12. 'And his light is immeasurable, so that it is not easy to know the limit of its measure, saying, he stands illuminating so many hundreds of Buddha countries, so many thousands of Buddha countries, so many hundred thousands of Buddha countries, so many kotis of Buddha countries, so many hundred kotis of Buddha countries, so many thousand kotis of Buddha countries, so many hundred thousands of kotis of Buddha countries, so many hundred thousands of niyutas of kotis of Buddha countries. l3ut indeed, O Ananda, to put it briefly, a hundred thousand niyutas of kotis of Buddha countries, equal to the sands of the river Ganga, are always lig.hted up in the eastern quarter, by the light of that Bhagavat Amitabha. Thus on every side in the southern, western, northern quarter, in the zenith and nadir, in every one of these quarters, there are a hundred thousand niyutas of kotis of Buddha countries, like the sands of the river Ganga, always lighted up by the light of that Bhagavat Amitabha, excepting the Buddhas, the Bhagavats, who, through the practice of their former prayers, have lighted up the world by their own light, which is a fathom in length, or by their light which is one, two, three, four, five, ten, twenty, thirty, forty, or fifty yoganas in length, or a hundred or thousand or hundred thousand yoganas in length, until their brightness reaches many hundred thousand niyutas of kotis of yoganas in length. There is not, O Ananda, any case of likeness, by which the extent of the light of that Tathagata Amitabha could be understood. Hence, O Ananda, for that reason that Tathagata is called Amitabha (possessed of infinite light), and he is called Amitaprabha (possessed of infinite splendour), Amitaprabhasa (possessed of infinite brilliancy), Asamaptaprabha (whose light is never finished), Asangataprabha (whose light is not conditioned), Prabhasikhotsrishtaprabha (whose light proceeds from flames of light), Sadivyamaniprabha, (whose light is that of heavenly jewels), Apratihatarasmiragaprabha (whose light has the colour of unimpeded rays), Raganiyaprabha (possessed of beautiful light), Premaniyaprabha, (possessed of lovely light), Pramodaniyaprabha (possessed of delightful light), Sangamaniyaprabha (possessed of attractive light), Uposhaniyaprabha (possessed of pleasant light), Anibandhaniyaprabha (possessed of light that cannot be stopped), Ativiryaprabha, (possessed of extremely powerful light), Atulyaprabha, (possessed of incomparable light), Abhibhuyanarendrabhutrayendraprabha (possessed of light greater than that of the lords of men, nay, the lords of the three worlds), Srantasankayendusuryagihmikaranaprabha (possessed of light which bends the full moon and the sun), Abhibhuyalokapalasakrabrahmasuddhavasamahesvarasarvadevagihmikaranaprabha (possessed of light which bends all the conquered gods, Mahesvara, the Suddhavasas, Brahman, Sakra, and the Lokapalas).

'This splendour of the Arya (noble) is pure, great, producing bodily pleasure, happiness of mind, producing happiness, delight, and joy for men and notmen, Kinnaras, Mahoragas, Garudas, Gandharvas, Yakshas, Nagas, Asuras, and Devas; and producing the pleasure of beings of go?d disposition'.

'And in this manner, O Ananda, the Tathagata might speak for a whole kalpa on the work of the Tathagata Amitabha, beginning with his light, and yet he would not be able to reach the end of the virtues of that light of that Tathagata, neither would there be any failure of the self-confidence in the Tathagata himself. And why? Because, O Ananda, both these things are immeasurable, innumerable, inconceivable, and endless, viz. first, the greatness of the excellence of the light of that Tathagata Amitabha, the Bhagavat, and secondly, the unsurpassed light of the knowledge possessed by the Tathagata (by myself).