觀無量壽佛經義疏 3

English (machine translation) 3

Language: English

3.1

Translated by Kālayaśas, Tripiṭaka Master of the Western Regions, under the Liu Song

3.2

Exposited by Shi Yuanzhao of the Lingzhi Chongfu Monastery at West Lake

Sixth, the composite contemplation, which has four parts: first, directly explaining; second, concluding summary; third, revealing the benefits; fourth, distinguishing the correct from the incorrect. First, directly explaining, with two parts: first, individually contemplating the jeweled multi-storied pavilions; second, comprehensively contemplating the four items. First, individually contemplating the jeweled multi-storied pavilions, which has four parts: first, indicating the number; second, the devas making music; third, the deva music suspended in the air; fourth, the musical sounds expounding the Dharma. First, indicating the number.

3.4

"‘In each region of this land of many jewels, there are fifty billion jeweled multi-storied pavilions.’" "Land of many jewels" is a comprehensive reference to that realm. "Each region," according to the Smaller Sūtra, refers to the banks of the ponds; the sūtra states: "Above the stepped pathways on the four sides are multi-storied pavilions," and so forth. Second, the devas making music.

3.5

"‘Within those multi-storied pavilions, countless devas perform heavenly music.’" Performers are musicians. Third, the deva music suspended in the air.

3.6

"‘There are also musical instruments suspended in empty space, like heavenly jeweled banners, which play by themselves without being struck.’" "Like jeweled banners" speaks of their size. Fourth, the musical sounds expounding the Dharma.

3.7

"‘From among these diverse sounds, all expound mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Bhikṣu-Saṅgha.’" That is, praising the Three Jewels. Second, comprehensively contemplating the four items.

3.8

"‘When this visualization is accomplished, it is termed a rough vision of the jeweled trees, the jeweled ground, and the jeweled ponds of the world of Sukhāvatī.’" Inheriting the preceding contemplation of the pavilions and simultaneously reviewing the previous three constitutes the composite contemplation. Whether individual or composite, each accommodates different capacities and conditions. This contemplation completely gathers in the dependent reward without remainder. "A rough vision" refers to mental reflection. The phrase below, "if one sees this," refers to correct absorption. Second, concluding summary.

3.9

"‘This is the composite visualization, termed the sixth contemplation.’" Third, revealing the benefits.

3.10

"‘If one sees this, the extremely heavy evil karma of countless kotis of eons will be eliminated, and after this life ends one will definitely be born in that realm.’" It destroys obstacles and eliminates doubt. Fourth, distinguishing the correct from the incorrect.

3.11

"‘Practicing this contemplation is termed the correct contemplation; if one practices another contemplation, it is termed an incorrect contemplation.’" All of this is as explained previously. Next, regarding the subsequent ten contemplations of the direct reward, there are four parts: first, the Tathāgata's exhortation and entrustment; second, the three noble ones manifesting their bodies; third, the lady's request on behalf of future [beings]; fourth, the Tathāgata's extensive explanation. First, the Tathāgata's exhortation and entrustment, which has three parts: first, exhorting them to listen; second, consenting to speak; third, repeating the entrustment. First, exhorting them to listen.

3.12

"The Buddha said to Ānanda and Vaidehī: ‘Listen attentively, listen attentively, and reflect well on it.’" As the preceding contemplations of the dependent [reward] were intended for contemplating the direct [reward], he repeats the exhortation and entrustment. Second, consenting to speak.

3.13

"‘The Buddha shall now analyze and explain for you the Dharma for eliminating suffering and affliction.’" The many sufferings of Sahā cannot be escaped without the contemplation-of-the-Buddha samādhi; thus it is called the teaching for escaping suffering. The three realms are the vessel of suffering, and the six destinies are the retribution of suffering. Third, repeating the entrustment.

3.14

"‘You must remember and maintain [this], and extensively analyze and explain it for the great assembly.’" Second, the three noble ones manifesting their bodies.

3.15

"When he had spoken these words, the Buddha Amitāyus stood in the midst of the sky, with Avalokiteśvara and Mahāsthāmaprāpta, these two Great Beings, standing in attendance to his left and right. His radiance was so blazing that it could not be completely seen; the golden color of hundreds of thousands of Jambūnada [golds] could not compare to it." Earlier, the terrace of light manifested the land and caused Vaidehī to see it, which served as the cause for initiating her request concerning the dependent reward; hence it stated, "By the Buddha's power I was able to see that realm," and so forth. Now the three noble ones arrive together, serving as the cause for initiating the request concerning the direct reward; hence it states, "Due to the Buddha's power, I have been able to see the Buddha," and so forth. That the Buddha stood in the midst of the sky while the two noble ones stood in attendance provides clear evidence for the standing images of the three noble ones. Since even the golden color of Jambūnada cannot compare, one knows that his light cannot be fully seen. Third, the lady's request on behalf of future [beings], which has two parts: first, seeing the Buddha and paying homage; second, addressing the Buddha to present the request. First, seeing the Buddha and paying homage.

3.16

"Then Vaidehī, having seen the Buddha Amitāyus, bowed down with her head to his feet in veneration." Second, addressing the Buddha to present the request.

3.17

"She addressed the Buddha, saying: ‘World-Honoured One! Now, due to the Buddha's power, I have been able to see the Buddha Amitāyus and the two bodhisattvas. How should future sentient beings contemplate the Buddha Amitāyus and the two bodhisattvas?’" This means addressing Śākyamuni. A bodhisattva's mindset is not exclusively for oneself; although [the Buddha] enabled me to see, the intention is directed toward the future. Fourth, the Tathāgata's extensive explanation. Regarding the ten subsequent contemplations, they are broadly divided into four, as explained above; they will now be explained in sequence. Seventh, the contemplation of the flower throne, which has two parts: first, directly explaining the contemplative practice; second, comprehensively exhorting attentive contemplation. As for the contemplation of the flower throne, when one wishes to behold the venerable object, one first contemplates his seat, just as when facing a sovereign one's eyes look at the steps. First, directly explaining the contemplative practice, which has three parts: first, comprehensively indicating the supporting basis; second, individually listing the adornments; third, concluding summary. First, comprehensively indicating the supporting basis.

3.18

"The Buddha said to Vaidehī: ‘Those who wish to contemplate that Buddha should give rise to the visualization, forming the idea of a lotus flower upon the ground of the seven jewels.’" The flower rests upon the ground, which shows that it is a platform seat and not a pond lotus. Second, individually listing the adornments, which has two parts: first, the petals; second, the flower calyx. First, the petals, which has six parts: first, color; second, veins; third, light; fourth, indicating the dimensions; fifth, revealing the number; sixth, explaining the pearl light. First, color.

3.19

"‘Let each petal of that lotus flower be imagined as having the colors of a hundred jewels.’" Second, veins.

3.20

"‘They have eighty-four thousand veins, like celestial paintings.’" Because their patterns are so exquisitely crafted, they are like celestial paintings. Third, light.

3.21

"‘The veins have eighty-four thousand lights, all of which should be made distinctly clear and visible.’" Fourth, indicating the dimensions.

3.22

"‘The smaller petals are two hundred and fifty yojanas in length and breadth.’" Two hundred and fifty yojanas amounts to ten thousand li. Fifth, revealing the number.

3.23

"‘Such a lotus flower possesses eighty-four thousand petals.’ Sixth, explaining the manifested light.

3.24

"‘Between each petal, there are ten billion maṇi pearls serving as radiant adornments. Each maṇi pearl emits a thousand rays of light, whose radiance is like a canopy composed of the seven jewels, covering the ground everywhere.’" The shape of the light is like a canopy, covering the ground beneath it. Second, the flower calyx, which has three parts: first, explaining the substance of the calyx; second, the ornaments outside the calyx; third, the jeweled banners atop the calyx. First, explaining the substance of the calyx.

3.25

"‘Śakra-bilaṅga gems form the calyx.’" That is the lotus center. Śakra-bilaṅga is the wish-fulfilling jewel (cintāmaṇi). Producing without end, everything accords with a person's wishes; thus it is called able to produce. Second, the ornaments outside the calyx.

3.26

"‘This lotus calyx is decorated with eighty thousand vajras, kiṃśuka gems, brahma-maṇi gems, and nets of wondrous pure pearls.’" The text lists four jewels. Kiṃśuka is translated here as red gems; brahma is translated as pure. Third, the jeweled banners atop the calyx, which has three parts: first, explaining the body of the banners; second, explaining the jeweled curtains; third, the pearl light. First, explaining the body of the banners.

3.27

"‘Upon that calyx, there naturally stand four jeweled banner pillars, each jeweled banner being like a hundred thousand kotis of Sumerus.’" That is, four pillars stand facing the four directions on the surface of the calyx, supporting the nets and curtains above to cover the Buddha's crown. Second, explaining the jeweled curtains.

3.28

"‘The jeweled curtains upon the banners are like the palace of the Yāma Deva.’" Yāma refers to the third sky-dwelling heaven of the desire realm. Because the flower-light adornments of that heaven are the most sublime, it is frequently taken as a comparison. Third, the pearl light, which has four parts: first, indicating the number; second, the light of the pearls; third, the colors of the light; fourth, the transformations of the colors. First, indicating the number.

3.29

"‘Furthermore, there are fifty billion wondrously subtle precious pearls serving as radiant adornments.’" Second, the light of the pearls.

3.30

"‘Each precious pearl has eighty-four thousand rays of light.’" Third, the colors of the light.

3.31

"‘Each ray of light produces eighty-four thousand different golden colors.’" Fourth, the transformations of the colors.

3.32

"‘Each golden color spreads throughout that jeweled land, transforming everywhere into various different forms: now into vajra pedestals, now into pearl nets, now into clouds of mixed flowers, manifesting at will in the ten directions to perform the Buddha's work.’" The transformations of the colors are threefold: golden pedestals, pearl nets, and flower clouds. There are still other aspects, hence the text says "at will," and so forth. Third, concluding summary.

3.33

"‘This is the visualization of the flower throne, termed the seventh contemplation.’" The concluding text is obvious. Second, comprehensively exhorting attentive contemplation, which has five parts: first, tracing the original cause; second, explaining the gradual progression; third, instructing single-mindedness free from mixed thoughts; fourth, indicating the benefits; fifth, distinguishing the correct from the incorrect. First, tracing the original cause.

3.34

"The Buddha said to Ānanda: ‘Such a wondrous flower was brought to completion by the power of the vows of the monk Dharmākara in the past.’" Amitābha Buddha was a king in the past; meeting the Buddha Lokeśvararāja, he abandoned his kingdom, left household life, took the Dharma name Dharmākara, and made forty-eight vows. That land's realms of dependent reward, physical life-span, radiance, and various adornments—all these phenomenal results were accomplished by his vows; how could it be only the flower throne? Pointing it out here serves to make known that the Pure Land is the very embodiment of the Buddha's vows, and because vows arise from the mind, it is the very embodiment of the Buddha's mind; thus one knows that the vow-power in principle transcends words and thought. Second, explaining the gradual progression.

3.35

"‘If one wishes to be mindful of that Buddha, one should first form this visualization of the flower throne.’" If one does not begin with the flower throne, the contemplation of the Buddha will not be accomplished. Third, instructing single-mindedness free from mixed contemplations.

3.36

"‘When forming this visualization, one must not engage in mixed contemplation, but should contemplate each and every feature. Let each pearl, each ray of light, each calyx, and each banner be made distinct and clear, like seeing one's own facial features in a mirror.’" "Contemplate each and every feature" applies to the five items below. The flowers, petals, and banners all have pearl light; that the calyx does not explicitly mention light is an omission in the text. Seeing one's face in a mirror is an analogy for being without error. Fourth, indicating the benefits.

3.37

"‘When this visualization is accomplished, it extinguishes the offenses of saṃsāra of fifty thousand eons, and one will definitely be born in the world of Sukhāvatī.’" Eliminating offenses and destroying doubt. This is the initial expedient for contemplating the Buddha, so the offenses eliminated are still relatively few; when one proceeds to the contemplation of the image, the offenses eliminated are many; subsequently reaching the contemplation of the Buddha, one attains anutpattika-dharma-kṣānti, which shatters fundamental ignorance. Fifth, distinguishing the correct from the incorrect.

3.38

"‘Practicing this contemplation is termed the correct contemplation; if one practices another contemplation, it is termed an incorrect contemplation.’" The explanation is the same as before. Eighth, the contemplation of the image, which has two parts: first, concluding the preceding and announcing what follows; second, directly demonstrating the method of contemplation. First, concluding the preceding and announcing what follows.

3.39

"The Buddha said to Ānanda and Vaidehī: 'Having seen this matter, next you should contemplate the Buddha.'" Sentient beings from beginningless time have not known the true Buddha, but have mostly seen images; therefore he has them first contemplate [an image]. By using an image to express the true, contemplating the Buddha is easy to accomplish. Second, directly showing the method of contemplation has three parts: first, generally showing the purpose of contemplating the Buddha; second, directly explaining the method of contemplating the Buddha; third, concluding instructions. First, generally showing the purpose of contemplating the Buddha has four parts: first, explaining that the Buddha's body is universally pervasive and able to respond to the minds of beings; second, explaining that when the practitioner's contemplation is achieved, they are already endowed with the Buddha's substance; third, citing his fruition virtues to generate faith in the causal mind and concluding with an exhortation that cultivating the cause must rely on the fruition virtues. In this passage of the sūtra, our Buddha, the Tathāgata, wished to explain the contemplation of the Buddha, and therefore before the contemplation of the image he first recounted the merit of contemplating the Buddha, which is the revelation of the essential path for sentient beings to attain buddhahood. The wondrous purport of the entire sūtra resides solely in this text; later students discussing it must investigate it with thorough precision. If this is not understood, what else can be said? First, explaining that the Buddha's body is universally pervasive has two parts: first, a question; second, the instruction. First, the question.

3.40

" 'Why is this?'" Where does the benefit of contemplating the Buddha lie? Second, the instruction.

3.41

" 'All Buddhas, the Tathāgatas, are the dharmadhātu-body, which enters into the mental contemplations of all sentient beings.'" Here it directly speaks of Amitāyus, but because the dharmakāya's substance is identical, it speaks of "all Buddhas". The Huayan [Sūtra] says: "The bodies of all Buddhas are simply the one dharmakāya. One mind, one wisdom; their powers and fearlessnesses are likewise so." This explains that the dharmakāya realized by all Buddhas as fruition is all-pervading; thus it is neither two nor different from the causal-stage dharmakāya of sentient beings. Therefore, when sentient beings form a mental contemplation, the Buddha's body responds accordingly. The Commentary says: "Sentient beings' minds are pure, and the dharmakāya is sovereign; thus it can enter into the mental contemplations of sentient beings. Just as when the bright sun rises in the sky, its reflection appears in a hundred rivers." Thus, the mind that contemplates the Buddha is itself the thirty-two marks and eighty minor signs. As the "Complete Penetration of Mahāsthāmaprāpta" says: "The Tathāgatas of the ten directions compassionately mindful of sentient beings are like a mother remembering her child." This explains that the Buddha is constantly mindful of sentient beings. "If the child runs away, though she remembers, what can be done?" This explains that when sentient beings are not mindful, there is a response without a resonance. "If the mind of a sentient being remembers the Buddha and is mindful of the Buddha, now or in the future they will certainly see the Buddha, not being far from the Buddha." This explains that when sentient beings are mindful of the Buddha, sympathetic resonance intertwines. This is truly the identical-substance great compassion of Amitāyus the World-Honoured One; through the power of his compassionate wholesome roots he responds to conditions and meets resonances, manifesting forms in response to beings—an inconceivable function! If one clarifies this principle, what doubt can there be about the Buddha's entering? Second, explaining that when the practitioner's contemplation is achieved, they are already endowed with the Buddha's substance.

3.42

" 'Therefore, when you contemplate the Buddha in your minds, this mind is itself the thirty-two marks and eighty minor signs; this mind creates the Buddha, this mind is the Buddha.'" Herein, the first two lines show that mind and object correspond; the next three lines reveal that the cause produces the fruition marks; the final two lines explain and establish the preceding meaning. "This mind" refers to the practitioner's mind that contemplates the Buddha. Because one contemplates the Buddha's marks and the marks appear in the mind, this mind is endowed with the Buddha's marks and signs. This is spoken with respect to the small sixteen-foot body, whose efficacy is such as this. If one contemplates the eighty-four thousand marks and signs, the mind's being endowed with them is also like this. He teaches them to contemplate the Buddha, and its efficacy is such as this. Sentient beings rely on the teaching to cultivate the cause and resonate with the fruition, which begins from this mind; therefore it says, "this mind creates the Buddha." Fearing it might be said that the cultivated fruition of buddhahood is obtained from without, [it is shown that] it is only because this mind in its very substance is the Buddha that undertaking cultivation never fails to reach full fruition; therefore it says, "this mind is the Buddha." If it were not so, having been born in that land, from where would one obtain the endowment of the thirty-two marks of a great person? One should know that the mind that contemplates the Buddha today is already fully endowed with the marks, signs, and fruition virtues. The body gestating in the lotus womb is precisely this mind; this is the realization of bodhi not being obtained from another. Third, citing his fruition virtues to generate faith in the causal mind.

3.43

" 'The ocean of all Buddhas' true and universal knowledge is born from mental contemplation.'" "True and universal knowledge" (samyak-saṃbuddha) is one of the ten epithets. There is no supramundane dharma that it does not exhaust; it is profound and vast without limit, and hence is compared to an ocean. The Buddha's virtues are boundless; he briefly cites universal knowledge to subsume the rest. All the myriad virtues of the person of fruition are born from mental contemplation; the intent is to encourage ordinary mortals below to cultivate and practice with single-minded diligence, so that their efforts will not be in vain. Fourth, concluding with an exhortation that cultivating the cause must rely on the fruition virtues.

3.44

" 'Therefore, you should single-mindedly fix your mindfulness and closely contemplate that Buddha: Tathāgata, Arhat, Samyak-saṃbuddha.'" It is simply because the merit of contemplating the Buddha is lofty and deep that he urges them to fix their contemplation. Previously he spoke generally of all Buddhas; here he specifically points to Amitāyus, concluding and returning to the primary intent of this present sūtra; thus it says, "closely contemplate that Buddha." Tathāgata (duotuoejiadu) is translated here as "Thus Come" (Rulai). Arhat (aluohe) is translated here as "Worthy of Offerings" (Yinggong). Samyak-saṃbuddha (sanmiaosanfotuo) is translated here as "Right and Universal Knowledge" (Zhengpianzhi). These are three epithets briefly cited from among the ten epithets; their detailed explanation is as elsewhere. Second, directly explaining the method of contemplating the Buddha has three parts: first, individually explaining the three images; second, generally explaining the three images; third, revealing the benefits. First, individually explaining the three images has two parts: first, the image of Amitāyus; second, the images of the two bodhisattvas. First, the image of Amitāyus has three parts: first, seeing the bodily appearance of the image; second, seeing the adornments of the land; third, admonishing them to contemplate closely. First, seeing the bodily appearance of the image.

3.45

" 'Those who contemplate that Buddha should first contemplate an image: with closed eyes or open eyes, see a jeweled image the colour of Jāmbūnada gold seated upon that flower.'" Using an image to express the true proceeds from the easy to the difficult. Whether painted or sculpted, whatever one is accustomed to seeing is taken as the object. "Seated upon that flower" refers to the previous flower throne. Second, seeing the adornments of the land.

3.46

" 'Having seen the throne of the image, the mind's eye is opened, and clearly and distinctly sees the seven-jewel adornments of the Land of Sukhāvatī: jeweled ground, jeweled ponds, and jeweled trees in rows; jeweled canopies of devas completely covering them from above; and networks of manifold jewels filling the empty sky.'" This refers to the previous circumstantial retribution. Third, admonishing them to contemplate closely.

3.47

" 'See such things with utmost clarity, like looking into the palm of one's hand.'" "Looking into the palm of one's hand" expresses its distinct clarity. Second, the images of the two bodhisattvas again has two parts: first, contemplating the flower thrones; second, contemplating the bodily forms. First, contemplating the flower thrones.

3.48

" 'Having seen this matter, they should further visualize a great lotus flower to the Buddha's left, identical to the previous lotus flower without any difference. They should also visualize a great lotus flower to the Buddha's right.'" "Identical to the previous lotus flower" means the one on which the Buddha sits. In accordance with a bodhisattva's body, one would calculate that it ought to be smaller. Second, contemplating the bodily forms.

3.49

" 'Visualize an Avalokiteśvara Bodhisattva seated on the left flower throne, also of golden colour, no different from before. Visualize a Mahāsthāmaprāpta Bodhisattva image seated on the right flower throne.'" "Also of golden colour" means the bodhisattva's body is the same as the previous Buddha's colour. Second, generally explaining the three images has two parts: first, the eye seeing the supreme realm; second, the ear hearing the preaching of the Dharma. First, the eye seeing the supreme realm again has two parts: first, the three images emitting light; second, everywhere seeing the three images. First, the three images emitting light.

3.50

" 'When this visualization is accomplished, the images of the Buddha and bodhisattvas all emit light; their light is golden in colour, illuminating all the jeweled trees.'" The three images emit light, and the colour of the light illuminates the trees. Second, everywhere seeing the three images.

3.51

" 'Beneath each tree there are further three lotus flowers, and upon each of these lotus flowers is the image of one Buddha and two bodhisattvas, filling that land everywhere.'" Everywhere seeing the three images with no place where they are not present. Second, the ear hearing the preaching of the Dharma has two parts: first, manifold sounds preaching the Dharma; second, remembering and holding it without forgetting. First, manifold sounds preaching the Dharma.

3.52

" 'When this visualization is accomplished, the practitioner will hear the flowing waters, the light, the jeweled trees, wild ducks, geese, and mandarin ducks all preaching the wondrous Dharma; whether emerging from samādhi or entering samādhi, they constantly hear the wondrous Dharma.'" The waters, light, trees, birds, wind-blown musical instruments are all as shown previously. Suffering, emptiness, impermanence, non-self, and the pāramitās are the reason it is called the "wondrous Dharma". Second, remembering and holding it without forgetting.

3.53

" 'What the practitioner hears, upon emerging from samādhi, they should remember and hold without letting go, causing it to tally with the sūtras. If it does not tally, it is called false thought; if it tallies, it is called seeing the Land of Sukhāvatī in a coarse manifestation.'" This means the Dharma heard does not contradict the scriptural teachings; hence it says "tally". Sūtra (xiuduoluo) is translated here as "tallying scripture" (qijing). Departing from the teaching is falsehood; tallying with the Dharma is still coarse, distinguishing coarse and subtle in contrast to the samādhi below. Third, concluding instructions.

3.54

" 'This is the visualization of the images, called the eighth contemplation.'" According to the sūtra text above, it clearly lists three images. As for those who claim there is no contemplation of images for the two bodhisattvas, one does not know what their reasoning could be. Third, revealing the benefits.

3.55

" 'Those who perform this contemplation eliminate the sins of birth and death for immeasurable koṭis of kalpas, and in their present body attain the buddhānusmṛti-samādhi.'" The text has two points: first, eliminating sinful obstacles; second, drawing close to samādhi. That is, if the contemplation of the Buddha below and the contemplation of the image are accomplished, the true body will certainly be seen; therefore it says that one immediately attains it in the present body. Ninth, the contemplation of the Buddha has two parts: first, picking up what precedes to introduce what follows; second, revealing the object of contemplation. First, picking up what precedes to introduce what follows.

3.56

"The Buddha said to Ānanda and Vaidehī: 'Having accomplished this visualization, next you should further contemplate the bodily marks and light of the Buddha Amitāyus.'" Both this and the contemplation of the image contain sequential passages that pick up what precedes to introduce what follows, with the intent that the correct practice should brook no deviation or discontinuity. In the past it was classified as the contemplation of the true dharmakāya; relying now on the conclusion below, which states: "This is called the universal contemplation of all bodily marks, named the ninth contemplation," it must surely point to the physical marks of that fruition Buddha Amitāyus as being themselves the dharmakāya. The two bodhisattvas below follow quite the same precedent. Second, revealing what is contemplated has five parts: first, direct explanation; second, concluding the benefits; third, exhorting practice; fourth, concluding the contemplation; fifth, discerning and distinguishing. First, direct explanation has three parts: first, showing the bodily marks; second, making clear that the explanation is abridged; third, showing what is realized. First, showing the bodily marks has seven parts: first, revealing the body colour; second, showing the body size; third, the size of the eyebrow-ūrṇā; fourth, the size and colour of the eyes; fifth, the size of the pores; sixth, explaining the neck light; seventh, the marks and signs. First, revealing the body colour.

3.57

" 'Ānanda, you should know that the body of the Buddha Amitāyus is like the colour of the Jāmbūnada gold of hundreds of thousands of koṭis of Yāma heavens.'" Hundreds of thousands of koṭis of Yāma heavens illustrates its vastness. Jāmbūnada gold speaks of its intrinsic substance. Second, showing the body size.

3.58

" 'The Buddha's height is sixty trillion nayutas of Ganges sands of yojanas.'" The Buddha's body is immeasurable, and the capacities of beings see it differently. What is cited in the text uses numbers provisionally to show that it is beyond numbers, wishing to reveal that the Buddha's body cannot be fixed. As the text below says: "As explained before, the size of the Buddha Amitāyus' body is boundless, beyond the reach of the ordinary mortal's mental capacity"; and further says: "or manifesting a great body filling the empty sky." Citing these proves what precedes, knowing it has no limit or measure. Scooping the ocean with a snail-shell cup, measuring the sky with a yardstick—could that ever be achieved? The metaphor is apparent. Third, the size of the eyebrow-ūrṇā.

3.59

" 'The white ūrṇā between his eyebrows curls gracefully to the right, like five Sumeru mountains.'" Curling gracefully to the right, its shape is like a pearl. One Sumeru is 3,360,000 li high, and its breadth and height are the same; five Sumerus total 16,800,000 li. The Commentary quotes the Ratnagotravibhāga stating that the Buddha's eyebrow-ūrṇā is 3,600,000 li square, which is suspected to be an erroneous calculation of one Sumeru. Fourth, the size and colour of the eyes.

3.60

" 'The Buddha's eyes are like the waters of the four great oceans, blue and white clearly distinct.'" One great ocean is 84,000 yojanas; the four great oceans total 326,000 yojanas. Fifth, the light of the pores.

3.61

"[The Buddha said:] 'From every pore of his body emit rays of light, [each] like Mount Sumeru.'" This light is his bodily light. Each pore's light is like Sumeru. "Emit" means to flow forth. Sixth, the contemplation of the light from his crown.

3.62

"[The Buddha said:] 'The halo of that Buddha is like a hundred billion trichiliocosms. Within that halo are transformative Buddhas numbering a million nayutas of Ganges sands, and each transformative Buddha is likewise attended by a multitude of countless transformative bodhisattvas.'" A hundred billion trichiliocosms describes its dimension. The transformative Buddhas and bodhisattvas are responsive manifestations. Seventh, the major marks and minor characteristics.

3.63

"[The Buddha said:] 'The Buddha Amitāyus possesses eighty-four thousand major marks. Within each mark there are eighty-four thousand minor characteristics. Within each characteristic there are further eighty-four thousand rays of light. Each ray of light shines everywhere throughout the worlds of the ten directions, gathering in and never abandoning sentient beings who are mindful of the Buddha.'" A sixteen-foot body possesses thirty-two major marks and eighty minor characteristics. Now, Amitāyus's body possesses eighty-four thousand in each of the three dimensions of marks, characteristics, and lights, making their number boundless and beyond calculation. Below, showing that the light shines everywhere to gather in beings refers to the very essence of Amitāyus's compassionate mind. Question: Does the Buddha's light gather in persons who are not mindful of the Buddha? Answer: Whether they are mindful or not, there are none whom the light does not encompass. Yet, only those who are mindful of the Buddha resonate with the light; thus they are gathered in to attain rebirth [in the Pure Land] without backsliding. The Dazhidu lun states: "For example, with fish eggs, if the mother is not mindful of them, the eggs will rot." The Śūraṅgama Sūtra states: "The Buddha is mindful of sentient beings as a mother yearns for her child, but it depends on whether the child yearns for the mother or not." It is also like a blind person beneath the solar disc: there is nowhere the sun does not illuminate, yet the blind person does not see it; persons who are not mindful of the Buddha are also like this. Second, making clear the brevity of words.

3.64

"[The Buddha said:] 'His lights, marks, and characteristics, as well as the transformative Buddhas, cannot be fully described. One should simply bring them to mind, making them visible to the mind's eye.'" "His lights, marks, and characteristics" includes both the light of his body and of his crown mentioned above. The transformative Buddhas are those manifested within the halo. Words cannot exhaust them; only by recollective visualization can they be seen. The "mind's eye" refers to mental consciousness. Third, demonstrating what is attained, which has two parts: first, contemplating a single Buddha; second, contemplating the Buddha's body. First, contemplating a single Buddha.

3.65

"[The Buddha said:] 'One who sees this sees all the Buddhas of the ten directions. Because one sees all Buddhas, it is called the buddhānusmṛti-samādhi.'" Seeing many Buddhas is because their Dharma-bodies share the same essence; the buddhānusmṛti-samādhi derives its name from this. Second, contemplating the Buddha's body.

3.66

"[The Buddha said:] 'Those who perform this contemplation are said to contemplate the bodies of all Buddhas. By contemplating the Buddha's body, one also sees the Buddha's mind. The Buddha's mind is great compassion; with unconditioned compassion it gathers in all sentient beings.'" Regarding seeing the Buddha's mind, the body is the outward aspect of the mind; therefore, the Buddha has no worldly mind, having only great compassion. Benevolence (maitrī) is bestowing joy, and compassion (karuṇā) is relieving suffering. Sentient beings are boundless, and the Buddha's great compassion is likewise boundless. The Dazhidu lun states: "Compassion has three kinds: first, compassion conditioned by sentient beings, wherein there is no mental clinging to sentient beings, yet benefits naturally appear to them; second, compassion conditioned by dharmas, wherein there is no deliberate contemplation of dharmas, yet antidotes naturally arise for all dharmas; third, unconditioned compassion, wherein there is no conceptual contemplation of truth, yet one naturally abides in the equal ultimate reality." The latter one is based on the noumenal essence, while the first two concern phenomenal functions. Here, mentioning unconditioned compassion subsumes all three kinds in meaning. It means the minds of all Buddhas do not abide in existence or nonexistence, do not depend on the three periods of time, and their equal, great wisdom ever illumines the Dharma realm; gathering in beings through this, there are no beings not gathered in. Because it does not arise from conditions, it is called "unconditioned." This is what was referred to earlier as "gathering in and never abandoning sentient beings who are mindful of the Buddha." Second, concluding with the benefits.

3.67

"[The Buddha said:] 'Those who perform this contemplation, upon discarding this body in another life, will be born before all the Buddhas and attain anutpattika-dharma-kṣānti.'" Discarding the body in another life and being born in that land, one immediately realizes non-arising; thus we know that if this contemplation is accomplished, one will clearly attain the highest level of the superior grade of rebirth. Third, exhortation to practice, which has two parts: first, exhorting the contemplation; second, teaching the entry point. First, exhorting the contemplation.

3.68

"[The Buddha said:] 'Therefore, the wise should focus their minds and attentively contemplate the Buddha Amitāyus.'" "The wise" refers to those who cultivate contemplation themselves. Relying on the preceding contemplation method is "attentive contemplation." Because cultivating this contemplation yields rebirth and the realization of patience, with deep efficacy and immense benefit, one is exhorted to focus the mind. Thus in the Pratyutpanna Sūtra, sentient beings ask the Buddha: "By what cause and condition does one attain rebirth in this land?" Amitāyus replies: "By cultivating the buddhānusmṛti-samādhi, one attains rebirth in that land." Second, teaching the entry point, which has two parts: first, contemplating a single mark; second, contemplating a single Buddha. First, contemplating a single mark.

3.69

"[The Buddha said:] 'Those who contemplate the Buddha Amitāyus should enter through a single mark and characteristic, simply contemplating the ūrṇā between his eyebrows, making it extremely clear. When one sees the mark of the ūrṇā between the eyebrows, the eighty-four thousand marks and characteristics will naturally appear.'" Possessing many marks naturally is because the single mark of the ūrṇā encompasses all marks. According to the sūtra text, one contemplates it as the measure of five Mount Sumerus; hence it says the eighty-four thousand marks and characteristics will naturally appear, and we know it is not the ūrṇā of a sixteen-foot body. Second, contemplating a single Buddha.

3.70

"[The Buddha said:] 'One who sees the Buddha Amitāyus sees the immeasurable Buddhas of the ten directions. Having seen the immeasurable Buddhas, all Buddhas appear before them and confer a prophecy.'" That many Buddhas confer a prophecy means they all receive confirmation and a prophecy of attaining buddhahood. Fourth, concluding the contemplation.

3.71

"[The Buddha said:] 'This is the comprehensive contemplation of all physical marks, named the Ninth Contemplation.'" The phrase "all" either refers comprehensively to all the Buddhas seen, or specifically to all of Amitāyus's marks; both interpretations are valid. Fifth, discerning correct from incorrect.

3.72

"[The Buddha said:] 'To perform this contemplation is called correct contemplation; if one performs any other contemplation, it is called incorrect contemplation.'" The text is easily understood. Tenth, the contemplation of Avalokiteśvara, which has two parts: first, summarizing what precedes and introducing what follows; second, directly setting forth the contemplation method. First, summarizing what precedes and introducing what follows.

3.73

"The Buddha addressed Ānanda and Vaidehī: 'Having seen the Buddha Amitāyus clearly and distinctly, next you should contemplate Avalokiteśvara Bodhisattva.'" Second, directly setting forth the contemplation method, which has four parts: first, showing the object of contemplation; second, concluding the contemplation; third, exhorting practice; fourth, distinguishing correct from incorrect. First, showing the object of contemplation, which has nine parts: first, contemplating the body; second, contemplating the light; third, contemplating the crown; fourth, contemplating the face; fifth, contemplating the arms; sixth, contemplating the hands; seventh, contemplating the feet; eighth, pointing out the similarity [to the Buddha]; ninth, discerning the differences. First, contemplating the body, which has three parts: first, the body's dimensions; second, the body's color; third, the uṣṇīṣa on the crown. First, the body's dimensions.

3.74

"[The Buddha said:] 'This bodhisattva's body is eighty trillion nayutas of yojanas in height.'" Second, the body's color.

3.75

"[The Buddha said:] 'His body is purple-golden in color.'" Third, the uṣṇīṣa on the crown.

3.76

"[The Buddha said:] 'On the crown of his head is an uṣṇīṣa.'" Second, contemplating the light, which has two parts: first, the light of the crown; second, the light of the body. First, the light of the crown, which has two parts: first, the measure of the light; second, the transformations within the light. First, the measure of the light.

3.77

"[The Buddha said:] 'On the crown of his head is a halo, each side of which extends for a hundred thousand yojanas.'" Second, the transformations within the light.

3.78

"[The Buddha said:] 'Within that halo are five hundred transformative Buddhas like Śākyamuni Buddha, and each transformative Buddha is attended by five hundred transformative bodhisattvas and immeasurable devas.'" Being "like Śākyamuni" means possessing a sixteen-foot body. Second, the light of the body.

3.79

"[The Buddha said:] 'Within the light of his entire body, all the physical forms of sentient beings of the five destinies are manifested.'" Sentient beings of the five destinies are mentioned because asuras are subsumed under them. Because the bodhisattva manifests forms in the five destinies to deliver suffering sentient beings, their bodily forms are manifested within his light. Third, contemplating the crown, which has two parts: first, contemplating its substance; second, the transformative Buddha within the crown. First, contemplating its substance.

3.80

"[The Buddha said:] 'Upon his crown he wears a heavenly headdress made of bilaṅga-maṇi gems.'" Bilaṅga is a maṇi jewel. Second, the transformative Buddha within the crown.

3.81

"[The Buddha said:] 'Within that heavenly headdress is a standing transformative Buddha, twenty-five yojanas in height.'" The transformative Buddha in the crown represents carrying the fruition while practicing the causal stage. Fourth, contemplating the face.

3.82

"[The Buddha said:] 'Avalokiteśvara Bodhisattva's face is like the gold of the Jambu River, and the mark of the ūrṇā between his eyebrows is endowed with the colors of the seven jewels, flowing forth eighty-four thousand kinds of light. Within each light are immeasurable, countless hundreds of thousands of transformative Buddhas, each transformative Buddha attended by countless transformative bodhisattvas, transforming and manifesting at will to fill the worlds of the ten directions.'" Fifth, contemplating the arms.

3.83

"[The Buddha said:] 'His arms are the color of red lotuses, adorned with eighty billion wondrous rays of light that serve as necklaces, within which are manifested all forms of adornment.'" Sixth, contemplating the hands.

3.84

"[The Buddha said:] 'The palms of his hands have the color of fifty billion mixed lotuses. At the tip of each of his ten fingers are eighty-four thousand lines, like imprinted seals. Each line has eighty-four thousand colors, and each color has eighty-four thousand rays of soft light that shine everywhere. With these jeweled hands he welcomes and guides sentient beings.'" Seventh, contemplating the feet, which has two parts: first, the aspect of raising the feet; second, the aspect of lowering the feet. First, the aspect of raising the feet.

3.85

"[The Buddha said:] 'When he raises his feet, beneath them is the mark of a thousand-spoked wheel, which naturally transforms into fifty billion light-platforms.'" The wheels having a thousand spokes are named "thousand-spoked wheels." Second, the aspect of lowering the feet.

3.86

"[The Buddha said:] 'When he lowers his feet, flowers of vajra and maṇi gems are scattered everywhere, completely filling the space.'" This means treading upon lotus flowers formed from the two treasures of diamond and maṇi. Eighth, pointing out the similarity [to the Buddha].

3.87

"[The Buddha said:] 'All other bodily marks and characteristics are fully complete, no different from those of a Buddha.'" Ninth, discerning the differences.

3.88

"[The Buddha said:] 'Only the uṣṇīṣa upon his crown and the mark of the invisible crown are not equal to those of the World-Honoured One.'" Second, concluding the contemplation.

3.89

"[The Buddha said:] 'This is the contemplation of the true physical form and marks of Avalokiteśvara Bodhisattva, named the Tenth Contemplation.'" The true physical form is his responsive body. Third, exhortation to contemplation, which has four parts: first, referring to the preceding and exhorting contemplation; second, demonstrating its efficacy; third, citing hearing [his name] by way of comparison; fourth, teaching the sequence of contemplation. First, referring to the preceding and exhorting contemplation.

3.90

"The Buddha addressed Ānanda: 'If there are those who wish to contemplate Avalokiteśvara Bodhisattva, they should contemplate in this manner.'" "Should contemplate in this manner" means that the aforementioned marks must not be altered. Second, demonstrating its efficacy.

3.91

"[The Buddha said:] 'Those who perform this contemplation will not encounter calamities, will purify their karmic hindrances, and will eliminate the sins of saṃsāra accumulated over countless kalpas.'" Not encountering calamities means eliminating present hardships. Eliminating the sins of countless kalpas means eradicating past karma. Third, citing hearing [his name] by way of comparison.

3.92

"[The Buddha said:] 'For such a bodhisattva, merely hearing his name brings boundless merit; how much more so attentively contemplating him!'" Gaining merit by hearing his name is explained extensively in the "Universal Gate Chapter." Fourth, teaching the sequence of contemplation.

3.93

"[The Buddha said:] 'If there are those who wish to contemplate Avalokiteśvara Bodhisattva, they should first contemplate the uṣṇīṣa on his crown, next contemplate his heavenly headdress, and contemplate the other marks in sequence, making them all as clearly distinct as looking at the palm of one's hand.'" The sequence proceeds from top to bottom. Fourth, distinguishing correct from incorrect.

3.94

"[The Buddha said:] 'To perform this contemplation is called correct contemplation; if one performs any other contemplation, it is called incorrect contemplation.'" The explanation is the same as before. Eleventh, the contemplation of Mahāsthāmaprāpta, which has four parts: first, contemplating the marks of his actions; second, concluding with an indication of his physical body; third, showing the benefits; fourth, a dual conclusion. First, contemplating the marks of his actions, which has three parts: first, the marks of his body; second, the marks of walking; third, the marks of sitting. First, the marks of his body, which has five parts: first, the dimensions of his body; second, contemplating the marks of his light; third, contemplating the heavenly headdress; fourth, contemplating the uṣṇīṣa; fifth, indicating the remaining marks. First, the dimensions of his body.

3.95

"‘Next, contemplate the Bodhisattva Mahāsthāmaprāpta. The physical dimensions of this bodhisattva are also like those of Avalokiteśvara.’" "Like those of Avalokiteśvara" means also eighty trillion nayutas. Second, contemplating the features of light has two parts: first, the head-light; second, the body-light. First, the head-light.

3.96

"‘The halo is one hundred and twenty-five yojanas on each side, and shines for two hundred and fifty yojanas.’" One hundred and twenty-five yojanas amounts to five thousand li. This is the body of the light itself; its illumination doubles it. Second, the body-light has three parts: first, indicating the color and measurement; second, being seen by those with affinity; third, obtaining a name because of the light. First, indicating the color and measurement.

3.97

"‘The marks of light of his entire body illuminate the lands of the ten directions, turning them purple-gold in color.’" Second, being seen by those with affinity.

3.98

"‘Sentient beings who have affinity can all see it.’" Those who practice this contemplation are precisely persons who have affinity. Third, obtaining a name because of the light has two parts: first, deriving the name from the light; second, deriving the name from majestic power. First, deriving the name from the light.

3.99

"‘Merely seeing the light of a single pore of this bodhisattva, one immediately sees the pure and wondrous light of the immeasurable Buddhas of the ten directions. For this reason, this bodhisattva is called Boundless Light.’" Because by seeing the light of a single pore of the bodhisattva one immediately sees the light of the Buddhas of the ten directions, the name is established from the light. Second, deriving the name from majestic power.

3.100

"‘With the light of wisdom he universally illuminates all beings, causing them to leave behind the three bad destinies and attain unsurpassable power. For this reason, this bodhisattva is called Mahāsthāmaprāpta.’" Because he illuminates sentient beings with light, pulling them out of suffering and giving them joy, the name is established from his majestic power. "Unsurpassable power" refers to the ten powers. Third, contemplating the heavenly crown has three parts: first, the flowers; second, the pedestals; third, the manifestation of lands within the pedestals. First, the flowers.

3.101

"‘The heavenly crown of this bodhisattva has five hundred jeweled flowers.’" Second, the pedestals.

3.102

"‘Each jeweled flower has five hundred jeweled pedestals.’" Third, the manifestation of lands within the pedestals.

3.103

"‘Within each pedestal, the vast and far-reaching features of the pure and wondrous lands of the Buddhas of the ten directions all manifest therein.’" Fourth, contemplating the uṣṇīṣa has two parts: first, the appearance and color; second, the vase-light's transformations. First, the appearance and color.

3.104

"‘The uṣṇīṣa on top of his head is like a padma flower.’" Padma is translated here as red lotus flower. Second, the vase-light's transformations.

First 104 of 263 passages. Read on

Linked texts (1)

觀無量壽佛經義疏 — Classical Chinese