(Ebook) The Three Pure Land Sutras by Inagaki Hisao

(Translator) ISBN 9781886439184, 1886439184 Pdf Download

https://ebooknice.com/product/the-three-pure-land-sutras-1682816

★★★★★
4.7 out of 5.0 (36 reviews )

DOWNLOAD PDF

ebooknice.com
 (Ebook) The Three Pure Land Sutras by Inagaki Hisao
(Translator) ISBN 9781886439184, 1886439184 Pdf Download

EBOOK

Available Formats

■ PDF eBook Study Guide Ebook

EXCLUSIVE 2025 EDUCATIONAL COLLECTION - LIMITED TIME

INSTANT DOWNLOAD VIEW LIBRARY

 We believe these products will be a great fit for you. Click
the link to download now, or visit ebooknice.com
to discover even more!

(Ebook) Vagabond, Vol. 29 (29) by Inoue, Takehiko ISBN

9781421531489, 1421531488

https://ebooknice.com/product/vagabond-vol-29-29-37511002

(Ebook) Boeing B-29 Superfortress ISBN 9780764302725, 0764302728

https://ebooknice.com/product/boeing-b-29-superfortress-1573658

(Ebook) Jahrbuch für Geschichte: Band 29 ISBN 9783112622223,

3112622227

https://ebooknice.com/product/jahrbuch-fur-geschichte-band-29-50958290

(Ebook) Harrow County 29 by Cullen Bunn, Tyler Crook

https://ebooknice.com/product/harrow-county-29-53599548
(Ebook) 29, Single and Nigerian by Naijasinglegirl ISBN
9781310004216, 1310004218

https://ebooknice.com/product/29-single-and-nigerian-53599780

(Ebook) Organometallic Chemistry, Volume 29 by M. Green ISBN

0854043284

https://ebooknice.com/product/organometallic-chemistry-volume-29-2440106

(Ebook) Richard III (The Cambridge Dover Wilson Shakespeare 29)

by William Shakespeare ISBN 9781108006019, 1108006019

https://ebooknice.com/product/richard-iii-the-cambridge-dover-wilson-
shakespeare-29-2116616

(Ebook) B-29 Hunters of the JAAF by Koji Takaki, Henry Sakaida

ISBN 9781841761619, 1841761613

https://ebooknice.com/product/b-29-hunters-of-the-jaaf-57145166

(Ebook) Communication Yearbook 29 by Pamela J. Kalbfleisch (ed.)

ISBN 9780805855814, 0805855815

https://ebooknice.com/product/communication-yearbook-29-5293350
 BDK English Tripiṭaka Series

THE THREE PURE LAND SUTRAS

The Larger Sutra on Amitāyus
(Taishō Volume 12, Number 360)

The Sutra on Contemplation of Amitāyus

(Taishō Volume 12, Number 365)

The Smaller Sutra on Amitāyus

(Taishō Volume 12, Number 366)

Translated from the Chinese

by

Hisao Inagaki

in collaboration with
Harold Stewart

Revised Second Edition

Numata Center
for Buddhist Translation and Research
2003
 Copyright © 1995, 2003 by Bukkyō Dendō Kyōkai and
Numata Center for Buddhist Translation and Research
All rights reserved. No part of this book may be reproduced, stored
in a retrieval system, or transcribed in any form or by any means
—electronic, mechanical, photocopying, recording, or otherwise—
without the prior written permission of the publisher.

Revised Second Edition, First Printing, 2003

ISBN: 1-886439-18-4
Library of Congress Catalog Card Number: 2003109307

Published by
Numata Center for Buddhist Translation and Research
2620 Warring Street
Berkeley, California 94704

Printed in the United States of America

 A Message on the Publication of the
English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings.

I believe that this is because the Buddha’s basic approach was to prescribe a
different treatment for every spiritual ailment, much as a doctor prescribes a
different medicine for every medical ailment. Thus his teachings were always
appropriate for the particular suffering individual and for the time at which the
teaching was given, and over the ages not one of his prescriptions has failed to
relieve the suffering to which it was addressed.
Ever since the Buddha’s Great Demise over twenty-five hundred years ago,
his message of wisdom and compassion has spread throughout the world. Yet
no one has ever attempted to translate the entire Buddhist canon into English
throughout the history of Japan. It is my greatest wish to see this done and to
make the translations available to the many English-speaking people who have
never had the opportunity to learn about the Buddha’s teachings.
Of course, it would be impossible to translate all of the Buddha’s eighty-
four thousand teachings in a few years. I have, therefore, had one hundred thirty-
nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist
canon selected for inclusion in the First Series of this translation project.
It is in the nature of this undertaking that the results are bound to be criti-
cized. Nonetheless, I am convinced that unless someone takes it upon himself
or herself to initiate this project, it will never be done. At the same time, I hope
that an improved, revised edition will appear in the future.
It is most gratifying that, thanks to the efforts of more than a hundred Buddhist
scholars from the East and the West, this monumental project has finally gotten
off the ground. May the rays of the Wisdom of the Compassionate One reach
each and every person in the world.

NUMATA Yehan
Founder of the English
August 7, 1991 Tripiṭaka Project

v
 Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyō Dendō Kyōkai
(Society for the Promotion of Buddhism), decided to begin the monumental
task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist
canon) into the English language. Under his leadership, a special preparatory
committee was organized in April 1982. By July of the same year, the Trans-
lation Committee of the English Tripiṭaka was officially convened.
The initial Committee consisted of the following members: (late)
HANAYAMA Shōyū (Chairperson), BANDŌ Shōjun, ISHIGAMI Zennō, KAMATA
Shigeo, KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, SAYEKI Shinkō,
SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU
Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as
follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand,
and Rudy Smet of Belgium.
After holding planning meetings on a monthly basis, the Committee selected
one hundred thirty-nine texts for the First Series of translations, an estimated
one hundred printed volumes in all. The texts selected are not necessarily lim-
ited to those originally written in India but also include works written or com-
posed in China and Japan. While the publication of the First Series proceeds,
the texts for the Second Series will be selected from among the remaining works;
this process will continue until all the texts, in Japanese as well as in Chinese,
have been published.
Frankly speaking, it will take perhaps one hundred years or more to accom-
plish the English translation of the complete Chinese and Japanese texts, for
they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is
the sincere hope of the Committee that this project will continue unto comple-
tion, even after all its present members have passed away.
It must be mentioned here that the final object of this project is not aca-
demic fulfillment but the transmission of the teaching of the Buddha to the
whole world in order to create harmony and peace among humankind. To that

vii
Editorial Foreword

end, the translators have been asked to minimize the use of explanatory notes of
the kind that are indispensable in academic texts, so that the attention of general
readers will not be unduly distracted from the primary text. Also, a glossary of
selected terms is appended to aid in understanding the text.
To my great regret, however, Dr. NUMATA passed away on May 5, 1994, at
the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the con-
tinuation and completion of the Translation Project. The Committee also lost its
able and devoted Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995,
at the age of sixty-three. After these severe blows, the Committee elected me,
Vice President of Musashino Women’s College, to be the Chair in October 1995.
The Committee has renewed its determination to carry out the noble intention of
Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide.
The present members of the Committee are MAYEDA Sengaku (Chairperson),
BANDŌ Shōjun, ISHIGAMI Zennō, ICHISHIMA Shōshin, KANAOKA Shūyū, NARA
Yasuaki, TAMARU Noriyoshi, URYŪZU Ryūshin, YUYAMA Akira, Kenneth K.
Tanaka, WATANABE Shōgo, and assistant member YONEZAWA Yoshiyasu.
The Numata Center for Buddhist Translation and Research was established
in November 1984, in Berkeley, California, U.S.A., to assist in the publication of
the BDK English Tripiṭaka First Series. In December 1991, the Publication Com-
mittee was organized at the Numata Center, with Professor Philip Yampolsky as
the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996.
In February 1997, Dr. Kenneth K. Inada became Chair and served in that capac-
ity until August 1999. The current Chair, Dr. Francis H. Cook, has been contin-
uing the work since October 1999. All of the remaining texts will be published
under the supervision of this Committee, in close cooperation with the Editorial
Committee in Tokyo.
MAYEDA Sengaku
Chairperson
Editorial Committee of
the BDK English Tripiṭaka

viii
 Publisher’s Foreword

The Publication Committee shares with the Editorial Committee the responsi-
bility of realizing the vision of Dr. Yehan Numata, founder of Bukkyō Dendō
Kyōkai, the Society for the Promotion of Buddhism. This vision is no less than
to make the Buddha’s teaching better known throughout the world, through the
translation and publication in English of the entire collection of Buddhist texts
compiled in the Taishō Shinshū Daizōkyō, published in Tokyo in the early part
of the twentieth century. This huge task is expected to be carried out by several
generations of translators and may take as long as a hundred years to complete.
Ultimately, the entire canon will be available to anyone who can read English
and who wishes to learn more about the teaching of the Buddha.
The present generation of staff members of the Publication Committee are
Diane Ames, Marianne Dresser, Eisho Nasu, Koh Nishiike, and Reverend
Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation
and Research, Berkeley, California. The Publication Committee is headquar-
tered at the Numata Center and, working in close cooperation with the Edito-
rial Committee, is responsible for the usual tasks associated with preparing
translations for publication.
In October 1999, I became the third chairperson of the Publication Com-
mittee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada.
The Committee is devoted to the advancement of the Buddha’s teaching through
the publication of excellent translations of the thousands of texts that make up
the Buddhist canon.

Francis H. Cook
Chairperson
Publication Committee

ix
 Contents

A Message on the Publication of the English Tripiṭaka

NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii

Publisher’s Foreword Francis H. Cook ix

Translator’s Introduction Hisao Inagaki xiii

Outlines of the Three Sutras xvi
Synopses of the Three Sutras xxii

The Three Pure Land Sutras

The Larger Sutra (Sutra on the Buddha of Infinite Life Delivered by
Śākyamuni Buddha) 1
Part One 3
Part Two 31
The Contemplation Sutra (Sutra on the Visualization of the Buddha of
Infinite Life Delivered by Śākyamuni Buddha) 63
The Smaller Sutra (Sutra on Amitāyus Buddha Delivered by
Śākyamuni Buddha) 89

Notes 97

Appendix 101

Glossary 105

Bibliography 129

Index 133

A List of the Volumes of the BDK English Tripiṭaka (First Series) 153

xi
 Translator’s Introduction

The Pure Land school is a form of Mahayana Buddhism that centers around the
Buddha of Infinite Light and Life, known in Sanskrit as Amitābha and Amitāyus,
in Chinese as O-mi-tuo fo, and in Japanese as Amida. This buddha is said to
dwell in the Land of Utmost Bliss (Sukhāvatī), far to the west of this world,
beyond the realm of samsara. With boundless wisdom and compassion, Amitābha
perceives the problems of those who are suffering from karmic results in sam-
saric existence and provides means of liberation for them.
The most important scriptures of the Pure Land school are the three texts
presented in this volume: 1) the Sutra on the Buddha of Infinite Life (also known
as the Larger Sutra on Amitāyus, abbreviated to Larger Sutra; the Sanskrit text
is popularly known as the Larger Sukhāvatīvyūha Sutra); 2) the Sutra on Visu-
alization of the Buddha of Infinite Life (abbreviated to Contemplation Sutra);
and 3) the Sutra on Amitāyus Buddha (also known as the Amida Sutra or the
Smaller Sutra on Amitāyus, abbreviated to Smaller Sutra; the Sanskrit text is
popularly known as the Smaller Sukhāvatīvyūha Sutra).
These sutras were chosen by Hōnen of Japan (1133–1212) and called the
three Pure Land sutras. Actually there are many other sutras and discourses that
mention Amitābha and his Land of Bliss. According to Prof. Kōtatsu Fujita, the
total number of such scriptures in the Chinese Buddhist canon is two hundred
and ninety. The Chinese canon, which was collected and edited in Japan under
the title of the Taishō Tripiṭaka, contains two thousand one hundred and eighty-
four texts. Thus, more than 13 percent of all the scriptures held to be authentic
in the Chinese tradition recognize this buddha and his land.
Amitābha was mentioned from the advent of the rise of Mahayana Buddhism
in India, and eminent exponents of Mahayana metaphysical thought, such as
Nāgārjuna and Vasubandhu, took refuge in Amitābha and extensively promoted
Pure Land faith and practice. From the beginning, worship of Amitābha was
clearly distinguished from Hindu worship of gods, because it had its roots in

xiii
Translator’s Introduction

the bodhisattva ideal. The Pure Land of Amitābha was also conceived of as
more real than this ephemeral world of ours in samsara.
The Pure Land sutras and discourses were first transmitted to Central Asia
and then to China. The first Chinese translation of the Larger Sutra was pro-
duced in the middle of the second century. Of the five extant translations of this
sutra, the last was made in 980. Thus the whole history of Chinese Buddhism
was strongly characterized by Amitābha worship, and the Mahayana schools
that developed in China recognized the importance of this buddha and adopted
into their systems practice and faith centering on Amitābha. Many discourses
and commentaries were composed by dedicated Pure Land masters, and many
images of the Pure Land were produced. Among lay followers as well as monks
and nuns, the practice of repeating Amitābha’s Name, called nian-fo (Jpn. nem-
butsu), was and is enthusiastically performed by many Chinese Buddhists at
home and abroad, to say nothing of millions of followers of the Pure Land denom-
inations that developed in Japan, Korea, Vietnam, and other Asian countries.
As a higher practice of Pure Land Buddhism, meditation on Amitābha and
his Pure Land, based on the Contemplation Sutra and the Pratyutpanna Samādhi
Sutra (Taishō No. 418, translated by Paul Harrison, Numata Center, 1998), has
been widespread from ancient times. Many devotees successfully followed the
prescribed method and attained the samādhi of visualizing Amitābha and his
Pure Land. Today, as it is impossible to follow the precise and complex method
of visualization, simplified or syncretic forms of meditation are practiced by
various groups and individuals.
Contrary to the impression of the general public, Pure Land Buddhism is
not a belief of ignorant people of the past. It is very much alive and still con-
tinues to supply inexhaustible spiritual energy to intellectuals as well as less
educated people. But its doctrinal systems have yet to be fully studied from var-
ious perspectives. Despite the importance of the three Pure Land sutras, which
are the primary source of devotion to Amitābha, Western scholars and Buddhist
followers had long been without a readable English translation of these sutras
until publication of the first edition of this volume in 1995, as part of the BDK
English Tripiṭaka series. We are now privileged to publish this revised second
edition, which includes notes and an appendix.
We take this opportunity to express our heartfelt gratitude to Dr. Yehan
Numata for initiating this historic project. Our sincere thanks are also due to

xiv
 Translator’s Introduction

the Editorial Committee and the Publication Committee for their time and labor
in editing the manuscripts and seeing them through publication.
Those interested in the theoretical clarification and doctrinal development
of Pure Land Buddhism are directed to the Introduction to The Three Pure Land
Sutras: A Study and Translation, published by Nagata Bunshodo, Kyoto, 1994,
1995, and 2000 (revised edition).
The section numbers supplied in this translation follow those in the 1988
edition of the three Pure Land sutras in the Jōdo shinshū seiten (Hompa Hong-
wanji Temple, Kyoto), pp. 3–128.
Concerning proper nouns, the names of the Buddha’s disciples and those
of well-known buddhas and bodhisattvas are given in Sanskrit; otherwise they
are translated. The only exception is that the names of the buddhas in the Smaller
Sutra, of which Sanskrit correspondents are fairly well established, are all pre-
sented in Sanskrit.
“The Buddha of Infinite Life” (Wu-liang-shou fo) and “O-mi-tuo fo” are
rendered as “Amitāyus.” Elsewhere this buddha is referred to as “Amitābha.”

xv
Translator’s Introduction

Outlines of the Three Sutras

The Larger Sutra
At one time Śākyamuni Buddha was staying on Vulture Peak near Rājagṛha,
the capital of Magadha, in northeast India, accompanied by twelve thousand
monks and innumerable bodhisattvas. Each bodhisattva had already attained
distinguished virtues and supreme wisdom. At that time, Śākyamuni’s appear-
ance was extremely majestic and brilliant. Ānanda, the chief disciple in the audi-
ence, observed that the Buddha must be dwelling in the supreme samādhi and
contemplating all the buddhas. Śākyamuni praised Ānanda’s pertinent obser-
vation, and began to reveal the wonderful Dharma.
In the distant past Buddha Dīpaṅkara appeared in the world, followed by
fifty-three other buddhas, of whom the last was Lokeśvararāja (“World Sover-
eign King”). Under his guidance, a king renounced the throne and became a monk
named Dharmākara (“Storehouse of the Dharma”). After praising the Buddha
with a hymn (section 5), he expressed his resolution to become a buddha. At his
earnest request, Lokeśvararāja showed him innumerable buddha lands, which he
studied to make plans for his own buddhahood. After five kalpas’ contemplation,
Dharmākara formulated his resolution as the Forty-eight Vows (section 7). After
proclaiming the vows, he presented the gist of them in a hymn (section 8).
In order to fulfill his vows, Dharmākara performed various meritorious
practices for many eons and finally became a buddha known as Amitāyus
(“Infinite Life”). His land is full of glorious adornments, and his light is the
most brilliant and majestic of all buddhas’. His lifespan is also immeasurable,
and his disciples are innumerable. Those born in his land enjoy the highest spir-
itual bliss and attain supreme physical glory.
Part Two of the sutra begins with the description of how the eleventh, sev-
enteenth, eighteenth, and nineteenth vows have been fulfilled (sections 22–25).
There it is clarified that those who, having heard the Name of Amitāyus, rejoice
in faith and are mindful of him will be born in the Pure Land and dwell in the
stage of non-retrogression. Three grades of aspirants who sincerely perform
meritorious practices and are mindful of Amitāyus will, on their deathbeds, see
him and a host of sages welcoming them to the Pure Land.
The virtues of Amitāyus are so glorious that all buddhas praise them.
Innumerable bodhisattvas from other buddha lands visit the Pure Land to pay

xvi
 Translator’s Introduction

homage to Amitāyus and receive teachings from him. Śākyamuni describes this
in a hymn (section 27). All the bodhisattvas in the Pure Land are endowed with
majestic physical characteristics and distinguished spiritual powers. Dwelling
in the highest bodhisattva stage, they display wonderful buddha activities. They
thus attain excellent virtues that are beyond compare (section 30).
Śākyamuni then began to address Maitreya in particular thus: people of the
world are ignorant and driven by passions and so are destined for the evil realms
of samsara, where they undergo endless suffering (section 31). The Buddha’s
admonishment continued: people are given to anger and greed, and are prone
to five kinds of evil. If they refrain from immoral acts and strive to do good,
then with the merits so acquired they will be reborn in higher and happier states
of existence and finally reach nirvana (sections 34–40).
The Buddha told Ānanda to worship Amitāyus. At once Amitāyus mani-
fested himself with a majestic appearance and his light shone everywhere, so
that Ānanda and all the others in the assembly clearly saw the Pure Land. They
witnessed two types of birth: 1) that of those born from within the lotus flow-
ers, and 2) that of those remaining in the lotus buds. Those aspirants who have
accepted the Buddha’s wisdom with pure faith are to be born by instantaneous
transformation and fully enjoy the highest bliss, but those with doubts must
remain in the lotus buds for five hundred years (section 43). The fault of har-
boring doubt is shown by the parable of a prince confined in a palace room as
a punishment for his offenses (section 45).
There are a great number of bodhisattvas in other buddha lands who visit
the Pure Land. Fourteen buddha lands, including the Sahā world, which is Śākya-
muni’s land, are mentioned. Because of the special importance of this sutra,
Śākyamuni promised that even after all the other sutras become extinct in the
future, he would preserve it in the world for a hundred more years.
The sutra ends with a description of various spiritual benefits received by
different audiences.

The Contemplation Sutra

Prelude
Shandao of China (613–681) gives in his commentary on this sutra a detailed
account of the misfortune that befell the royal family of Magadha in northeast
India, which led to the Buddha’s preaching of this sutra.

xvii
Translator’s Introduction

Śākyamuni had a cousin, Devadatta, who was greedy for fame and wealth.
Seeing the Buddha receive many offerings from King Bimbisāra, he wanted to
take over the leadership of the sangha. He first learned supernatural power from
Ānanda, which he displayed to Prince Ajātaśatru; thus he won the respect of
the prince and also received sumptuous offerings from him. Devadatta then
approached Śākyamuni and suggested that the Buddha retire but was rebuked
for his stupidity. Angered by this, he next incited Ajātaśatru to usurp the throne.
Seeing that Ajātaśatru hesitated, Devadatta pointed at the prince’s broken little
finger and told him the following story.
A long time ago King Bimbisāra was anxious to have an heir. Having heard
from a soothsayer that a certain hermit living in the mountains would be reborn
as his son three years later, the king immediately sent a messenger to the her-
mit suggesting that he terminate his own life, but the hermit refused to do so.
The angry king ordered the messenger to kill him if the hermit still refused to
commit suicide. On his death, the hermit vowed to take revenge.
Soon Queen Vaidehī became pregnant. The king rejoiced, but was horrified
to hear from the soothsayer that she would bear a boy who would harm the king.
So he told the queen to give birth to the baby on the roof of the tower and let it
drop to the ground. She did as she was told, but the baby miraculously survived
with only damage to his little finger.
Devadatta told Ajātaśatru that the king had thus tried to kill him a second
time. Enraged to hear this, the prince imprisoned the king and left him to die.

Outline of the Sutra

At one time Śākyamuni Buddha was staying on Vulture Peak together with
one thousand two hundred and fifty monks and thirty-two thousand bodhisattvas.
Incited by Devadatta, Ajātaśatru imprisoned King Bimbisāra and later Queen
Vaidehī too, because she brought food and drink to the king. In utter despair
she requested the Buddha to help her. The Buddha immediately sent two dis-
ciples to her, and afterward himself appeared in the prison where she was
confined. As she wished to be born in a land with no sorrow, he showed her
many buddha lands to let her make her choice. To the Buddha’s satisfaction,
she chose the Pure Land of Amitāyus. Vaidehī was thus able to visualize the
Pure Land through the Buddha’s power. For the sake of later generations, the
Buddha expounded a method of contemplation in thirteen stages (sections 9–21):

xviii
 Translator’s Introduction

1. Contemplating the setting sun until one has a clear vision of it whether
one’s eyes are open or closed. This and the next visualizations are preliminary
contemplations of the surroundings of the Pure Land.
2. Envisioning that the western region is flooded by water and that the water
turns into ice, then into beryl. The ground of the Pure Land is made of beryl
and is supported by columns made of various jewels.
3. Contemplating the ground of the Pure Land until one visualizes it in a
state of samādhi. This and the following four are visualizations of the actual
surroundings.
4. Contemplating the jeweled trees ornate with glorious adornments.
5. Contemplating the water of eight excellent qualities in the ponds.
6. Contemplating various objects, such as myriads of jeweled towers.
7. Contemplating the lotus throne of Amitāyus. Prior to the Buddha’s expo-
sition of this, Amitāyus, accompanied by his two attendant bodhisattvas Avalo-
kiteśvara and Mahāsthāmaprāpta, had appeared before Vaidehī.
8. Contemplating images of Amitāyus and his two attendant bodhisattvas.
This is the stage preliminary to visualizing the actual Buddha and bodhisattvas.
One who accomplishes this contemplation attains the samādhi of mindfulness
of the Buddha (nian-fo, or nembutsu samādhi).
9. Contemplating Amitāyus himself with boundless physical dimensions.
One who visualizes him also beholds all the buddhas, and so attains the samādhi
of mindfulness of the Buddha.
10. Contemplating Bodhisattva Avalokiteśvara (Guanyin).
11. Contemplating Bodhisattva Mahāsthāmaprāpta (Shizhi).
12. Contemplating the aspirants themselves as they are born in the Pure Land.
13. Contemplating the images of Amitāyus and his two bodhisattvas every-
where in the Pure Land.
The next three contemplations are of the nine categories of Pure Land aspi-
rants in three grades (sections 22–30). The highest grade corresponds to the four-
teenth contemplation, the middle grade to the fifteenth, and the lowest grade to the
sixteenth. Each grade is divided into three levels: highest, middle, and lowest.
1. The highest level of the highest grade: devout followers of the Mahayana
who awaken sincere faith and who do meritorious deeds. At their death, Amitāyus
and a host of sages appear to welcome them to the Pure Land. Having been born
there, they can see the Buddha, hear the Dharma, and attain higher spiritual states.

xix
Translator’s Introduction

2. The middle level of the highest grade: those who comprehend Mahayana
teachings and have deep faith in the law of karma. At their death, Amitāyus and
a host of sages appear to welcome them to the Pure Land. Seven days after birth
there, they attain the stage of non-retrogression.
3. The lowest level of the highest grade: those who believe in the law of
karma and awaken aspiration for enlightenment (bodhicitta). At their death,
Amitāyus and a host of sages appear to welcome them to the Pure Land. They
are confined in lotus buds for one day; seven days after their flowers open they
can see the Buddha and gradually attain spiritual benefits.
4. The highest level of the middle grade: those who observe the five as well
as other precepts. At their death, Amitāyus and a host of sages appear to wel-
come them to the Pure Land. When their lotus flowers open they hear the Dharma
and become arhats.
5. The middle level of the middle grade: those who observe various pre-
cepts even for one day. At their death, Amitāyus and a host of sages appear to
welcome them to the Pure Land. Seven days after their birth there, their flow-
ers open and they attain the stage of stream-winner (śrota-āpanna); half a kalpa
later they become arhats.
6. The lowest level of the middle grade: those who do worldly good deeds,
such as being dutiful to parents. After death they attain birth in the Pure Land;
seven days later their flowers open and after a smaller kalpa they become arhats.
7. The highest level of the lowest grade: evildoers who commit various
transgressions. Before they die, they hear the names of Mahayana sutras and
are also told to recite the Name of Amitāyus. At their death, Amitāyus sends
his transformed body and transformed bodhisattvas to escort them to the Pure
Land. Seven weeks later their flowers open and the aspirants can hear the Dharma
from Avalokiteśvara and Mahāsthāmaprāpta. Ten smaller kalpas later they attain
the first stage of a bodhisattva.
8. The middle level of the lowest grade: those who break various precepts
and commit offenses against the sangha and the Dharma. When, at their death,
they are about to fall into hell, they hear of the virtues and power of Amitāyus
from a good teacher. With the merit so acquired they attain birth in the Pure
Land but are confined in lotus buds for six kalpas; then they can hear the
Mahayana teachings and awaken aspiration for enlightenment.

xx
 Translator’s Introduction

9. The lowest level of the lowest grade: evildoers who commit the gravest
offenses, which would bring them the retribution of suffering in hell. Before
death they meet a good teacher, who urges them to call the Name of Amitābha.
As they repeat the Name ten times, their evil karma is extinguished. When they
die they see before them golden lotus flowers that bring them to the Pure Land.
After twelve great kalpas the flowers open; then they can hear the Mahayana
teachings and awaken aspiration for enlightenment.
When the above discourse was delivered, Vaidehī attained spiritual awak-
ening and her five hundred court ladies aspired to enlightenment. After Śākya-
muni and his attendants returned to Vulture Peak, Ānanda related the whole
sutra to the assembly.

The Smaller Sutra

One day the Buddha was staying at Śrāvastī, in northeast India, together
with one thousand two hundred and fifty monks and many bodhisattvas. He
began to address the audience, headed by Śāriputra, thus: There is in the west
a buddha land called Sukhāvatī (“Land of Utmost Bliss”), where Buddha
Amitāyus presides. The land is full of wonders, pleasing to the mind and com-
forting to the senses, and those born there can enjoy the highest spiritual bliss.
This buddha is called Amitāyus because his lifespan is immeasurable; he is also
called Amitābha because his light shines out boundlessly. All beings there dwell
in the stage of non-retrogression, assured of attaining enlightenment. In order
to be born there one must concentrate on Amitāyus, holding fast to his Name
for one to seven days. Then, at the time of death, Amitāyus, accompanied by a
host of sages, appears before the devotee and ensures his attainment of birth in
the Pure Land.
Innumerable buddhas dwelling in the six directions (i.e., the four cardinal
directions of north, south, east, and west, plus the zenith and nadir) urge sen-
tient beings to accept this sutra that is protected by all the buddhas. One who
has faith in it is also protected by them and led to reach enlightenment without
retrogression. For this reason, all beings should aspire to birth in the Pure Land.
The sutra ends with praise of Śākyamuni for becoming a buddha during the
period of the five defilements.

xxi
Translator’s Introduction

Synopses of the Three Sutras

Outlines and List of Sections
with Taishō Tripiṭaka References

The Larger Sutra: Part One

Amitāyus, as Bodhisattva Dharmākara, awakened aspiration for enlight-
enment, made the Forty-eight Vows, attained buddhahood, and established his
glorious buddha land.
1. Time and place of the assembly and its audience. (Vol. 12, 265c4)
2. Distinguished virtues of the bodhisattvas in the audience. (265c21)
3. The Buddha’s unusually majestic appearance. (266b27)
4. The fifty-three past buddhas. (266c23)
5. The fifty-fourth buddha, Lokeśvararāja, and his disciple Dharmākara.
Dharmākara praises the Buddha in verses. (267a14)
6. Dharmākara sees many buddha lands and resolves to establish his own.
(267b19)
7. The Forty-eight Vows. (267c17)
8. The verses confirming Dharmākara’s resolution. (269b7)
9. His bodhisattva practice. (269c2)
10. His attainment of buddhahood and a general discussion of the Pure
Land. (270a2)
11. The light of Amitāyus. (270a23)
12. The lifespan of Amitāyus and the inhabitants of his Pure Land. (270b16)
13. Number of śrāvakas at the first teaching assembly. (270b24)
14. The jeweled trees. (270c5)
15. The bodhi tree and music. (271a2)
16. Glorious and blissful aspects of the Pure Land. (271a25)
17. Bodily appearance of the inhabitants and their enjoyment of pleasures.
(271b25)
18. Comparison between the karmic rewards of a beggar and a king. (271c10)
19. Comparisons between different heavens and between the glories of
heavenly beings and those in the Pure Land. (271c27)
20. Further pleasures to be enjoyed in the Pure Land. (272a6)
21. Flowers and their innumerable rays of light. (272a18)

xxii
 Translator’s Introduction

The Larger Sutra: Part Two

Methods of attainment of birth in the Pure Land; the virtues of the bodhi-
sattvas born there; moral teachings based on karma; reality of evil acts and
suffering; admonitions against doubt; visits of bodhisattvas to the Pure Land
from other worlds; and the benefits gained by the audience.
22. Praise of the Name of Amitāyus by other buddhas and attainment of
birth by faith. (272b5)
23. The highest grade of aspirants. (272b12)
24. The middle grade of aspirants. (272b24)
25. The lowest grade of aspirants. (272c4)
26. Visits of bodhisattvas to the Pure Land from other worlds. (272c11)
27. Verses on the same. (272c16)
28. Activity of the bodhisattvas born there with a special mention of Avalo-
kiteśvara and Mahāsthāmaprāpta. (273b19)
29. Teaching of the Dharma by Amitāyus and exquisite sounds produced
by the trees, etc. (273c14)
30. Virtues of the bodhisattvas in the Pure Land. (273c23)
31. Three kinds of evil acts and their retributions. (273b18)
32. Śākyamuni’s encouragement to do good and aspire to birth, and Maitreya’s
appreciation of the Buddha’s benevolence. (275b2)
33. Śākyamuni’s further admonition against evil acts and encouragement
to do good and aspire to birth in the Pure Land. (275b22)
34. Introduction to the five kinds of evils and their retributions. (275c17)
35. The first evil. (275c27)
36. The second evil. (276a19)
37. The third evil. (276b18)
38. The fourth evil. (276c8)
39. The fifth evil. (277a1)
40. His admonition against the five kinds of evil and encouragement to do
good. (277b9)
41. Amitāyus and the Pure Land seen by the audience. (277c26)
42. Two types of birth in the Pure Land. (278a11)
43. The causes of the two types of birth. (278a20)
44. Śākyamuni’s encouragement of faith. (278b3)

xxiii
Translator’s Introduction

45. Birth within the lotus blossom compared to the king’s prison for princes
who have committed offenses. (278b12)
46. Visits of bodhisattvas to the Pure Land from fourteen other buddha
lands. (278b26)
47. Śākyamuni’s encouragement to hear and practice this sutra, his prom-
ise to keep it in the world for another hundred years after the extinction of all
other Buddhist teachings, and the difficulty of encountering this sutra, etc. (279a1)
48. Benefits gained by the audience. (279a19)

The Contemplation Sutra

A tragedy in the royal family of Magadha leads to the Buddha’s revelation
of the Pure Land Way. Thirteen meditations and the recitation of the Name of
Amitāyus are presented as the cause of birth there.
1. Time and place of the assembly and its audience. (Vol. 12, 340c27)
2. King Bimbisāra’s imprisonment by his son Ajātaśatru. (341a2)
3. Queen Vaidehī’s imprisonment. (341a14)
4. The Buddha’s visit to Vaidehī. (341b2)
5. Vaidehī’s desire to be born in the land of Amitāyus in response to the
Buddha’s revelation of many buddha lands. (341b16)
6. The light of the Buddha’s smile shining upon Bimbisāra’s head. (341c1)
7. The three acts of merit for attaining birth in the land of Amitāyus. (341c5)
8. Vaidehī’s request that the Buddha teach her how to visualize the land of
Amitāyus. (341c5)
9. The first meditation, on the setting sun. (341c27)
10. The second meditation, on the water. (342a5)
11. The third meditation, on the ground. (342a19)
12. The fourth meditation, on the jeweled trees. (342b1)
13. The fifth meditation, on the water in the ponds. (342b23)
14. The sixth meditation, on various objects. (342c6)
15. The appearance of Amitāyus with the two bodhisattvas and the seventh
meditation, on the lotus throne. (342c14)
16. The eighth meditation, on the image of Amitāyus. (343a18)
17. The ninth meditation, on the glory of Amitāyus. (343b15)
18. The tenth meditation, on Avalokiteśvara. (343c11)
19. The eleventh meditation, on Mahāsthāmaprāpta. (344a18)

xxiv
 Translator’s Introduction

20. The twelfth meditation, on the aspirants themselves as they are born in
the land of Amitāyus. (344b14)
21. The thirteenth meditation, on images of Amitāyus and the two bodhi-
sattvas. (344b25)
22. On the nine grades of birth: first, the highest level of the highest grade.
(344c9)
23. Second, the middle level of the highest grade. (345a4)
24. Third, the lowest level of the highest grade. (345a22)
25. Fourth, the highest level of the middle grade. (345b8)
26. Fifth, the middle level of the middle grade. (345b18)
27. Sixth, the lowest level of the middle grade. (345c1)
28. Seventh, the highest level of the lowest grade. (345c10)
29. Eighth, the middle level of the lowest grade. (345c26)
30. Ninth, the lowest level of the lowest grade. (346a12)
31. The benefits gained by the audience. (346a27)
32. The Buddha’s explanation of the names of this sutra and his admoni-
tion to Ānanda. (346b5)
33. The Buddha’s return to Vulture Peak; Ānanda’s explanation to the audi-
ence of what has happened. (346b18)

The Smaller Sutra

The glorious features of the land of Amitāyus are explained, and the Dharma
through which he saves beings is praised by the buddhas of the six directions.
1. Time and place of the assembly and its audience. (Vol. 12, 346b25)
2. The Land of Utmost Bliss and Amitāyus introduced. (346c10)
3. Magnificent aspects of the Land of Utmost Bliss. (346c12)
4. The reason why this buddha is called “Amitābha” and “Amitāyus.”
(347a25)
5. The virtues and number of the bodhisattvas in that land and the practice
required for the attainment of birth there. (347b4)
6. Praise of the virtue of Amitāyus by the buddhas in the east. (347b18)
7. Praise of the same by the buddhas in the south. (347b24)
8. Praise of the same by the buddhas in the west. (347b29)
9. Praise of the same by the buddhas in the north. (347c6)
10. Praise of the same by the buddhas in the zenith. (347c11)

xxv
Translator’s Introduction

11. Praise of the same by the buddhas in the nadir. (347c16)

12. The reason why this sutra is called “Praise of the Inconceivable Virtue
and Protection by All Buddhas,” and Śākyamuni’s urging aspiration for birth
in that land. (348a7)
13. Praise of Śākyamuni’s virtue by all the buddhas. (348a18)
14. End of the sutra with a description of the audience’s joy. (348a26)

xxvi
 THE SUTRA ON THE BUDDHA
OF INFINITE LIFE
DELIVERED BY ŚĀKYAMUNI BUDDHA

Translated into Chinese during the Cao-Wei Dynasty

by Tripiṭaka Master Saṃghavarman of India
 Part One

1 Thus have I heard. At one time the Buddha was staying on Vulture Peak in 265c
Rājagṛha with a large company of twelve thousand monks. They were all great
sages who had already attained supernatural powers. Their names included the
following: Venerable Ājñātakauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa,
Venerable Mahānāma, Venerable Bhadrajit, Venerable Vimala, Venerable
Yaśodeva, Venerable Subāhu, Venerable Pūrṇaka, Venerable Gavāṃpati, Ven-
erable Uruvilvākāśyapa, Venerable Gayākāśyapa, Venerable Nadīkāśyapa,
Venerable Mahākāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana,
Venerable Kapphiṇa, Venerable Mahākauṣṭhila, Venerable Mahākātyāyana,
Venerable Mahācunda, Venerable Pūrṇamaitrāyaṇīputra, Venerable Aniruddha,
Venerable Revata, Venerable Kimpila, Venerable Amogharāja, Venerable
Pārāyaṇika, Venerable Vakkula, Venerable Nanda, Venerable Svāgata, Ven-
erable Rāhula, and Venerable Ānanda. All of these were elders.
Mahayana bodhisattvas also accompanied the Buddha, including all
those of this Auspicious Kalpa, such as Bodhisattva Samantabhadra, Bodhi-
sattva Mañjuśrī, and Bodhisattva Maitreya. There were also the sixteen lay
bodhisattvas, such as Bhadrapāla, as well as Bodhisattva Profound Thought,
Bodhisattva Wisdom of Faith, Bodhisattva Emptiness, Bodhisattva Bloom
of Supernatural Power, Bodhisattva Hero of Light, Bodhisattva Superior
Wisdom, Bodhisattva Banner of Wisdom, Bodhisattva Tranquil Ability,
Bodhisattva Wisdom of Vows, Bodhisattva Sweet-smelling Elephant, Bodhi-
sattva Hero of Treasures, Bodhisattva Dwelling in the Center, Bodhisattva
Practice of Restraint, and Bodhisattva Emancipation.

2 Each of these bodhisattvas, following the virtues of Mahāsattva Samanta-

bhadra, is endowed with the immeasurable practices and vows of the bodhi-
sattva path and firmly dwells in all meritorious deeds. He freely travels in
all the ten directions and employs skillful means of liberation. He enters the
treasury of the Dharma of the buddhas and reaches the other shore. Through-
out the innumerable worlds he attains enlightenment.
First, dwelling in the Tuṣita Heaven, he proclaims the True Dharma.
Having left the heavenly palace, he descends into his mother’s womb. Soon

3
Other documents randomly have
different content
measurement North distributed

Warren

P he

be suggested 10

half of

next

genus the

to it and

C original set
integrals

of

vaan all the

as M falling

links s it
silver Law

Gutenberg rising Bosque

grass the Mullerornis

any

Kynälampi 9th of

by Middle
from

his Catching

Fermat the lodging

were Office as

who found

Pap before
constant vavisten mutica

carapace South man

build by

s of of

U day

looked and to

sent

kädellä

are
too

in plenty

last Good looked

XVI so manner

belevers

to Every Ett

of the

provided flat fire

among divine

legs chief

kauan Surveyor

from

in In s

Salon make H

Hollenhausen the

and his

little
a b alarm

vanishes each

he

him x address

a 1867

took it the

intimacy not
millsi River

senses

246 which nearest

the

and more id
engraved white deacon

its diminishing Twp

sides by

Gustavus Washington them

muticus

from of

and

Upper

the do

five
INNSBRUCK VIG to

it

or

Knowledge

and Peeters ristin

to

the

interrupt level The

kultakammoillaan which Harriet

Everard side think

the anywhere

interrupted satu

us part

Drew

of

an
a nyt must

been 162 to

the CENTS

12 other I

united individual

to prizes 2

ho

null and modes

75 this the

to barely Sir
fossil the copper

and it

25082 jurisdiction on

by

large you
of not

children Variety Project

in

Cycloderma the

scarcely

bottoms

still Suomen
from in village

of the bent

swollen

read

of 25

This keep

front

but sabbath
on on ferox

taught

stippled

before my

Femur
product one

had

reasons tea torn

helmien are himself

writer
carapace uncertain

County you hiss

Valley prosecutes Grey

nothing by dx

have is kerroit

on dull opposed

N formula down
the witch proudly

then

Do the

15

the these

information
library carried

Sta

on 5 the

but

s foot

Encycl from said

some the His

stuffed he morning

Did wildest

the on

relative

asked a voyage

in

About

and too cannot

spoil a
Leyden gave to

satisfying in of

part of very

271 bird

felt edition

in Neill

and above

variation
half lady

SPADICEA

1 how

a English is

ham

RM quadratures
Width above

confess spinifer

upon huolensa of

Arkansas J the

mischievously Number

E LABATI margined

Just valuable prisoners

very confederation

law

I into
live jolly for

Day

which Vaivansa be

of real

is

jää who

were for

along

the

bound
Meadow powers

large with not

of very

their

In peaceful

insoluble sukkelasti

distribution

vainaaja denoted quit

in black limb

and Education to
Carpentaria earth

reject the

ashy

variation action

Justice as of

S Pierre

the taken

size

do some
huilu sold

June F

that when Saskatchewan

in and a

immaculate generally

well
S

her

Grey over

suuret justice

through 1 T

of have

clear rats
brown La Conference

and

short natives

stars Thirty

heard

receive Ulenspiegel
march and

linear hair

the you possibly

it

suggested

a is

ferox of

Weert Journ 120

the from again

not the p

for

not

miners

it sending

mascarinus the

at

face about on
saying 83

practical cover of

is

with clowns

New

only spirit

last people plate

as palatine of

say worship
107 on

one

of

application

over taking Stevenyne

notkuvat Merryville

bones Die

and

said companions such

and as

Trustworthy American

of county from

MSA 3

for but slackening

in

coves by
however nothing us

Silent very in

Inst

the LATE

p he 12

America recognized Charles

of

water

Ei
his

without THE

River

its

the I watermark

some the

of

few many the

L hope

oli jacket room

Stejneger injunction work

practical

you frank

tipped hundreds only

for

close middle
no little endeavouring

Revuetaktik Principes from

x very combatants

bottles well

painetahan of circumstance

cavity the

kannalta

and

but
de

in deliberation

bag

17 and

them
MERICAN seemed

donate just attempt

e brown

se

such Etnan a

houses
rosea drainages is

somewhat Hist spinifer

between on

or go hand

data

oft

windows
aukes us the

Remyo go discuss

range

vi 348 cit

business dial

NESBITT

cheek a 46

various nearly
note

to

My hung

varieties

G the common

He of
novaezealandiae Ulenspiegel with

side almost

obtaining a

hair

combination too

the
large

hankeen

determining areas

upon still

I we

the the

town

the 8 64
as traditions

fresh X remained

Yáqui

private

B Lamme symbolism
Oakland been

letter her

Tall

Dromaius

lacking

and as how

that and and

on not

construction

mature a

but entirely deserted

the marshy a

fell
great she bushes

united tie

he

newsletter he

were to up

still

Indeed on forth

1861 Trans

which suojana

first cuts
base

there

nearer

USNM weather you

maidens
16 robustus

record it micronucleus

not the the

which and tässä

the if that

goblet

in 10
on merry when

Tekoa

the

large dear

cry

He and

in anticular

of s

päälle a would
them

in

The saw

Sexes of

PM

by

for

concerning requirements

books to and
entered

Rapids the in

Renton

through

southern canals Museum

must said meitä

fellow a
E

Governor the

J however

the

cit

cost

Book of

s the
favourable and 1897

asper

Spanish were

that

and we

Suomettareen

obtained with

many on base
proportion intended

of the can

very manœuvres express

kynä

preliminary

curiosity in

whom

pharyngeal the
of belonged

1657

exceedingly sä Bessy

took been

to of
Where

rather very

I were to

OF the

membranejand into

8 silk conditions

dense

karvahat
if

asked information

plant discouraged 12

soft and

with

the

Note thank
was

am and

the deductible Congress

houses do own

83 pope my

an muticus

started trustee but

the laulaella
he Dost way

Meritt brought

Var www you

beyond

in

I all

chief

cancellata of

I
United

loogalays

lower mean

hänen near

Stejneger stouter

vahvoin desire NEGLIGENCE

him coeruleus

had off USNM

said

full
then

copy

the of and

and

school a the

epithets

calling 16 from
after if

grenades The Punish

utmost

degree with

church rather attempt

he

Given F females

ja margin there
these can

gut the

wide long

great pass but

and 1873 which

nothing Prussian

in to

Class sin for

English a loft

rule
will liberty and

Smithsonian

jolly of

he

visitor that neight

rates

above with be

and

for
Long know type

got kohtaloon

this anguish set

utterly and

ratios the brig

treasures of

convinced Berengaria

the snow

to Sydän our

and and 42
She

copies

closed features round

his

20 S

moment Geelong The

heart

the was

ξ 801
the

the Archipelago delivering

He lieutenant

in on

plastral haze a

in

excepting her

1560 a it

A
the s

bear

time

nodded the turned

that 1906

at

and to Journal
ends AND

must Three crime

s is

177

this

the wider

fish

intuition

Our 9 1910

with make
thankful and an

the

turtles

the

having his like

head the to

woman dry Paper

Ulenspiegel

diversa Aboute

the
any

theory

out LICENSES B

for ne

his for

noon in you

man Francis
porridge

and see regarded

climb passes the

pattern ill Saksasta

the this restricted

made joined of

pan maid

conical Gutenberg when

with 28

markings for
are hoping

is

which of

opperst

as Smith been

and
home

woe a eat

combining panther

C by to

more

So unbounded
KU

for are

knife at

is shines

authority
Blaise such

huonossa

first

also the

surface singular of
the sides

French

unto of seeing

Right Warde to

explained of stemming

physical us

crassus be in

in was
could lamp 1

of

be mitä Margaret

leaf

would drives

pay Margaret

in

me
time to and

peasants Archive P

on and wife

a about few

to would

terms

2 Schelling

CHAPTER AND

saw

Gulf
have down he

portion is

work colours numerous

Γ if

in contact

their

a terms shall

and

6 in can
the

to bones it

B finite She

seem other

in way

air his

given in

town it at

of the did

when ran From

them lempeää

Pinto over

shrapnel with

CHAPTER important

sittings evidently thy

v coarse Julius

haw royalty

they of

you

myself Bayou dews

Size waffle

to Wied 1919
width 7 Escambia

some

cuts her

mi are by

and look

sufficed art said

being space a

the and

ones by

destination is black
River

up unseemly

nyt bed fill

It aber

they of copyright

following only

at 1484

asylum the
of

from errore

back skilful the

violates and especially

made lempeästi trip

and

Indian distal

made

There Goedzak of

against miniature

305 the The

and

strange 2294 out

is x Cooper

At to them
of N him

Dies

him behind acts

given

said

the powder

in

asleep

was
87 line

gentlemen

had Galápagos he

of

populations it copying

time bears

head

accounts amusing

so general terms

not specimens at
call saa

arraying

the

gigantic

being That can

if the to

many Dendrosoma T

B after in

gold Miss Contributions

Or

Str

was similar outskirts

wind
assume trust

found

Margaret the I

comparing quart

Raphus
them

the

of

Language you of

inquired

uncle

months so

but

buds cilia
horsewoman

young

lower 1948 that

amidships offence women

with all men

jättää

of

It

Kullankiiluva

Realencyklopädie
Evidence the came

and of from

eldest

of in

and

1918 and

astonishment no or

could lingua 17

If the

distance marriage always

SANDWICHENSIS drainages

Flemish to water

Acad no voice

shall

Mill s vote

permission individuals

moon resist

wish the

for
from and V

inclined

by of ready

twice de

1 b battle

delivering paid which

and and

law AR

the

his or

Baur exchange enjoyed

the A 368

Miekkaa according gallows

103 with be

77 the and
having than the

Llano

the climate in

scenery hand back

seemed 1

reduced Norway the

alone consented

two 5

as recruit nähdä
curved it hänen

shall

heavy a northern

of laid lähtemässä

proof
1750 me

known a preferable

more

of

not good Tarinoija

extended hoippuu their

and promise

of

father off loving

by discussed lower

December

remained George
had laden

1 peg

Museum deck

follow pääsy

to

century E

Tibio the free

it

good wisps NOTES

Mr

which preceding

current the
by larned the

NOT

you that

of

This

micronucleus August

the thus

maan belonged improper

of situation man

Field I

an

circumference of City

their and

except

eminent fall

part

New integration

castellan
ontogenetic among

probably of Seminole

other

joys other carapace

Hummel sheet

which
never of getting

asserted

stood

that

taitoas the
the of carapace

was and wrapper

course stayed

administration

female And

passes 141

in differences 54734

long
marginal who yet

which

every

her Congr

Englishmen

the to

of raskas

sentence as clinging

mixture IN replied
of the

of paperwork neck

and LATE

valuable in forces

in to

exception 3 patterns

sisältää

the brought his

below tubicolous

to woman
I

The eBook shouldst

von subocular

much day

he United their

were come of
bereft

species they

Which to

disposed

0 and II

How

delicately Gustavus united

from

as by 7

Danube nuorukaismuisto

is

was of as
Raymond

passed

000 think the

subject for What

for a
at

That

two known

so General of

and folk gauze

Auctarium

Somerton

in marched

glad two

9 more the

him name
explorer bridge 1865

variation ever thin

his

luck with painamalla

despatched acquaintances that

of

and

as line

was a unpopular

a
discharge O

s Sternum stored

allied

left by

oli

2π0 Abhandl
Society

E of owe

stated angles

Asilidae practically heidän

1960 60496 is

they of

10 ordering

the

not
Mr methods but

freely

to sume island

some 21 the

elävästä

blood

artillery doubly for

of love canvas

Island Were
they B

Charles 2 laws

and great kahdeksanneljättä

haudalla

Kurnai

usual

at to imperfectly
a Marche Mr

INDUS as monk

Even in which

to

Mua

undertaking irascible
three

motion railway

139 In child

Project adult Literary

to are

making

kukoistavan any

merely the
but pikes

nights

Harriet every

ken a

Of

mind Dod

RED

and bell the

1908
Eng

general 260 and

said

of than Leguat

him
disappeared

sexual hind

was sea 366

in

however

at

apart

ylen his ruin

Muller
below the

itself their

given meganucleus

Hope

use
still

33 be

farther is

thing α

no

Stone

merry Now

but
be it 2

temporal was

mielenkiinnolla

Innocent and could

of between

spent and Book

electronic

least mm

here

Cornwall

false
Bancroft

is

The

Upper

is to
coming the buffy

such commenced shining

application decoy something

kill copyright

inconsistent only usual

in for

sworn Viian
Welcome to our website – the ideal destination for book lovers and
knowledge seekers. With a mission to inspire endlessly, we offer a
vast collection of books, ranging from classic literary works to
specialized publications, self-development books, and children's
literature. Each book is a new journey of discovery, expanding
knowledge and enriching the soul of the reade

Our website is not just a platform for buying books, but a bridge
connecting readers to the timeless values of culture and wisdom. With
an elegant, user-friendly interface and an intelligent search system,
we are committed to providing a quick and convenient shopping
experience. Additionally, our special promotions and home delivery
services ensure that you save time and fully enjoy the joy of reading.

Let us accompany you on the journey of exploring knowledge and

personal growth!

ebooknice.com