佛說觀佛三昧海經 10

English (machine translation) 10

Language: English

10.1

Translated by Guṇabhadra (Buddhabhadra), Tripiṭaka Master from India, under the Eastern Jin

10.2

Chapter 10: Mindfulness of the Seven Buddhas

The Buddha said to Ānanda: "If there is a sentient being whose mental visualization of statues has succeeded, they should next contemplate the images of the past seven Buddhas. One who contemplates the seven Buddhas should be diligently energetic, practicing the six dharmas diligently during the six periods of the day and night. Sitting upright in correct absorption, one should delight in speaking little; apart from reciting the scriptures and broadly expounding the Dharma teachings, one must never utter meaningless speech. One should constantly be mindful of the Buddhas, thought continuing upon thought, to the point that there is not even a single instant in which one does not see the Buddhas. Because the mind is focused and dedicated, one is never separated from the Buddha-sun.

10.4

"In the distant past, there was a Buddha-Bhagavat named Vipaśyin Buddha. His body was sixty yojanas in height, and the circular halo of that Buddha was one hundred and twenty yojanas. His body was purplish-golden, with eighty-four thousand primary marks, each primary mark having eighty-four thousand secondary characteristics, each secondary characteristic containing countless golden rays of light, each ray containing transformation Buddhas as numerous as the sands of the Ganges, each transformation Buddha having rays of light of as many colors as the sands of the Ganges, and each ray containing countless devas, śrāvakas, bhikṣus, and assemblies of bodhisattvas as his retinue. Each person held a great jeweled flower, upon which were hundreds of thousands of millions of blazing networks of jeweled maṇis, the blazing networks rising in succession to a height of hundreds of thousands of zhang to form the Buddha's radiant light. At that time, the Buddha's body became all the more manifest, like hundreds of thousands of suns illuminating a purplish-gold mountain, the blazing radiance surging forth with countless transformation Buddhas, each transformation Buddha like ten billion suns and moons appearing all at once, so that the practitioner sees them. Vipaśyin Buddha bared his right shoulder, stretched forth his golden arm, stroked the crown of the practitioner's head, and said: 'Son of the Dharma! You practice the buddhānusmṛti-samādhi and have attained the mind of mindfulness of the Buddha; therefore, I have come to verify you. You may now contemplate my true rūpakāya, contemplating each primary mark in sequence. You should with sincere mind make an adamantine vow: when we practiced the Buddha-path in the past, we were no different from you.'

10.5

"Then, having consoled the practitioner, Vipaśyin Buddha immediately transformed a great jeweled lotus like Mount Sumeru. The Buddha sat cross-legged upon the lotus and, for the practitioner's sake, preached mindfulness of the Buddha and mindfulness of the Dharma, and spoke of ten billion whirling dhāraṇīs. Having seen this, the practitioner redoubled in joy and bowed in reverence to that Buddha. That Buddha said: 'If there are sentient beings who hear my name or make obeisance to me, the sins of five hundred billion kalpas of saṃsāra are eradicated. You now see me, having eliminated all hindrances, and have attained immeasurable billions of whirling dhāraṇīs; in a future age, you shall become a Buddha.'"

10.6

The Buddha said to Ānanda: "At that time, because the practitioner's mind rejoices at seeing Vipaśyin, I and the six Buddhas appear before that person. Vipaśyin, the senior seated one, preaches the buddhānusmṛti-samādhi for this son of the Dharma. The Bhagavat Śikhin's body is forty-two yojanas in height, his body purplish-golden, his circular halo forty-five yojanas, and the radiant light of his entire body one hundred yojanas. Within that network of light, countless transformation Buddhas, as well as bodhisattvas, the great assembly of śrāvakas, and heavenly retinues surround him, following behind the Buddha and circling clockwise. At that time, the practitioner, seeing Śikhin Buddha, further increases immeasurable hundreds of thousands of dhāraṇī-doors; and further broadens them so as to see hundreds of thousands of countless transformation Buddhas. In a future age, after innumerable kalpas have passed, during that interim they will constantly encounter Buddha-Bhagavats and be born into bodhisattva families." When this was spoken, there were again countless hundreds of thousands of devaputras who, having heard this matter and seen the Buddha's rūpakāya dignified and subtle, simultaneously gave rise to the aspiration for sambodhi.

10.7

"The Bhagavat Viśvabhū emits light from his entire body and stands before the practitioner. That Buddha's body is thirty-two yojanas in height, his circular halo forty-two yojanas, the light of his entire body sixty-two yojanas, his body purplish-golden, and his radiant majestic marks no different from before. Having seen this Buddha, one further advances in the samādhi-doors of the dhāraṇīs, and in a future age will without doubt be born into the families of the Buddhas.

10.8

"Krakucchanda Buddha also emits radiant light and stands before the practitioner. That Buddha's body is twenty-five yojanas in height, his circular halo thirty-two yojanas, the light of his entire body fifty yojanas, and his primary and secondary marks complete, like a purplish-gold mountain. One who sees this Buddha is always born in a pure land and does not dwell in a womb; when their life is about to end, the Buddha-Bhagavats are certain to come and receive them.

10.9

"Kanakamuni Buddha emits great radiant light and stands before the practitioner. That Buddha's body is twenty yojanas in height, his circular halo thirty yojanas, the light of his entire body forty yojanas in extent, and his radiant marks complete. One who sees this Buddha immediately attains ten billion samādhi-doors and countless dhāraṇīs. When emerging from samādhi, one constantly attains the samādhi of the Buddhas' direct presence; this samādhi verifies the practitioner. The reason it is called the samādhi of the Buddhas' direct presence is that one who attains this samādhi, whether emerging from samādhi, entering samādhi, walking, standing, sitting, or lying down, constantly gazes upon all Buddhas manifesting before that person in wondrous rūpakāyas.

10.10

"The Bhagavat Kāśyapa emits great radiant light and stands before that person. The Buddha is sixteen zhang in height, his body purplish-golden, with his primary and secondary marks complete. One who sees this Buddha attains the samādhi of quietude's light and marklessness, and in future ages will constantly abide in the ocean-like samādhi of great emptiness.

10.11

"Śākyamuni Buddha is one zhang and six chi in height, emitting purplish-golden light and standing before the practitioner. Maitreya Bhagavat is sixteen zhang in height. These Buddhas each enter the samādhi of universally manifesting bodies of form and appear before that person, causing that practitioner's heart to rejoice. Because of their joy, these transformation Buddhas each extend their right hand to stroke the crown of the practitioner's head. Having seen the seven Buddhas, one sees Maitreya; having seen Maitreya, the bodhisattvas of the Bhadrakalpa, one after another in succession down to Ruci, each emit radiant light and stand before the practitioner. At that time, the thousand bodhisattvas each praise the buddhānusmṛti-samādhi, and preach for the practitioner the bodhisattva nature, preach the bodhisattva liberation, and preach the bodhisattva wisdom. This is called attaining the buddhānusmṛti-samādhi through the mind contemplating statues."

10.12

The Buddha said to Ānanda: "After the Buddha's nirvāṇa, for the Buddha's disciples, contemplating in this way is called correct contemplation; if one contemplates otherwise, it is called false contemplation. One who cultivates this samādhi, though possessing afflictions, will not be driven by afflictions. Because of the power of this buddhānusmṛti-samādhi, the Buddhas of the ten directions emit great radiant light and appear before that person, their light peerless, the supreme honored ones of the three realms." When the Buddha had spoken these words, the Brahmā Devarāja further requested: "May the Buddha-Bhagavat preach the radiant colors and forms of the Buddhas of the ten directions as they stand before the practitioner!"

10.13

Chapter 11: Mindfulness of the Buddhas of the Ten Directions

10.14

The Buddha said to Ānanda: “How does a practitioner contemplate the Buddhas of the ten directions? In contemplating the Buddhas of the ten directions, one begins with the east. In the east there is a realm whose land is named Jewel Serenity, formed from the combination of hundreds of thousands of colours of countless koṭis of jewels. The Buddha's name is Good Virtue (Bhadraśrī). He also emits countless rays of light that broadly illuminate hundreds of thousands of lands; and he abides before the practitioner together with countless koṭis of transformation Buddhas who are emanated bodies. His body is coloured like a golden mountain, supremely dignified and incomparable. He sits in a great diamond cave, with halls and pavilions adorned by the light of countless varied jewels. Before each hall and pavilion are countless hundreds of koṭis of jewel trees, in number like fine dust motes. Beneath each jewel tree are eighty-four thousand lion thrones. On each lion throne is an emanated Buddha, sitting cross-legged in samādhi beneath the jewel tree. The Bhagavat Buddha Good Virtue has a body two hundred and fifty koṭis of nayutas of yojanas in height. In each pore of his body are countless koṭis of fine dust motes of all supreme major marks and secondary signs. Within each mark and sign are countless transformation Buddhas. Each transformation Buddha is tall and eminent, towering like Mount Sumeru, emitting great light and sitting upon a jewel lotus flower, dwelling in the empty sky. The emanated Buddhas each reveal wondrous light, displaying countless hundreds of thousands of transformation Buddhas. Each transformation Buddha sits upon a jewel lotus flower; each lotus flower has a thousand banners and flags; each banner and flag produces hundreds of koṭis of wondrous sounds; and within these sounds instruction is given to contemplate the countless Buddha-bodies of the ten directions. When this mark appears, one sees the realms of the ten directions to be like vajra, with hundreds of koṭis of jewel-colours that neither perish nor decay. Having seen this mark, one receives the rank of prince of the Dharma before the Buddhas. Such a realm is called that of a bodhisattva at the stage of noble lineage (gotrabhūmi).

10.15

“In the south is the Buddha Candanaśrī (Sandalwood Virtue). His bodily marks are tall and eminent. That Buddha's land has lapis lazuli for ground, with jewel colours like the sands of the Ganges. Within the Buddha's light there are also countless hundreds of thousands of halls and pavilions, with jewel trees arranged in rows and lion thrones spread out. Upon the thrones the Buddhas sit cross-legged, while jewel banners, flags, and canopies produce the sound of preaching the Dharma, just as explained in the Buddha-Ocean Samādhi.

10.16

“In the west is the Buddha Amitaprabha (Immeasurable Light). The land is pure, with yellow gold for ground. The light of the Buddha's body has five hundred koṭis of jewel colours. There are multistoried pavilions and lecture halls, jewel trees in rows, and jewel lion thrones. Emanated Buddhas sit cross-legged beneath the jewel trees, and from the jewel banners and flags the ocean of buddhānusmṛti is likewise spoken.

10.17

“In the north is the Buddha Lakṣaṇaśrī (Mark Virtue). Its ground has the colour of crystal, with five hundred koṭis of jewel lights. Jewel trees are in rows, and the jewel lion thrones, multistoried pavilions, lecture halls, banners, flags, and light are no different from those just described.

10.18

“In the south-east is the Buddha Aśokaśrī (Sorrowless Virtue). Its ground has the colour of the seven jewels, and upon each colour are seven hundred koṭis of varied colours. There are rows of jewel trees, and the light from the multistoried pavilions is of hundreds of koṭis of myriad kinds. Each ray of light speaks of the ocean of the Buddhas' merits, as described in the Buddha-Ocean.

10.19

“In the south-west is the Buddha Ratnaprada (Jewel Bestower). Its ground has the colours of five jewels, and upon each jewel are five hundred koṭis of rays of light. Each ray of light transforms into five hundred koṭis of lotus clouds; upon each lotus cloud are a hundred koṭis of multistoried pavilions; each multistoried pavilion is like hundreds of thousands of myriads of koṭis of Brahmā-king palaces. In each Brahmā-king palace are countless couches and seats, formed together of radiant lotus flowers. Upon these seats emanated Buddhas sit cross-legged, expounding the Dharma of the Buddhas' great loving-kindness and compassion; and the luminous banners and flags also speak of the Buddha-Ocean.

10.20

“In the north-west is the Buddha Kusumaprabha (Flower Virtue). That Buddha's land has the colours of lapis lazuli and crystal. Upon each colour are countless hundreds of thousands of rays of light; each ray of light transforms into five hundred koṭis of jewel caves; in each cave are countless jewel canopies; in each canopy are a hundred koṭis of rays of light; and within each ray of light are countless emanated Buddhas, sitting cross-legged and emitting great light. Within that light the buddhānusmṛti-samādhi is spoken, and by virtue of the buddhānusmṛti-samādhi, one further comes to see countless Buddhas.

10.21

“In the north-east is the Buddha Triyānacaryā (Three Vehicles Practice). That Buddha's land is of pure white silver colour, with hundreds of koṭis of myriad lights. The lights have a thousand colours, adorning the realm and making it utterly pure. The emanated transformation Buddhas, jewel trees, banners, and flags arranged in adornment are beyond reckoning.

10.22

“In the zenith is the Buddha Vipulagaṇaśrī (Vast Assembly Virtue). Its ground has five hundred koṭis of jewel colours, and each jewel colour has countless rays of light. Each ray of light transforms into countless hundreds of koṭis of transformation Buddhas; within the light of each Buddha are countless jewel trees arranged in adornment; beneath each tree are a hundred koṭis of jewel lion thrones. The Buddhas sit cross-legged upon them, with countless bodhisattvas serving as their attendants, and the entire great assembly abides within the cloud of the Buddhas' light.

10.23

“In the nadir is the Buddha Prabhāsaśrī (Bright Virtue). Its ground is of golden colour, with golden light and golden clouds. Within the light and clouds are countless golden halls and seven-jewelled multistoried pavilions, with trees of a hundred jewels arranged in rows as adornments. There are jewel banners, flags, and canopies in their hundreds of koṭis and tens of millions. Beneath each tree are a hundred koṭis of jewel thrones, and among the various halls and multistoried pavilions are countless sitting mats shaped like jewel flowers. Countless emanated Buddhas, all of them, sit beneath the jewel trees upon lapis lazuli thrones, with countless Buddha assemblies amidst the colours of the myriad flowers. All these Bhagavats preach the Dharma of bodhisattva practices. In this way, of the countless transformation Buddhas of the ten directions, each transformation Buddha displays light.

10.24

“Then the Buddhas of the ten directions all sit in diamond caves. Their bodily dimensions and light are like those of the Buddha Good Virtue and all his transformation Buddhas. Through their spiritual majesty, they cause the practitioner to see their lands just as one sees one's own face in a clear mirror, distinctly and clearly. Because of rejoicing at seeing the Buddhas of the ten directions, the practitioner is not defiled by phenomena and abides in the initial thought. At that time, the Buddhas of the ten directions broadly preach for the practitioner the conforming six pāramitās. Having heard this Dharma, one has no doubts or hesitations regarding the realm of the ten minds beneath the first stage. One who sees this matter will certainly hear the Buddhas expound the prajñāpāramitā; hearing of the ultimate emptiness, one's mind will not be startled or doubtful, and one will attain entry into the samādhi of emptiness among all phenomena. This is called the samādhi conforming to the characteristics of emptiness.”

10.25

The Buddha said to Ānanda: “After the Buddha's parinirvāṇa, if disciples of the Buddha wish to contemplate the Buddhas of the ten directions, while in the buddhānusmṛti-samādhi they will only know the coarse marks, but they will naturally come to know the immeasurable wondrous marks. Contemplating in this way is called correct contemplation; if one contemplates otherwise, it is called false contemplation. One who attains this contemplation sees Buddhas beyond number and limit. One who enters this concentration is said to see the rūpakāyas of all Buddhas, and also gradually enters the three gates of emptiness. Roaming in this emptiness, through the power of the Buddhas one's mind does not cling to emptiness, and in a future age one will attain anuttarā-samyak-saṃbodhi and achieve non-retrogression. This is called not forgetting the bodhicitta and correctly according with the Buddha path.”

10.26

When the contemplation of the Buddhas of the ten directions was spoken, the Buddhas of the ten directions, sitting in the caves of a hundred jewels on the diamond mountains, each extended their right hand, patted Ānanda's crown, and said: “Dharma heir! Uphold the Buddha's words. For the sake of all sentient beings of future ages, you must broadly proclaim them; be careful not to transmit them falsely! You should speak them only to those who firmly generate the mind of saṃbodhi and practice the concentration and samāpatti of buddhānusmṛti.”

10.27

The Buddha said to Ānanda: “If this buddhānusmṛti-samādhi is to be accomplished, there are five causes and conditions. What are the five? First, maintaining the precepts without violating them. Second, not giving rise to wrong views. Third, not generating conceit. Fourth, not bearing hatred or jealousy. Fifth, exerting vigorous and courageous diligence as if putting out a fire on one's head. Practicing these five things, one correctly contemplates the wondrous rūpakāyas of the Buddhas, causing the mind not to retrogress. One must also recite the Mahāyāna scriptures. By virtue of this merit and the power of buddhānusmṛti, one will swiftly come to see immeasurable Buddhas.

10.28

“One who sees the Buddhas has a mind that is purely one-pointed and not shared with others; one should make offerings to the Buddhas of the ten directions. How should one make offerings? When this person emerges from concentration, enters a stūpa, beholds an image, or recites and upholds the sūtras, if bowing to one Buddha, one should form this thought: ‘The mental wisdom of the fully enlightened Buddhas has no limitation or obstruction. My now bowing to one Buddha is bowing to all Buddhas; if I contemplate one Buddha, I see all Buddhas. I see that before each Buddha there is a practitioner bowing down to clasp his feet, and all of them are my own body.’ When offering a single flower to the Buddha, one should form this thought: ‘The dharmakāya of the Buddhas possesses immeasurable merits; it neither abides nor decays, but is constantly tranquil and secure. I now present this flower to the Buddhas; may the Buddhas accept it.’ Having formed this thought, one should further generate the conception: ‘The flower I hold arose from grass and trees; holding this to make an offering can be used as a basis for mental visualization.’ Then one should visualize all the pores of one's body, causing each pore to emit countless clouds of flowers, and through this cloud of flowers one exercises visualization and intent to make offerings to all Buddhas. Above each Buddha it transforms into a flower platform that the Buddhas accept, performing Buddha-works throughout the worlds of the ten directions. When offering incense, it is likewise so! The fragrant smoke and incense clouds perform Buddha-works throughout the worlds of the ten directions; having performed the Buddha-works, they turn back into golden platforms before the practitioner. If ordinary persons wish to make offerings, holding an incense burner in hand and grasping flowers to make offerings, they should also generate the intention to visualize flowers and incense, and should make this vow: ‘May this flower and incense fill the worlds of the ten directions, making offerings to all Buddhas, transformation Buddhas, bodhisattvas, and countless śrāvaka assemblies; receiving these incense-flower clouds as luminous platforms, may they broadly perform Buddha-works boundlessly throughout boundless realms.’ Whether bowing to the Buddha or sitting in meditation, giving rise to this mind of offering, one should always make this vow. For silk canopies, banners, flags, music, and verses of praise, one should make this vow: ‘I now arrange these few articles of offering; may these articles of offering universally make offerings to all the Buddhas of the ten directions. May the Buddhas accept them, transforming them into clouds of light within the banners and flags, and expounding wondrous Dharma sounds amidst the music and verses of praise.’ Having made this vow, when sitting one should visualize, causing each pore of one's body to form the thought of immeasurable banners and flags; and within each banner and flag, forming the thought of immeasurable clouds of praise-verses. While forming this visualization, the mind is like an incense burner emitting golden fragrant smoke and incense clouds, and the body's pores are like wonderful flower trees, gushing forth asaṃkhyeyas of immeasurable clouds of variegated flowers. These flower clouds, above the Buddhas of the worlds of the ten directions, transform into all manners of offering utensils. At that time, within body and mind, one should generate the thought of all offering utensils. If one obtains food and drink, or gives a single coin to someone, one should generate the dānapāramitā of emptiness and non-self. Such immeasurable offerings should all be initiated from the mind and produced from mental visualization, making offerings to all Buddhas of the ten directions. This is called the immeasurable merit arising from the ocean of mental visualization when sitting. Sitting in this manner, one enters the immeasurable realms and oceans of samādhis of deep dhyāna concentration. Purely in one's mind, with exhalations and inhalations, thoughts and visualizations succeed one another without interruption; within the one mind, one directs one's intent, producing countless clouds of offering utensils. Offering them up to the Buddhas above and bestowing them on all beings below, one who forms such thoughts is said to practice universal giving. When this visualization is accomplished, the fetters of the defilements are gradually eliminated; one contemplates the marklessness of phenomena, and by the power of marklessness, one will attain the profound six pāramitās.”

10.29

Chapter 12: The Secret Practice of Buddha Contemplation

10.30

The Buddha said to Ānanda: “If there are sentient beings of the future who attain this buddhānusmṛti-samādhi, who contemplate the major marks and secondary signs of the Buddhas, or who attain the samādhi of the Buddhas' presence, one must instruct such persons to keep their body, speech, and mind concealed and guarded, neither engaging in wrong livelihood nor giving rise to arrogance. If one engages in wrong livelihood and practices of arrogance, know that this person possesses overweening pride and destroys the Buddha-Dharma. They cause many sentient beings to give rise to unwholesome thoughts, disrupt the harmonious Saṅgha, and display anomalies to delude the masses; they are companions of the evil Māra. Such evil persons, even if they practice buddhānusmṛti, lose the taste of nectar. Because of arrogance, wherever this person is born, their body will always be base and small, born into a lowly family in poverty and adversity, adorned by countless evil karmas. Against such diverse and numerous evil matters, one should guard oneself so that they never arise. If one engages in such actions of wrong livelihood, this karma of wrong livelihood is like a mad elephant destroying a lotus pond; this karma of wrong livelihood likewise ruins and destroys one's roots of goodness.”

10.31

The Buddha told Ānanda: "Those who practice mindfulness of the Buddha must guard themselves and not allow themselves to become indolent. As for practitioners of the buddhānusmṛti-samādhi, if they do not guard themselves and generate haughtiness, the evil wind of wrong livelihood will fan the fire of arrogance, burning away and destroying wholesome dharmas. Wholesome dharmas refer to all immeasurable dhyāna-concentrations. The dharmas of mindfulness of the Buddha are produced from the thoughts of the mind; they are called a treasury of merits."

10.32

The Buddha told Ānanda: "For example, a wealthy elder had much wealth and abundant treasures, but only one son. The elder knew that his death was near and entrusted all his storehouses and treasuries to his son. After the son received them, he disported himself as he pleased. Suddenly, on one occasion, there was a disaster caused by the king: countless bandits arrived from all four directions and vied to seize the treasures from the storehouses, which he was unable to protect. There was only one piece of gold, which was purple gold from the Jambu River, weighing sixteen ounces, and the gold bar was also sixteen inches in length. A single ounce of this gold was worth hundreds of thousands of ounces of other treasures. Pressed by the bandits and having no other recourse with the gold, he wrapped the genuine gold in filthy rags and placed it in a lump of mud. When the bandits saw it, they did not recognize it as gold, trampled it with their feet, and left. After the bandits departed, the owner of the wealth retrieved the gold, and his heart was filled with great joy. The buddhānusmṛti-samādhi is also like this: one should keep it secretly hidden."

10.33

"Furthermore, Ānanda! For example, there was a person of meager merit who was poor and destitute, relying on the wealthy and noble to preserve his life. At that time, there was a prince who happened to go out on an excursion holding a great treasure vase, inside of which was hidden the king's seal and ribbons. Then the poor man feigned closeness, took the king's treasure vase, held it up, and fled. When the prince realized this, he dispatched six great soldiers riding six black elephants, holding sharp swords in their hands, to swiftly pursue him. The man holding the vase ran into a marsh of deep grass and barren wilderness. He saw that the wild marsh was full of poisonous snakes, spitting venom from all four sides to suck the life from the bearer of the vase. The poor man was panicked and terrified, running frantically east and west, but the snakes pursued him, leaving him nowhere to hide. In the barren marsh he saw a great tree, lush and spreading, which pleased him greatly; bearing the treasure vase on his head, he climbed up into the tree. After he had climbed the tree, the six soldiers riding the elephants, swift as the wind, soon arrived. When the poor man saw them, he swallowed the king's precious seal, held the vase crowned upon his head, and covered his face with his hands, for out of greed and attachment he could not bear to see them. At that time, the six black elephants coiled their trunks around the tree and pulled it down to the ground. The poor man fell to the ground, his body shattered and destroyed, with only the gold seal remaining intact; and the treasure vase emitted light, upon seeing which the snakes all scattered and fled."

10.34

The Buddha told Ānanda: "That the mind-seal of one who abides in mindfulness of the Buddha is indestructible is also like this!"

10.35

"Furthermore, Ānanda! For example, an elder had abundant wealth and treasures, but no sons, having only one daughter. The elder, then over a hundred years of age, knew that he was decrepit and that death would come soon: 'Because I have no sons, these wealth and treasures of mine should belong to the king.' Having thought this, he called his daughter and secretly told her: 'I now have an exquisite jewel, the supreme among jewels, which I will bestow upon you. When you obtain this jewel, hide it secretly and securely, and do not let the king know of it.' The daughter received her father's instruction, took the maṇi-pearl and the other precious gems, and hid them in filth, so that neither the elders nor the youngsters in the household knew of it. During a time of famine, the daughter's husband said to his wife: 'Our family is poor and destitute, troubled for food and clothing; you may go elsewhere to find a place to sustain your life.' The wife said to her husband: 'When my father the elder was on the verge of death, he bestowed treasures upon me. They are now in such-and-such a place; you may retrieve them.' The husband then dug them up and obtained great treasures along with a cintāmaṇi. Holding the cintāmaṇi, he burned incense, made prostrations, and first made this vow: 'Rain down food for me!' In accordance with his words, it immediately rained down food and drink of a hundred flavors. In this way, he obtained various treasures as he wished. Having obtained them, the husband said to his wife: 'You are like a divine maiden capable of bestowing treasures upon me. Even I did not know that you had hidden these treasures, how much less could others know?'"

10.36

The Buddha told Ānanda: "That the buddhānusmṛti-samādhi makes the mind firm and unshakeable is also like this!"

10.37

"Furthermore, Ānanda! For example, there was a king who was tyrannical and acted contrary to the Way, so that the people suffered his afflictions, men harbored resentment, and the spirits were enraged. A great drought struck the country, and praying to the deities failed to bring rain. A minister said to him: 'The Great King should know that now within the groves and marshes of this realm, there is a ṛṣi with the five unhindered superknowledges. The King may pray and invite him to chant incantations over the dragons.' Upon hearing this, the Great King leaped with immeasurable joy and sent someone to the grove to pray to and invite the ṛṣi. The divine ṛṣi flew to the front of the Great King's palace and proclaimed in a loud voice: 'The Great King is devoid of the Way; the devas, dragons, and spirits have all scattered in four directions and do not protect the king's country. Why do you have me pray for rain?' Hearing these words, the king felt extreme shame and repented of his past evil deeds. Knowing that the king's mind had become gentle and wholesome, the ṛṣi recited an incantation upon the thought. By the power of his spiritual penetration, the heavens rained down sweet dew, and springs gushed forth from the earth, moistening everything."

10.38

The Buddha told Ānanda: "One who wishes to be mindful of the Buddha is like the king casting away evil; one who attains mindfulness of the Buddha is like the master of incantations."

10.39

"Furthermore, Ānanda! For example, a champion relying on his great strength repeatedly violated the king's law. The king sent five men to arrest the champion and lock him in a dungeon, securing him in five places with fetters and chains of the utmost strength. Roused to great wrath, his entire body showing blood, he snapped the fetters and chains, leaped over the wall, and escaped. Arriving at the seashore, he untied a bright pearl from his topknot and used it to hire a boatman. The boatman said: 'Such white stones are countless in the sea; what use do I have for this?' The champion knelt upright and said to the boatman: 'This bright pearl of mine possesses six kinds of colors.' He then wrapped the pearl in yellow silk and placed it in the water, and the water immediately turned golden. He retrieved the pearl again, wrapped it in white silk, and placed it in the water, and the water immediately turned white. He retrieved it, wrapped it in green silk, and placed it in the water, and the color of the water turned into the color of green vaiḍūrya. He retrieved it, wrapped it in cyan silk, and placed it in the water, and the water immediately turned into the color of the essence of genuine gold. He retrieved it, wrapped it in crimson silk, and placed it in the water, and the water immediately turned into the color of musāragalva. He retrieved it, wrapped it in purple silk, and placed it in the water, and the water immediately turned into the color of divine vajra, with purple maṇi-light appearing on the water. When the boatman saw this, he took the precious pearl, carried the valiant warrior on a great jeweled carriage, and placed him aboard a great ship. Setting sail with the wind, swift as a shot arrow, they reached the other shore. Having arrived at the other shore, his mind was at ease, secure and fearless, and he took many rare treasures to repay the boatman's kindness."

10.40

The Buddha told Ānanda: "The practitioner of mindfulness of the Buddha is like the champion, who breaks through the fetters and chains of the mind-king and reaches the other shore of wisdom."

10.41

"Furthermore, Ānanda! For example, when the kalpa is about to end, two suns appear together, and the mountains, forests, trees, rivers, and ponds dry up; when three suns appear, multi-colored fires blaze; when four suns appear, the great ocean diminishes, leaving only one part in three; when five suns appear, the great ocean is completely exhausted; when six suns appear, Mount Sumeru collapses; when seven suns appear, the great earth blazes with fire, reaching up to the form realm, and only the Vajra Mountain cannot be broken, remaining in its primordial state. The buddhānusmṛti-samādhi is also like this: one who practices this concentration abides within the ocean of the true reality of the past Buddhas."

10.42

The Buddha told Ānanda: "I now wish to repay the kindness of the buddhānusmṛti-samādhi together with the Buddhas of the ten directions." When the Bhagavat had spoken these words, he, together with the Buddhas of the ten directions and the bodhisattvas of the Bhadrakalpa, entered the samādhi of the radiance of all form-bodies. At that time, from every single pore of the bodies of the Buddhas, there surged forth clouds of wonderfully transformed Buddhas, numerous beyond reckoning, who sat cross-legged and stood suspended in midair. These countless transformation Buddhas each extended their right hands to rub Ānanda's crown, and they instructed Śakra Devānām Indra: "You two must uphold this wondrous Dharma and be careful not to forget or lose it, so that for the sake of the sentient beings of future turbid and evil ages, their many sin-obstacles may be eradicated. The Tathāgata, the Perfectly Enlightened One, now speaks in the midst of the great assembly the marks of the bodies of all Buddhas."

10.43

At that time, the Venerable Ānanda rose from his seat, prostrated at the Buddha's feet, and said to the Buddha: "Bhagavat! What should this sūtra be named? How should we uphold the essentials of this teaching?"

10.44

The Buddha told Ānanda: "This sūtra is named 'Fixing Thought Without Moving'; uphold it as such. It is also named 'Contemplating the Urṇā-Mark of the Buddha'; uphold it as such. It is also named 'Contemplating the Parts of the Tathāgata's Body in Forward and Reverse Order'; it is also named 'Distinguishing the Parts of the Tathāgata's Body Pore by Pore'; it is also named 'Contemplating the Thirty-Two Marks, the Eighty Secondary Characteristics, and the Radiance of All Wisdom'; it is also named 'Ocean-like Samādhi of Buddha Contemplation'; it is also named 'Gateway to the Buddhānusmṛti-Samādhi'; it is also named 'The Form-Body of the Buddhas Adorned with Wondrous Flowers'; it is also named 'Sūtra on the Exquisite Form-Body Obtained as Fruitional Retribution, Explaining Morality, Concentration, Wisdom, Liberation, Knowledge and Vision of Liberation, the Ten Powers, the Four Fearlessnesses, and the Eighteen Distinct Qualities'. You must uphold it well and be careful not to forget or lose it."

10.45

When the Buddha spoke these words, among the monks, nuns, upāsakas, and upāsikās, as well as the great assembly of bodhisattvas, the eight classes of devas and nāgas, and all ghosts and spirits, hearing the Buddha explain these exquisite marks of the body, there were those who attained the fruit of srotāpanna, sakṛdāgāmin, anāgāmin, or arhat; there were those who planted the causes and conditions for the path of pratyekabuddhas; there were those who gave rise to the mind of anuttarā samyaksaṃbodhi; and there were those who attained the forbearance of the non-arising of dharmas, their numbers being exceedingly great and impossible to count.

10.46

At that time, hearing the Buddha expound the Dharma, the members of the great assembly respectfully prostrated, resolved to practice in accordance with the Buddha's words, and bowed to take their leave.

10.47

At that time, Ānanda rose from his seat, joined his palms, knelt upright, and said: "Bhagavat! The Tathāgata has now finished explaining all the bodily marks, yet he has not explicitly explained the mark of the invisible crown. We pray only that the Deva of Devas will speak a little about the auspicious signs of the radiance of the crown mark, so that foolish ordinary sentient beings of future generations may know the Buddha's supreme mark."

10.48

Then the Bhagavat entered the ocean-like samādhi of the crown, causing vaiḍūrya light to surge forth from every single pore in the uṣṇīṣa atop the Buddha's head. The light was like water, coiling to the right like conch markings and pervading countless worlds in the ten directions, like oceans numbering as many as the dust motes of ten billion worlds. From all eighty-four thousand hairs, this watery appearance emerged; each watery appearance was again hundreds of thousands of times greater than this, its number unknowable. Upon this vaiḍūrya water grew numerous divine jeweled lotus flowers, each flower having countless hundreds of thousands of koṭis of petals, and the petals displaying countless hundreds of thousands of koṭis of jewel colors. Even the smallest petal completely covered a trichiliocosm. Upon these flowers, among each of the stamens, were immeasurable asaṃkhyeyas of hundreds of thousands of myriads of koṭis of transformation Buddhas, numerous as the sands of the Ganges; from the uṣṇīṣa mark atop the head of each transformation Buddha, many lights flowed forth in the same way. At that time, the measure of the bodies of the Buddhas was equal to empty space and unknowable; these Buddhas succeeded one another, extending to the very edge of the ocean of worlds. When this mark appeared, in each of the ten directions, bodhisattvas numbering as many as the dust motes of ten billion worlds rose into the sky, manifested great supernormal transformations, and came to the presence of Śākyamuni Buddha. Through the Buddha's spiritual power, upon momentarily seeing a small portion of the auspicious marks within a single pore, these bodhisattvas immediately attained immeasurable hundreds of thousands of vajra-mark dhāraṇīs. When the Buddha manifested this mark, the thousand bodhisattvas of the Bhadrakalpa and the Buddhas of the ten directions all manifested this mark.

10.49

When the great assembly at that time saw this small portion of the marks, srotāpannas became arhats in a single instant; those who contemplated causes and conditions became arhats without relying on conditions; aspiring bodhisattvas surpassed their realms, advanced through the gateways to the profound ocean-like samādhi, and abided in the ground of innate nature; and bodhisattvas of non-arising redoubled their progress in immeasurable supreme dharmas and abided in the śūraṅgama-samādhi.

10.50

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, in the corrupt and evil world, if there are sentient beings who hear of the Buddha's supreme marks and their minds are neither startled nor doubtful, nor do they give rise to fear and dread, you should know that such persons will be able to extinguish all afflictions and karmic hindrances. Those who hear of the Buddha's supreme marks and give rise to sympathetic joy will eradicate extremely heavy evil karma of a thousand billion kalpas; in their future births, they will not fall into the three wretched realms, nor will they be born into the eight conditions of lack of leisure."

10.51

When the Buddha spoke these words, the Elder Kauṇḍinya and the other great bhikṣus, Maitreya and the other great bodhisattvas, and the immeasurable great assembly, having heard what the Buddha said, were all greatly rejoiced, and received it with deep reverence to put into practice.

10.52

Sūtra on the Ocean-like Samādhi of Buddha Contemplation, Spoken by the Buddha, Fascicle Ten

Linked texts (1)

佛說觀佛三昧海經 — Classical Chinese