佛說觀佛三昧海經 7

English (machine translation) 7

Language: English

7.1

Translated by Buddhabhadra, Tripiṭaka Master of India, during the Eastern Jin

7.2

Contemplation of the Four Postures, Chapter Six, Continued

The Buddha told Ānanda: "How did the Tathāgata go to the Wilderness Marsh to subdue the great demon general? From the Jetavana monastery in Śrāvastī, I emitted golden light that illuminated the city of Śrāvastī, turning it golden. In the city of Śrāvastī, there was an elder named Caidade (Dhanapuṇya). The elder had a son who was only three years old; his father taught his son to take the three refuges. Driven by the fire of hunger, the spirit Saṃjñin entered the city of Śrāvastī and snatched the infant. Then the infant called out, 'Namo Buddhāya!' Because he called on the Buddha, the demon king's mouth was locked shut and he could not eat him, but only emitted fire from his eyes to terrify the infant. The infant saw the demon's hideous appearance: having three faces on his chest, two faces on his navel, and two faces on his knees, with faces like those of elephants and dog-like fangs protruding upward, and fire pouring down from his eyes. The boy, terrified, cried out, 'Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya!' At that time, the Bhagavat heard this from afar with his divine ear. Taking only Ānanda, he walked through space. Ānanda followed behind, unable to keep up with the Buddha. By his divine power, the Buddha manifested a jeweled flower, whose light picked up Ānanda. Sitting upon the flower, Ānanda saw Jambudvīpa filled with transformation Buddhas, each transformation Buddha's body filling a trichiliocosm. These transformation Buddhas preached the Dharma of the Three Vehicles, encouraging bodhisattvas to cultivate buddhānusmṛti. Seeing and hearing this, Ānanda immediately remembered the scriptural collections preached by ninety billion past Buddhas, retaining them without forgetting.

7.4

"Then the Bhagavat arrived at the Wilderness Marsh and emitted light from the mark of the white curl between his eyebrows, which shone directly onto the body of the frightened child. Seeing the light, the child felt as though seeing his parents, and his heart was without fear. Then the Wilderness Demon lifted a great rock twelve fathoms thick and intended to hurl it at the Bhagavat. Lightning flashed from his eyes and hailstones fell like rain, each falling hailstone like a red chicken egg descending from the sky, but before reaching the Buddha they turned into transformation Buddhas. Each transformation Buddha entered the fire-light samādhi; the blazing flames burned the Wilderness Marsh, and the great earth was set ablaze, yet the demon king was not afraid. The thrown rock stopped in midair and turned into a jeweled terrace, inside of which were further ten billion transformation Buddhas, praising loving-kindness with one voice; still, the demon was not subdued. Then the Vajra Spirit brandished a golden pestle and swung a sharp sword, his whiskers bristling like swords and his eyes like lightning flashes. Aiming the vajra pestle at the demon king's forehead, he bared his arms and roared, shaking heaven and earth. Terrified, the demon king held the child, knelt down on both knees, and offered him up to the Buddha, saying: 'O Śramaṇa! I only beg your compassion to spare my life.' Then the Vajra Spirit transformed the vajra pestle into a great iron mountain, from all four sides of which fires arose, encircling the demon seven times. The fierce fire blazed furiously, scorching the demon's body. The infant raised his hand and commanded the demon king, saying: 'Call out: Namo Buddhāya! Because I called on the Buddha, I gained life from death; you should now call on all the Buddhas!' Then the demon king, terrified, cried out in a lost voice: 'Namo Buddhāya!' and pleaded: 'Gautama, please save and protect me!'

7.5

"Then the Bhagavat spoke with a brahma-voice, just as a loving father comforts his children, soothing the demon king in the same way. Guhyapada Vajra commanded the demon king, saying: 'Submit quickly now! Take refuge in the Buddha, the Dharma, and the Sangha! If you do not submit, I will smash your eighteen thousand retinues to fine dust.' The Wilderness Demon, terrified, threw himself to the ground in full prostration, making obeisance to the Buddha and saying: 'Bhagavat! I always eat humans; if I do not kill now, what shall I eat?' The Buddha instructed the demon king: 'Only do not kill; I will instruct my disciples to always offer you food until the Dharma perishes. Through my power, you will be made full.' Having heard this, the demon king rejoiced, joined his palms, and received the Buddha's five precepts. After receiving the five precepts, he saw the fiery mountains, flame after flame in succession, turn into transformation Buddhas. The Wilderness Marsh was filled entirely with transformation Buddhas, behind each of whom stood an Ānanda; each transformation Buddha, with one voice, preached the five precepts. Then the Wilderness Demon said to the Vajra Spirit: 'Thanks to the Great Virtuous One, I have partaken of the unexcelled Dharma flavor of nectar.' Then the Vajra Spirit threw his pestle into the sky. By the Buddha's divine power, the vajra pestle became like ten billion golden Mount Sumerus, each Sumeru having ten billion shrines; in each shrine, ten billion transformation Buddhas walked and paced. As these transformation Buddhas raised and lowered their feet, seven-jeweled terraces spontaneously appeared beneath their feet; upon each terrace, transformation Buddhas numerous as the sands of the Ganges sat cross-legged."

7.6

The Buddha told the great king: "After the Buddha's parinirvāṇa, if the Buddha's disciples wish to know the Tathāgata's sovereign divine powers in subduing the Wilderness Demon, contemplating in this way is called correct contemplation; if they contemplate otherwise, it is called false contemplation. After the Buddha's parinirvāṇa, if there are sentient beings who reflect on this teaching, contemplate this teaching, and attain this thought, they will eliminate the sins of birth and death for hundreds of thousands of billions of kalpas, will never take on the body of a spirit life after life, and will meet Buddhas without intermission. Even when there is no Buddha, they will meet pratyekabuddhas; and when there is no pratyekabuddha, they will constantly meet ṛṣis who will preach the correct path for them."

7.7

The Buddha told Ānanda: "Now uphold this realm of meditative mindfulness and expound it widely for all sentient beings in future ages. This is called the realm of divine power of the Buddhas; to lose this matter is called slandering the Buddha and severing the seed of bodhi. One who upholds this teaching will not be possessed by demonic spirits and will constantly be sheltered and aided by the Buddhas."

7.8

The Buddha said to Ānanda: "What is meant by the Tathāgata going to the kingdom of Nagarahāra, to the champaka flower forest of the ancient ṛṣi mountain, by the pool of the poisonous dragon, into the rākṣasa cave north of the blue lotus spring, south of the cliff of Mount Anāsi? At that time there were five rākṣasīs in that cave who transformed into female nāgas and consorted with the poisonous dragon. The dragon then brought down hailstorms, and the rākṣasīs indulged in wanton depredations, so that famine and pestilence had already lasted for four years. The king was then terrified. Sacrificing to spirits and deities was of no avail, and when he summoned various sorcerers to cast spells on the poisonous dragon, the rākṣasas' baleful aura was so overpowering that their spells did not work. The king had this thought: 'If I could obtain a divine person to drive away these rākṣasas and subdue this poisonous dragon, with the exception only of my own body, I would begrudge nothing else.' At that time there was a brahmacārin, intelligent and full of wisdom, who addressed the king, saying: 'Great King! In the city of Kapilavastu there is the son of King Śuddhodana! On the day of his birth, myriad spirits attended him, and seven treasures appeared as auspicious omens. Asita read his marks: "If he remains in the realm, he shall become a wheel-turning sage king; if he takes no delight in the world, he will become a self-realized Buddha." Now his Path is accomplished, and he is named Śākyamuni. His body is enormous, sixteen feet high, with the thirty-two primary marks and the eighty secondary characteristics. His feet tread upon lotus blossoms, his nape is adorned with the light of the sun, and his physical form is stately and dignified like a mountain of true gold.' When the king heard these words, his heart was filled with great joy. Turning toward the place of the Buddha's birth, he took refuge and made obeisance, saying: 'If the brahmacārin's words are truly real and not false, there is indeed a Buddha who has appeared in the world named Śākyamuni! Yet according to my science of physiognomy, only after nine kalpas should there be a Buddha named Śākyamuni! How is it that today the Buddha-sun has already risen? Why does he not take pity and come to this realm?' A voice in the air spoke, addressing the great king: 'Do not doubt; the Buddha Śākyamuni, through his energetic and heroic vigor, has transcended nine kalpas.' Having heard these words, [the king] knelt long once more, joined his palms, and praised him: 'The Buddha's penetrating and luminous wisdom must know my mind. May he deign in his loving-kindness and compassion to grace this kingdom with his presence.'"

7.9

"At that time the smoke of incense reached the Buddha's monastery like a cloud of white lapis lazuli. It circled the Buddha seven times and transformed into a golden canopy. The canopy had bells that emitted wondrous sounds, which invited the Buddha and invited the bhikṣu saṅgha. At that time the Tathāgata commanded the bhikṣus: 'All those who possess the six supernatural knowledges shall follow behind the Buddha to accept the invitation of King Phavabhati of Nagarahāra.'"

7.10

"Mahākāśyapa and his retinue of five hundred transformed themselves into a lapis lazuli mountain, upon which were flowing springs, bathing ponds, and rows of trees of the seven treasures. Beneath the trees were golden couches with silver radiance, which transformed into caves. Mahākāśyapa sat in this cave, constantly sitting and never lying down, instructing his disciples to practice the twelve dhūtas. That mountain, like a cloud moving faster than a fierce wind, proceeded to the ancient ṛṣi mountain. Mahāmaudgalyāyana and his retinue of five hundred transformed hundreds of thousands of nāgas whose coiled bodies formed seats. From the nāgas' mouths fire shot forth, transforming into a golden terrace with seats of the seven treasures, fully furnished with jeweled curtains, jeweled canopies, banners, and streamers. Maudgalyāyana remained in their midst, like a man of lapis lazuli, clear and transparent inside and out, proceeding to Nagarahāra. Śāriputra, by his supernatural power, transformed into a snow mountain with caves of white jade; Cunda and the other five hundred novices sat in caves of the seven treasures surrounding the snow mountain. At that time Śāriputra sat in the white jade cave, like a golden man emitting golden light, whose multicolored rays shone upon and illuminated the snow mountain, as he expounded the Great Dharma for the novices to receive and hear, proceeding to that kingdom.

7.11

"Mahākātyāyana and his retinue of five hundred bhikṣus transformed into lotus blossoms resembling golden terraces, upon which the bhikṣus sat. From beneath their bodies water issued forth, becoming flowing springs that coursed among the blossoms without dripping onto the ground, and above them were golden canopies covering the bhikṣus, as they also proceeded to that kingdom. In this way, each of the one thousand two hundred and fifty great disciples, with five hundred bhikṣus each, displayed various supernatural feats, just like Śāriputra, Maudgalyāyana, and the others, leaping into the sky like soaring king geese, proceeding to that kingdom.

7.12

"At that time the Bhagavat donned his robes, took his bowl, and commanded Ānanda: 'Bring the niṣīdāna.' Then the Bhagavat walked through the air on foot. As the Buddha raised his feet, the Four Heavenly Kings, Śakra Devānām Indra, and Brahmā King, along with countless devaputras and hundreds of thousands of devīs, circled the Buddha seven times, paid homage to him, and followed behind him in attendance.

7.13

"At that time, the Bhagavat emitted golden light from his nape, which transformed into eighteen thousand great transformation Buddhas. Each transformation Buddha in turn emitted light, and this light from their napes likewise transformed into eighteen thousand great transformation Buddhas. Buddha following upon Buddha, they filled the open sky, soaring like king geese as they proceeded to that kingdom. Just as he reached the border of the realm, the king came out to receive him and paid homage to the Buddha.

7.14

"At that time, seeing the Bhagavat coming, the nāga king and his sixteen great nāga kinsmen and followers raised great clouds and thunder, roaring and raining down hailstones. Fire issued from their eyes and fire was also spat from their mouths, while smoke and flames poured forth from their scales and body hairs. The five rākṣasīs manifested hideous forms, their eyes like flashing lightning, standing before the Buddha. At that time the nāga prince, seeing the open sky filled with transformation Buddhas, said to his father: 'Father King, you spew fire wishing to harm one Buddha; just look, there are countless Buddhas in the sky!' The nāga, spewing venom with his furious mind, rebuked his son: 'There is only one Buddha! Where could there be so many?'

7.15

"Then a vajra deity, holding a great vajra club in his hand, multiplied into countless transformation bodies. Fire burned from the heads of the clubs like whirling wheels of fire, wheel following upon wheel, descending from the sky, with scorching flames like molten copper, burning the bodies of the wicked nāgas. The nāga king was terrified; with nowhere to flee or hide, he fled into the Buddha's shadow. The Buddha's shadow was cool and refreshing, as if sprinkled with sweet dew. Having his heat dispelled, the nāga looked up at the sky, which was filled with Buddhas. Each Tathāgata emitted countless rays of light; within each ray of light were immeasurable transformation Buddhas; and each transformation Buddha also emitted countless hundreds of thousands of rays of light. Within all those rays of light were vajra deities brandishing vajra clubs. Seeing the Buddhas, the nāgas were exceedingly joyful; seeing the vajra deities, they were exceedingly terrified. With joined palms and reverent respect, they paid homage to the Buddha, and the five rākṣasīs also made obeisance to the Tathāgata. Then the devaputras rained down māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, and mahāmañjūṣaka flowers as offerings. Heavenly drums sounded of themselves, and the devas, with hands clasped, stood in attendance in the sky.

7.16

"Then that king and his retinue of five thousand burned various famous incenses, bowed their heads and faces to the Buddha, and invited him to take a seat. At that time, that nāga king emerged from the nāga pool, presented a couch of the seven treasures, and lifting it with his own hands, set it out, saying to the Buddha: 'Bhagavat! I only pray you will save me, and not let the strongmen harm my body.'

7.17

"Then the Tathāgata, with a brahma voice, like a loving mother comforting an infant, caused that nāga king and the rākṣasīs to receive the conversion of the Dharma King, and invited the Buddha to take his seat. At that time the king also set out a high couch of the finest and softest rugs and woolen blankets, spread a canopy of fine white cotton cloth, with nets of real pearls covering it all above, and invited the Buddha, the Bhagavat, to reside within the canopy.

7.18

"When the Bhagavat lifted his feet, wishing to walk, from his calves like those of an aiṇeya deer five rays of light emerged. The lights were of five colors and circled the Buddha seven times, transforming into a flower curtain like wondrous heavenly flowers. Among the myriad flowers and petals, hundreds of thousands of countless transformed bodhisattvas joined their palms and chanted verses of praise with ten trillion voices. The transformation Buddhas in the sky emitting light from their calves were likewise! Sixteen young nāgas, holding boulders and unleashing thunderbolts and fire, came toward where the Buddha was; the great assembly was terrified and entered the Buddha's light.

7.19

"Then the Bhagavat extended his golden arms and spread his webbed palms; from between his webbed fingers rained down great jeweled flowers. The great assembly all saw them transform into transformation Buddhas, while only the nāgas saw them as garuḍa birds wishing to seize and devour the nāgas. Terrified of the garuḍas, the nāgas fled into the Buddha's shadow, paid homage to the Buddha, and knocked their heads begging for rescue. When the Buddha reached the front of the canopy, he instructed Ānanda: 'Spread the niṣīdāna.' Ānanda then entered the canopy, first raising his right hand to take the niṣīdāna from his left shoulder. That niṣīdāna immediately transformed into fifty billion golden terraces adorned with the seven treasures; when he went to spread it, it immediately transformed into fifty billion lotus blossoms adorned with the seven treasures. When he adjusted the four corners, from each corner sprang fifty billion lotus blossoms of the seven treasures, row upon row filling the inside of the canopy.

7.20

"Then the Bhagavat sat cross-legged upon the couch of seven treasures, and upon all the lotus blossoms there were Buddhas seated. When the bhikṣus saw that the Buddha was seated, they paid homage to the Buddha, circumambulated him clockwise seven times, and each spread his sitting mat; the bhikṣus' sitting mats all transformed into seats of lapis lazuli. When the bhikṣus took their seats, the lapis lazuli seats emitted lapis lazuli light that formed lapis lazuli caves, and the bhikṣus entered the fire-radiance samādhi, their bodies turning golden. When that king saw the Buddha's supernatural transformations, he joined his palms in joy, circumambulated the Buddha seven times, and paid homage to him. Beholding the Buddha's supernatural transformations, he immediately generated the mind directed toward anuttarā samyaksaṃbodhi, and commanded his ministers to all generate this mind as well. At that time, because he feared the mighty vajra wrestlers, the nāga king also generated the mind directed toward anuttarā samyaksaṃbodhi, and the five rākṣasīs likewise generated the bodhimind.

7.21

"At that time the great king wished to provide the midday meal for the Buddha and the saṅgha. The Buddha said to the great king: 'Only prepare the eating vessels; nothing else is needed.' Receiving the Buddha's command, the king prepared various jeweled vessels. By the Buddha's supernatural power, heavenly sudhā flavor of itself filled the vessels. When the great assembly had eaten this food, they naturally attained entry into the buddhānusmṛti-samādhi, seeing the Buddhas of the ten directions with boundless physical dimensions, and hearing the subtle and wondrous voice expounding the Dharma. The sound purely praised mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the bhikṣu saṅgha, and also extensively expounded the six pāramitās and the thirty-seven dharmas contributing to bodhi. Having heard these words, they were redoubled in joy and circumambulated the Buddha a thousand times.

7.22

"At that time the king invited the Buddha to enter the city. The nāga king said angrily: 'If you take away my benefit, I will destroy your kingdom.' The Buddha said to the great king: 'Let the dānapati return first; the Buddha himself knows the proper time.' Then the king paid homage to the Buddha and hesitatingly withdrew. At that time the nāga king and the rākṣasīs threw their five limbs to the ground, begging the Buddha to bestow the precepts. The Buddha then expounded the Dharma of the three refuges and the five precepts for them in accordance with the Dharma. When the nāga king heard this, his heart was filled with great joy. The nāga king's retinue of hundreds of thousands of nāgas came out from the pool and paid homage to the Buddha. The Tathāgata immediately expounded the Dharma for them in the voice and dialect of nāgas. Hearing the Dharma, they were delighted, and the Buddha instructed Maudgalyāyana to bestow the precepts upon them.

7.23

"Then Maudgalyāyana entered the samādhi of doing as one wills, and immediately transformed his body into hundreds of thousands of myriads of garuḍa kings, each king treading upon five nāgas with his feet and dwelling in the sky. At that time the young nāgas spoke these words: 'The Buddha instructed the upādhyāya to bestow the precepts upon us; why does the upādhyāya assume a terrifying form?' Maudgalyāyana told them: 'For many kalpas, where there was nothing to fear, you arbitrarily gave rise to thoughts of fear; where there was no anger, you gave rise to thoughts of anger; and where there was no harm, you arbitrarily gave rise to thoughts of harm. I am truly a human, but because of your wicked minds, you see me as a bird.' At that time the nāga king, out of fear, vowed of his own accord not to kill or vex living beings, thereby generating a wholesome mind. Maudgalyāyana immediately returned to his original form and expounded the five precepts for them.

7.24

"Then the nāga king knelt long with joined palms, entreating the Bhagavat: 'I pray only that the Tathāgata will permanently abide here. If the Buddha is not here, I will give rise to evil thoughts, and there will be no way for me to attain anuttarā samyaksaṃbodhi. I pray only that the Tathāgata will keep his spirit here and show consideration by permanently remaining here.' Earnestly he requested this three times, continuing without cease.

7.25

"Then Brahmā King came once more to pay homage to the Buddha, joining his palms and entreating him: 'May the Bhagavān, for the sake of all sentient beings of future eras, not favor this one small nāga alone.' Hundreds of thousands of Brahmā kings all made this entreaty with one voice."

7.26

Then the Tathāgata smiled, and from his mouth issued boundless hundreds of thousands of rays of light. Within each ray were boundless transformation Buddhas; each transformation Buddha had tens of millions of bodhisattvas as attendants. At that time, that dragon king brought forth a seven-jeweled terrace from the pool and offered it to the Tathāgata, saying, 'May the Deva of Devas deign to accept this terrace from me!'
Then the Bhagavat said to the dragon king, 'I do not need this terrace. Now you need only give me the rākṣasa rock cave.'
Then Brahmā and countless devaputras entered the cave first. The dragon king adorned the cave with various jewels. The Buddha said to Ānanda, 'Instruct the dragon king to sweep the rock cave clean.'
When the devas heard this, each took off their jeweled robes and vied with one another to wipe down the cave. At that time the Tathāgata withdrew the light of his body and gathered all the transformation Buddhas, bringing them into the Buddha's crown. The Tathāgata then instructed the monks to remain outside the cave; only the Buddha entered alone and spread his seat himself. As he spread his seat, he caused this rocky mountain to temporarily become the seven jewels. Then the rākṣasī and the dragon king built five rock caves for the four great disciples and the venerable Ānanda.

7.27

At that time, the Bhagavat sat in the dragon king's cave without shifting from his seat; yet he also accepted the king's invitation to enter the city of Nagarahāra. At Gṛdhrakūṭaparvata, in the country of Śrāvastī, at the city of Kapilavastu, and in all his dwelling places, a Buddha was seen. Boundless transformation Buddhas sat on lotus seats in the sky, and all worlds were filled with transformation Buddhas. The dragon king rejoiced and made a great vow: 'May I, in a future life, attain Buddhahood like this!'
After the Buddha had accepted the king's invitation for seven days, the king dispatched a man riding an elephant capable of traveling eight thousand li, carrying various offerings to make offerings to the saṅgha across all lands. Everywhere he went, he saw Śākyamuni Buddha. The messenger returned and reported to the king, 'The Tathāgata, the Bhagavat, is not only in this country—he is also in other countries! In other countries, all the Buddhas are preaching suffering, emptiness, impermanence, non-self, and the six pāramitās.'
When the king heard these words, his mind opened in sudden awakening and he attained the patience of the non-arising of dharmas.

7.28

Then the Bhagavat withdrew his supernormal footstep and came out of the rock cave. Together with the monks, he visited the places of his past lives when he was a bodhisattva: the place where he gave away his two children, the place where he cast his body to the hungry tigress, the place where he gave away his head, the place where his body was gouged for a thousand lamps, the place where he plucked out his eyes in giving, and the place where he cut his flesh to ransom the dove. To all such places the dragons followed. At that time, when the dragon king heard that the Buddha was returning to his country, he wept with streaming tears and said, 'Bhagavat! I pray that the Buddha abide here always; how can you abandon me? If I do not see the Buddha, I will commit evil deeds and fall into the wretched destinies.'
Then the Bhagavat comforted the dragon king: 'I have accepted your invitation to sit in your cave for one thousand five hundred years.'
Then the young dragons pressed their palms together with fingers interlaced, entreating the Bhagavat to return into the cave. When the dragons saw the Buddha seated in the cave, water issued from the upper part of his body and fire issued from the lower part of his body, performing the eighteen transformations. When the young dragons saw this, their resolute aspiration for the Path increased even further. Śākyamuni Buddha leaped into the rock, like an image of a person's face seen in a bright mirror; all the dragons saw the Buddha within the rock, shining forth outside. Then the dragons joined their palms in joy; not leaving their pool, they constantly beheld the Buddha-sun.

7.29

Then the Bhagavat sat cross-legged within the rock wall. When sentient beings looked, they could see him from afar, but he did not appear up close. Hundreds of thousands of devas made offerings to the Buddha's shadow, and the shadow also preached the Dharma. At that time Brahmā joined his palms with reverence and praised him in verse:

7.30

'The Tathāgata dwells in the rock cave,
Leaping into the rock's interior;
Like the sun, unimpeded,
Possessing the marks of golden light.
Now with head to ground I pay homage
To the Muni, the World-Honoured Savior!'

7.31

Then the Bhagavat manifested five hundred jeweled chariots, and the Buddha, dwelling in the chariots, divided his body into five hundred. The jeweled chariots then remained in the sky, turning freely. Between the chariot hubs and rims were hundreds of thousands of rays of light, and within each ray were countless transformation Buddhas. Without moving or turning, he arrived at the city of Kapilavastu, sat on the lion throne as if entering samādhi, and from one pore a Buddha emerged; into one pore another Buddha returned. Thus emerging and entering, boundless transformation Buddhas sat cross-legged filling the sky. This is called the realm of the Tathāgata while sitting.
After the Buddha's parinirvāṇa, if the Buddha's disciples wish to know the Buddha's walking, it is as spoken above; if they wish to know the Buddha's sitting, they should contemplate the Buddha's shadow. Those who contemplate the Buddha's shadow should first contemplate an image of the Buddha, imagining it to be sixteen feet high, sitting cross-legged with grass spread as a seat, inviting the image to sit. Having seen it sitting clearly, they should further form a visualization: visualize a rock cave, eighteen feet high, twenty-four paces deep, visualized as clear white stone. When this visualization is achieved, they see the sitting Buddha image abiding in the sky, raining flowers beneath its feet. Again, they form the visualization of walking, entering into the rock cave. Having entered, they further cause the rock cave to be visualized as a seven-jeweled mountain. When this visualization is achieved, they again see the Buddha image leaping into the rock wall, the rock wall unimpeded like a bright mirror. When this visualization is achieved, as before, they again visualize the thirty-two marks, contemplating each mark so that it is extremely clear. When this visualization is achieved, they see transformation Buddhas sitting cross-legged on large jeweled flowers, emitting bodily light that illuminates everywhere. From the pores of the body of each seated Buddha rain an asaṃkhyeya of seven-jeweled banners. At the top of each banner are hundreds of thousands of jeweled pennants; the very smallest pennant is equal in length and breadth to Mount Sumeru. Within these jeweled pennants are countless hundreds of thousands of transformation Buddhas; each transformation Buddha leaps and enters the shadow and the navel of the Buddha in this rock cave. When this visualization appears, it is preached as from the Buddha's mind. One who contemplates thus is called one of right contemplation; if one contemplates otherwise, it is called wrong contemplation.

7.32

After the Buddha's parinirvāṇa, those who contemplate the Buddha's shadow as I have spoken are called those who truly contemplate the Tathāgata sitting. Those who contemplate the Tathāgata sitting are no different from seeing the Buddha's body; it eliminates the sins of birth and death of hundreds of thousands of kalpas. If they are unable to see it, they should enter a stūpa and contemplate all sitting images. Having seen the sitting images, they should repent of their obscuring sins. By the merit of this person's condition of contemplating the image, when Maitreya appears in the world, they will see Maitreya Buddha initially sitting cross-legged beneath the dragon-flower tree; having seen him, they will rejoice, and according to their vows they will awaken to the three kinds of bodhi.

7.33

'What is called contemplating the Tathāgata walking to Kuśinagara when he subdued the mallas?'
The Buddha told his father, the king: 'The Tathāgata will soon enter parinirvāṇa in that country. At that time, five hundred mallas tried to remove a rock that obstructed the road, exhausting all their strength as mallas, but they could not move it away. The Bhagavat then transformed into a śramaṇa, and with his hand he flicked the rock so that it flew and stayed in the air. The mallas were terrified that if this rock were to fall, they would have nowhere to run and flee. Looking up at the airborne rock, it had all become transformation Buddhas, like a golden mountain surrounded by Buddhas. Seeing this, the mallas rejoiced greatly.
Then the transformed śramaṇa leaned and reclined beneath a tree like a person taking a daytime nap. Sunlight issued from his left flank, and like tens of billions of suns, entered his right flank. Within each sun were two jeweled trees, and on great jeweled couches Buddhas were reclining. Such light illuminated boundless worlds in the ten directions. In each world, boundless Buddhas leaned and reclined beneath trees, all having light that entered their right flanks and issued from their left flanks. Such light turned into jeweled terraces. The practitioner sees that in the worlds of the ten directions there is a jeweled terrace; on this jeweled terrace is a great Buddha whose size is equal to the ten directions, reclining beside the terrace.
Then from that Buddha's left flank water flowed like lapis lazuli beads; each jewel bead was like Mount Sumeru. Inside each mountain were hundreds of thousands of reclining Buddhas; each reclining Buddha emitted great light, also as spoken above. From his right flank there also issued ten thousand billion rivers of milk flowing downward, every droplet transforming into hundreds of thousands of transformation flowers. On the flowers were transformation Buddhas reclining on lotuses, each sprinkling a rain of amṛta with their right hand, enabling all beings to partake of it. When hungry ghost beings saw this mark, they were naturally filled and satisfied.

7.34

'Then in the sky there was an exquisite sound praising the four immeasurables, and after that distinguishing the realm of emptiness and non-being, the realm of quiescence devoid of thought and mindfulness. One who performs this contemplation is called one who contemplates the Tathāgata reclining. One who contemplates the Tathāgata reclining should first contemplate a reclining image. Having seen the reclining image, one should form this thought: "When the Buddha was in the world, the reason he manifested reclining was that the bodies of the Buddhas, the Tathāgatas, are without fatigue; it was solely to subdue the obstinate and powerful mallas and beings of evil views and unwholesomeness, or out of compassion for the monks, that he manifested reclining on his right flank." The Tathāgata's reclining is the reclining of great compassion. If one wishes to contemplate the Buddha reclining, one should practice the mind of benevolence.
Practicing the mind of benevolence means: taking all sentient beings as an object, when seeing them suffer, one does not spare one's own body to bring about their peace and joy, causing suffering beings to be free from misfortune. The mind of great compassion means: when seeing sentient beings suffering affliction, regarding them as one's own parents, teachers, and good friends, giving rise to a grieving mind with tears like a heavy rain. Such minds are called great compassion. When seeing others receive joy, joy arises in the mind, just as when a monk attains the third dhyāna; this is called joy.

7.35

'Equanimity means: all sentient beings are devoid of the mark of sentient beings. When performing this contemplation, first contemplate one's own body: Is the earth element a sentient being? Are the water, fire, and wind elements sentient beings? Is form a sentient being? Are feeling, perception, karmic formations, and consciousness sentient beings? Is emptiness a sentient being? Is non-emptiness a sentient being? Is suchness a sentient being? Is non-suchness a sentient being? Is the limit of reality a sentient being? Is non-reality a sentient being? Is the emptiness of the conditioned a sentient being? Is the emptiness of the unconditioned a sentient being? When analyzing and differentiating in this way, one does not see sentient beings, one does not apprehend sentient beings, and one has no concept of sentient beings. The mind is unattached and has no seeking. Understanding such pure dharmas is called practicing equanimity.'

7.36

The Buddha said to Ānanda: 'If there are sentient beings who delight in contemplating the Buddha reclining, this is the true contemplation of pure benevolent concentration. If there are sentient beings who hear the Dharma of the Buddha reclining, and monks who, complying with the Buddha's words, do not breach comportment and recline on their right flanks, you should know that these persons wear the clothing of shame and conscience and the medicine of patience. If such monks sit in meditation in the present life, they will see the Buddhas of the ten directions preaching the great Dharma to them. If they do not sit in meditation, because they have not violated the precepts, they will in a future life see the Buddhas of the ten directions, and the Buddhas of the ten directions will preach the great Dharma to them. Hearing the Dharma, they will easily awaken, as swiftly as a strong man bends or extends his arm, immediately attaining the arhat path, endowed with the three knowledges, the six supernormal powers, and the eight liberations. The Tathāgata's reclining benefits sentient beings; because it benefits them, it is called benevolence, compassion, joy, and equanimity. These four dharmas are the mother that gives birth to all Buddhas and bodhisattvas.'

7.37

Having spoken these words, the Buddha emitted light from his entire body in the midst of the assembly: eighty-four thousand [rays] in front, eighty-four thousand to the left, eighty-four thousand to the right, eighty-four thousand behind, and eighty-four thousand from the crown of his head. From these pores, each and every pore had a single hair swirling and growing; at the tip of each hair were lotus flowers numerous as the dust motes of a hundred trillion worlds. On each lotus flower were boundless and countless dust motes of transformation Buddhas, the bodies of the transformation Buddhas tall, eminent, and adorned, like thousands of tens of millions of Mount Sumerus. In the navel of each Buddha were five hundred trillion lions; each lion spat forth five hundred trillion articles of offering; each article of offering had five hundred trillion clouds of seven-jeweled flowers; and each cloud of jeweled flowers had five hundred trillion clouds of verse stanzas, each sound succeeding the next like raindrops.

7.38

At that time, the Tathāgata manifested even more clearly the eighty minor marks. Golden radiant light issued from the white curl [between his brows], each beam illuminating the ten directions and transforming into Buddhas. These Bhagavats were countless walking, countless standing, countless sitting, and countless reclining. These transformation Buddhas spoke of great benevolence and compassion; they taught the thirty-seven factors that assist awakening, the six pāramitās, and the Tathāgata's ten powers, fearlessnesses, and eighteen unshared dharmas. When this sign appeared, one hundred million Śākyas, with minds free of attachment, awakened to the forbearance of the non-arising of dharmas. The Buddha bestowed a prophecy upon them: “In a future age, after an incalculable number of kalpas, you shall become Buddhas named Tathāgata Samādhi-dhvaja-jina, Worthy of Offerings, Right and Completely Awakened, complete with the ten titles. In succession, there will be one hundred million of you who become Buddhas. When those Buddhas appear, the Sahā world will be pure and adorned, precisely equal to and no different from the World of the Victorious Banner of the Sages and the Buddha-realm of Light. When these bodhisattvas attain the Buddha path, their lands will have no violation of precepts, no distraction of mind, and no name of evil. They will be purely bodhisattvas; and though there will be śrāvakas, they will not disparage the Great Vehicle.” Thereupon, hearing the Buddha's prophecy, the Śākya sons were filled with great joy. They each took off their necklaces and scattered them over the Buddha. These necklaces remained above the Buddha and transformed into flowering trees; each flowering tree had flowers like the sands of the Ganges; upon each flower was a jewelled tower like the sands of the Ganges; within each tower was a transformation Buddha like the sands of the Ganges; and each transformation Buddha expounded the eighty-four thousand pāramitās.

7.39

Furthermore, there were transformation Buddhas who taught the śrāvakas the counting of breaths (ānāpāna), radiant light upon white bones and white bones upon radiant light, the thought of mental purity and the thought of mental impurity, the thought of the arising of the defilements and the thought of the cessation of the defilements, the thought of severing the defilement branches and the thought of slaying the defilement roots. Such thoughts were as numerous as nine hundred billion dust motes, as expounded in the counting of breaths; these are called the teachings for śrāvakas.

7.40

The teachings for bodhisattvas consist of only four practices. What are the four? First, confessing and repenting transgressions throughout the six periods of the day and night. Second, constantly cultivating mindfulness of the Buddha without deceiving sentient beings. Third, cultivating the six forms of reverent harmony with a mind free of anger and arrogance. Fourth, cultivating the six recollections as if rescuing one’s own burning head.

7.41

The Buddha said to his father the king: “These and such like are called the buddhānusmṛti-samādhi of future ages, also called discerning the Buddha’s body, also called knowing the Buddha's physical marks, also called the samādhi of mindfulness of the Buddha, and also called the Buddhas' light shielding and protecting sentient beings.”

7.42

When these words were spoken, devas, nāgas, yakṣas, the eight classes of spirits, and an assembly of one billion two hundred million generated the aspiration for anuttarā samyaksaṃbodhi. They made a vow of their own: “May we in future ages always enter samādhi and behold the Buddha's rūpakāya just as it is now, without any difference.”

7.43

At that time, the Brahmā King, Śakra Devānām Indra, and countless sons of devas paid homage to the Buddha, knelt long with palms joined, and said to the Buddha: “Bhagavat! We now have been able to behold the Tathāgata’s supreme form among forms. We vow that in future ages, sentient beings in the turbid and evil [world] will focus their mindfulness and ponder so as to behold the Buddha's rūpakāya. May this vow not be in vain! What we have now spoken and what we have seen are true and not in vain; may we and the host of devas become just like the Buddha’s body.” As they spoke these words, they each saw one million lights issue from within their own minds, each light transforming into immeasurable hundreds of thousands of transformation Buddhas, and they saw their own bodies become of true golden color, precisely equal to and no different from Nanda.

7.44

Then the Brahmā gods said to the Buddha: “The Tathāgata, the Hero of the World, has appeared in the world and will certainly benefit all sentient beings. His past vast vows are now fulfilled. ‘He does not abandon sentient beings’—these words are not empty. Therefore, having ourselves seen the realm envisioned by our minds, may future sentient beings also envision the Buddha’s true body in this way!”

7.45

The Buddha told the Brahmā gods: “It is true and not empty, just as you say. If future sentient beings merely give rise to this thought, they will attain immeasurable merit and fully possess the bodily marks, how much more so if they recollect and visualize him?”

7.46

When the Buddha had spoken these words, King Śuddhodana, along with the Śākya sons, the bhikṣuṇīs, and the upāsikās, all arose together, paid homage to the Buddha, and withdrew.

7.47

At that time, his father the king returned to his palace and spoke to his female attendants about the Buddha's marks and signs. One thousand two hundred and fifty attendants, upon hearing of the Buddha's white curl mark, gave rise to joy in their hearts, and the sins of one million billion nayutas of births and deaths were eradicated. A voice in the air addressed the women, saying: ‘Having heard of the Buddha's marks, your faults and sins are eradicated; you ought to generate the aspiration for unexcelled samyaksaṃbodhi.’ Having heard these words, they immediately saw immeasurable Buddhas in the air. Having seen the Buddhas, they all simultaneously attained the samādhi of mindfulness of the Buddha. At that time, the monks arose from their seats, paid reverent homage at the Buddha's feet, circumambulated the Buddha seven times, and stood to one side.

7.48

At that time, Ānanda bared his right shoulder, joined his palms, knelt long, and said to the Buddha: “Bhagavat! The Buddha has spoken of the thirty-two marks, yet there remains one mark. Why has the Tathāgata not clearly expounded it?”

7.49

At that time, the Bhagavat instructed the monks, causing each to return to his seat. Then the Bhagavat himself manifested to his left and right five hundred billion jewelled mountains; on each jewelled mountain sat four Buddhas, and the four Buddha Bhagavats praised mindfulness of the Buddha. The Buddha then smiled; five-colored light issued from his mouth and fourteen lights from his tongue. These lights transformed into a Buddha, from whose navel flowed five waters of different colors. In each color were nine hundred million bodhisattvas; on the crown of each bodhisattva was a brahma-maṇi light, and within each light were transformation Buddhas like the sands of the Ganges. From the navels of each of the transformation Buddhas water issued in the same way. These waters flowed into the Buddha's navel, and these transformation Buddhas along with the transformation bodhisattvas all entered the Buddha's navel. At that time, the Buddha's body was pure both inside and out, surpassing a pure, wondrous, superior vaiḍūrya gem. Inside the Buddha's body was a lion throne; each lion throne was like Mount Sumeru; upon each throne was a Tathāgata, with ninety billion bodhisattvas as attendants. The Buddhas atop the crowns of these bodhisattvas were like Mount Sumeru. In this way, waters issued from the navels of immeasurable Buddhas of the ten directions, and all entered the navel of Buddha Śākyamuni along with the waters. At that time, those Buddhas were not large and Śākyamuni was not small; Śākyamuni was not large and those Buddhas were not small. Within the body and heart of Buddha Śākyamuni were immeasurable Buddhas; the Buddhas did not obstruct one another, and from every pore of his body they expounded the teaching of mindfulness of the Buddha. Then the transformation Buddhas each extended their right hands and rubbed the crown of Ānanda’s head: “Now uphold well this buddhānusmṛti-samādhi. Do not let it be forgotten or lost; remember it single-mindedly, opening the eye of light for future sentient beings.” When they spoke these words, forms of the seven past Buddhas stood in the sky, each extending his right hand and rubbing the crown of Ānanda’s head, entrusting this matter [to him]. At that time, in the empty sky were countless lights; within each light were countless transformation Buddhas, who with different mouths but one voice entrusted this Dharma [to him].

7.50

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

Linked texts (1)

佛說觀佛三昧海經 — Classical Chinese