liberation through Seeing Amitābha Buddha’s Form Body. It is also called The Sūtra with a Karmic Affinity for Saving Sentient Beings from the Eight Difficulties of the Flow of Saṃsāric Existence.
“If one upholds it like this, this sutra can open the great gate of samādhi for those sentient beings who do not yet have the karmic affinity for the Buddha-mindfulness Samādhi. This sūtra is able to close the gate of hell for sentient beings. This sutra can remove harmful people and evil ghosts for sentient beings, and completely eliminate the four modes of birth, bringing peace everywhere.”
是二十五菩薩擁護行者若行若住若坐若臥若晝若 夜一切時一切處不令惡鬼惡神得其便也佛又告山海慧是經名為覩阿 彌陀佛色身正念解脫三昧經亦名度諸有流生死八難有緣眾生經如是 受持眾生未有念佛三昧緣者是經能與作開大三昧門是經能與眾生閇 地獄門是經能與眾生除害人惡鬼殄滅四向悉皆安穩。
The Buddha said to Sāgaravaradharabuddhi: “The meaning of what I have explained is exactly this.”
Sāgaravaradharabuddhi Bodhisattva addressed the Buddha, saying: “Bhagavan, I now reverently accept this exalted sūtra and dare not harbor doubt. However, in this present age and also in future ages, many beings will not believe in this sūtra and slander it. What will become of such people in the future?”
The Buddha said to Sāgaravaradharabuddhi Bodhisattva: “In the future, in Jambudvīpa, if there are monks or nuns, men or women, who upon seeing someone reciting this sūtra give rise to anger and harbor slander, due to slandering the True Dharma these people will contract many serious and evil illnesses. Their physical faculties will be disabled, and they may acquire deafness, blindness, muteness, speechlessness, impotence, demonic possession, madness, wind illnesses, cold or heat illnesses, hemorrhoids, dropsy, a scattered mind. Such evil illnesses will plague their bodies lifetime after lifetime. Suffering in this way, they will find no peace whether sitting or lying down. Their urination and defecation will be blocked, and they will seek life in vain and seek death in vain.
“Eventually, upon death, they will fall into hell and undergo immense suffering for eighty thousand kalpas. For hundreds of thousands of myriads of lifetimes, they will never even hear the names of water or food. Long afterward, they may manage to be born among humans, but as oxen, horses, pigs, or sheep, to be slaughtered by others and undergo immense suffering. When they later obtain a human body, they will be constantly born into low and base conditions. For hundreds of thousands of myriad lifetimes, they will lack freedom and will never hear the names of the Triple Gem. They will suffer like this because they slandered this sutra.
佛告山海慧如我所說其義如是山海慧菩薩白佛言世尊我今頂受尊經 不敢有疑然於今世及未來世諸有眾生多生誹謗不信是經如是之人於 後云何。 佛告山海慧菩薩於後閻浮提或有比丘比丘尼若男若女見有讀誦是經 者或相瞋恚心懷誹謗由是謗正法故是人現身之中得諸惡重病身根不 具或得聾病盲病瘖病瘂病失陰病鬼魅邪狂風冷熱痔水腫失心如是等 諸惡重病世世在身如是受苦坐臥不安大小便利亦皆不通求生不得求 死不得或乃至死墮於地獄八萬劫中受大苦惱百千萬世未曾聞水食之 名久後得出生在人中作牛馬猪羊為人所殺受大苦惱後得人身常生下 賤百千萬世不得自在永不聞三寶名字為謗是經故受苦如是。
“Therefore, you should not preach this sutra to the ignorant. Rather, preach it to those with right contemplation and right mindfulness. If they disrespect this sutra, they will fall into hell, but if they come together to revere it, they will attain right liberation and will be reborn in the land of Amitābha Buddha.
“If there are monks, nuns, laymen and laywomen disciples, good men or good women, who have true faith in this sūtra, who delight in this sutra, and who guide other sentient beings in it, all these preachers and listeners will be reborn in the land of Amitābha Buddha.
“Thus, those who have faith after my passing within this turbid and evil age should uphold this sūtra and widely preach and circulate it, whether in the True Dharma age, the Semblance Dharma age, or in the degenerate Final Dharma Age. Such persons are truly my disciples. In their present bodies they immediately attain supreme perfect awakening.”
“After the Buddha spoke this sūtra, the Venerable Ānanda together with all the great śrāvakas, monastics, bodhisattva-mahāsattvas, and all the devas, humans, and asuras of the world, were all filled with great joy on having heard what the Buddha said. They all faithfully accepted it, and put it into practice.
是故無智 人中莫說是經正觀正念如是之人然後與說彼此不敬是經墮於地獄彼 此敬重得正解脫往生阿彌陀佛國若有比丘比丘尼優婆塞優婆夷善男 子善女人正信是經愛樂是經勸導眾生說者聽者悉皆往生阿彌陀佛國 是故有信者我滅後受持是經法正法像法末法濁惡世中廣宣流布是人 即為真我弟子現身即得阿耨多羅三藐三菩提。
5佛說此經已尊者阿難諸大聲聞及諸比丘菩薩摩訶薩一切世間天人阿 修羅等聞佛所說皆大歡喜信受奉行。
