The Sutra on Contemplation of Amitāyus

Language: English
Date: 2003 CE
Translators: Hisao Inagaki, Harold Stewart
Extent: 18 passages, 9,101 words
Text: complete digital text
Source: bdk · Hisao Inagaki, Harold Stewart (tr.), The Sutra on Contemplation of Amitāyus, BDK English Tripiṭaka 12-II,… · CC BY-NC-SA 3.0 (Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, digital edition…

1 — 18 parts

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1 Thus have I heard. At one time the Buddha was staying on Vulture Peak

in Rājagṛha with a great assembly of twelve hundred and fifty monks. He was also accompanied by thirty-two thousand bodhisattvas led by Mañjuśrī, the Dharma Prince.

2 At that time, in the great city of Rājagṛha, there was a prince named Ajātaśatru. Instigated by his wicked friend Devadatta, he seized his father, King Bimbisāra, confined him in a room with walls seven deep, and forbade all the court officials to visit the king.

Vaidehī, the king’s consort, was devoted to him. After having bathed and cleansed herself, she spread over her body ghee and honey mixed to a paste with wheat flour, filled her ornaments with grape juice, and secretly offered this food and drink to the king. He ate the flour paste, drank the juice, and then asked for water. Having rinsed his mouth, he joined his palms in reverence and, facing Vulture Peak, worshiped the World-honored One from afar, and said, “Mahāmaudgalyāyana is my close friend. I beseech you to have pity on me and send him here to give me the eight precepts.”

Then Mahāmaudgalyāyana flew as swiftly as a hawk to the king. Day after day he came like this to give the king the eight precepts. The Worldhonored One also sent Venerable Pūrṇa to the palace to expound the Dharma to the king. Three weeks passed in this way. Because he had eaten the flour paste and heard the Dharma, he appeared peaceful and contented.

3 Then Ajātaśatru asked the guard, “Is my father still alive?”

The guard replied, “Great King, his consort spreads flour paste over her body, fills her ornaments with grape juice, and offers these to the king. The monks Mahāmaudgalyāyana and Pūrṇa come here through the air to expound the Dharma to him. It is impossible to stop them.”

Hearing this, Ajātaśatru became furious with his mother and said, “Because you are an accomplice of that enemy, Mother, you too are an enemy. Those monks are evil, for with their delusive magic they have kept this wicked king alive for many days.” So saying, he drew his sharp sword, intending to kill her.

At that time the king had a minister named Candraprabha who was intelligent and wise. Together with Jīvaka he made obeisances to the king and

said, “Great King, according to a certain Vedic scripture, since the begin-

ning of this cosmic period there have been eighteen thousand wicked kings

who have killed their fathers out of their desire to usurp the throne, but we

have never heard of anyone who has committed the outrage of killing his

mother. Your Majesty, if you commit such an outrage, you will bring dis-

grace upon the kṣatriya class. As your ministers, we cannot bear to hear what

people will say. As this would be the act of an outcaste, we could no longer

remain here.”

Having spoken these words, the two ministers grasped their swords and

stepped back. Agitated and frightened, Ajātaśatru said to Jīvaka, “Are you

not on my side?”

Jīvaka replied, “Your Majesty, please restrain yourself and do not kill

your mother.”

Hearing this, the king repented and begged their forgiveness. Having

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thrown away his sword, he stopped short of killing his mother and instead

ordered the court officials to lock her up in an inner chamber and not allow

her to leave.

4 Vaidehī, thus confined, grew emaciated with grief and despair. Facing Vul-

ture Peak, she worshiped the Buddha from afar and said, “O Tathāgata,

World-honored One, you used to send Ānanda to comfort me. Now I am in

deep sorrow and distress. Since there is no way of my coming to look upon

your august countenance, World-honored One, I pray you send Venerable

Mahāmaudgalyāyana and Venerable Ānanda here to see me.”

When she had said these words, tears of sorrow streamed down her cheeks

like rain. Then she bowed toward the Buddha in the distance. Even before she

raised her head, the World-honored One, who was then staying on Vulture

Peak, knew Vaidehī’s thoughts and immediately ordered Mahāmaudgalyā-

yana and Ānanda to go to her through the air; he himself disappeared from

the mountain and reappeared in the inner chamber of the royal palace.

After worshiping him, Vaidehī raised her head and saw Śākyamuni

Buddha, the World-honored One. He was the color of purple-gold and was

seated upon a lotus flower of a hundred jewels. He was attended by Mahā-

maudgalyāyana on his left and Ānanda on his right. Śakra, Brahmā, the

guardian gods of the world, and other devas were in the air about him. Scat-

tering heavenly blossoms like rain, they paid homage to the Buddha.

When she saw the World-honored One, Vaidehī tore off her ornaments and prostrated herself on the ground. Weeping bitterly, she said to the Buddha, “O World-honored One, what bad karma did I commit in former lives that I have given birth to such an evil son? I wonder, World-honored One, what karmic relations could have made you a relative of Devadatta?

5 “I beseech you, World-honored One, to reveal to me a land of no sorrow and no affliction where I can be reborn. I do not wish to live in this defiled and evil world of Jambudvīpa where there are hells, realms of hungry ghosts, animals, and many vile beings. I wish that in the future I shall not hear evil words or see wicked people. World-honored One, I now kneel down to repent and beg you to take pity on me. I entreat you, O sunlike Buddha, to teach me how to visualize a land of pure karmic perfection.”

Then the World-honored One sent forth from between his eyebrows a flood of light that was the color of gold and illuminated the innumerable worlds in the ten directions. Returning to the Buddha, the light settled on his head and transformed itself into a golden platform resembling Mount Sumeru. On the platform appeared the pure and resplendent lands of all the buddhas in the ten directions. Some of these lands were made of the seven kinds of jewels, some solely of lotus flowers; some resembled the palace in the Heaven of Free Enjoyment of Manifestations by Others, while some were like a crystal mirror in which all the lands in the ten directions were reflected. Innumerable buddha lands like these, glorious and beautiful, were displayed to her.

Vaidehī then said to the Buddha, “O World-honored One, these buddha lands are pure and free of defilement, and all of them are resplendent. But I wish to be born in the Land of Utmost Bliss of Amitāyus. I beseech you, World-

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honored One, to teach me how to contemplate that land and attain samādhi.”

6 The World-honored One smiled, and from his mouth came five-colored rays of light, each shining on King Bimbisāra’s head. Although the old king was confined, with his unhindered mind’s eye he saw the World-honored One in the distance. He knelt down in homage to the Buddha and effortlessly made spiritual progress until he reached the stage of non-returner.

7 Then the World-honored One said to Vaidehī, “Do you know that Amitāyus is not far away? Fix your thoughts upon and contemplate that buddha land.

Then you will accomplish the pure acts. I shall describe it to you in detail with various illustrations, so that all ordinary people in the future who wish to practice pure karma may also be born in that Western Land of Utmost Bliss. Whoever wishes to be born there should practice the three acts: first, caring for one’s parents, attending to one’s teachers and elders, compassionately refraining from killing, and doing the ten good deeds; second, taking the Three Refuges, keeping the various precepts, and refraining from breaking the rules of conduct; and third, awakening aspiration for enlightenment (bodhicitta), believing deeply in the law of causality, chanting the Mahayana sutras, and encouraging people to follow their teachings. These three are called pure karma.”

The Buddha further said to Vaidehī, “Do you know that these three acts are the pure karma practiced by all the buddhas of the past, present, and future as the right cause of enlightenment?”

8 The Buddha said to Ānanda and Vaidehī, “Listen carefully, listen carefully and ponder deeply. I, the Tathāgata, shall discourse on pure karma for the sake of all sentient beings of the future who are afflicted by the enemy, evil passions. It is very good, Vaidehī, that you have willingly asked me about this. Ānanda, you must receive and keep the Buddha’s words and widely proclaim them to the multitude of beings. I, the Tathāgata, shall now teach you, Vaidehī, and all sentient beings of the future how to visualize the Western Land of Utmost Bliss. By the power of the Buddha all will be able to see the Pure Land as clearly as if one were looking at one’s own reflection in a bright mirror. Seeing the utmost beauty and bliss of that land, they will rejoice and immediately attain insight into the non-arising of all dharmas.”

The Buddha said to Vaidehī, “You are unenlightened and so your spiritual powers are weak and obscured. Since you have not yet attained the divine eye, you cannot see that which is distant. But the buddha tathāgatas have special ways to enable you to see afar.”

Vaidehī said to the Buddha, “World-honored One, through the Buddha’s power, even I have now been able to see that land. But after the Buddha’s passing sentient beings will become defiled and evil and be oppressed by the five kinds of suffering. How then will those beings be able to see the Land of Utmost Bliss of Amitāyus?”

9 The Buddha said to Vaidehī, “You and other sentient beings should concentrate and, with one-pointed attention, turn your thoughts westward. How do you contemplate? All sentient beings except those born blind—that is,

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all those with the faculty of sight—should look at the setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun, with mind firmly fixed on it; concentrate your sight and do not let it wander from the setting sun, which is like a drum suspended above the horizon. Having done so, you should then be able to visualize it clearly, whether your eyes are open or closed. This is the visualization of the sun and is known as the first contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

10 The Buddha said to Ānanda and Vaidehī, “After you have accomplished the first contemplation, next practice the visualization of water. Envision the western direction as entirely flooded by water. Then picture the water as clear and pure, and let this vision be distinctly perceived. Keep your thoughts from being distracted. After you have visualized the water, envision it becoming frozen. After you have visualized the ice as transparent to its depth, see it turning into beryl. When you have attained this vision, next imagine that the beryl ground shines brilliantly, inside and out, and that this ground is supported from below by columns that are made of diamond and the seven kinds of jewels and hung with golden banners. These columns have eight sides and eight corners, each side being adorned with a hundred kinds of jewels. Each jewel emits a thousand rays of light, each ray in turn having eighty-four thousand colors. As they are reflected on the beryl ground, they look like a thousand koṭis of suns, so dazzling that it is impossible to see them in detail.

“On this beryl ground, golden paths intercross like a net of cords. The land is divided into areas made of one or the other of the seven jewels, so the partitions are quite distinct. Each jewel emits a flood of light in five hundred colors. The light appears in the shape of a flower or a star or the moon; suspended in the sky, it turns into a platform of light on which there are ten million pavilions made of a hundred kinds of jewels. Both sides of this platform are adorned with a hundred koṭis of flowered banners and innumerable musical instruments. As eight pure breezes arise from the light and play the musical instruments, they proclaim the truths of suffering, emptiness, impermanence, and no-self. This is the visualization of the water and is known as the second contemplation.

11 “When you have attained this contemplation, visualize each object quite clearly without losing the image, whether your eyes are closed or open. Except when sleeping, always keep it in mind. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

The Buddha said to Ānanda and Vaidehī, “When the visualization of the water has been accomplished, it is called the general perception of the ground of the Land of Utmost Bliss. If you attain a state of samādhi, you will see this ground so clearly and distinctly that it will be impossible to describe it in detail. This is the visualization of the ground and is known as the third contemplation.”

The Buddha said to Ānanda, “Keep these words of the Buddha in mind, and expound this method of visualizing the ground for the benefit of the multitude of future beings who will seek liberation from suffering. If one has attained a vision of the ground of that land, the evil karma that would bind one to birth and death for eighty koṭis of kalpas will be extinguished, and so one will certainly be born in the Pure Land in the next life. Do not doubt this. To practice in this way is called the correct contemplation, and to prac-

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tice otherwise is incorrect.”

12 The Buddha said to Ānanda and Vaidehī, “When you have accomplished visualization of the ground, next contemplate the jeweled trees. This is how to do so. Visualize each one and then form an image of seven rows of trees, each being eight thousand yojanas high and adorned with seven-jeweled blossoms and leaves. Each blossom and leaf has the colors of various jewels. From the beryl-colored blossoms and leaves issues forth a golden light. From the crystal-colored [blossoms and leaves] issues forth a crimson light. From the agate-colored [blossoms and leaves] issues forth a sapphire light. From the sapphire-colored [blossoms and leaves] issues forth a green pearl light. Coral, amber, and all the other jewels serve as illuminating ornaments. Splendid nets of pearls cover the trees. Between these seven rows of nets covering each tree there are five hundred koṭis of palaces adorned with exquisite flowers, like the palace of the Brahmā king, where celestial children naturally dwell. Each of these children wears ornaments made of five hundred koṭis of śakra-abhilagna-maṇi-gems, which light up a hundred yojanas in all directions, like a hundred koṭis of suns and moons shining together, and

so it is impossible to describe them in detail. Manifold jewels intermingle, producing the most beautiful colors.

“Rows of these jeweled trees are evenly arranged and their leaves are equally spaced. From among the leaves appear wonderful blossoms which spontaneously bear fruits of the seven kinds of jewels. Each leaf is twentyfive yojanas in both length and breadth. Like the celestial ornaments, the leaves are of a thousand colors and a hundred patterns. These trees have marvelous blossoms which are the color of gold from the Jambu River and spin like firewheels among the leaves. From these blossoms appear various fruits, as from Śakra’s vase, and from the fruits issue forth great floods of light which transform themselves into banners and innumerable jeweled canopies. Inside the jeweled canopies can be seen reflections of all the activities of the Buddha throughout the universe of a thousand million worlds. The buddha lands in the ten directions are also reflected in them.

“After you have seen these trees, visualize each detail in order: the trunks, branches, leaves, blossoms, and fruits, and let your vision of all of them be clear and distinct. This is the visualization of the trees and is known as the fourth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

13 The Buddha said to Ānanda and Vaidehī, “When you have accomplished visualization of the trees, next contemplate the ponds. This is how to do so. In the Land of Utmost Bliss, there are ponds of water possessing the eight excellent qualities, each made of the seven kinds of jewels that are soft and pliable. The water, springing from a wish-fulfilling king maṇi-gem, forms fourteen streams. Each stream is the color of the seven kinds of jewels. Its banks are made of gold and its bed is strewn with diamond sand of many colors. In each stream there are sixty koṭis of lotus flowers of the seven kinds of jewels, which are round and symmetrical, measuring twelve yojanas in diameter. The water from the maṇi-gem flows among the flowers and mean-

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ders between the trees. As it ripples it produces exquisite sounds, which proclaim the truths of suffering, emptiness, impermanence, and no-self, and of the pāramitās. Its sound also praises the physical characteristics and marks of the buddhas. The wish-fulfilling king maṇi-gem emits a splendid golden light, which transforms itself into birds with the colors of a hundred jewels.

Their songs are melodious and elegant, constantly praising the virtue of mindfulness of Buddha, Dharma, and Sangha. This is the visualization of the water possessing the eight excellent qualities and is known as the fifth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

14 The Buddha said to Ānanda and Vaidehī, “In each region of this jeweled land there are five hundred koṭis of jeweled pavilions in which innumerable devas play heavenly music. There are also musical instruments suspended in the sky, which, like those on the heavenly jeweled banners, spontaneously produce tones even without a player. Each tone proclaims the virtue of mindfulness of Buddha, Dharma, and Sangha. When this contemplation has been accomplished, it is known as the general perception of the jeweled trees, jeweled ground, and jeweled ponds of the Land of Utmost Bliss. This is a composite visualization and is called the sixth contemplation.

“Those who have perceived these objects will be rid of extremely heavy evil karma which they have committed during innumerable kalpas and will certainly, after death, be born in that land. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

15 The Buddha said to Ānanda and Vaidehī, “Listen carefully, listen carefully and ponder deeply. I will expound for you the method of removing suffering. Bear my words in mind and explain them to the multitude of beings.”

When these words were spoken, Amitāyus appeared in the air above, attended on his left and right by the two mahāsattvas Avalokiteśvara and Mahāsthāmaprāpta. So brilliant was their radiance that it was impossible to see them in detail. They could not be compared even with a hundred thousand nuggets of gold from the Jambu River.

After she had this vision of Amitāyus, Vaidehī knelt down in worship at Śākyamuni’s feet and said to him, “World-honored One, through your power I have been able to see Amitāyus and the two bodhisattvas, but how can sentient beings of the future see them?”

The Buddha said to Vaidehī, “Those who wish to see that Buddha should form an image of a lotus flower on the seven-jeweled ground. They visualize each petal of this flower as having the colors of a hundred kinds of jewels and eighty-four thousand veins like a celestial painting, with eighty-four

thousand rays of light issuing forth from each vein. They should visualize all of these clearly and distinctly. Its smaller petals are two hundred and fifty yojanas in both length and breadth. This lotus flower has eighty-four thousand large petals. Between the petals there are a hundred koṭis of king maṇi-gems as illuminating adornments. Each maṇi-gem emits a thousand rays of light

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which, like canopies made of the seven kinds of jewels, cover the entire earth.

“The dais is made of śakra-abhilagna-maṇi-gems and is decorated with eighty thousand diamonds, kiṃśuka-gems, brahma-maṇi-gems, and also with exquisite pearl nets. On the dais four columns with jeweled banners spontaneously arise, each appearing to be as large as a thousand million koṭis of Mount Sumerus. On the columns rest a jeweled canopy similar to that in the palace of the Yāma Heaven. It is also adorned with five hundred koṭis of excellent gems, each emitting eighty-four thousand rays shining in eightyfour thousand different tints of golden color. Each golden light suffuses this jeweled land and transforms itself everywhere into various forms, such as diamond platforms, nets of pearls, and nebulous clusters of flowers. In all the ten directions it transforms itself into anything according to one’s wishes and performs the activities of the Buddha. This is the visualization of the lotus throne and is known as the seventh contemplation.”

The Buddha further said to Ānanda, “This majestic lotus flower was originally produced by the power of Bhikṣu Dharmākara’s [Original] Vow. Those who wish to see Buddha Amitāyus should first practice this contemplation of the flower throne. In doing so, do not contemplate in a disorderly way. Visualize the objects one by one—each petal, each gem, each ray of light, each dais, and each column. See all of these as clearly and distinctly as if you were looking at your own image in a mirror. When this contemplation is accomplished, the evil karma that would bind you to birth and death for five hundred koṭis of kalpas will be extinguished, and you will certainly be born in the Land of Utmost Bliss. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

16 The Buddha said to Ānanda and Vaidehī, “After you have seen this, next visualize the Buddha. Why the Buddha? Because buddha tathāgatas have cosmic bodies, and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a buddha, your mind itself takes the

form of his thirty-two physical characteristics and eighty secondary marks.

Your mind produces the Buddha’s image and is itself the Buddha. The ocean

of perfectly and universally enlightened buddhas thus arises in the meditat-

ing mind. For this reason, you should singlemindedly concentrate and deeply

contemplate the Buddha Tathāgata, Arhat, and Perfectly Enlightened One.

“When you visualize the Buddha, you should first form his image.

Whether your eyes are open or closed, perceive a jeweled image of him, who

is the color of gold from the Jambu River, sitting on that flower throne. When

you have thus perceived a seated image of the Buddha, your mind’s eye will

open and you will clearly and distinctly see the seven-jeweled glorious objects

of the Land of Utmost Bliss, including the seven-jeweled ground, the jew-

eled ponds, the rows of jeweled trees covered with heavenly jeweled cur-

tains, and jeweled nets spreading over the sky. Perceive these as clearly and

distinctly as if you were seeing an object in the palm of your hand.

“After you have seen this image, visualize on the Buddha’s left a large

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lotus flower which is exactly the same as the one described above, and then

another large one on his right. Visualize an image of Bodhisattva Avalo-

kiteśvara sitting on the flower seat on his left, sending forth a golden light

just like the buddha image described above, and then an image of Bodhi-

sattva Mahāsthāmaprāpta sitting on the flower seat on his right.

“When you have attained this vision, you will see these images of the

Buddha and bodhisattvas sending forth golden rays, which illuminate the

jeweled trees. Under each tree there are also three lotus flowers with images

of a buddha and two bodhisattvas sitting on them, so that the land is com-

pletely filled with such images.

When you have attained this vision, you will perceive the streams, rays

of light, jeweled trees, ducks, geese, male and female mandarin ducks, and

so forth, all expounding the wonderful Dharma. Whether in meditation or

not, you will always hear the wonderful Dharma. When you rise from med-

itation you should remember what you have heard, not forget it, and con-

firm it with the sutras. If it does not agree with the sutras it should be called

an illusion, but if it does agree it is called the attainment of the general per-

ception of the Land of Utmost Bliss. This is the visualization of the buddha

image, and is known as the eighth contemplation. If you have attained this,

the evil karma that would bind you to birth and death for innumerable koṭis

of kalpas will be extinguished and, while in this life, you will attain the buddha-recollection samādhi. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

17 The Buddha said to Ānanda and Vaidehī, “After you have succeeded in seeing these images, next envision the physical characteristics and the light of Amitāyus. Ānanda, you should realize that his body is as glorious as a thousand million koṭis of nuggets of gold from the Jambu River of the Yāma Heaven and that his height is six hundred thousand koṭis of nayutas of yojanas multiplied by the number of the sands of the Ganges River. The white tuft of hair curling to the right between his eyebrows is five times as big as Mount Sumeru. His eyes are clear and as broad as the four great oceans; their blue irises and whites are distinct. From all the pores of his body issues forth a flood of light as magnificent as Mount Sumeru. His aureole is as broad as a hundred koṭis of universes, each containing a thousand million worlds. In this aureole reside transformed buddhas numbering as many as a million koṭis of nayutas multiplied by the number of the sands of the Ganges River. Each buddha is attended by innumerable and countless transformed bodhisattvas.

“Buddha Amitāyus possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each ray of light shines universally upon the lands of the ten directions, embracing and not forsaking those who are mindful of the Buddha. It is impossible to describe in detail these rays of light, physical characteristics, and marks, transformed buddhas, and so forth. But you can see them clearly with your mind’s eye through contemplation.

“Those who have envisioned them see all the buddhas of the ten directions. Because they see the buddhas, this is called the buddha-recollection samādhi. To attain this contemplation is to perceive the bodies of all the

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buddhas. By perceiving these, one also realizes the buddhas’ mind. The buddhas’ mind is great compassion. It embraces sentient beings with unconditional benevolence. Those who have practiced this contemplation will, after death, be born in the presence of the buddhas and realize insight into the non-arising of all dharmas. For this reason, the wise should concentrate their thoughts and visualize Amitāyus.

“In contemplating him, begin with one of his physical characteristics.

Visualize first the white tuft of hair between his eyebrows until you see it

quite clearly and distinctly. When you visualize it, all the eighty-four thou-

sand physical characteristics will spontaneously become manifest. When

you see Amitāyus you will also see innumerable buddhas of the ten direc-

tions. Having visualized these innumerable buddhas you will receive from

each the prediction of your future buddhahood. This is the general percep-

tion of all the physical characteristics of the Buddha and is known as the

ninth contemplation. To practice in this way is called the correct contem-

plation, and to practice otherwise is incorrect.”

18 The Buddha said to Ānanda and Vaidehī, “After you have seen Amitāyus

clearly and distinctly, next visualize Bodhisattva Avalokiteśvara. His height

is eighty koṭis of nayutas of yojanas multiplied by the number of the sands

of the Ganges River. His body is the color of purple-gold, and on the top of

his head is a mound surrounded by an aureole with a radius of a hundred

thousand yojanas, in which there are five hundred transformed buddhas.

Each transformed buddha resembles Śākyamuni and is attended by five hun-

dred transformed bodhisattvas and innumerable devas. In the light emanat-

ing from his entire body are seen the sentient beings of the five realms of

samsara in all their distinct physical forms. On his head he wears a heavenly

crown made of śakra-abhilagna-maṇi-gems, on which stands a transformed

buddha (Amitāyus) measuring twenty-five yojanas in height.

“The face of Bodhisattva Avalokiteśvara is the color of gold from the

Jambu River, while the tuft of hair between his eyebrows has the colors of

the seven kinds of jewels, and from it issue forth eighty-four thousand dif-

ferent rays of light. In each of these rays dwell innumerable and countless

hundreds of thousands of transformed buddhas, each attended by countless

transformed bodhisattvas, all of whom manifest in various forms at will, fill-

ing completely the worlds of the ten directions. Avalokiteśvara’s arms are

the color of red lotus flowers. They emit eighty koṭis of exquisite rays of

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light in the shape of ornaments, in which are reflected all the glorious objects

of that land. The palms of his hands are the color of five hundred koṭis of

various lotus flowers. Each of his ten fingertips bears eighty-four thousand

signs like impressed patterns, each with eighty-four thousand colors. Each

color in turn emits eighty-four thousand delicate rays of light, illuminating all beings. With his jeweled hands he welcomes and guides sentient beings.

“When he lifts one of his feet, the mark of a thousand-spoked wheel on its sole spontaneously changes into a pedestal, which emits five hundred koṭis of light rays. When he puts his foot down, flowers made of diamond and maṇi-gems scatter, covering everywhere. All the other physical characteristics and marks that he fully possesses are the same as the Buddha’s, except for the mound on his head and the uppermost, invisible part, which are not equal to those of the World-honored One. This is the visualization of the true physical features of Bodhisattva Avalokiteśvara and is known as the tenth contemplation.”

Then the Buddha said to Ānanda, “Those who wish to see Bodhisattva Avalokiteśvara should follow the method of contemplation just mentioned. Those who practice this contemplation will not encounter any misfortune but will be freed from karmic hindrances and rid of the evil karma that would bind them to birth and death for innumerable kalpas. If you only hear the name of this bodhisattva, you will obtain immeasurable merit. And so, how much more merit will you acquire if you clearly visualize him! Those who wish to see Bodhisattva Avalokiteśvara should first envision the mound on his head and next his heavenly crown. Then they should visualize the other physical characteristics in order, as clearly as if they were looking at something in the palm of their hand. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

19 The Buddha said to Ānanda and Vaidehī, “Next visualize Bodhisattva Mahāsthāmaprāpta. The dimensions of this bodhisattva are the same as those of Avalokiteśvara. His aureole, two hundred and twenty-five yojanas in diameter, shines to a distance of two hundred and fifty yojanas. The light emanating from his entire body illuminates the worlds of the ten directions, making them shine like purple-gold. This light can be seen by anyone who has a close karmic relationship with him. Even if one sees the light emanating from only one pore of his skin, one can perceive the pure and glorious lights of the innumerable buddhas of the ten directions. That is why this bodhisattva is called Boundless Light. Furthermore, he has great power to illumine all beings with the light of wisdom in order to deliver them from

the three evil realms. It is for this reason that he is also called Possessed of

Great Power.

“The heavenly crown of this bodhisattva is adorned with five hundred

jeweled lotus flowers, each having five hundred jeweled pedestals. On each

pedestal appear the pure and resplendent lands of the buddhas in the ten

directions with all their boundless and glorious features.

“The mound on his head, shaped like a lotus bud, has a jeweled vase in

front. This is suffused with various lights which reveal all the activities of

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the Buddha. The rest of the characteristics of his body are exactly the same

as Avalokiteśvara’s. When this bodhisattva walks all the worlds in the ten

directions quake. Wherever the earth trembles, five hundred koṭis of jeweled

flowers appear, each as beautiful and brilliant as a flower in the Land of

Utmost Bliss. When this bodhisattva sits down all the seven-jeweled lands,

from the land of Buddha Golden Light in the nadir to that of Buddha King of

Light in the zenith, tremble simultaneously. From between these, manifested

bodies of Amitāyus, Avalokiteśvara, and Mahāsthāmaprāpta, as innumerable

as particles of dust, all assemble like clouds in the Land of Utmost Bliss, fill-

ing the entire sky. Sitting on lotus seats, they expound the wonderful Dharma

to save suffering beings. To visualize thus is known as the contemplation of

Bodhisattva Mahāsthāmaprāpta, and is also called the contemplation of

Mahāsthāmaprāpta’s physical characteristics. To visualize that bodhisattva

in this way is known as the eleventh contemplation. It extinguishes the evil

karma that would bind one to birth and death for immeasurable and count-

less kalpas. Those who practice this contemplation will no longer be subject

to birth from the womb. They can journey to the pure and exquisite lands of

the buddhas. These contemplations are known as the complete contempla-

tions of Avalokiteśvara and Mahāsthāmaprāpta. To practice in this way is

called the correct contemplation, and to practice otherwise is incorrect.”

20 The Buddha said to Ānanda and Vaidehī, “After you have contemplated

thus, next visualize yourself as born in the Western Land of Utmost Bliss

sitting cross-legged upon a lotus flower. Visualize this lotus flower as closed;

as it opens, five hundred rays of colored light illuminate your body; then

your eyes open and you see buddhas and bodhisattvas filling the sky and

hear the sounds of the water, birds, and trees, and the voices of the buddhas

all expounding the wonderful Dharma in accord with the twelve divisions

of the scriptures. When you rise from meditation, keep those things in mind and do not forget them. Seeing them thus is known as the visualization of the Land of Utmost Bliss of Buddha Amitāyus. This is the comprehensive visualization and is known as the twelfth contemplation.

“Innumerable transformed bodies of Amitāyus, together with those of Avalokiteśvara and Mahāsthāmaprāpta, will always accompany those who contemplate thus. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

21 The Buddha said to Ānanda and Vaidehī, “If you sincerely desire to be born in the Western Land, you should first picture a figure, sixteen feet tall, on the surface of a pond. The dimensions of Amitāyus as previously described are boundless and beyond the mental scope of ordinary beings. But by the power of the Original Vows of that tathāgata, those who contemplate him will certainly succeed. You can acquire immeasurable merit simply by visualizing an image of that buddha. And so, how much more merit will you acquire by visualizing his complete physical characteristics!

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“Amitāyus, exercising supernatural powers at will, can freely manifest his various forms in the lands of the ten directions. At times he may appear as a large figure, filling the whole sky; at other times as a smaller figure, only sixteen or eight feet high. The figures that he manifests are all of the color of pure gold. The transformed buddhas and jeweled lotus flowers in the aureole of each manifested form are like those described above.

“Bodhisattva Avalokiteśvara and Bodhisattva Mahāsthāmaprāpta have a similar appearance, wherever they are. Sentient beings can only tell one from the other by looking at the emblems on their heads. These two bodhisattvas assist Amitāyus in saving all beings everywhere. This is the miscellaneous visualization, and is known as the thirteenth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

22 The Buddha said to Ānanda and Vaidehī, “Those born in the Western Land are of nine grades. Those who attain birth on the highest level of the highest grade are sentient beings who resolve to be born in that land, awaken the three kinds of faith, and so are born there. What are the three [kinds of faith]? They are, first, sincere faith; second, deep faith; and third, the faith

that seeks birth there by transferring one’s merit. Those who have these three

kinds of faith will certainly be born there.

“There are three other kinds of sentient beings who also attain birth.

Who are the three [other kinds of sentient beings]? They are, first, those who

have a compassionate heart, abstain from killing, and observe the precepts;

second, those who chant the Mahayana sutras of greater scope; and third,

those who practice the six forms of mindfulness. They aspire to be born in

that buddha land by transferring there the merit of practice. With the merit

acquired from doing these acts for one to seven days, they attain birth.

“When an aspirant is about to be born in that land through dedicated

and undaunted practices, Tathāgata Amitāyus arrives together with Avalo-

kiteśvara, Mahāsthāmaprāpta, innumerable transformed buddhas, a great

assembly of a hundred thousand monks and śrāvakas, and innumerable devas

in seven-jeweled palaces. Bodhisattva Avalokiteśvara, carrying a vajra seat,

together with Bodhisattva Mahāsthāmaprāpta, approaches the aspirant.

Amitāyus releases a great flood of light that illuminates the aspirant’s body

and, along with the bodhisattvas, extends his hands in welcome. Avalo-

kiteśvara and Mahāsthāmaprāpta, together with innumerable bodhisattvas,

praise and encourage the aspirant. Seeing this, the aspirant rejoices so greatly

as to dance. Then he sees himself sitting on the vajra seat, and, following

the Buddha, is born into that land in the time it takes to snap one’s fingers.

“After being born in that land, he sees the Buddha’s body complete with

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all its physical characteristics and also the bodies of the bodhisattvas equally

complete with all their physical characteristics. Hearing the discourse on the

wonderful Dharma sent forth by the light and the jeweled trees, he then reaches

the insight into the non-arising of all dharmas. In a single moment, he visits

and worships all the buddhas of the ten directions and receives from each of

them the prediction of his future buddhahood. Returning to the Pure Land,

he is endowed with innumerable hundreds of thousands of dhāraṇīs. Such a

person is called one who attains birth on the highest level of the highest grade.

23 “Those who attain birth on the middle level of the highest grade do not

necessarily uphold and chant the sutras of greater scope, but they compre-

hend the teachings of the Buddha so well that when they hear the supreme

truths they are not dismayed. They have deep faith in the law of karmic cause

and effect and do not slight the Mahayana. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

“When such an aspirant is about to die, Amitāyus appears before him, surrounded by Avalokiteśvara, Mahāsthāmaprāpta, and innumerable sages and attendants, carrying a purple-gold lotus seat. The Buddha praises him, saying, ‘Son of the Dharma, because you have practiced the Mahayana and appreciate the supreme truths, I have come to welcome you.’ So saying, he and a thousand transformed buddhas extend their hands all at once toward the aspirant, who, seeing himself sitting on the purple-gold seat, joins his palms and praises the buddhas. In an instant, he is born in a seven-jeweled pond of that land.

“The purple-gold seat has become like a great jeweled flower, which opens after one night. The body of the aspirant has become the color of purple-gold and beneath his feet are seven-jeweled lotus flowers. The Buddha and bodhisattvas together release a flood of light that illuminates the aspirant’s body. His eyes open, and because of the store of merit from his previous life, he hears voices everywhere expounding only the most profound and supreme truths. Descending from his golden seat, he bows with joined palms and praises the Buddha, the World-honored One. After seven days, he immediately reaches the stage of non-retrogression for realizing highest, perfect enlightenment. He is also able to fly in the ten directions, as he wishes, and to revere all the buddhas and learn various samādhis from them. After the lapse of a smaller kalpa, he attains the insight into the non-arising of all dharmas and receives from each buddha the prediction of his future buddhahood. Such a person is called one who attains birth on the middle level of the highest grade.

24 “Those who attain birth on the lowest level of the highest grade likewise accept the law of karmic cause and effect, do not speak slightingly of the Mahayana, and awaken aspiration for highest enlightenment. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

“When such an aspirant is about to die, Amitāyus, together with Avalokiteśvara, Mahāsthāmaprāpta, and a host of attendants, come to welcome him, bringing a golden lotus flower and manifesting five hundred transformed buddhas. Those transformed buddhas extend their hands all at once

and praise the aspirant, saying, ‘Son of the Dharma, since you have awakened

pure aspiration for highest enlightenment, we have come to welcome you.’

“When he has viewed all this, the aspirant finds himself seated upon a

golden lotus flower, which then closes. Following the World-honored One,

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he immediately attains birth on a seven-jeweled pond. After a day and night,

the lotus flower opens and, within seven days, the aspirant beholds the Buddha.

Although he sees the Buddha’s body, he is still unable to discern his phys-

ical characteristics and marks clearly. But after three weeks he sees them

distinctly, and also hears all the sounds and voices proclaiming the won-

derful Dharma. Then he can travel in all the ten directions to make offerings

to the buddhas and hear their profound teachings. After three smaller kalpas

he acquires clear understanding of the one hundred dharmas and dwells in

the stage of joy. Such a person is called one who attains birth on the lowest

level of the highest grade. These three together are known as the contem-

plation of the highest grade of aspirants, and the fourteenth contemplation.

To practice in this way is called the correct contemplation, and to practice

otherwise is incorrect.”

25 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the

highest level of the middle grade are the sentient beings who keep the five

precepts, observe the eight abstinences, practice in compliance with various

precepts, and abstain from committing the five grave offenses and other

transgressions. They transfer the merit acquired to the Western Land of

Utmost Bliss, aspiring to be born there.

“When such a person is about to die, Amitāyus appears before him, sur-

rounded by a host of monks and radiating a golden light. He then expounds

the truth of suffering, emptiness, impermanence, and no-self, and praises

renunciation of the world as the way to escape from suffering.

“Seeing this, the aspirant greatly rejoices and finds himself seated upon

a lotus flower. He kneels down, joins his palms, and worships the Buddha.

Before he raises his head he attains birth in the Land of Utmost Bliss, where

his lotus bud soon opens. When the flower opens, he hears various sounds and

voices extolling the Four Noble Truths. He immediately attains arhatship,

acquires the three kinds of transcendent knowledge and the six supernatural

powers, and realizes the eight samādhis of liberation. Such a person is called

one who attains birth on the highest level of the middle grade.

26 “Those who attain birth on the middle level of the middle grade are the sentient beings who observe for at least a day and a night the eight abstinences, the precepts for a novice, or the complete precepts of a monk or a nun, and do not violate any of the rules of conduct. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

“When such an aspirant, perfumed by the virtue of observing the precepts, is about to die, he sees Amitāyus coming toward him with his attendants, radiating a golden light and carrying a seven-jeweled lotus flower. He hears a voice in the sky above praising him, saying, ‘Person of good deeds, since you are virtuous and have followed the teachings of the buddhas of the three periods, I have come to welcome you.’ The aspirant finds himself seated upon the lotus flower. The flower having closed, the aspirant is born on a jeweled pond of the Western Land of Utmost Bliss. After seven days the lotus bud unfolds, and he then opens his eyes. With joined palms he pays homage to the World-honored One, rejoices at hearing the Dharma, and reaches the stage of stream-winner (śrota-āpanna). After half a kalpa, he becomes an arhat. Such a person is called one who attains birth on the middle level of the middle grade.

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27 “Those who attain birth on the lowest level of the middle grade are good men and women who are dutiful to and care for their parents and do benevolent deeds for others. When such a person is about to die, he may meet a good teacher, who fully explains to him the bliss of the land of Amitāyus and the Forty-eight Great Vows of Bhikṣu Dharmākara. Having heard this, he dies; and in as short a time as it takes a strong man to bend and straighten his arm he attains birth in the Western Land of Utmost Bliss. Seven days after his birth there, he meets Avalokiteśvara and Mahāsthāmaprāpta, rejoices at hearing the Dharma from them, and so reaches the stage of stream-winner. After one smaller kalpa, he becomes an arhat. Such a person is called one who attains birth on the lowest level of the middle grade. These three together are known as the contemplation of the middle grade of aspirants and the fifteenth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

28 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the highest level of the lowest grade are the sentient beings who commit

various evil acts but do not slander the Mahayana sutras of greater scope.

When a foolish person such as this, who has committed much evil but feels

no remorse, is about to die, he may meet a good teacher, who praises the titles

of the twelve divisions of the Mahayana scriptures. By hearing these sutra

titles, he is released from the burden of evil karma that would bind him to

birth and death for a thousand kalpas. Furthermore, this wise teacher advises

him to join his palms and call, ‘Homage to Amitāyus Buddha (Na-mo-o-mi-

tuo-fo).’ Calling the Name of the Buddha extinguishes the evil karma that

would bind the dying person to birth and death for fifty koṭis of kalpas.

“The Buddha then sends his transformed body and those of Avalo-

kiteśvara and Mahāsthāmaprāpta to the aspirant; they praise him, saying,

‘Well done, person of good deeds! By calling the Name of the Buddha your

evil karma has been extinguished, and so we have come to welcome you.’

When these words are uttered, the aspirant sees a flood of light from that

transformed buddha fill his room. Having seen this, he rejoices and dies.

Seated on a jeweled lotus flower, he follows the transformed buddha and is

born on a jeweled pond. In seven weeks the lotus bud opens and the bodhi-

sattva of great compassion, Avalokiteśvara, and Bodhisattva Mahāsthāma-

prāpta appear before him, releasing great floods of light, and explain to him

the extremely profound teachings of the twelve divisions of the scriptures.

Having heard these, the aspirant accepts them in faith and awakens aspira-

tion for highest enlightenment. After ten smaller kalpas, he acquires clear

understanding of the one hundred dharmas and enters the first stage of a

bodhisattva. Such a person is called one who attains birth on the highest level

of the lowest grade. Thus he is born by hearing the Name of Buddha, Dharma,

and Sangha—that is, the Three Treasures.”

29 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the

middle level of the lowest grade are the sentient beings who violate the five

precepts, the eight precepts, or the complete precepts of a monk or a nun. A

foolish person such as this steals from the sangha, or takes the personal

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belongings of monks, or preaches the Dharma with impure motives, but feels

no remorse. Thus he defiles himself by evil karma and because of this he

is liable to fall into hell.

“When he is about to die and the flames of hell suddenly close in on

him, he may meet a good teacher, who compassionately explains to him the

ten supernal powers of Amitāyus, fully describing the majestic power of the light of that buddha and his virtues in the observance of the precepts, meditation, wisdom, liberation, and knowledge of liberation. When he has heard this, the evil karma that would bind him to birth and death for eighty koṭis of kalpas are extinguished; thus, the fierce flames of hell turn into cool and refreshing breezes, wafting heavenly flowers. On each flower is a transformed buddha accompanied by bodhisattvas welcoming him.

“In an instant, he attains birth within a lotus bud on a seven-jeweled pond. After six kalpas the lotus bud opens, and then Avalokiteśvara and Mahāsthāmaprāpta comfort him with their noble voices and teach him profound Mahayana sutras. Upon hearing these, he immediately awakens aspiration for highest enlightenment. Such a person is called one who attains birth on the middle level of the lowest grade.”

30 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five grave offenses, the ten evil acts, and all kinds of immorality. Owing to such evil karma, a fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, ‘If you cannot concentrate on the Buddha then you should say instead, “Homage to Amitāyus Buddha.”’ In this way, he sincerely and continuously says, ‘Homage to Amitāyus Buddha’ (Na-mo-o-mi-tuo-fo) ten times. Because he calls the Buddha’s Name, with each repetition the evil karma that would bind him to birth and death for eighty koṭis of kalpas is extinguished. When he comes to die, he sees before him a golden lotus flower like the disk of the sun, and in an instant he is born within a lotus bud in the Land of Utmost Bliss. After twelve great kalpas the lotus bud opens. When the flower opens, Avalokiteśvara and Mahāsthāmaprāpta teach him with voices of great compassion the method of extinguishing evil karma through the realization of the suchness of all dharmas. Hearing this, he rejoices and immediately awakens aspiration for enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the contemplation of the lowest grade of aspirants and the sixteenth contemplation.”

31 As the Buddha delivered these words, Vaidehī and her five hundred female

attendants listened to his teaching. Having envisioned the boundless features

of the Land of Utmost Bliss, of Buddha [Amitāyus], and of the two bodhi-

sattvas, Vaidehī rejoiced in her heart. Wonder-struck at this revelation, she

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