佛說觀佛三昧海經 4

English (machine translation) 4

Language: English

4.1

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

4.2

Chapter 3: Contemplating the Marks, Part 4

The Buddha said to his royal father: "How does one contemplate the Tathāgata's mark of emitting constant light? The Tathāgata now, for the sake of all ordinary people of future eras, will manifest a small light. Those ordinary people should train in this contemplation; contemplating in this way is no different from seeing the marks of the Buddha's light today."

4.4

At that time, the Bhagavat emitted light from his uṣṇīṣa. The light had a thousand colors, and each color divided into eighty-four thousand rays. Within each ray were eighty-four thousand wondrous transformation Buddhas. The bodies of those transformation Buddhas were boundless in stature. Light was also emitted from atop the heads of the transformation Buddhas, light after light in succession reaching upward to immeasurable worlds. In the upper worlds, transformation bodhisattvas, like clouds and motes of dust, descended from the sky and surrounded the Buddhas. When this light appeared, the Buddhas of worlds as numerous as motes of dust in the ten directions were also all seen. This light shone directly upon the crowns of those Buddhas, and those Buddhas emitted light which also illuminated the crown of Śākyamuni.

4.5

The Buddha told Ānanda: "If sentient beings wish to contemplate the light from Śākyamuni Buddha's uṣṇīṣa, they should make this contemplation. For one who makes this contemplation, even if their mind is dull, they will see it in dreams. Although it is a mental concept, it can eradicate immeasurable hundreds of thousands of heavy sins. One who contemplates like this will certainly see all the great bodhisattvas in their present life. Because they see the bodhisattvas, they will hear them expound the Dharma; because they hear the Dharma expounded, they will attain a dhāraṇī, and that dhāraṇī is called 'revolving memory retention.' Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation."

4.6

The Buddha said to his father the king: "What is called contemplating the light between the Tathāgata's eyebrows? For the sake of all sentient beings of future generations, the Tathāgata will now manifest a small portion of the light of the mark of the white curl between his eyebrows (ūrṇā)."

4.7

When he spoke these words, from between his eyebrows the Buddha immediately emitted the light of the great person's mark of the white curl. The light divided into eighty-four thousand rays, also of eighty-four thousand colors, shining everywhere across the immeasurable worlds of the ten directions. Each ray and color transformed into a golden mountain; each golden mountain had immeasurable shrines and caves; in each cave was a transformation Buddha, sitting cross-legged and entering profound dhyāna-concentration, with hundreds of thousands of great assemblies of śrāvakas and bodhisattvas as their retinues. At that time, all the transformation Buddhas in the Buddha-caves emitted the light of the great person's mark of the white curl, which also illuminated the immeasurable worlds of the ten directions, turning them all into the color of gold. Upon the golden ground were golden lotus flowers, and atop each golden lotus flower was a transformation Buddha, each also bearing the identical name Śākyamuni. From between the eyebrows of these Buddhas, this light was also emitted, its radiance shining everywhere across the worlds of the ten directions, just like hundreds of thousands of koṭis of Sumeru mountain kings gathered together in one place. The Sumeru mountains reflected the Buddhas; the Buddhas' bodies were tall and eminent, exactly equal to the mountains. The light from between the eyebrows of these transformation Buddhas circled all the transformation Buddhas for a full seven circumambulations, and then returned into Śākyamuni's brow. When this light entered, within each and every pore of the Buddha's body was a transformed image; within each pore on the bodies of those transformed images, eighty-four thousand wondrous images were transformed, all of which were sights rarely seen by any sentient beings in the trichiliocosm. This is called the light of one minor mark among the Tathāgata's eighty minor marks. The lights of the eighty minor marks of physical form are thus inexhaustible to describe.

4.8

When the Tathāgata manifested a small portion of the white curl's light, eight thousand people among the assembly led by the father king parted from dust and were freed of defilement, attaining the purity of the Dharma-eye.

4.9

The Buddha told Ānanda: "The light of the Tathāgata's mark of the white curl has already been broadly expounded by the Buddhas in the sūtras. Such wondrous light is seen only by Buddha and Buddha; even bodhisattvas of the ten grounds do not see it clearly. Therefore, here it is spoken of only in small part; speaking of a small part is done for ordinary mortals. After the Buddha's parinirvāṇa, one who contemplates like this engages in right contemplation; if one contemplates otherwise, it is called wrong contemplation. This light eliminates sins as explained above. Only those who see the light attain clarity of mind and see a hundred billion Buddhas; seeing the white hair itself is a vision formed by mental conceptualization.

4.10

"How does one contemplate the Tathāgata's broad and flat forehead, the three wheel marks on the Tathāgata's face, and the hairline mark? From each of these various marks golden light emerges, and this golden light transforms into golden couches. On each couch are a thousand bodhisattvas, beginning with Krakucchanda down to Ruci; these thousand bodhisattvas all emit light and sit upon the golden couches. In this way, there are hundreds of billions, tens of millions of bodhisattvas, and hundreds of billions, tens of millions of golden couches. Over the golden couches are jeweled canopies; each jeweled canopy has a thousand lights; each light forms a thousand jeweled banners; atop each banner are tens of millions of jeweled parasols; beneath the various jeweled parasols are jeweled pennants; within the jeweled pennants are immeasurable transformation Buddhas. These transformation Buddhas all expound suffering, emptiness, impermanence, and non-self. When this verse is spoken, all transformation Buddhas also speak it. Śākyamuni Buddha, sixteen feet in square stature, raises his right hand in front of the practitioner and says: 'Excellent, excellent, good man! You are now able to contemplate the primary and secondary marks of the Buddhas. When we practiced the bodhisattva path in past lives, it was no different from you. You are now able to contemplate the realm of the Buddhas; this realm is merely generated from the false conceptualizations of your own mind.' Having spoken these words, he immediately disappears and does not appear. The lights on the forehead become even more prominent; the light flows forth in hundreds of thousands of koṭis of rays, each light illuminating the faces of the bodhisattvas on the jeweled couches. The faces of those bodhisattvas also emit light that shines upon Śākyamuni. When this mark appears, the practitioner truly contemplates the Buddha's face with complete clarity and without doubt."

4.11

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, any of the Buddha's disciples who can contemplate like this will truly see the Buddha's face, which is equal and no different from when I reside in the world. One who makes this contemplation eliminates the sins of birth and death for one hundred million kalpas. In their future rebirths they will see the Buddhas face to face, will be born in the households of the Buddhas, and will have Buddhas and bodhisattvas as their retinues. Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation.

4.12

"How does one contemplate the light emerging from the Tathāgata's nose? The light emerging from the nose divides into four streams and ascends into the Buddha's eyes, the Buddha's eyebrows, and the Buddha's eyelashes. It emits great radiance, its light billowing in shapes resembling dragons and elephants, shining everywhere across the immeasurable worlds of the ten directions and entering into the eyes of all Buddhas. When this mark appears, the ten directions become brilliantly luminous. At that time, the practitioner sees the earths and the sky of the worlds of the ten directions entirely filled with Buddhas. From the eyes, eyebrows, eyelashes, and nostrils of each and every Buddha, great radiance is emitted in the exact same manner! The two rays of light from the Buddha's eyes shine everywhere and enter into the eyes of all Buddhas, transforming into a terrace of light in empty space. Upon that terrace of light are pure clouds of light, blue-green and white, peerless throughout the world. Within the blue-green light are blue-green transformation Buddhas; within the white light are white transformation Buddhas. These blue-green and white Buddhas are distinctly divided to the left and right, with light of a hundred jeweled colors serving as their clouds, like persons with supernormal powers soaring amid the clouds, all the pores of their bodies resembling flowering trees. Each flowering tree reaches up to the Brahmā world; amid the flowers and leaves are hundreds of thousands of koṭis of śrāvaka monks. Each monk wears a thousand-patch robe of a thousand patches and a thousand colors; within each color are hundreds of thousands of transformation Buddhas, all of pure golden color. These monks leap into the air amid the clouds and also follow behind the Buddha, just as young elephants follow a great dragon-elephant when it walks."

4.13

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, if the Buddha's disciples can with an upright mind contemplate the light of the Buddha's eyes, then in their present life their heavy hindrances will be eliminated, and in future lives they will always be able to contemplate the Buddha and never be parted from the sun of the Buddha. Even while abiding in a mother's womb, they will constantly enter samādhi. While in the mother's womb, they will see the Buddhas of the ten directions all emitting eye-light to illuminate their body; even while inside the shell of the womb, they will constantly receive the wondrous Dharma, not to mention when born outside! Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation.

4.14

"From the nose emerge two lights, their radiance shining everywhere across the worlds of the ten directions. Each light transforms into great waters; those waters abide in the sky and flow into the various lights. When these waters enter, all the radiances become all the more distinct. Between each of the lights there arise crystal mountains; between the crystal mountains grow flowers of the seven treasures. From the flower-terraces gush forth various waters, golden in color like golden pillars. Within these golden pillars are hundreds of thousands of tens of millions of immeasurable transformation Buddhas. Each transformation Buddha is sixteen feet in square stature, and from the pores of their bodies emerge eighty-four thousand supreme jeweled colors. From among these jeweled colors light is emitted again, its light subtle and wondrous, having colors as many as the sands of the Ganges."

4.15

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, disciples of the Buddha who make this contemplation will eliminate extremely heavy evil karma of a thousand kalpas. In the place of their future rebirth, their minds will be unattached; they will not abide in a womb, but will constantly be born by apparitional birth (aupapāduka). Once born by apparitional birth, their bodies will be fully endowed with light and they will never be parted from the Buddhas. Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation.

4.16

"How does one contemplate the light of the Tathāgata's mouth? Its light is white, resembling a jeweled mountain, pure both within and without. Within the jeweled mountain are immeasurable transformation Buddhas of pure refined golden color. At that time, light emerges from the mouths of the transformation Buddhas; its light is of five colors, shining everywhere across the ten directions and entering the mouths of the Buddhas. When this mark appears, whether walking, standing, sitting, or lying down, the practitioner constantly hears the Tathāgata expound the four applications of mindfulness (body, feelings, mind, and dharmas), and expound their cognitive objects so that the practitioner hears them. Having heard them, they retain them in memory, close their eyes, and contemplate them; through the power of this light, they immediately attain the dharmas of the four applications of mindfulness. At that time, the Buddhas of the ten directions and Śākyamuni each extend their right hand during samādhi, stroke the practitioner's head, and say: 'Excellent, excellent, good man! You are truly able to practice the concentration of mindfulness of the Buddha.' Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation.

4.17

"How does one contemplate the Tathāgata's ears? The ears emit five lights; their light has a thousand colors, each color holds a thousand transformation Buddhas, and each Buddha emits a thousand lights. Such radiance shines everywhere across the immeasurable worlds of the ten directions and transforms into a single flower. That flower is exceedingly large, its measure impossible to know; none can know it except through the Buddha's mental power. Within this lotus flower, hundreds of thousands of koṭis of immeasurable Buddha-realms all appear. Hundreds of thousands of koṭis of great bodhisattvas sit upon a single filament of the lotus flower; the filament is not large and the bodhisattvas are not small, yet they do not obstruct one another. These bodhisattvas' ears hang low everywhere like golden lotus flowers suspended in the sunlight, and five lights also swirl forth from their ears. When this mark appears, the hairs in the Buddha's ears are like the Pārijātaka tree of Śakra, delightful for all to see."

4.18

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, any of the Buddha's disciples who make this contemplation will constantly hear hundreds of koṭis of thousands of Buddhas and bodhisattvas expounding the wondrous Dharma, without their faculty of hearing ever deteriorating. Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation.

4.19

"How does one contemplate the mark of the Tathāgata's neck? The mark of the neck emits two lights; their light is of ten thousand colors, shining everywhere across all worlds of the ten directions. Sentient beings whose roots of goodness are mature encounter this radiance, awaken to the twelve links of dependent origination, and become pratyekabuddhas; this light illuminates the necks of all those pratyekabuddhas. When this mark appears, the practitioner everywhere sees all the pratyekabuddhas of the ten directions, throwing their alms bowls into the air and performing eighteen transformations. Beneath each of the feet of the pratyekabuddhas are written letters, and these letters expound the twelve links of dependent origination (ignorance conditions mental formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, lamentation, pain, grief, and despair). Each letter has one light, and each light has twelve sounds. One sound expounds suffering, emptiness, impermanence, and non-self; one sound expounds the twelve links of dependent origination. Within the lights beneath the feet of these pratyekabuddhas, there are these letters, moving in forward and reverse sequence a total of twelve times; this is called the root of birth and death. After this light illuminates the pratyekabuddhas, it returns into the Buddha's neck. One who makes this contemplation will not be born among humans, but will be born in the Tuṣita heaven, where they will encounter the Bodhisattva in His Final Life, who will expound the wondrous Dharma for them. Having heard the Dharma, their body and mind will rejoice, and they will train with the bodhisattvas in contemplating the Dharma of dependent origination. Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation."

4.20

"How does one contemplate the Tathāgata’s mark of filled collarbones? The light of this mark of fullness shines everywhere throughout the ten directions, amber in colour. If any sentient beings encounter this light, their resolve toward the śrāvaka path arises of its own accord. These śrāvakas see this light divide into ten branches, each branch having a thousand colours, ten thousand lights in all. Within the lights are transformation Buddhas; each transformation Buddha has four monks who serve as his attendants; each monk proclaims suffering, emptiness, impermanence, and non-self. They distinguish the four truths, expound the meaning of the eight persons, declare the marks of the four fruits, and explain the three samādhis, causing those sentient beings to seek the ordination teachings within this Dharma and, not long after going forth, to become arhats. Such light shines upon the crowns of all the arhats throughout the ten directions. When it shines upon their crowns, it is as if someone holds a jar and pours medicine into their crowns, in appearance and complexion resembling the ghee of clarified butter: entering from the crown, it penetrates inside and outside. At that time, the practitioner’s body and mind are at ease and tranquil; their mind is serene, without evil marks, nor do they see the signs of defilements or fetters; thus they instantly become an arhat.

This light transforms again into golden canopies, immeasurable in number, with hundreds of thousands of the seven Buddhas within each canopy; each of the seven Buddhas has four monks as attendants; each monk enters the samādhis of the four great elements, and within the samādhis of the four great elements, all signs of defilements and fetters appear throughout. Eighty thousand varieties of worms crawl forth twisting and turning, accompanied by various sorts of minor worms. When this mark appears, the fire element arises first. When the fire element arises, at first it is like a mustard seed, emerging from the pores, and later gradually grows until it completely burns all the body, the body becoming like a mass of fire. The worms roar with the voice of lions. When this sound emerges, the practitioner’s heart is terrified and faints, falling to the ground; emerging from samādhi, they see their body like a wildfire spreading and scorching the trees nearby. When this mark appears, they must again give rise to thought and form the visualization of a medicine. First, form the visualization of the body; once the visualization of the body is complete, open the crown to make it vacant and form the visualization of King Brahmā, form the visualization of Śakra, form the visualization of the hands of the devas holding precious jars, and form the visualization of holding medicine and pouring it. When the medicine enters the crown, it pervades the four limbs and all the vessels. One sees the vessels and the body like a lapis lazuli tube, seeing only the worms like withered and dead flowers.

4.21

"At that time, all the vessels flow into one another, leaving only water; wherever the water reaches, the fire is immediately extinguished. At that moment, water flows from each of the practitioner’s joints like someone shooting arrows upward. When the water reaches the boundary of Brahmā, stream after stream follows successively until it reaches the Brahmā Heaven. One sees the water within the body like the four great oceans, seeing only the worms with crushed and drooping heads, broken hands, and twisted feet. From the heart alone fire arises, dividing into ten branches. The fire enters into the waters without mutual extinction; the light of water rushes upward, followed by the light of fire. Both lights of water and fire emerge from the heart, intersecting with each other, reaching up to the peak of the three realms and down to the Avīci hell. Extending to the very limit of a world, one sees solely streams of water and fire, with the fire also running toward the east, west, south, and north.

4.22

"At that time, a single black hair grows naturally from the tip of the heart, and from the tip of that hair emerges a great black wind. This wind has four colours, arising along with the root of the heart, like the vairambha wind, in form like smoky flames. This wind blows across all the waters; the water ripples and churns, foam gathering into mats. Fire also enters within; due to the power of the fire, the foam hardens like ice. Again a wind comes, blowing dust, impurities, and the ninety-eight kinds of foul and unpurified matters, placing them on top of the ice. Because the ice's power is weak, wherever the foul matters touch, it dissolves. When this ice dissolves, eight people holding knives chop the ice into pieces, take them, and carry them off. Besmirched with dust and soil, the practitioner falls prostrate, heart oppressed. The wind, fire, and water merge together; because the power of the fire is great, it burns and destroys all things. There are four evil snakes containing a jewel, emerging from the flames and soaring through the sky; there are six great dragons welcoming four small hornless dragons, swallowing them and fleeing. A tree grows from the crown of the dragon, reaching up to the formless realm. There is a tiny grass as fine as an autumn hair, pure gold in colour, growing from the trunk of the tree down into its roots, and growing from the roots up into its stem; growing from the stem, it disperses into the branches and leaves. Its flowers are white and also red, and as its fruits ripen, they still have four colours, turning into pure yellow gold by the middle of the eighth month. Such light shines upon all the śrāvakas, manifesting immeasurable hundreds of thousands of realms. Such contemplation is called correct contemplation; if one contemplates otherwise, it is called false contemplation."

4.23

"If a monk enters this samādhi, his body is like a plantain tree, lacking solidity. When emerging from the samādhi, the limbs and joints of his body will all ache and go numb; if he does not take medicine, he will go mad and die. He should take measures to regulate with diverse medicines as appropriate. One who engages in this contemplation expels the sins of birth and death of countless kalpas, like a great torrent of water, and before long will attain the path of an arhat."

4.24

The Buddha said to Ānanda: "You must retain the Buddha's words in truth and not forget them, and you must widely proclaim them to the monks." When these words were spoken, five hundred monks attained the samādhis of the four great elements, and at that very moment all attained the four fruits of ascetic life.

4.25

"How does one contemplate the mark of the virtue-symbol, the sauvastika, on the Tathāgata’s chest? The mani jewels beneath his armpits all emit light; the light is reddish-purple, containing golden flowers. These flowers bloom, transforming into immeasurable hundreds of thousands of myriads of koṭis of countless flowers. Upon each flower is an immeasurable Buddha; each of these transformation Buddhas has a thousand lights; each light has a transformation Buddha, its light having five colours. If any sentient beings encounter this light, those who are mad will regain sanity, those who are distracted will attain concentration, the sick will be cured, the poor will naturally obtain treasures, the blind will gain sight, the deaf will hear, the mute will be able to speak, and those with lameness, paralysis, scabies, or leprosy will all be healed. The light enters the crowns of all the Buddhas throughout the ten directions. Having entered, within the chests of the Buddhas are hundreds of thousands of lights, arising from the sauvastika; in each light, hundreds of thousands of verses are sung, expounding the dāna-pāramitā. In this way, all the lights expound the six pāramitās in countless verses. The practitioner sits upright and hears immeasurable Buddhas all preaching this Dharma. Each transformation Buddha dispatches an apparitional person, dignified, exquisite, and resembling Maitreya, who comforts the practitioner, saying: 'Excellent, excellent, good man! Because you have focused your mindfulness, you see the lights of the Buddhas. Within the lights of the Buddhas, non-marked giving is expounded, non-marked morality is expounded, non-marked patience is expounded, non-marked vigor is expounded, non-marked concentration is expounded, and non-marked wisdom is expounded. Hearing this Dharma, do not be frightened or terrified! When the Buddhas of the past focused their mindfulness and contemplated, they also heard this Dharma and understood these marks. Having understood these marks, they did not fear birth and death; abiding in the great hells, the fierce fires of Avīci blazing could not burn them; though abiding in the hells, it was like wandering in heavenly palaces. Therefore, the sauvastika is called the seal of true reality. For immeasurable, boundless asaṃkhyeya kalpas, the Tathāgatas practiced and attained this seal; having attained this seal, they do not fear birth and death, nor are they defiled by the five desires.'"

4.26

The Buddha told Ānanda: "After the Buddha’s parinirvāṇa, if the Buddha’s disciples see the light of the mark on the Buddha's chest, they will eliminate the sins of birth and death of twelve myriad koṭis of kalpas. If they cannot see the mark on his chest clearly, they should enter a stūpa to contemplate it. Such contemplation is called correct contemplation; if one contemplates otherwise, it is called false contemplation."

4.27

"How does one contemplate the mark of the Tathāgata’s arms being long, slender, and rounded like the trunk of an elephant king? The fingers of his two hands are webbed, and his palms have the lines of a thousand-spoked wheel. Each and every one emits hundreds of thousands of rays of light, each ray dividing into a thousand branches, pure red in colour. Such rays of light shine throughout immeasurable worlds in the ten directions; having illuminated the worlds, they transform into golden water. Within the golden water is an exquisite water like the colour of crystal. Hungry ghosts who see it have their heat dispelled and find coolness; animals who see it naturally recognize their past lives; mad elephants who see it behold the lion king; lions who see it behold the garuḍa; dragons who see it behold the garuḍa king. These animals each behold what they revere, give rise to fear in their hearts, and join their palms in reverence; because of their reverence, upon the end of their lives they are reborn in heaven. When humans see it, it is like the Brahmā King, or like the sun, moon, and stars; having seen it, they rejoice, and at the end of their lives they are reborn in Tuṣita Heaven. When the practitioner sees it, their mind's eye immediately opens; at that time, the worlds of the ten directions are filled with transformation Buddhas. From the hands of each transformation Buddha, light emerges and enters the practitioner’s eyes. Closing their eyes or opening their eyes, they constantly see the Buddhas. They contemplate the marks of their own body as being like an exquisite precious jar containing impurities. One who sees thus, though not yet having attained supernatural powers, reaches everywhere throughout the ten directions, successively attending upon the Buddhas, and sees light emerging from the hands of each Buddha in the same way. Such contemplation is called correct contemplation; if one contemplates otherwise, it is called false contemplation."

4.28

"How does one contemplate the mark of the Tathāgata’s navel? Within the Tathāgata’s navel are ten thousand koṭis of precious flowers; each precious flower has ten thousand koṭis of nayutas of petals; each petal has ten thousand koṭis of nayutas of colours; each colour has ten thousand koṭis of nayutas of lights. When this mark appears, the entire assembly sees the mark of the Buddha’s heart: the Tathāgata’s heart is like a red lotus flower, reflected and shaded by golden flowers, intermingled with exquisite purple-golden light; an exquisite lapis lazuli tube hangs suspended before the Buddha’s chest. One sees ten thousand koṭis of transformation Buddhas within the Buddha’s body, and these transformation Buddhas travel about within the Buddha’s heart. From the Buddha’s navel, light emerges, its light towering like Mount Sumeru; between the mountains are immeasurable precious mountains like Mount Sumeru. Atop these flowers are all transformation Buddhas, adorned and majestic to behold, like Mount Sumeru. The light has a thousand varieties and ten thousand colours, dividing into a billion branches: koṭis of koṭis of branches illuminate the downward direction; koṭis of koṭis of branches illuminate the upward direction; koṭis of koṭis of branches illuminate the eastern direction; koṭis of koṭis of branches illuminate the southern direction; koṭis of koṭis of branches illuminate the western direction; koṭis of koṭis of branches illuminate the northern direction; koṭis of koṭis of branches illuminate the south-eastern direction; koṭis of koṭis of branches illuminate the south-western direction; koṭis of koṭis of branches illuminate the north-western direction; koṭis of koṭis of branches illuminate the north-eastern direction. Thus in each of the ten directions there are flowers, the smallest among the flowers being as large as hundreds of koṭis of Mount Sumerus. Atop one Mount Sumeru are hundreds of koṭis of myriads of great bodhisattvas, the smallest among their bodies being like Mount Sumeru. From the navel of each transformation bodhisattva, a great lotus flower arises, and these lotus flowers completely cover the trichiliocosm. Between each and every flower is golden light, its light like that of Jāmbūnada gold; each golden light transforms into Śākyamuni Buddhas as numerous as particles of dust; the light from the navel of each Śākyamuni is also like this. Such lights unite to form a light-dais; on this light-dais are also immeasurable great transformation Buddhas, as numerous as dust particles and Ganges sands. Buddha after Buddha successively emits light from the navel, the light surging intensely, directly illuminating immeasurable worlds above, and extending beyond these worlds. Such worlds are as numerous as the immeasurable dust particles of the trichiliocosm; within these worlds are Buddha caves composed of lapis lazuli, crystal, and billions of jewels. Within each of these caves are ten thousand koṭis of immeasurable Buddhas; from the navel of each Buddha arises a great lotus flower, no different from before. These lights illuminate all tenth-ground bodhisattvas. When these bodhisattvas encounter this light, they immediately enter the subtle and exquisite gate of the śūraṅgama, and furthermore attain entry into the diamond-like samādhi. When devas encounter it, they give rise deeply to the thought of unexcelled true enlightenment, and the eye of their mind opens brightly, seeing the marks of the Buddhas. When such light illuminates the bodhisattvas, it causes all the pores of the bodhisattvas’ bodies—from a single pore—to emit asaṃkhyeya clouds of offerings and utensils of offering; the smallest of the canopies covers Jambudvīpa. Such numerous and varied precious utensils of offering cannot be fully described; these utensils of offering arise from the ocean of the śūraṅgama."

4.29

The Buddha told Ānanda: “If good men and good women, when engaging in such reflection, remember and think in this way, or dream of this matter, then in every place they are born they will constantly encounter Samantabhadra and Mañjuśrī. These Princes of the Dharma will constantly preach the Buddha-Dharma of the past, future, and three times to the practitioners in their dreams; they will preach the Śūraṅgama-samādhi and the Pratyutpanna-samādhi, and also preach the Buddhānusmṛti-samādhi as an adornment, so that upon awakening they will remember and retain it without forgetting. In this present life, such a person will have the Goddess of Merit as their attendant, and the sins of birth and death of one hundred thousand koṭis of kalpas will be eliminated. One who contemplates in this way is termed one who practices right contemplation; if one contemplates otherwise, it is termed wrong contemplation.”

4.30

“Hundreds of millions of rays of light illuminate the lower direction, causing the earth of the lower direction to be like the color of the waters of Jambudvīpa. In the midst of the waters are jeweled towers as numerous as the sands of the Ganges. Beneath the jeweled towers is a jeweled city like the city of the gandharvas. Above the jeweled towers are great jeweled trees whose branches and leaves all burst into flames. The fiery flames burn upward and downward alike, incinerating these waters and transforming them into lapis lazuli. Upon the ground of lapis lazuli, trees again grow forth. The trees have four dragons, and on the dragons' heads are cintāmaṇi jewels. The radiance of the jewels completely illuminates the bodies of the dragons, making the dragons and trees pure golden-yellow. The dragons boldly exert themselves, and golden light issues forth from all the pores of the dragons. The light shines directly upon the immeasurable worlds of the lower direction, and going beyond the lower direction, further illuminates immeasurable worlds, causing the earth of the lower direction to become entirely golden in color. Upon the golden ground are adamantine flowers, and atop the adamantine flowers are golden goddesses, each goddess having hundreds of thousands of goddesses as her retinue. These goddesses all praise the ocean-like samādhi of the benevolent mind. Emerging from the lower direction, they proceed directly up to the city of Kapilavastu in the upper direction, their voices praising and proclaiming benevolence like thunder. When these words are spoken, jeweled clouds issue forth from the tips of the dragons' hairs. In each cloud are Buddha-kṣetras as numerous as the sands of the Ganges; in each kṣetra are transformation Buddhas as numerous as specks of dust; and each transformation Buddha emits this light. When this light appears, in the worlds of the lower direction there are one million golden mountains, and among their crags are ten billion jeweled caves leaping forth like clouds. In these caves are exclusively white Buddhas, with exquisite white bodhisattvas and the assembly of śrāvakas serving as their attendants. Radiance of fine gold and jewels flanks the Buddhas to their left and right, like precipitous mountains interlaced with diverse gems. There are exquisite jeweled parasols formed of immeasurable treasures like Mount Sumeru, and between each treasure are ten billion rays of light, swirling and turning. Amidst the rays of light are ten billion lion thrones; on each lion throne sits an assembly of hundreds of millions of nayutas of bodhisattvas in the cross-legged posture. At that time, in the bodily pores of those bodhisattvas are asaṃkhyeyas of rays of light. In each ray of light is a transformation Buddha whose body is gracefully rounded like Mount Sumeru. These transformation Buddhas, with hundreds of thousands of verses, praise non-killing and take benevolence as the root: benevolence is the wondrous medicine that removes the afflictions of birth and death; benevolence is the pure eye that guides all devas and humans. Having praised benevolence, these transformation Buddhas each manifest transformations and become mountains of lapis lazuli. Inside the mountains are ten billion bodhisattvas, each bodhisattva having ten thousand Brahmā kings as attendants. Arriving before the practitioner from within the jeweled mountains, with different mouths but a single voice they all preach this Dharma, declaring: ‘Good man! In the ocean of buddhānusmṛti you should cultivate a benevolent mind. Buddhas and bodhisattvas attain the Buddha’s great benevolence through a benevolent mind. You should now cultivate the precept of non-killing and practice great loving-kindness and compassion.’ At that time, all sentient beings among the devas, dragons, and the rest of the eight classes who encounter this light or hear these words will, after their lives end, certainly be reborn in the Brahmā world.”

4.31

The Buddha told Ānanda: “Uphold these words and be careful not to forget them. Tell all the bhikṣus to practice this matter. After the Buddha’s parinirvāṇa, if the Buddha’s disciples hear these words and reflect upon this Dharma, possess right mindfulness, possess right absorption, are unmoved in samādhi, do not slacken or regress in their minds, and give rise to the Mahāyāna, you should know that such persons will constantly see this light in their dreams and will also hear the transformation Buddhas preach the Dharma of the benevolent mind. Upon awakening, they will remember and retain it and deeply understand its principles and tenets. Because they reflect upon its principles, they will immediately attain the concentration of benevolence. One who contemplates in this way is termed one who practices right contemplation; if one contemplates otherwise, it is termed wrong contemplation. After the Buddha’s parinirvāṇa, the Buddha’s disciples who reflect upon this Dharma and uphold this Dharma—you should know that the minds of these persons will be pure like the minds of all Buddhas, eliminating the sins of birth and death of a hundred million kalpas; they will constantly be born in the Brahmā world, encounter Buddhas, and entreat them to turn the wheel of the Dharma. Having heard the Dharma, they will give rise to bodhicitta and will certainly achieve the Buddha Way in future ages.”

4.32

“Hundreds of millions of rays of light illuminate the eastern direction, reaching to the immeasurable worlds of the eastern direction, causing the earth of the eastern direction to be as white as snow mountains. Above the mountains are white jeweled clouds, the white jeweled clouds shaped like jeweled terraces, with jeweled nets and tens of billions of jeweled bells. Amidst the nets of bells is a hundred million rays of white light. These rays of white light transform into golden terraces. On each golden terrace are four transformation Buddhas, each transformation Buddha having four hundred million bodhisattvas as attendants. The Buddhas and bodhisattvas all preach the Dharma of benevolence and praise non-killing in a total of a hundred billion verses. One who contemplates in this way is termed one who practices right contemplation; if one contemplates otherwise, it is termed wrong contemplation.”

4.33

The Buddha told Ānanda: “After the Buddha’s parinirvāṇa, any of the Buddha’s disciples who contemplates in this way will eliminate the sins of birth and death of half a hundred million kalpas.”

4.34

“Hundreds of millions of rays of light illuminate the southern direction, causing the earth of the southern direction to become entirely red in color. This red light extends to the immeasurable worlds of the southern direction and transforms into white clouds, red and white clearly distinct. Amidst the clouds are transformation Buddhas of the color of white pearls and the radiance of vaiḍūrya, with superior and wondrous golden flowers serving as the Buddha seats. Atop the golden flowers are ten billion bodhisattvas, all of golden-yellow color, with ten billion jeweled rays of light outshining the white clouds. In each ray of light are five hundred transformation Buddhas; these transformation Buddhas, with different mouths but a single voice, also praise non-killing and great loving-kindness and compassion. One who contemplates in this way is termed one who practices right contemplation; if one contemplates otherwise, it is termed wrong contemplation.”

4.35

The Buddha told Ānanda: “After the Buddha’s parinirvāṇa, the Buddha’s disciples who hear this Dharma, reflect upon this Dharma, and contemplate this Dharma—such persons will constantly see Śākyamuni in their dreams emitting light from his navel to illuminate them, the marks of this light being as described above. The places where such persons are born will not involve being dwelling in a womb; they will constantly be born in pure lands, and if born in the heavens, they will spontaneously be born by apparitional birth.”

4.36

“Hundreds of millions of rays of light illuminate the western direction, reaching to the immeasurable worlds of the western direction. The light is variegated in color like the moon and stars. Amidst the stars and moon are seven-jeweled pearls: one pearl brings forth water, one pearl brings forth fire, one pearl produces a tree—the tree being made of the seven jewels with adamantine fruits—and one pearl produces flowers. Within the moonlight are palaces of Brahmā, fully furnished with the Brahmā king’s retinue and the treasures of the Brahmā hosts. Within the starlight is the palace of Maheśvara and his retinue. In each heavenly palace are a million koṭis of Brahmā kings; each Brahmā king has immeasurable and innumerable hosts of devas as his retinue; and the number of Maheśvaras and others is unknowable. These jeweled pearls emit lapis lazuli light. Within the lapis lazuli light are pure golden images. The pure golden images sit upon white jeweled seats, their necks adorned with the radiance of red pearls, and within the radiance of the red pearls are transformation Buddhas of green pearls. These transformation Buddhas and the hosts of devas, with different mouths but a single voice, praise and proclaim non-killing, encouraging practitioners to practice great loving-kindness and compassion.”

4.37

The Buddha told Ānanda: “One who contemplates in this way is termed one who practices right contemplation; if one contemplates otherwise, it is termed wrong contemplation. After the Buddha’s parinirvāṇa, if there are disciples of the Buddha who remember, who reflect, and who contemplate in this way, they will constantly dream of Buddhas preaching the Dharma of benevolence to them in their dreams, eliminating the sins of birth and death of seven hundred million kalpas.”

4.38

“Hundreds of millions of rays of light illuminate the northern direction, reaching to the immeasurable worlds of the northern direction, causing the earth of the northern direction to be entirely coral-colored, interlaced with amber, roselle gem, pearl, agate, crystal, and other treasures. In each treasure is a hundred million rays of light; each ray of light transforms into a lion. On the lion's back is a seven-jeweled parasol, the parasol lofty and wondrous like Mount Sumeru, with a staff of lapis lazuli and adorned with diverse jeweled colorful flowers. On each flower are ten billion transformation Buddhas; the face of each Buddha is of the color of Jambūnada gold, the hair of dark-blue lapis lazuli color, the body of the color of ten billion jewels, the arms of the color of red pearls, the nails of pure golden color, the marks in the hands of the color of white lotuses, the calves like those of the deer king of the color of the udumbara flower, and the marks under the feet of the color of vilambha-maṇi. From beneath the feet, five-colored light is emitted upward to the hairline. All the pores of the body possess transformative light; in a single pore are a hundred million bodhisattvas. At the navel of each bodhisattva is a great lotus flower, the flower lofty and large like Mount Sumeru, formed of a hundred treasures. Atop the flower is a Buddha; that Buddha is lofty and large, exactly equal to the flower, and also emits light from the navel. When this mark appears, the jeweled lions boldly move as if startled. From the lions' fur, at each hair-tip are ten billion Buddha-kṣetras; each Buddha-kṣetra is adorned with immeasurable tens of billions of diverse jeweled lotus flowers, and atop the lotus flowers are also hundreds of thousands of great assemblies of bodhisattvas. These bodhisattvas also display the mark of the navel, just like the bodhisattvas above. The diverse-colored radiances of these bodhisattvas combine to form a mountain, the mountain lofty and prominent like a terrace of pure gold. At the four corners of the terrace are four Brahmā banners, and at the tips of the banners are in each case four hundred million Buddha-kṣetras. In each kṣetra are hundreds of thousands of stūpas, the smallest stūpa reaching from Jambudvīpa up to the Brahmā world, adorned with countless wondrous images of all kinds of jewels. These jeweled stūpas and transformation bodhisattvas together praise the two dharmas of joy and equanimity. If there are sentient beings who encounter this light, they will attain great wisdom like Śāriputra, and their retention without loss will be like that of Ānanda.”

4.39

The Buddha told Ānanda: “After the Buddha’s parinirvāṇa, if the Buddha’s disciples wish to see this mark, they should give rise to a benevolent mind and cultivate the precept of non-killing universally for the sake of all sentient beings in the ten directions. Those who perform this practice, even if they do not sit in meditation, will constantly be able to see the diverse colors in their dreams, just as described above.”

4.40

The Buddha told Ānanda: “To uphold these words is to uphold the Buddha’s mind; to engage in this contemplation is to be able to contemplate the Buddha’s mind. The Buddhas and Tathāgatas take great loving-kindness and compassion as their mind, and take morality, concentration, wisdom, liberation, and the knowledge and vision of liberation as their body, and adorn themselves with the ten powers, the four fearlessnesses, the eighteen unshared dharmas, and the three foundations of mindfulness of great compassion. Contemplating in this way is termed contemplating the Buddha’s mind.”

4.41

The Buddha told Ānanda: “Within this mark of the navel, I have briefly explained it; the realm of the Buddha’s mind will be spoken of naturally later. One who contemplates in this way is termed one who practices right contemplation; if one contemplates otherwise, it is termed wrong contemplation. After the Buddha’s parinirvāṇa, if the Buddha’s disciples reflect upon this Dharma, uphold this Dharma, and contemplate this Dharma, the evil karma and sinful obstructions of these persons in the present life will all become completely pure.”

4.42

“Hundreds of millions of rays of light illuminate the southeastern direction, reaching to the immeasurable worlds of the southeastern direction, transforming into golden wheels, each golden wheel attended by the seven treasures. For each golden wheel there are ten billion wheel-turning sage kings; each wheel-turning sage king is fully endowed with a thousand sons and the fourfold army. Their divine wish-fulfilling jewels emit great radiance like smoke and clouds. In each ray of light are great lotus flowers, flower matching flower, and from within the joined flowers issues great sunlight. In each sunlight is a golden elephant which a bodhisattva transformedly rides. When riding the elephant, there are tens of billions of auspicious omens that cannot be fully described. The lights of the bodhisattvas combine to form a single Buddha, whose body is golden-colored and immeasurable in size, who also displays the mark of the navel, the light of the navel mark being as described above. The beings within the lights all praise the five precepts and preach the ten wholesome dharmas, and the wheel-turning kings hold golden wheels in their hands and proclaim the ten wholesome dharmas.”

4.43

The Buddha told Ānanda: "Practicing such contemplation is called right contemplation. If one contemplates otherwise, it is called wrong contemplation. After the Buddha's parinirvāṇa, those disciples of the Buddha who recall this, reflect upon this, and contemplate this phenomenon will eradicate the sins of birth and death spanning two million kalpas, will constantly be born in the heavens, and will hear the teachings on the ten wholesome deeds."

4.44

"Hundreds of millions of rays shine toward the southwest, reaching as far as immeasurable worlds in the southwest. Having reached those worlds, their rays fall like rain, resembling multi-colored jewels. From each jewel emerge tens of billions of rays; each ray combines to form a jeweled terrace; at each corner of the terraces are twelve Mount Sumerus; within each Mount Sumeru are immeasurable niche-shrines; in each niche are immeasurable transformation Buddhas; and each transformation Buddha has immeasurable bodhisattvas as their retinue. These multitudes of transformation Buddhas and transformation bodhisattvas also praise and preach the teachings on the ten wholesome deeds. Practicing such contemplation is called right contemplation. If one contemplates otherwise, it is called wrong contemplation."

4.45

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, those disciples of the Buddha who recall this, reflect upon this, and contemplate this phenomenon will eradicate the sins of birth and death spanning one billion two hundred million kalpas; if they wish to be reborn in pure lands of other regions, it will be according to their wish without hindrance."

4.46

"Hundreds of millions of rays shine toward the northwest, reaching as far as immeasurable worlds in the northwest. Their light is jade-colored, with crystal, red, and purple reflecting and adorning one another. Within each ray are tens of billions of jeweled carriages: white carriages with white horses, purple carriages with purple horses, red carriages with red horses, and the hairs and manes of all the horses are of genuine gold. Above these carriages are balustrades of the seven treasures, and above the balustrades there are canopies in every case. The canopies have ten tiers, and among the canopied balustrades are a thousand bright rays, with jeweled garlands hanging down. The rays of light flow and return into the carriages, transforming into transformation Buddhas. The Buddhas' bodies are tall and manifest, tens of billions of yojanas in height. From each Buddha's navel emerge countless rays of light, whose light illuminates immeasurable transformation Buddhas everywhere. Those who encounter this light are permanently delivered from the three wretched realms and freed from the afflictions of the three evils. This light swirls around and stands upright in the air like clouds ascending; between each cloud are hundreds of thousands of transformation Buddhas; each transformation Buddha has tens of billions of disciples who, like Mahākāśyapa, diligently cultivate the twelve dhūta ascetic practices, their minds devoid of attachment and abhorring the worldly realm. Practicing such contemplation is called right contemplation. If one contemplates otherwise, it is called wrong contemplation."

First 46 of 55 passages. Read on

Linked texts (1)

佛說觀佛三昧海經 — Classical Chinese