觀無量壽佛經義疏 2.44

2.44

"At that time, the World-Honoured One emitted a light from between his eyebrows. That light was golden in colour and shone universally throughout the immeasurable worlds of the ten directions. Returning, it rested on the crown of the Buddha's head and transformed into a golden terrace resembling Mount Sumeru, wherein the pure and wondrous lands of all the Buddhas of the ten directions all appeared. Some lands were composed of the seven treasures; further, some lands were purely of lotus flowers; further, some lands were like the palace of the Paranirmitavaśavartin Heaven; further, some lands were like crystal mirrors. The lands of the ten directions all appeared therein. Immeasurable lands of all Buddhas such as these were magnificently adorned and visibly apparent, allowing Vaidehī to see them." Between the eyebrows of the Tathāgata is the ūrṇā mark, one zhang and five chi in length and five cun in circumference. On the outside it has eight ridges, and inside it is hollow like a tube. It is as white as a conch or snow, turning and coiling to the right, signifying that all phenomena flow forth from the Middle Way. First dispersing and then gathering, it also signifies gathering the many and returning them to the one; that is, it reveals the perfect, pure, and ultimate one-Buddha-vehicle Dharma of this sūtra. Therefore, this mark was manifested as distinct from ordinary times. The terrace of light towered loftily, likened to Sumeru. The lands manifested were immeasurable and cannot be fully enumerated; four kinds are briefly shown to demonstrate that they were visible. Composed of the seven treasures signifies their nobility. Purely of lotus flowers signifies their pristine purity. Like the heavenly palace signifies their supreme happiness. Crystal mirrors signifies their luminous clarity. If one considers the adornments of all lands, they are exceedingly numerous; the text of the sūtra exercises conciseness by citing one aspect of each. Wishing to show that Sukhāvatī possesses all of these excellences together and allowing Vaidehī to see it: this demonstrates the intention behind emitting light and manifesting the lands. Second, selecting and determining the one direction, has three parts: first, stating generally that the various lands are not what is wished; second, specifically indicating that Sukhāvatī precisely suits her spiritual capacity; third, requesting the method of contemplation to be cultivated for rebirth. First, stating generally that the various lands are not what is desired.