Amitabha Sutra ªüÀ±ªû¸g

The large Amitabha Sutra explains the causal affinities resulting in the Pure Land of Ultimate Bliss. It relates Amitabha Buddha's vows made in a former life and their realization in the Land of Ultimate Bliss.

The Meditation on Amitabha Sutra is concerned with quite another matter. It is a guide to cultivation and describes a series of sixteen meditations which lead to various grades of rebirth by transformation in the Land of Ultimate Bliss.

Both sutras contain Dharmas preached in specific response to the requests of sentient beings: the large Amitabha Sutra at the request of Ananda, "who had still to be advanced on the path of disciples"; and the Meditation on Amitabha Sutra at the request of Vaidehi, queen mother of the wicked Prince Ajatasatru:

"My only prayer," she continued, "is this: O World Honored One, mayest thou preach to me in detail of all the places where there is no sorrow or trouble, and where I ought to go to be born anew. I am not satisfied with this world of depravities, with Jambudvipa, which is full of hells, full of hungry ghosts (pretas), and of the brute creation. In this world of depravities there is many an assemblage of the wicked. May I not hear, I pray, the voice of the wicked in the future; and may I not see any wicked person."

The small Amitabha Sutra, although the shortest of the three, is by no means unimportant. Nor is it just a summary recapitulation of the doctrine set forth in the other two. It is unique, because the entire sutra belongs to the "self-spoken division." In other words, the Buddha spontaneously preached the Dharma of this sutra, overstepping the usual practice of speaking Dharma only upon request. The very fact that no one in the Great Assembly knew to ask shows the extreme importance and inconceivability of the Dharma of this sutra. The Buddha proclaims in the text of the Sutra: "You should know that I, in the evil time of the Five Turbidities . . . for all the world speak this Dharma, difficult to believe, extremely difficult."

The Sutra explains the causes and circumstances for rebirth in the Land of Ultimate Bliss.

"The essential message of this sutra is to teach us to recite the name 'Namo Amitabha Buddha'. Amitabha Buddha has a great affinity with living beings in the Saha world. Before realizing Buddhahood, he made forty-eight vows and each one involved taking living beings to Buddhahood. At that time, he was a Bhikshu named Dharma Treasury. He said, 'When I realize Buddhahood, I vow that living beings who recite my name will also realize Buddhahood. Otherwise, I won't either. . . .'

"By the power of his vows, Amitabha Buddha leads all beings to rebirth in his country where they realize Buddhahood. This power attracts living beings to the Land of Ultimate Bliss, just as a magnet attracts iron filings. If living beings do not attain enlightenment, he himself won't realize Buddhahood. Therefore, all who recite his name can realize Buddhahood." (AS 20)

1) Chinese Mandarin: fo shuo a mi to jing , 2) Sanskrit: sukhavati-vyuha sutra.
3) Pali: .................

: Search Results

[py] Fóshuō āmítuójīng
[wg] Fo-shuo A-mi-t'o ching
[hg] 불설아미타경
[mc] Bulseol amita gyeong
[mr] Pulsŏl amit'a kyŏng
[kk] ブッセツアミタキョウ
[hb] Bussetsu amidakyō
[qn] Phật thuyết a di đà kinh

http://buddhism-dict.net/cgi-bin/xpr-ddb.pl?4f.xml+id('b4f5b-8aaa-963f-5f4c-9640-7d93')

[py] āmítuó jīng
[wg] A-mi-t'o ching
[hg] 아미타경
[mc] Amita gyeong
[mr] Amit'a kyŏng
[kk] アミダキョウ
[hb] Amida kyō
[qn] A di đà kinh

[py] Wúliángshòu jīng
[wg] Wu-liang-shou ching
[hg] 무량수경
[mc] Muryangsu gyeong
[mr] Muryangsu kyŏng
[kk] ムリョウジュキョウ
[hb] Muryōju kyō
[qn] Vô lượng thọ kinh

[py] Guān wúliángshòu jīng
[wg] Kuan wu-liang-shu ching
[hg] 관무량수경
[mc] Gwan muryangsu gyeong
[mr] Kwan muryangsu kyŏng
[kk] カンムリョウジュキョウ
[hb] Kammuryōju kyō

Namo! Homage to the Lotus Pool Assembly of Buddhas and
Bodhisattvas As Vast As the Sea (3x)

Sutra of the Buddha's Teaching On Amitabha
Thus I have heard, at one time the Buddha dwelt at Shravasti, in the Jeta Grove in the Garden of the Benefactor of Orphans and the Forlorn, together with a gathering of Great Bhikshus, twelve-hundred fifty in all, all Great Arhats well-known to the assembly: Elders Shariputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, Revata, Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakaphina, Vakkula, Aniruddha, and others such as these, all Great Disciples, together with all the Bodhisattvas, Mahasattvas: Manjushri, Prince of Dharma; Ajita Bodhisattva, Gandhastin Bodhisattva, Nityodukta Bodhisattva, and others such as these, all Great Bodhisattvas, and together with Shakra, Chief among Gods, and the numberless great multitudes from all the heavens.

At that time, the Buddha told the Elder Shariputra, From here, passing through hundreds of thousands of millions of Buddhalands to the West there is a world called Utmost Happiness. In this land a Buddha called Amitabha right now teaches the Dharma.

Shariputra, why is this land called Utmost Happiness? All living beings of this country never suffer, but enjoy every bliss. Therefore it is called Utmost Happiness.

Moreover, Shariputra, this land of Utmost Happiness is completely surrounded by seven tiers of railings, seven layers of netting, and seven rows of trees, all formed from the four treasures, and for this reason called Utmost Happiness.

Moreover, Shariputra, in the land of Utmost Happiness are pools of the seven jewels, filled with the waters of eight meritorious qualities; the bottom of each pool is pure, covered with golden sands. On the four sides climb stairs of gold, silver, lapus lazuli, crystal, mother-of pearl, rubies, and carnelian.

In the pools bloom lotuses as large as carriage wheels with colors of green light, red light, yellow light, and white light, subtle, rare, fragrant, and pure. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.

Moreover, Shariputra, in this Buddhaland heavenly music always plays, and the ground is made of gold. In the six periods of the day and night a heavenly rain of mandarava flowers falls, and throughout the clear morning, each living being of this land offers sacks filled with myriads of wonderful flowers to the hundreds of thousands of millions of Buddhas of the other directions. At mealtime they return to their own countries and after eating they walk about. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.

Moreover, Shariputra, in this country there are always rare and unusual birds of many kinds and colors: white geese, cranes, peacocks, parrots, egrets, kalavinkas and two-headed birds. In the six periods of the day and night the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful calls proclaim the Five Roots, the Five Powers, the Seven Limbs of Bodhi, the Eightfold Path of Sages, and dharmas such as these. When living beings of this land hear their calls they are altogether mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

Shariputra! Do not say that these birds are born as retribution for their sins. And why not? Because in this Buddhaland the three evil paths do not exist. Shariputra, even the names of the three evil paths are unknown in this Buddha's land; how much the less could they actually exist! Wishing to proclaim the Dharma's sound far and wide, Amitabha Buddha created these multitudes of birds by transformation.

Shariputra, in that Buddhaland when the gentle winds blow, the rows of jewelled trees and jewelled nets reverberate with fine and wondrous sounds, as a symphony of one hundred thousand kinds of music played in harmony. All who hear these sounds are naturally mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Shariputra, the Land of Utmost Happiness is crowned in splendor and virtues such as these.

Shariputra, what do you think? Why is this Buddha called Amitabha? Shariputra, the brilliance of that Buddha's light is measureless, illumining the lands of the ten directions everywhere without obstruction. For this reason he is called Amitabha.

Moreover, Shariputra, the lifespan of that Buddha and that of his people extends for measureless, limitless asamkhyeyas of kalpas. For this reason he is called Amitayus. And, Shariputra, since Amitabha became a Buddha, ten kalpas have passed.

Moreover, Shariputra, that Buddha has measureless, limitless asamkheyas of Sound-Hearer disciples, their number incalculable. So too is the assembly of Bodhisattvas. Shariputra, that Buddhaland is crowned in splendor and virtues such as these.

Moreover, Shariputra, the living beings born in the Land of Utmost Happiness are all avaivartika. Among them are many who in this very life will dwell in Buddhahood. Their number is extremely many; it is incalculable. And only in measureless, limitless asamkyeyas of kalpas could they be counted.

Shariputra, those living beings who hear of this should vow: I wish to be born in that country. And why? Because those who are born there assemble in one place with people whose goodness is unsurpassed. Shariputra, if one has few good roots, blessings, and virtues, one cannot be born in that land.

Shariputra, if there is a good man or good woman who hears of Amitabha and holds his name whether for one day, two days, three, four, five days, six days, as long as seven days with one mind unconfused, when this person nears the end of life, before him will appear Amitabha and all the Assembly of Holy Ones. When the end comes, his mind will not be utterly confused, and in Amitabha's Land of Utmost Happiness he will quickly be reborn. Shariputra, because I see this benefit, I speak these words; and, if living beings hear this teaching they should make the vow: I wish to born in that land.

Shariputra, just as I now praise the inconceivable benefits arising from the merit and virtue of Amitabha, so too in the East does Akshobya Buddha, Sumeru Likeness Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha; all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all the Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the Southern World, Sun-Moon Lamp Buddha, Sumeru Lamp Buddha, Celebrated Light Buddha, Great Radiant Shoulders Buddha, Sumeru Lamp Buddha, Measureless Vigor Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the Western World, Measureless Life Buddha, Infinite Features Buddha, Measureless Curtain Buddha, Great Light Buddha, Great Clarity Buddha, Jewelled Likeness Buddha, Pure Light Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, protecting and bearing it in mind.

Shariputra, in the Northern World, Radiant Shoulders Buddha, Most Glorious Sound Buddha, Invincible Buddha, Sun-Birth Buddha, Luminous Net Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the World Below, Lion Buddha, Well-Known Buddha, Celebrated Light Buddha, Dharma Buddha, Dharma-Curtain Buddha, Upholding Dharma Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, in the World Above, Pure Sound Buddha, Constellation King Buddha, Superior Fragrance Buddha, Fragrant Light Buddha, Great Radiant Shoulders Buddha, Varicolored Jewels-Adorned Body Buddha, Sala Tree King Buddha, Jewelled Flower of Virtue Buddha, Discerning All Meanings Buddha, Like Sumeru Mountain Buddha, all Buddhas such as these, numberless as Ganges' sands, each in his own country gives forth a vast and far-reaching sound that pervades the threefold, great, thousand-world realm and proclaims these sincere and honest words: All you living beings should believe in this sutra which all Buddhas praise for its inconceivable merit and virtue, a sutra they protect and bear in mind.

Shariputra, what do you think? Why is it called Sutra which all Buddhas protect and bear in mind? Shariputra, if a good man or good woman hears this sutra and upholds it, and hears the names of all these Buddhas, this good man or good woman will also be one whom all Buddhas protect and bear in mind, and will attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all of you should believe and accept my words and the words all Buddhas speak.

Shariputra, if there are people who have already made the vow, who now make the vow, or who will make the vow, I wish to be born in Amitabha's country, these people, whether born in the past, now being born there, or to be born there in the future, will all attain non-retreat from anuttarasamyaksambodhi. Therefore, Shariputra, all good men and good women who believe should make the vow, I wish to be born in that country.

Shariputra, just as I now praise the inconceivable merit and virtue of all Buddhas, all those Buddhas also praise my inconceivable merit and virtue, saying these words: Shakyamuni Buddha can accomplish extremely difficult and rare deeds in the Saha Land during the evil time of the Five Turbidities: during the time turbidity, the views turbidity, the affliction turbidity, the living beings turbidity, and the lifespan turbidity. He can attain anuttarasamyaksambodhi and for the sake of living beings proclaim this Dharma, which the whole world finds hard to believe.

Shariputra, you should know that I, in the evil time of the Five Turbidities, perform these difficult deeds, attain anuttarasamyaksambodhi, and for the entire world proclaim this Dharma which is difficult to believe, extremely difficult!

After the Buddha spoke this Sutra, Shariputra, all the Bhikshus, and the entire world of gods, humans, asuras, and others, hearing what the Buddha had said, joyously delighted in it, faithfully accepted it, bowed and withdrew.

Dharani For Rooting Out Karmic Obstructions
and For Being Reborn In the Pure Land:

Na mwo e mi dwo pwo ye
Dwo two chye dwo ye
Dwo de ye two
E mi li du pwo pi
E mi li dwo syi dan pwo pi
E mi li dwo pi jya lan di
E mi li dwo pi jya lan dwo
Chye mi li chye chye nwo
Jr dwo jya li
Swo pe he. (3X)

In Praise Of Amitabha
Amitabha's body is the color of gold,
The splendor of his hallmarks has no peer;
The light of his brow shines around a hundred worlds,
Wide as the seas are his eyes pure and clear.
Shining in his brilliance by transformation
Are countless Bodhisattvas and infinite Buddhas.
His forty-eight vows will be our liberation,
In nine lotus stages we reach the farthest shore.

Homage to the Buddha of the Western Pure Land,
Kind and Compassionate Amitabha (3x)
Namo Amita Buddha (recite at length)

evaṁ mayā śru-tam | ekas-min sama-ye bhaga-vān śrā-vast-yāṁ vi-ha-rati sma jeta-vane'nā-tha-piṇḍa-dasyā-rāme maha-tā bhikṣu-saṁ-ghena sār-dhamar-dha-trayo-daśa-bhir-bhikṣu-śatai-rabhi-jñātā-bhi-jñā-taiḥ sthavi-rair-mahā-śrāvakaiḥ sarvai-rar-had-bhiḥ | tadyathā-stha-vir-eṇa ca śāri-putreṇa, mahā-maud-galyā-ya-nena ca mahā-kāśyapena ca mahā-kapphi-ṇena ca mahā-kātyā-ya-nena ca mahā-kau-ṣṭhi-lena ca reva-tena ca śuddhi-panthak-ena ca nand-ena ca ānand-ena ca rāhul-ena ca ga-vāṁ-patinā ca bharad-vā-jena ca kālo-dayinā ca vakkulena ca aniruddhena ca | etaiścānyaiśca saṁbahulairmahāśrāvakaiḥ | saṁbahulaiśca bodhisattvairmahāsattvaiḥ | tadyathā mañjuśriyā ca kumārabhūtena, ajitena ca bodhisattvena, gandhahastinā ca bodhisattvena, nityodyuktena ca bodhisattvena, anikṣiptadhureṇa ca bodhisattvena | etaiścānyaiśca saṁbahulairbodhisattvairmahāsattvaiḥ | śakreṇa ca devānāmindreṇa, brahmaṇā ca sahāṁpatinā | etaiśvānyaiśca saṁbahulairdevaputranayutaśatasahasraiḥ || 1 ||

tatra khalu bhagavān-āyuṣ-mantaṁ śāri-putra-mā-mantra-yati sma-asti śāri-putra paś-cime dig-bhāge ito buddha-kṣetraṁ koṭi-śata-saha-sraṁ buddhā-kṣetrā-ṇā-mati-kramya sukhā-vatī nāma loka-dhātuḥ | tatra ami-tāyur-nāma tathā-gato'rhan samyak-saṁ-buddha etar-hi tiṣ-ṭhati dhri-yate yāpa-yati, dharmaṁ ca deśa-yati tat-kiṁ man-yase śāri-putra kena kāra-ṇena sā loka-dhātuḥ sukhā-vatīt-yu-cyate ? tatra khalu punaḥ śāri-putra sukhā-vatyāṁ loka-dhātau nāsti sattvā-nāṁ kāya-duḥkhaṁ na citta-duḥkham | apra-mā-ṇān-yeva sukha-kāra-ṇāni | tena kāra-ṇena sā loka-dhātuḥ sukhā-vatīt-yu-cyate || 2 ||

punara-paraṁ śāri-putra sukhā-vatī loka-dhātuḥ sapta-bhir-vedi-kā-bhiḥ sapta-bhistāla-paṅk-tibhiḥ kiṅ-kiṇījālaiśca samalaṁkṛtā samantato'nupatikṣiptā citrā darśanīyā caturṇāṁ ratnānām | tadyathā suvarṇasya rūpyasya vaiḍūryasya sphaṭikasya | evaṁrūpaiḥ śāriputra buddhakṣetraguṇavyūhaiḥ samalaṁkṛtaṁ tadbuddhakṣetram || 3 ||

pu-nara-paraṁ śāri-putra sukhā-vat-yāṁ loka-dhātau sapta-ratna-mayyaḥ puṣ-kariṇ-yaḥ-tad-yathā suvar-ṇasya rūp-yasya vaiḍūr-yasya sphaṭi-kasya lohita-muk-tasya aśma-garbha-sya musāragal-vasya saptamasya ratnasya | aṣṭāṅgopetavāriparipūrṇāḥ samatīrthakāḥ kākapeyā suvarṇavālukāsaṁstṛtāḥ | tāsu ca puṣkariṇīṣu samantāccaturdiśaṁ catvāri sopānāni citrāṇi darśanīyāni caturṇāṁ ratnānām-tadyathā suvarṇasya rūpyasya vaiḍūryasya sphaṭikasya | tāsāṁ ca puṣkariṇīnāṁ samantādratnavṛkṣā jātāścitrā darśanīyāḥ saptānāṁ ratnānām-tadyathā suvarṇasya rūpyasya vaiḍūryasya sphaṭikasya lohitamuktasyāśmagarbhasya musāragalvasya saptamasya ratnasya | tāsu ca puṣkariṇīṣu santi pad-māni jā-tāni nī-lāni nīla-var-ṇāni nīla-nir-bhā-sāni nīlanidarśanāni | pītāni pītavarṇāni pītanirbhāsāni pītanidarśanāni | lohitāni lohitavarṇāni lohitanirbhāsāni lohitanidarśanāni | avadātāni avadātavarṇāni avadātanirbhāsāni avadātanidarśanāni | citrāṇi citravarṇāni citranirbhāsāni citranidarśanāni śakaṭacakrapramāṇapariṇāhāni | evaṁrūpaiḥ śāriputra buddhakṣetraguṇavyūhaiḥ samalaṁkṛtaṁ tadbuddhakṣetram || 4 ||

punaraparaṁ śāriputra tatra buddhakṣetre nityapravāditāni divyāni tūryāṇi | suvarṇavarṇā ca mahāpṛthivī ramaṇīyā | tatra ca buddhakṣetre triṣkṛtvo rātrau triṣkṛtvo divasasya puṣpavarṣaṁ pravarṣati divyānāṁ māndāravapuṣpāṇām | tatra ye sattvā upapannāste ekena purobhaktena koṭiśatasahasraṁ buddhānāṁ vandanti anyāllokadhātūn gatvā | ekaikaṁ ca tathāgataṁ koṭiśatasahasrābhiḥ puṣpavṛṣṭibhirabhyavakīrya punarapi tāmeva lokadhātumāgacchanti divāvihārāya | evaṁrūpaiḥ śāriputra buddhakṣetraguṇavyūhaiḥ samalaṁkṛtaṁ tadbuddhakṣetram || 5 ||

punaraparaṁ śāriputra tatra buddhakṣetre santi haṁsāḥ krauñcā mayūrāśca | te triṣkṛtvo rātro triṣkṛtvo divasasya saṁnipatya saṁgītiṁ kurvanti sma, svakasvakāni ca rutāni pravyāharanti | teṣāṁ pravyāharatāmindriyabalabodhyaṅgaśabdo niścarati | tatra teṣāṁ manuṣyāṇāṁ taṁ śabdaṁ śrutvā buddhamanasikāra utpadyate, dharmamanasikāra utpadyate, saṁghamanasikāra utpadyate | tatkiṁ manyase śāriputra tiryagyonigatāste sattvāḥ ? na punarevaṁ draṣṭvyam | tatkasmāddhetoḥ ? nāmāpi śāriputra tatra buddhakṣetre nirayāṇāṁ nāsti, tiryagyonīnāṁ yamalokasya nāsti | te punaḥ pakṣisaṁghāstenāmitāyuṣā tathāgatena nirmitā dharmaśabdaṁ niścārayanti | evaṁrūpaiḥ śāriputra buddhakṣetraguṇavyūhaiḥ samalaṁkṛtaṁ tadbuddhakṣetram || 6 ||

punaraparaṁ śāriputra tatra buddhakṣetre tāsāṁ ca tālapaṅktīnāṁ teṣāṁ ca kiṅkiṇījālānāṁ vāteritānāṁ valgurmanojñaḥ śabdo niścarati-tadyathāpi nāma śāriputra koṭiśatasahasrāṅgikasya divyasya tūryasya cāryaiḥ saṁpravāditasya valgurmanojñaḥ śabdo niścarati, evameva śāriputra tāsāṁ ca tālapaṅktīnāṁ teṣāṁ ca kiṅkiṇījālānāṁ vāteritānāṁ valgurmanojñaḥ śabdo niścarati | tatra teṣāṁ manuṣyāṇāṁ taṁ śabdaṁ śrutvā buddhānusmṛtiḥ kāye saṁtiṣṭhati, dharmānusmṛtiḥ kāye saṁtiṣṭhati, saṁghānusmṛtiḥ kāye saṁtiṣṭhati | evarūpaiḥ śāriputra buddhakṣetraguṇavyūhaiḥ samalaṁkṛtaṁ tadbuddhakṣetram || 7 ||

tatkiṁ manyase śāriputra kena kāraṇena sa tathāgato'mitāyurnāmocyate ? tasya khalu punaḥ śāriputra tathāgatasya teṣāṁ ca manuṣyāṇāmaparimitamāyuḥpramāṇam | tena kāraṇena sa tathāgato'mitāyurnāmocyate | tasya ca śāriputra tathāgatasya daśa kalpā anuttarāṁ samyaksaṁbodhimabhisaṁbuddhasya || 8 ||

tatkiṁ manyase śāriputra kena kāraṇena sa tathāgato'mitābho nāmocyate ? tasya khalu punaḥ śāriputra tathāgatasyābhā apratihatā sarvabuddhakṣetreṣu | tena kāraṇena sa tathāgato'mitābho nāmocyate | tasya ca śāriputra tathāgatasyāprameyaḥ śrāvakasaṁgho yeṣāṁ na sukaraṁ pramāṇamākhyātuṁ śuddhānāmarhatām | evaṁrūpaiḥ śāriputra buddhakṣetraguṇavyūhaiḥ samalaṁkṛtaṁ tadbuddhakṣetram || 9 ||

punaraparaṁ śāriputra ye amitāyuṣastathāgatasya buddhakṣetre sattvā upapannāḥ śuddhā bodhisattvā avinivartanīyā ekajātipratibaddhāsteṣāṁ śāriputra bodhisattvānāṁ na sukaraṁ pramāṇamākhyātumanyatrāprameyāsaṁkhyeyā iti gacchanti | tatra khalu punaḥ śāriputra buddhakṣetre sattvaiḥ praṇidhānaṁ kartavyam | tatkasmāddhetoḥ ? yatra hi nāma tathārūpaiḥ satpuruṣaiḥ saha samavadhānaṁ bhavati | nāvaramātrakeṇa śāriputra kuśalamūlena amitāyuṣastathāgatasya buddhakṣetre sattvā upapadyante | yaḥ kaścicchāriputra kulaputro vā kuladuhitā vā tasya bhagavato'mitāyuṣastathāgatasya nāmadheyaṁ śroṣyati, śrutvā ca manasikariṣyati, ekarātraṁ vā dvirātraṁ vā trirātraṁ vā catūrātraṁ vā pañcarātraṁ vā ṣaḍrātraṁ vā saptarātraṁ vāvikṣiptacitto manasikariṣyati, yadā sa kulaputro vā kuladuhitā vā kālaṁ kariṣyati, tasya kālaṁ kurvataḥ so'mitāyustathāgataḥ śrāvakasaṁghaparivṛto bodhisattvaguṇapuraskṛtaḥ purataḥ sthāsyati | so'viparyastacittaḥ kālaṁ kariṣyati ca | sa kālaṁ kṛtvā tasyaivāmitāyuṣastathāgatasya buddhakṣetre sukhāvatyāṁ lokadhātāvupapatsyate | tasmāttarhi śāriputra idamarthavaśaṁ saṁpaśyamāna eva vadāmi-satkṛtya kulaputreṇa vā kuladuhitrā vā tatra buddhakṣetre cittapraṇidhānaṁ kartavyam || 10 ||

tadyathāpi nāma śāriputra ahametarhi tāṁ pari-kīrta-yāmi, evameva śāriputra pūrvasyāṁ diśi akṣobhyo nāma tathāgato meru-dhvajo nāma tathāgato mahā-merur-nāma tathāgato meru-prabhāso nāma tathāgato mañjudhvajo nāma tathāgataḥ | evaṁ-pramukhāḥ śāriputra pūrvasyāṁ diśi gaṅgāna-dīvā-lukopamā buddhā bhagavantaḥ svaka-svakāni buddha-kṣetrāṇi jihven-driyeṇa saṁchā-dayitvā nirveṭhanaṁ kurvanti | pratī-yatha yūyamidam-acintya-guṇa-pari-kīrtanaṁ sarva-buddha-pari-grahaṁ nāma dharma-paryāyam || 11 ||

evaṁ dakṣiṇasyāṁ diśi candrasūryapradīpo nāma tathāgato yaśaḥprabho nāma tathāgato mahārciḥskandho nāma tathāgato merupradīpo nāma tathāgato'nantavīryo nāma tathāgataḥ | evaṁpramukhāḥ śāriputra dakṣiṇasyāṁ diśi gaṅgānadīvālukopamā buddhā bhagavantaḥ svakasvakāni buddhakṣetrāṇi jihvendriyeṇa saṁchādayitvā nirveṭhanaṁ kurvanti | pratīyatha yūyamidamacintyaguṇaparikīrtanaṁ sarvabuddhaparigrahaṁ nāma dharmaparyāyam || 12 ||

WESTERN WORLD: evaṁ paścimāyāṁ diśi amitāyurnāma (Amitayus) tathāgato'mitaskandho ( ) nāma tathāgato'mitadhvajo (Measureless Curtain Buddha) nāma tathāgato mahāprabho nāma tathāgato (Great Brightness Buddha) mahā-ratna-ketur-nāma tathāgataḥ (Jeweled Appearance Buddha) śuddharaśmiprabho nāma tathāgataḥ (Pure Light Buddha) | evaṁpramukhāḥ śāriputra paścimāyāṁ diśi gaṅgānadīvālukopamā buddhā bhagavantaḥ svakasvakāni buddhakṣetrāṇi jihvendriyeṇa saṁchādayitvā nirveṭhanaṁ kurvanti | pratīyatha yūyamidamacintyaguṇaparikīrtanaṁ sarvabuddhaparigrahaṁ nāma dharmaparyāyam || 13 ||

evamuttarāyāṁ diśi mahārciḥskandho nāma tathāgato vaiśvānaranirghoṣo nāma tathāgato dundubhisvaranirghoṣo nāma tathāgato duṣpradharṣo nāma tathāgataḥ ādityasaṁbhavo nāma tathāgato jaleniprabho nāma tathāgataḥ prabhākaro nāma tathāgataḥ | evaṁpramukhāḥ śāriputra uttarāyāṁ diśi gaṅgānadīvālukopamā buddhā bhagavantaḥ svakasvakāni buddhakṣetrāṇi jihvendriyeṇa saṁchādayitvā nirveṭhanaṁ kurvanti | pratīyatha yūyamidamacintyaguṇaparikīrtanaṁ sarvabuddhaparigrahaṁ nāma dharmaparyāyam || 14 ||

evamadhastāyāṁ diśi siṁho nāma tathāgato yaśo nāma tathāgato yaśaḥprabhāso nāma tathāgato dharmo nāma tathāgato dharmadharo nāma tathāgato dharmadhvajo nāma tathāgataḥ | evaṁpramukhāḥ śāriputra adhastāyāṁ diśi gaṅgānadīvālukopamā buddhā bhagavantaḥ svakasvakāni buddhakṣetrāṇi jihvendriyeṇa saṁchādayitvā nirveṭhanaṁ kurvanti | pratīyatha yūiyamidamacintyaguṇaparikīrtanaṁ sarvabuddhaparigrahaṁ nāma dharmaparyāyam || 15 ||

evam-upa-riṣṭhā-yāṁ diśi, brahma-ghoṣo nāma tathā-gato, nak-ṣatra-rājo nāma tathā-gata, indra-ketu-dhvaja-rājo nāma tathā-gato, gandho-ttamo nāma tathā-gato, gandha-pra-bhāso nāma tathā-gato, mahārci-skan-dho nāma tathā-gato, ratna-ku-suma-saṁ-puṣ-pita-gātro nāma tathā-gataḥ, sā-lendra-rājo nāma tathā-gato, ratnot-pala-śrīr-nāma tathā-gataḥ, sar-vārtha-dar-śī nāma tathā-gataḥ, sumeru-kalpo nāma tathā-gataḥ, | evaṁ-pra-mukhāḥ śāri-putra upa-riṣṭhā-yāṁ di-śi gaṅ-gāna-dīvā-luko-pamā buddhā bhaga-vantaḥ svaka-sva-kāni buddha-kṣe-trāṇi jih-ven-dri-yeṇa saṁ-chā-day-itvā nir-veṭha-naṁ kur-vanti | pratī-yatha yū-yami-dama-cintya-guṇa-pari-kīrta-naṁ sarva-buddha-pari-grahaṁ nāma dharma-paryāyam || 16 ||

tatkiṁ manyase śāriputra kena kāraṇenāyaṁ dharmaparyāyaḥ sarvabuddhaparigraho nāmocyate ? ye kecicchāriputra kulaputra vā kuladuhitaro vā asya dharmaparyāyasya nāmadheyaṁ śroṣyanti, teṣāṁ va buddhānāṁ bhagavatāṁ nāmadheyaṁ dhārayiṣyanti, sarve te buddhaparigṛhītā bhaviṣyanti, avinivartanīyāśca bhaviṣyanti anuttarāyāṁ samyaksambodhau | tasmāttarhi śāriputra śraddadhādhvaṁ pratīyatha mā kāṅkṣayatha mama ca teṣāṁ ca buddhānāṁ bhagavatām | ye kecicchāriputra kulaputrā vā kuladuhitaro vā tasya bhagavato'mitāyuṣastathāgatasya buddhakṣetre cittapraṇidhānaṁ kariṣyanti, kṛtaṁ vā kurvanti vā, sarve te'vinivartanīyā bhaviṣyantyanuttarāyāṁ samyaksaṁbodhau | tatra ca buddhakṣetra upapatsyanti, upapannā vā upapadyanti vā | tasmāttarhi śāriputra śrāddhaiḥ kulaputraiḥ kuladuhitṛbhiśca tatra buddhakṣetre cittapraṇidhirutpādayitavyaḥ || 17 ||

tadyathāpi nāma śāriputra ahametarhi teṣāṁ buddhānāṁ bhagavatāmevamacintyaguṇān parikīrtayāmi, evameva śāriputra mamāpi te buddhā bhagavanta evamacintyaguṇān parikīrtayanti | suduṣkaraṁ bhagavatāṁ śākyamuninā śākyādhirājena kṛtam | sahāyāṁ lokadhātāvanuttarāṁ samyaksaṁbodhimabhisaṁbudhya sarvalokavipratyayanīyo dharmo deśitaḥ kalpakaṣāye sattvakaṣāye dṛṣṭikaṣāya āyuṣkaṣāye kleśakaṣāye || 18 ||

tanmamāpi śāriputra paramaduṣkaraṁ yanmayā sahāyāṁ lokadhātāvanuttarāṁ samyaksaṁbodhimabhisaṁbudhya sarvalokavipratyayanīyo dharmo deśitaḥ sattvakaṣāye dṛṣṭikaṣāye kleśakaṣāya āyuṣkaṣāye kalpakaṣāye || 19 ||

idama-vocad-bhagavān-ātta-manāḥ | āyuṣ-mān śāri-pu-traste ca bhikṣa-vaste ca bodhi-sattvāḥ sa-deva-mānuṣ-āsura-gandharvaś-ca loko bhaga-vato bhā-ṣita-ma-bhya-nan-dan || 20 ||

एवं मया श्रुतम्। एकस्मिन् समये भगवान् श्रावस्त्यां विहरति स्म जेतवनेऽनाथपिण्डदस्यारामे महता भिक्षुसंघेन सार्धमर्धत्रयोदशभिर्भिक्षुशतैरभिज्ञाताभिज्ञातैः स्थविरैर्महाश्रावकैः सर्वैरर्हद्भिः। तद्यथा-स्थविरेण च शारिपुत्रेण, महामौद्गल्यायनेन च महाकाश्यपेन च महाकप्फिणेन च महाकात्यायनेन च महाकौष्ठिलेन च रेवतेन च शुद्धिपन्थकेन च नन्देन च आनन्देन च राहुलेन च गवांपतिना च भरद्वाजेन च कालोदयिना च वक्कुलेन च अनिरुद्धेन च। एतैश्चान्यैश्च संबहुलैर्महाश्रावकैः। संबहुलैश्च बोधिसत्त्वैर्महासत्त्वैः। तद्यथा मञ्जुश्रिया च कुमारभूतेन, अजितेन च बोधिसत्त्वेन, गन्धहस्तिना च बोधिसत्त्वेन, नित्योद्युक्तेन च बोधिसत्त्वेन, अनिक्षिप्तधुरेण च बोधिसत्त्वेन। एतैश्चान्यैश्च संबहुलैर्बोधिसत्त्वैर्महासत्त्वैः। शक्रेण च देवानामिन्द्रेण, ब्रह्मणा च सहांपतिना। एतैश्वान्यैश्च संबहुलैर्देवपुत्रनयुतशतसहस्रैः॥ १॥

तत्र खलु भगवानायुष्मन्तं शारिपुत्रमामन्त्रयति स्म-अस्ति शारिपुत्र पश्चिमे दिग्भागे इतो बुद्धक्षेत्रं कोटिशतसहस्रं बुद्धाक्षेत्राणामतिक्रम्य सुखावती नाम लोकधातुः। तत्र अमितायुर्नाम तथागतोऽर्हन् सम्यक्संबुद्ध एतर्हि तिष्ठति ध्रियते यापयति, धर्मं च देशयति तत्किं मन्यसे शारिपुत्र केन कारणेन सा लोकधातुः सुखावतीत्युच्यते ? तत्र खलु पुनः शारिपुत्र सुखावत्यां लोकधातौ नास्ति सत्त्वानां कायदुःखं न चित्तदुःखम्। अप्रमाणान्येव सुखकारणानि। तेन कारणेन सा लोकधातुः सुखावतीत्युच्यते॥ २॥

पुनरपरं शारिपुत्र सुखावती लोकधातुः सप्तभिर्वेदिकाभिः सप्तभिस्तालपङ्क्तिभिः किङ्किणीजालैश्च समलंकृता समन्ततोऽनुपतिक्षिप्ता चित्रा दर्शनीया चतुर्णां रत्नानाम्। तद्यथा सुवर्णस्य रूप्यस्य वैडूर्यस्य स्फटिकस्य। एवंरूपैः शारिपुत्र बुद्धक्षेत्रगुणव्यूहैः समलंकृतं तद्बुद्धक्षेत्रम्॥ ३॥

पुनरपरं शारिपुत्र सुखावत्यां लोकधातौ सप्तरत्नमय्यः पुष्करिण्यः-तद्यथा सुवर्णस्य रूप्यस्य वैडूर्यस्य स्फटिकस्य लोहितमुक्तस्य अश्मगर्भस्य मुसारगल्वस्य सप्तमस्य रत्नस्य। अष्टाङ्गोपेतवारिपरिपूर्णाः समतीर्थकाः काकपेया सुवर्णवालुकासंस्तृताः। तासु च पुष्करिणीषु समन्ताच्चतुर्दिशं चत्वारि सोपानानि चित्राणि दर्शनीयानि चतुर्णां रत्नानाम्-तद्यथा सुवर्णस्य रूप्यस्य वैडूर्यस्य स्फटिकस्य। तासां च पुष्करिणीनां समन्ताद्रत्नवृक्षा जाताश्चित्रा दर्शनीयाः सप्तानां रत्नानाम्-तद्यथा सुवर्णस्य रूप्यस्य वैडूर्यस्य स्फटिकस्य लोहितमुक्तस्याश्मगर्भस्य मुसारगल्वस्य सप्तमस्य रत्नस्य। तासु च पुष्करिणीषु सन्ति पद्मानि जातानि नीलानि नीलवर्णानि नीलनिर्भासानि नीलनिदर्शनानि। पीतानि पीतवर्णानि पीतनिर्भासानि पीतनिदर्शनानि। लोहितानि लोहितवर्णानि लोहितनिर्भासानि लोहितनिदर्शनानि। अवदातानि अवदातवर्णानि अवदातनिर्भासानि अवदातनिदर्शनानि। चित्राणि चित्रवर्णानि चित्रनिर्भासानि चित्रनिदर्शनानि शकटचक्रप्रमाणपरिणाहानि। एवंरूपैः शारिपुत्र बुद्धक्षेत्रगुणव्यूहैः समलंकृतं तद्बुद्धक्षेत्रम्॥ ४॥

पुनरपरं शारिपुत्र तत्र बुद्धक्षेत्रे नित्यप्रवादितानि दिव्यानि तूर्याणि। सुवर्णवर्णा च महापृथिवी रमणीया। तत्र च बुद्धक्षेत्रे त्रिष्कृत्वो रात्रौ त्रिष्कृत्वो दिवसस्य पुष्पवर्षं प्रवर्षति दिव्यानां मान्दारवपुष्पाणाम्। तत्र ये सत्त्वा उपपन्नास्ते एकेन पुरोभक्तेन कोटिशतसहस्रं बुद्धानां वन्दन्ति अन्याँल्लोकधातून् गत्वा। एकैकं च तथागतं कोटिशतसहस्राभिः पुष्पवृष्टिभिरभ्यवकीर्य पुनरपि तामेव लोकधातुमागच्छन्ति दिवाविहाराय। एवंरूपैः शारिपुत्र बुद्धक्षेत्रगुणव्यूहैः समलंकृतं तद्बुद्धक्षेत्रम्॥ ५॥

पुनरपरं शारिपुत्र तत्र बुद्धक्षेत्रे सन्ति हंसाः क्रौञ्चा मयूराश्च। ते त्रिष्कृत्वो रात्रो त्रिष्कृत्वो दिवसस्य संनिपत्य संगीतिं कुर्वन्ति स्म, स्वकस्वकानि च रुतानि प्रव्याहरन्ति। तेषां प्रव्याहरतामिन्द्रियबलबोध्यङ्गशब्दो निश्चरति। तत्र तेषां मनुष्याणां तं शब्दं श्रुत्वा बुद्धमनसिकार उत्पद्यते, धर्ममनसिकार उत्पद्यते, संघमनसिकार उत्पद्यते। तत्किं मन्यसे शारिपुत्र तिर्यग्योनिगतास्ते सत्त्वाः ? न पुनरेवं द्रष्ट्व्यम्। तत्कस्माद्धेतोः ? नामापि शारिपुत्र तत्र बुद्धक्षेत्रे निरयाणां नास्ति, तिर्यग्योनीनां यमलोकस्य नास्ति। ते पुनः पक्षिसंघास्तेनामितायुषा तथागतेन निर्मिता धर्मशब्दं निश्चारयन्ति। एवंरूपैः शारिपुत्र बुद्धक्षेत्रगुणव्यूहैः समलंकृतं तद्बुद्धक्षेत्रम्॥ ६॥

पुनरपरं शारिपुत्र तत्र बुद्धक्षेत्रे तासां च तालपङ्क्तीनां तेषां च किङ्किणीजालानां वातेरितानां वल्गुर्मनोज्ञः शब्दो निश्चरति-तद्यथापि नाम शारिपुत्र कोटिशतसहस्राङ्गिकस्य दिव्यस्य तूर्यस्य चार्यैः संप्रवादितस्य वल्गुर्मनोज्ञः शब्दो निश्चरति, एवमेव शारिपुत्र तासां च तालपङ्क्तीनां तेषां च किङ्किणीजालानां वातेरितानां वल्गुर्मनोज्ञः शब्दो निश्चरति। तत्र तेषां मनुष्याणां तं शब्दं श्रुत्वा बुद्धानुस्मृतिः काये संतिष्ठति, धर्मानुस्मृतिः काये संतिष्ठति, संघानुस्मृतिः काये संतिष्ठति। एवरूपैः शारिपुत्र बुद्धक्षेत्रगुणव्यूहैः समलंकृतं तद्बुद्धक्षेत्रम्॥ ७॥

तत्किं मन्यसे शारिपुत्र केन कारणेन स तथागतोऽमितायुर्नामोच्यते ? तस्य खलु पुनः शारिपुत्र तथागतस्य तेषां च मनुष्याणामपरिमितमायुःप्रमाणम्। तेन कारणेन स तथागतोऽमितायुर्नामोच्यते। तस्य च शारिपुत्र तथागतस्य दश कल्पा अनुत्तरां सम्यक्संबोधिमभिसंबुद्धस्य॥ ८॥

तत्किं मन्यसे शारिपुत्र केन कारणेन स तथागतोऽमिताभो नामोच्यते ? तस्य खलु पुनः शारिपुत्र तथागतस्याभा अप्रतिहता सर्वबुद्धक्षेत्रेषु। तेन कारणेन स तथागतोऽमिताभो नामोच्यते। तस्य च शारिपुत्र तथागतस्याप्रमेयः श्रावकसंघो येषां न सुकरं प्रमाणमाख्यातुं शुद्धानामर्हताम्। एवंरूपैः शारिपुत्र बुद्धक्षेत्रगुणव्यूहैः समलंकृतं तद्बुद्धक्षेत्रम्॥ ९॥

पुनरपरं शारिपुत्र ये अमितायुषस्तथागतस्य बुद्धक्षेत्रे सत्त्वा उपपन्नाः शुद्धा बोधिसत्त्वा अविनिवर्तनीया एकजातिप्रतिबद्धास्तेषां शारिपुत्र बोधिसत्त्वानां न सुकरं प्रमाणमाख्यातुमन्यत्राप्रमेयासंख्येया इति गच्छन्ति। तत्र खलु पुनः शारिपुत्र बुद्धक्षेत्रे सत्त्वैः प्रणिधानं कर्तव्यम्। तत्कस्माद्धेतोः ? यत्र हि नाम तथारूपैः सत्पुरुषैः सह समवधानं भवति। नावरमात्रकेण शारिपुत्र कुशलमूलेन अमितायुषस्तथागतस्य बुद्धक्षेत्रे सत्त्वा उपपद्यन्ते। यः कश्चिच्छारिपुत्र कुलपुत्रो वा कुलदुहिता वा तस्य भगवतोऽमितायुषस्तथागतस्य नामधेयं श्रोष्यति, श्रुत्वा च मनसिकरिष्यति, एकरात्रं वा द्विरात्रं वा त्रिरात्रं वा चतूरात्रं वा पञ्चरात्रं वा षड्रात्रं वा सप्तरात्रं वाविक्षिप्तचित्तो मनसिकरिष्यति, यदा स कुलपुत्रो वा कुलदुहिता वा कालं करिष्यति, तस्य कालं कुर्वतः सोऽमितायुस्तथागतः श्रावकसंघपरिवृतो बोधिसत्त्वगुणपुरस्कृतः पुरतः स्थास्यति। सोऽविपर्यस्तचित्तः कालं करिष्यति च। स कालं कृत्वा तस्यैवामितायुषस्तथागतस्य बुद्धक्षेत्रे सुखावत्यां लोकधातावुपपत्स्यते। तस्मात्तर्हि शारिपुत्र इदमर्थवशं संपश्यमान एव वदामि-सत्कृत्य कुलपुत्रेण वा कुलदुहित्रा वा तत्र बुद्धक्षेत्रे चित्तप्रणिधानं कर्तव्यम्॥ १०॥

तद्यथापि नाम शारिपुत्र अहमेतर्हि तां परिकीर्तयामि, एवमेव शारिपुत्र पूर्वस्यां दिशि अक्षोभ्यो नाम तथागतो मेरुध्वजो नाम तथागतो महामेरुर्नाम तथागतो मेरुप्रभासो नाम तथागतो मञ्जुध्वजो नाम तथागतः। एवंप्रमुखाः शारिपुत्र पूर्वस्यां दिशि गङ्गानदीवालुकोपमा बुद्धा भगवन्तः स्वकस्वकानि बुद्धक्षेत्राणि जिह्वेन्द्रियेण संछादयित्वा निर्वेठनं कुर्वन्ति। प्रतीयथ यूयमिदमचिन्त्यगुणपरिकीर्तनं सर्वबुद्धपरिग्रहं नाम धर्मपर्यायम्॥ ११॥

एवं दक्षिणस्यां दिशि चन्द्रसूर्यप्रदीपो नाम तथागतो यशःप्रभो नाम तथागतो महार्चिःस्कन्धो नाम तथागतो मेरुप्रदीपो नाम तथागतोऽनन्तवीर्यो नाम तथागतः। एवंप्रमुखाः शारिपुत्र दक्षिणस्यां दिशि गङ्गानदीवालुकोपमा बुद्धा भगवन्तः स्वकस्वकानि बुद्धक्षेत्राणि जिह्वेन्द्रियेण संछादयित्वा निर्वेठनं कुर्वन्ति। प्रतीयथ यूयमिदमचिन्त्यगुणपरिकीर्तनं सर्वबुद्धपरिग्रहं नाम धर्मपर्यायम्॥ १२॥

एवं पश्चिमायां दिशि अमितायुर्नाम तथागतोऽमितस्कन्धो नाम तथागतोऽमितध्वजो नाम तथागतो महाप्रभो नाम तथागतो महारत्नकेतुर्नाम तथागतः शुद्धरश्मिप्रभो नाम तथागतः। एवंप्रमुखाः शारिपुत्र पश्चिमायां दिशि गङ्गानदीवालुकोपमा बुद्धा भगवन्तः स्वकस्वकानि बुद्धक्षेत्राणि जिह्वेन्द्रियेण सं&#

(mwd)	=	Cologne Digital Sanskrit Lexicon
(cap)	=	Capeller's Sanskrit-English Dictionary
(otl)	=	Cologne Online Tamil Lexicon
(cpd)	=	Concise Pahlavi Dictionary

1	(mwd)	sUtra	n. (accord. to g. %{ardhacA7di} also m. ; fr. %{siv} , `" to sew "' , and connected with %{sUci} and %{sUnA}) a thread , yarn , string , line , cord , wire AV. &c. &c. ; a measuring line (cf. %{-pAta}) Hariv. VarBr2S. &c. ; the sacred thread or cord worn by the first three classes (cf. %{yajJo7pavIta}) BhP. ; a girdle ib. ; a fibre Ka1lid. ; a line , stroke MBh. VarBr2S. Gol. ; a sketch , plan Ra1jat. ; that which like a thread runs through or holds together everything , rule , direction BhP. ; a short sentence or aphoristic rule , and any work or manual consisting of strings of such rules hanging together like threads (these Su1tra works form manuals of teaching in ritual , philosophy , grammar &c.: e.g. in ritual there are first the S3rauta-su7tras , and among them the Kalpa-su7tras , founded directly on S3ruti q.v. ; they form a kind of rubric to Vedic ceremonial , giving concise rules for the performance of every kind of sacrifice [IW. 146 &c.] ; other kinds of SñS3ruti works are the Gr2ihya-su1tras and Sa1maya1ca1rika or Dharma-su1tras i.e. `" rules for domestic ceremonies and conventional customs "' , sometimes called collectively Sma1rta-su1tras [as founded on %{smRti} or `" tradition "' see %{smArta}] ; these led to the later Dharmas3a1stras or `" law-books "' [IW. 145] ; in philosophy each system has its regular text-book of aphorisms written in Su1tras by its supposed founder [IW. 60 &c.] ; in Vya1karan2a or grammar there are the celebrated Su1tras of Pa1n2ini in eight books , which are the groundwork of a vast grammatical literature ; with Buddhists , Pa1s3upatas &c. the term Su1tra is applied to original text books as opp. to explanatory works ; with Jainas they form part of the Dr2isht2iva1da) IW. 162 &c. ; a kind of tree DivyA7v.
2	(cap)	sUtra	n. thread, cord, esp. the sacred cord worn by the first three classes; string, wire; line, brief rule or a book of such rules.