佛說觀佛三昧海經 9

English (machine translation) 9

Language: English

9.1

Translated by Buddhobhadra, Tripiṭaka Master of India under the Eastern Jin

The Buddha told Ānanda: “The Tathāgata possesses thirty-two primary marks of a great man and eighty secondary marks, with golden light, each ray of light containing immeasurable transformation Buddhas, all manners of transformations appearing from the pores of his body, as well as the most concise of concise summaries of the Buddha's form-body. For the sake of this assembly and King Śuddhodana, I have now briefly spoken of the primary and secondary marks. When the Buddha is born in the human realm, he shows conformity with human affairs. Because he conforms to human marks, thirty-two are spoken of; because he surpasses all the devas, eighty secondary marks are spoken of; for the sake of the bodhisattvas, eighty-four thousand wondrous marks are spoken of. The Buddha’s true marks were already extensively distinguished in the Avataṃsaka-sūtra for Samantabhadra, Bhadraśrī, and other great bodhisattvas at the site of enlightenment of quietude in Magadha when I first achieved enlightenment. The reason they are spoken of in brief in this revered teaching is that if ordinary beings and disciples of the four assemblies who have slandered the Vaipulya sūtras, committed the five heinous sins, violated the four grave prohibitions, stolen property belonging to the Saṅgha, committed sexual misconduct with bhikṣuṇīs, broken the eight fasting precepts, performed all manner of evil deeds, or held various wrong views—if such people can single-mindedly focus their mindfulness before them for one day and one night, contemplating even a single primary or secondary mark of the Buddha, the Tathāgata, all their evil sins and karmic hindrances will be completely extinguished. For this reason, the Tathāgata is named Bhagavān, Arhat, Samyaksambuddha, the Sun of Merit, the Full Moon of Wisdom, the Pool of Refreshing Coolness, the Jewel that Eliminates Sin, the Treasury of Radiance, the Mountain of Wisdom, the River of Moral Precepts, the Guide on Confusing Roads, the Lamp in the Dark of Wrong Views, the Destroyer of the Thieves of Afflictions, the Father and Mother of All Sentient Beings, and the Great Refuge. If anyone takes refuge in the Buddha, the Bhagavat, or recites his name, the heavy hindrances of afflictions of hundreds of thousands of kalpas will be eliminated—how much more so if they cultivate the samādhi of mindfulness of the Buddha with an upright mind?”

9.4

The Buddha told Ānanda: “In the past, for immeasurable, boundless asaṃkhyeya kalpas, the Tathāgata burned the fuel of afflictions with the fire of wisdom and cultivated signless samādhi without prematurely realising it. Therefore, he obtained such supreme marks, with immeasurable transformation Buddhas within each mark—how much more so within many marks! If one can focus the mind to contemplate a single hair-pore, that person is called one who practices the samādhi of mindfulness of the Buddha. Because of mindfulness of the Buddha, the Buddhas of the ten directions will constantly stand before them and expound the true Dharma for them. Such a person will be capable of generating the lineage of all the Tathāgatas of the three times—how much more so if they fully contemplate the Buddha's form-body?

9.5

“The Tathāgata also possesses an immeasurable Dharma-body, the ten powers, the fearlessnesses, samādhis, liberations, and various supernormal events. Such wondrous aspects are not the sphere of practice of you ordinary beings; you should merely arouse a thought of rejoicing with a deep mind. Having aroused this thought, you should again focus your mindfulness on the virtues of the Buddha. As for being mindful of the virtues of the Buddha, they are: morality, concentration, wisdom, liberation, the knowledge and vision of liberation, the golden thirty-two primary marks, the eighty secondary marks, the ten powers, the four fearlessnesses, the eighteen unshared qualities, and the great compassion with its three foundations of mindfulness. If sentient beings once hear of the Buddha’s bodily marks, radiance, and virtues as mentioned above, they will not fall into evil paths for billions of thousands of kalpas, will not be born in places of wrong views and defilements, will always obtain right view, and will cultivate diligently without ceasing. If merely hearing the Buddha’s name obtains such blessings, how much more so focusing one's mindfulness on the buddhānusmṛti-samādhi?”

9.6

When the Bhagavat spoke these words, there appeared in the sky a seven-jeweled terrace, upon each terrace one hundred million jeweled canopies, and the heavens rained down jeweled flowers to make offerings to Śākyamuni Buddha. At that time, the Dharma Prince Mañjuśrī sat cross-legged on the jeweled terrace, dwelling in the sky along with one billion bodhisattvas, and praised him, saying: “Excellent, excellent, Śākyamuni, Greatly Compassionate Bhagavat! You have spoken of the Buddha’s bodily marks, demonstrated the Buddha’s deportment, manifested the Buddha’s radiance, and revealed all the transformation Buddhas, creating the cause for seeing the Buddha for ordinary, foolish sentient beings in future ages who do not see the Buddha. Excellent, Ānanda, compassionate Dharma son! Your name means Joy. In accord with your name, settle your realization, uphold the Buddha's words well, and be careful not to forget them! Future sentient beings who hear your exposition will thereby see the Buddha, and those who contemplate this meaning will fully see the wondrous form-body of the Buddha.” When Mañjuśrī had spoken these words, he descended from the sky with the great assembly of bodhisattva retinue, paid homage to the Buddha's feet, circumambulated the Buddha seven times, and stepped back to stand to one side.

9.7

The Buddha told Mañjuśrī: “Son of the Buddha! Just now as you performed this contemplation in your seat, lotuses emerged from the earth, measuring precisely one yojana in length and breadth.” Mañjuśrī and the bodhisattvas sat upon the lotuses. Having seated himself, the Dharma Prince Mañjuśrī addressed the Buddha, saying: “Bhagavat! I now wish to speak myself of the causal conditions of my past lives. May the Bhagavat empower me with his spiritual authority!”

9.8

The Buddha told Mañjuśrī: “Speak quickly, without hesitation!”

9.9

Mañjuśrī addressed the great assembly, speaking to the Venerable Ānanda: “Ānanda, you should know that I recall in the past, immeasurable kalpas ago, and twice as many inconceivable, unreckonable asaṃkhyeya kalpas before that, there was a Buddha in that world named Precious Majestic Virtue, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇām, Buddha, Bhagavān! When that Buddha appeared, sentient beings were corrupt and evil, no different from now. That Buddha, the Bhagavat, was also sixteen feet tall with a purplish-golden body, and expounded the Dharma of the three vehicles just like Śākyamuni. At that time, in that country there was a great elder named Sarvadāna. The elder had a son named Śīlagupta. While he was in his mother's womb, because of his mother's faith and reverence, she took the three refuges in advance on behalf of her son. After the son was born and reached the age of eight, his parents invited the Buddha to their home to make offerings. The boy saw the Buddha walking serenely with slow steps, flowers springing up beneath his feet with great radiance. Having seen this, he rejoiced and paid homage to the Buddha. After paying homage, he gazed attentively without looking away for even a moment. Having once seen the Buddha, he was able to eliminate the transgressions of birth and death for hundreds of millions of nayutas of kalpas. From that time on, he constantly encountered Buddhas as numerous as the sands of hundreds of billions of nayutas of Ganges Rivers, planting many roots of virtue in the presence of those Buddhas. All those Bhagavats expounded this buddhānusmṛti-samādhi, praised the light of the ūrṇā mark of a great man, and exhorted many sentient beings to repent and focus their mindfulness.

9.10

“After this had passed, he again encountered a Buddha named Jewel Light (Maṇiprabha), Tathāgata, Arhat, Samyaksambuddha! When the Buddha Maṇiprabha appeared in the world, he constantly emitted light to perform the Buddha's work and deliver the people. Twenty thousand Buddhas in this manner all shared the same name, Maṇiprabha. At that time, all those Bhagavats guided and received sentient beings through the wondrous radiance of transformation Buddhas. Next, there was another Buddha named Sandalwood Jewel Light (Candana-maṇiprabha), fully endowed with the ten titles; ten billion Buddhas in this manner were all named Maṇiprabha. By the power of the vows of these Bhagavats, using precisely the light of the ūrṇā mark between their brows, they sheltered sentient beings and eradicated their many transgressions.

9.11

"Again, a Buddha appeared, named Candanasāgara Tathāgata, Arhat, Samyaksambuddha. A million Buddhas like this all shared the same name: Candanasāgara. These Bhagavats converted and liberated sentient beings by means of the light from the svastika sign—the mark of virtue—upon their chests. At that time, that boy personally attended upon those Buddhas without interruption, bowing, making offerings, joining his palms, and contemplating the Buddhas. Through the power of the causes and conditions of contemplating the Buddhas' merits, he again encountered a million asaṃkhyeya Buddhas. Those Bhagavats also converted and liberated sentient beings by means of their physical forms. From then on, he attained hundreds of thousands of millions of mindfulness-of-the-Buddha samādhis and acquired a million asaṃkhyeyas of revolving dhāraṇīs. Having attained these, the Buddhas manifested before him and expounded the signless Dharma, and within a single moment he attained the śūraṅgama-samādhi.

9.12

"At that time, that boy received the three refuges, and because he bowed to the Buddha once and attentively contemplated the Buddha's marks with a mind devoid of weariness, by these causes and conditions he encountered countless Buddhas—how much more so if one fixes one's mindfulness, fully reflects, and contemplates the Buddha's form-body! Could that boy at that time have been someone else? It was none other than my very self!"

9.13

Then the Bhagavat praised Mañjuśrī, saying, "Excellent, excellent, Mañjuśrī! If merely by bowing to a Buddha once in the past you were able to encounter so many countless Buddhas, how much more so for my disciples in the future who diligently contemplate the Buddha?"

9.14

The Buddha instructed Ānanda: "Take Mañjuśrī's words and proclaim them widely to the great assembly and to sentient beings of future ages: if there are those who can bow, those who can be mindful of the Buddha, and those who can contemplate the Buddha, you should know that these persons are equal to Mañjuśrī and no different. When they relinquish their bodies in another life, Mañjuśrī and other great bodhisattvas will be their preceptors."

9.15

When these words were spoken, there was a son of the Buddha in the assembly of bodhisattvas named Dhanada. He immediately rose from his seat, circumambulated the Buddha seven times, reverently bowed, and also bowed at the feet of Mañjuśrī. With heavenly māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, and mahāmañjūṣaka flowers, he scattered them over the Buddha, over Mañjuśrī, and also over the Venerable Ānanda. Right above the Buddha, these heavenly flowers transformed into a flower dais, and within the flower dais the Buddhas of the ten directions sat cross-legged.

9.16

The Buddha Bhadraguṇa of the eastern direction addressed the great assembly, saying: "You all should know that I recall in the past, countless ages ago, there was a Buddha, a Bhagavat named Ratnaprabhāvarājendra Tathāgata, Arhat, Samyaksambuddha. When that Buddha appeared, he also expounded the teachings of the Three Vehicles just as [the Buddha does] today. At the time of that Buddha, there was a monk who had nine disciples. Together with his disciples, he went to a stūpa to bow to the Buddha's image. Seeing a jeweled image that was magnificent, conspicuous, and delightful to behold, having paid homage, they gazed at it attentively and recited verses in praise. Then, according to their long or short lifespans, each passed away. Having passed away, they were born in the Buddha-land of Ratnaprabhāvarājendra in the east, spontaneously transformed into being seated cross-legged on great lotus flowers. From then on, they constantly encountered countless Buddhas, purely cultivated the brahmacarya under those Buddhas, and attained the ocean-like mindfulness-of-the-Buddha samādhi. Having attained this, the Buddhas appeared before them and immediately bestowed prophesies upon them that they would become Buddhas as they wished throughout the ten directions. The Buddha Bhadraguṇa of the east is none other than myself! The Buddha Candanaguṇa of the south, the Buddha Amitaprabha of the west, the Buddha Lakṣaṇaguṇa of the north, the Buddha Aśokaguṇa of the southeast, the Buddha Ratnaprada of the southwest, the Buddha Kusumasrī of the northwest, the Buddha Triyānacarya of the northeast, the Buddha Vipulaguṇa of the zenith, and the Buddha Prabhāguṇa of the nadir—such ten Buddha Bhagavats as these, by cause of bowing to the stūpa and uttering a single verse of praise, attained Buddhahood throughout the ten directions. Could they have been other people? They are none other than ourselves, the Buddhas of the ten directions!"

9.17

Then the Buddhas of the ten directions descended from the sky, emitting thousands of rays of light, displaying the light of their form-bodies' white ūrṇā mark. Each sat on the seat of Śākyamuni Buddha, and each stretched out his right hand, stroked Ānanda's crown, and addressed him: "Son of the Dharma! Your master and preceptor Śākyamuni undertook hundreds of thousands of austerities and countless vigors to seek the Buddha's wisdom and obtain this body as a retribution. Its luminous physical marks are now being expounded for you. You must uphold the Buddha's words and, for the devas, nāgas, the great assembly, monks, nuns, laymen, and laywomen of future ages, extensively expound the method of contemplating the Buddha and the mindfulness-of-the-Buddha samādhi." Having spoken these words, they then inquired after Śākyamuni Buddha: "Are your daily activities peaceful and at ease?" Having inquired, they emitted great rays of light and each returned to his own land.

9.18

The great assembly gathered at that time saw the Buddhas of the ten directions, the bodhisattvas, and the sizes of their lands, just like seeing all kinds of forms and images in a clear mirror. The flowers scattered by the Bodhisattva Dhanada right above Mañjuśrī then transformed into a four-pillared jeweled platform, and within that platform were four Bhagavats, emitting bodily light and sitting majestically: Akṣobhya in the east, Ratnaketu in the south, Amitāyus in the west, and Divyadundubhimeghanirghoṣa in the north. At that time, the four Bhagavats scattered golden lotus flowers over Śākyamuni Buddha. Before reaching the Buddha, they transformed into a canopy of flowers with millions of petals. Between each petal were hundreds of thousands of transformation Buddhas, and the transformation Buddhas emitted light. Within the light there were again countless transformation Buddhas. When the jeweled canopy was completed, the four Buddha Bhagavats descended from the sky, sat upon Śākyamuni Buddha's seat, and praised him, saying: "Excellent, excellent, Śākyamuni! You are truly able to expound the white ūrṇā mark and light of the Buddhas of the three periods of time for the defiled and evil sentient beings of future ages, causing all sentient beings to extinguish their sins and offenses. Why is this? We recall that in the past we went forth to study the Way under the Buddha Śūnyarāja. At that time, four monks were fellow students together, practicing and studying the true Dharma of the Buddhas of the three periods of time. Our minds were covered by afflictions, so that we could not uphold the jewel treasury of the Buddha's Dharma, and due to many unwholesome karmas, we were destined to fall into the evil destinies. A voice in the sky said: 'You four monks! Although Śūnyarāja Tathāgata has entered nirvāṇa, though you consider what you have violated to be beyond redemption, you should now enter the stūpa and contemplate the Buddha; it is equal to and no different from when the Buddha was in the world.' Following the voice in the sky, we entered the stūpa and contemplated the ūrṇā mark between the eyebrows of the image, and then gave rise to this thought: 'When the Tathāgata was in the world, how was his luminous form-body any different from this? May the Buddha's marks of a great being eradicate our sins!' Having spoken these words, we threw our five limbs to the ground like a great mountain collapsing, repenting all our sins and contemplating the space between the Buddha's eyebrows. By virtue of the causes and conditions of repentance, from then on, for eighty billion asaṃkhyeya kalpas, we did not fall into the evil destinies, and life after life we constantly saw the Buddhas of the ten directions. Under those Buddhas, we received and upheld the profound mindfulness-of-the-Buddha samādhi. Having attained the samādhi, the Buddhas manifested before us and bestowed our prophesies. In the east there is a land named Abhirati, and the Buddha of that land is named Akṣobhya—he was the first monk! In the south there is a land named Ānanda, and the Buddha's name is Ratnaketu—he was the second monk! In the west there is a land named Sukhāvatī, and the Buddha's name is Amitāyus—he was the third monk! In the north there is a land named Padmālaṃkāra, and the Buddha's name is Divyadundubhimeghanirghoṣa—he was the fourth monk!"

9.19

Then the four Tathāgatas each stretched out his right hand, stroked Ānanda's crown, and addressed him: "Prince of the Dharma! Uphold the Buddha's words and expound them widely for all sentient beings of the future." Having spoken this three times, each emitted light and returned to his own land.

9.20

The flowers scattered by Bodhisattva Dhanada that hovered above Ānanda transformed into clouds of flowers filling the ten directions. In each cloud were countless transformation Buddhas, each stretching out his right hand, stroking Ānanda's crown, and addressing him: "Prince of the Dharma! All the transformation bodies of the Buddha Tathāgatas are just like ours, equal and no different. Having seen them in person now, you should extensively and distinctly explain them for all sentient beings of the future, causing sentient beings to practice mindfulness of the Buddha. If they are mindful of the Buddha, they will see transformation Buddhas, equal and no different from today. If any sentient beings hear what you expound, that will constitute seeing the Buddha, and their immeasurable sins will be eradicated."

9.21

Then Bodhisattva Dhanada addressed the Buddha, saying: "Bhagavat! I recall that in the past, countless ages ago, there was a Buddha, a Bhagavat, also named Śākyamuni. After that Buddha's parinirvāṇa, there was a prince named Suvarṇadhvaja, who was arrogant, held wrong views, and did not believe in the true Dharma. A spiritual friend who was a monk, named Samādhīśvara, said to the prince: 'There is an image of the Buddha in the world, adorned with many jewels and extremely lovely. You may briefly enter the stūpa to contemplate the Buddha's form.' Then that prince, following the good friend's advice, entered the stūpa and contemplated the image. Seeing the marks and signs of the image, he said to the monk: 'If the stately solemnity of the Buddha's image is already like this, how much more so the Buddha's true body?' Having said this, the monk told him: 'Now, seeing the image, if you cannot bow, you should recite: "Namo Buddhāya!"' At that time, the prince joined his palms reverently and recited: 'Namo Buddhāya!' Upon returning to his palace, he fixed his mindfulness and kept remembering the image in the stūpa, and in the latter part of the night he saw the Buddha's image in a dream. Because he saw the Buddha's image, he rejoiced greatly in his mind, abandoned wrong views, and took refuge in the Three Jewels. When his life came to an end, through the causes, conditions, and merits of having previously entered the stūpa and recited 'Namo Buddhāya', he constantly encountered nine hundred million billion nayutas of Buddhas. Under those Buddhas he was constantly diligent and vigorous, and attained the profound mindfulness-of-the-Buddha samādhi. Through the power of the samādhi, the Buddhas appeared before him and bestowed prophesies upon him. From then on, for a million asaṃkhyeya kalpas, he did not fall into the evil destinies, up to today when he attained the profound śūraṅgama-samādhi. That prince at that time was none other than myself, Dhanada!" Great bodhisattvas such as these were immeasurable in number, each recounting their original causes and conditions attained through mindfulness of the Buddha, as expounded in the Jātaka Sūtras.

9.22

Then the Bhagavat addressed the great assembly: "I recall that countless kalpas ago, at that time there was a Buddha named Candanaguhāvyūha Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇām, Buddha, Bhagavat, endowed with the ten titles. In Jambudvīpa, amid the Mountain of All Virtues, he went forth to study the Way in that mountain, and upon completing full seven kalpas, he attained anuttarasamyaksambodhi. At that time in that world, there were two boys who were insatiable in their quest for erudition, traveling through states and kingdoms questioning brahmins. There was a brahmin named Raudrākṣa who said to them: 'Boys! In the world there is a Buddha named Candanaguhā; you two may go to where he is to seek debate on the Dharma.' Then the two boys—the elder named Sarvapriyadarśana and the second boy named Śūrasaṃnāha—went together to the Buddha's place, each holding heavenly flowers and together scattering them over the Tathāgata. At that time, the Bhagavat was in serene meditation, having entered the Samādhirāja-samādhi, his body and mind motionless, universally manifesting the form-bodies of all Buddhas, with countless rays of light as expounded in the Prajñāpāramitā. When the two boys saw the Buddha's form-body and saw the light, they immediately transcended the sins of birth and death of nayutas of Ganges-sands of asaṃkhyeya kalpas, and constantly encountered immeasurable, countless hundreds of thousands of Buddhas, practicing the profound mindfulness-of-the-Buddha samādhi under those Buddhas. The Buddhas of the ten directions appeared before them and expounded the non-retrogressing wheel of Dharma for them. Could the first boy at that time have been someone else? It is none other than Maitreya Bodhisattva today! The second boy is none other than myself, Śākyamuni! Together with the bodhisattvas of the Bhadrakalpa, in the past at the place of Candanaguhā Buddha, I heard this ocean-like samādhi of Buddha contemplation on the transformation of the Buddhas' form-bodies. By the power of the merit of these causes and conditions, we transcended the sins of birth and death of nine hundred million billion asaṃkhyeya kalpas, and in this Bhadrakalpa will attain Buddhahood in succession; the last one, Rucika Tathāgata, will also expound the buddhānusmṛti-samādhi right here."

9.23

The Buddha addressed Ānanda: "This buddhānusmṛti-samādhi is medicine for all sentient beings who commit transgressions, a protection for those who break the precepts, a guide for those who have lost the path, eyes for the blind, wisdom for the foolish, a lamp in the dark, a valiant general among the thieves of defilement, the playground of the Buddha Bhagavats, and the place from which the śūraṅgama and other great samādhis first arise."

9.24

The Buddha told Ānanda: "Now hold this well and take care not to forget it. The Buddhas of the three times—past, future, and [present]—all these Bhagavats have spoken of such a buddhānusmṛti-samādhi. Through the power of this buddhānusmṛti-samādhi, I and the great bodhisattvas of the Bhadrakalpa attained the majestic supernatural sovereignty of omniscience. In this way, immeasurable Buddhas of the ten directions have all attained sambodhi by means of this teaching."

9.25

Then the Venerable Ānanda, through the Buddha's supernatural power, remembered on his own the matters of countless kalpas in his past lives. He said to the Buddha: "Bhagavat, I recall that countless koṭis of kalpas ago, there was a Buddha, a Bhagavat named Candrasūryapradīpa, fully endowed with the ten titles. In that life, I saw that Buddha, the Tathāgata, emit a great illumination. Its light shone universally upon the worlds of the ten directions, turning them all golden. Within each ray of light there were transformation Buddhas. Having seen this, I rejoiced in body and mind and exclaimed, 'Namo Buddhāya!' From that time onward, I have constantly encountered hundreds of thousands of Buddhas and heard them preach the Dharma, retaining and never forgetting it, just like water poured from one vessel into another. It is for this reason that I am now able to see the Bhagavat and serve him in person." Having spoken these words, he uttered verses praising the exquisite rūpakāyas of the Buddhas.

9.26

At that time, countless Buddhas appeared in the sky, all manifesting light. The transformation Buddhas that emerged from every single pore of their bodies were like Śākyamuni. They all addressed Ānanda, saying: "Son of the Dharma! Now hold this buddhānusmṛti-samādhi and explain it extensively for the great assembly, causing ordinary beings to plant the cause for seeing the Buddha." Having spoken these words, the transformation Buddhas disappeared.

9.27

At that time, in order to entrust this matter, the Bhagavat stood in the sky with sovereign deportment, performed the eighteen transformations, displayed all lights, and addressed Ānanda, saying: "If there are sentient beings who wish to contemplate the Buddha, they should contemplate in this manner." When the Buddha spoke these words, one billion two hundred million sons of the gods attained the buddhānusmṛti-samādhi and received predictions in his presence.

9.28

Chapter 9: Contemplating the Image

9.29

At that time in the assembly there was a bodhisattva mahāsattva named Maitreya. He immediately rose from his seat, bared his right shoulder, prostrated himself at the Buddha's feet, took off the necklace from his body, and offered it to the Tathāgata, scattering pearl flowers over the Buddha, the Bhagavat, and Mañjuśrī. The necklaces that were scattered naturally leaped up and stayed in the air, transforming into eight hundred billion jeweled terraces. Within each terrace were ten billion Śākyamuni Buddhas, all emitting light and universally manifesting rūpakāyas. All exquisite colors of the mountains, forests, rivers, seas, and sentient beings, the stars, lunar mansions, sun, moon, various Mount Sumerus, and the devas, dragons, spirits, and their palaces also appeared therein. The five supernatural faculties of the ṛṣis, the ten billion incantations, the ninety-five kinds of paths of false views, medical formulas, crafts, technological arts, and literary compositions—all these matters were displayed in a single hair-pore. Even what beings of worldly false views and defiled desires long to see also completely leaped forth within the light. The hells, animals, asuras, the eight conditions of lack of leisure, the four inversions, and all inauspicious matters, as well as the good and bad karmic retributions, were also personally perceived within these forms. The pearl flowers scattered above the Buddha transformed into one hundred billion white lights; those above Mañjuśrī transformed into hundreds of thousands of billions of exquisitely colored lights. These lights intertwined with one another like great dragon kings coiling facing each other. Within each light were five hundred million jeweled lights, distinct and separated like a saṅghāṭī robe, sewn and held together by golden light; where the threads entered and exited, flowers of the four jewels were born. Within each flower sat a bodhisattva of the Bhadrakalpa cross-legged. The Buddhas of the ten directions and the transformation Buddhas sat on jeweled lotus flowers, preaching the profound pratyutpanna-samādhi for these great bodhisattvas of the Bhadrakalpa, and also praising the initial cause and condition for contemplating the Buddha, the vajropama-samādhi of the realm of mindfulness of the Buddha, the samādhi without equal. Having preached this Dharma, these Tathāgatas each extended their right hand, stroked Ānanda's head, and said: "Son of the Dharma! You should now hold the Buddha's words well and take care not to forget them." At that time Maitreya Bodhisattva said to the Buddha: "Bhagavat, we pray only that the Heavenly Honored One, with great loving-kindness and great compassion, will have pity on all sentient beings of the future age. Many of them will create unwholesome karma; when the Buddha is not present, on what refuge can they rely to eliminate their faults and transgressions?"

9.30

The Buddha told Maitreya: "Ajita! Listen attentively, listen attentively, and reflect on it well! After the Tathāgata's parinirvāṇa, there will be many sentient beings who, because they do not see the Buddha, will commit various evil deeds. Such people should be instructed to contemplate the image. If one contemplates the image, it is completely no different from contemplating my body." When these words were spoken, there were flowers in the sky. The Buddhas of the ten directions stood in the sky, joined their palms with fingers clasped, and praised: "Excellent, Son of the Buddha! You have well asked about this matter. Only Śākyamuni, the savior from the world's suffering, can expound the method of contemplating the image for the blind and ignorant sentient beings of the final age. Now is precisely the right time; take care not to have doubts." Maitreya Bodhisattva again earnestly requested the Bhagavat to speak on the method of contemplating the image.

9.31

At that time, the Bhagavat emitted his constant light, illuminating the Nyagrodhārāma and the lands of the ten directions, turning them all golden. Through the Buddha's supernatural power, the golden ground was made to divide into two sections. In each section, fifty billion Buddhas all leaped forth on their own from the realms below and stood in the sky. Joining their palms, they praised the bodhisattva mahāsattva Maitreya, saying: "Excellent, Son of the Buddha! You are truly able to pity the sentient beings of the future who will be born in the Latter Dharma, and to request the Bhagavat to explain the characteristics of contemplating the image." After those transformation Buddhas had spoken these words, they leaped into the sky and performed the eighteen transformations. Śākyamuni Buddha then smiled. When he smiled, a great lotus flower was produced from his mouth, whose light was like the combination of ten billion suns, moons, stars, and lunar mansions. Between the lunar mansions and moons were ten billion transformation Buddhas, seated cross-legged on lion thrones.

9.32

At that time, Śākyamuni Buddha told Maitreya Bodhisattva: "Listen attentively, listen attentively, and reflect on it well! For the sentient beings of the five sufferings in the future age, monks who have violated the precepts, unwholesome and evil people, those who have committed the five heinous sins and slandered [the Dharma], and those who practice the sixteen kinds of evil rules of conduct, the Tathāgata will now explain the method for eliminating transgressions for such as these."

9.33

At that time, Ānanda said to the Buddha: "Bhagavat! After the Buddha's parinirvāṇa, these foolish people will be without reliance, without refuge, and without a place of shelter. How can the Tathāgata explain the method for eliminating their transgressions?"

9.34

The Buddha told Ānanda: "You have not yet fully understood in your mind the Buddha's Dharma. When I am in the world, taking refuge in me is called taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Saṅgha. After the Buddha's parinirvāṇa, in the defiled and evil world, if sentient beings wish to eliminate their faults and transgressions, wish to attain from srotāpanna up to arhat in this present life, wish to give rise to the mind of sambodhi, or wish to understand the twelve links of dependent origination, they should diligently practice the buddhānusmṛti-samādhi."

9.35

Ānanda said to the Buddha: "Bhagavat, when the Tathāgata is in the world, sentient beings see him directly, yet even when contemplating the Buddha's primary marks and secondary signs and contemplating the Buddha's illumination, they still do not see them clearly. How much more so after the Buddha's parinirvāṇa, when the Buddha is not present! How should they contemplate?"

9.36

The Buddha told Ānanda: "After the Buddha's parinirvāṇa, when there is no Buddha present, one should contemplate the Buddha's image. As for those who contemplate the Buddha's image, if monks, nuns, upāsakas, upāsikās, gods, dragons, the eight classes of beings, and any sentient beings wish to contemplate the image, they must first enter a stupa, plaster the ground with fine fragrant mud and tiles or earth to make it clean, burn incense, and scatter flowers according to their ability to make offerings to the Buddha's image, confess their own errors and evils, and repent before the Buddha. They should subdue their minds in this manner for seven days. Then they should go among the assembly, sweep and plaster the monastic grounds, remove all filth and excrement, repent before the Saṅgha, and prostrate before the feet of the community of monks for another seven days. Making offerings in this way without weariness of mind, if they are renunciants, they should recite the Vinaya until it is extremely fluent; if they are householders, they should be filially pious toward their parents, respect their teachers and elders, and tame their minds to make them pliant. If the mind is not pliant, they should forcefully subdue it to make it tame and compliant, just as one tames an elephant or a horse without losing control. When the mind has become gentle and compliant, they should dwell in a tranquil place, burn various famous incenses, bow to Śākyamuni, and speak these words: 'Homage to the Greatly Virtuous One, my Great Upādhyāya, the Arhat, the Samyaksambuddha, the Greatly Compassionate Bhagavat! May you cover and protect your disciple with the cloud of loving-kindness.' Having spoken these words, they should cast the five limbs to the ground, weeping with tears before the image. Rising from the ground, they should arrange their robes, sit cross-legged, and fasten their mindfulness to a single spot according to their disposition: fastening the mind to the tip of the nose, fastening the mind to the forehead, or fastening the mind to the toes. In such various ways, they may fasten mindfulness wherever they wish, focusing on a single place, not letting it scatter or causing the mind to waver. If the mind wavers, they should raise the tongue to press against the palate, close the mouth, close the eyes, clasp the hands, and sit upright for one to seven days to make the body settled. After the body is settled, they should then visualize the image.

9.37

"For those who delight in reverse contemplation: they should look upward and contemplate sequentially starting from the toes of the image. First, contemplate the toes, focusing the mind exclusively. Fixing upon the Buddha's toes for seven days, whether closing the eyes or opening the eyes, cause the golden image's toes to be clearly seen. Gradually and sequentially, contemplate the insteps of both feet, causing them to be clearly seen. Next, contemplate the calves like those of the eneya antelope king. Once the mind is focused, proceed sequentially up to the uṣṇīṣa. If viewing the face from the uṣṇīṣa is not clear, repent once more and redouble your efforts in self-exertion. Due to the purity of the precepts, the face of the Buddha's image will be seen clearly and distinctly like a mirror of genuine gold. Having performed this contemplation, contemplate the ūrṇā-hair between the eyebrows, which is like a crystal bead coiling to the right. When this mark appears, see the Buddha's eyebrows and eyes as if painted by a divine painter. Having seen this, next contemplate the light of the crown, causing it to be distinct and clear. Such a sequence of marks is called reverse contemplation."

9.38

"Regarding the progressive contemplation of the image: From between the spiral curls on the crown, one fixes the mind and attentively contemplates each single curl, causing the mind to distinctly see the Buddha's spiral curls, turning clockwise like black silk threads. Next, one contemplates the Buddha's face. Having contemplated the Buddha's face, one fully contemplates the body, gradually descending to the feet. Moving back and forth in this manner for a total of fourteen times, one attentively contemplates a single image, making it extremely distinct. Once the contemplation of the single [image] is accomplished, whether emerging from samādhi or entering samādhi, one constantly sees a standing image before oneself. Having seen the single [image] distinctly, one further visualizes two images. Having seen two images, one next visualizes three images, up to visualizing ten, all made distinct. Having seen ten images, one visualizes a room completely filled with Buddha images, without any gap. Once a single room is filled, one exerts further vigor, burning incense, scattering flowers, sweeping the stupa, plastering the ground, bathing the Saṅgha, massaging and tending the bodies of one's parents, masters, and elders, washing their bodies and applying oil to their feet; and when begging for food in the four directions, if one obtains delicious and fine food, one first presents it to one's masters and elders, and shares and offers it to one's parents. Having performed these practices, one makes a great vow: 'As I now contemplate the Buddha, with this merit I do not wish for [the states of] humans, devas, śrāvakas, or pratyekabuddhas; I desire solely and single-mindedly to seek the Buddha's path of bodhi.' Having made this vow, if one truly and with utmost sincerity seeks the Mahāyāna, one should practice repentance. Having practiced repentance, one next practices entreating the Buddhas [to teach]. Having practiced entreating the Buddhas, one next practices rejoicing [in merit]. Having practiced rejoicing [in merit], one next practices dedication [of merit]. Having practiced dedication [of merit], one next practices making vows. Having practiced making vows, one sits upright, fixing mindfulness before oneself, and contemplates the realm of the Buddhas, gradually making it vast and expansive. In a single saṅghārāma, it is completely filled with Buddha images sixteen feet tall, with lotuses beneath their feet, halos one fathom across, an aura enveloping the entire body with the appearance of maṇi flames, and host upon host of transformation Buddhas and attendants to the transformation Buddhas, all of their radiant light and numerous colors made distinct. After a single saṅghārāma, one causes the mind to further expand, so that a qing of land is completely filled with Buddha images. When this visualization is accomplished, one's mind attains tranquility and the body experiences joy. Whether walking or staying still, because the mental visualization is sharp, one sees a qing of land completely filled with Buddha images; the incense, flowers, offering utensils, and various banners and pennants all move along with the images. Because the mind is sharp, all around on the left, right, front, and back, one sees the images moving. The mind gradually becomes vast and expansive, seeing a hundred qing of land completely filled with Buddha images. Whether opening the eyes or closing the eyes, one causes the mind to visualize them, thought after thought without interruption, thought-moment linking to thought-moment in succession, like a thirsty person longing for drink. When this visualization is accomplished, one sees a single yojana completely filled with Buddha images. Gradually expanding further, filling a hundred yojanas, one sees all the images with their thirty-two primary marks and eighty secondary signs, all clearly and brilliantly manifest. When this visualization is accomplished, one visualizes the single Jambudvīpa of eight thousand yojanas completely filled with Buddha images. When this visualization is accomplished, one next visualizes the eastern realm of Pūrvavideha, eight thousand and sixty yojanas in extent, completely filled with Buddha images. When this visualization is accomplished, one further visualizes the western realm of Aparagodānīya, eight thousand nine hundred yojanas wide, completely filled with Buddha images. When this visualization is accomplished, one further contemplates the northern realm of Uttarakuru, sixteen thousand yojanas in extent, completely filled with Buddha images. When this visualization is accomplished, one expands further still, seeing a hundred Jambudvīpas completely filled with Buddha images. When this visualization is accomplished, one sees a hundred koṭis of four-continent worlds completely filled with Buddha images. When this visualization is accomplished, except only during meal times and times of answering the call of nature, at all times one constantly sees Buddha images; empty space and the ground are completely filled with Buddha images, image following image in succession, without any gap. When the mindfulness and visualization are accomplished, one's body and mind are filled with joy. One redoubles one's vigor, respectfully upholding the twelve divisions of scriptures on one's head, and regarding teachers of the Dharma as the Great Master; regarding the Buddha, Dharma, and Saṅgha as one's parents, one causes the mind to be gentle and pliant, without giving rise to thoughts of anger. If anger should arise, one should prostrate with the five limbs to the ground before the Prajñāpāramitā and sincerely repent. The sequence of the five practices spoken of above should be carried out. When the mindfulness and visualization are accomplished, one closes one's eyes, clasps the hands, sits upright in right concentration, and forms a further distant visualization, seeing in all realms throughout the ten directions all the images, their bodies of pure golden color, emitting great radiant light. If there are those who have broken the precepts and performed unwholesome deeds, whether breaking precepts in a former life or in this present life, they will see the Buddha images as either black or white. Due to repentance, they will gradually see them as red; having seen them as red, they will gradually see them as gold; having seen them as gold, body and mind will be filled with joy. One then urges and entreats all the images to emit radiant light. When giving rise to this thought, because mindfulness and visualization are sharp, one sees from every hair-pore of all the images' bodies radiant light being emitted, each light having a hundred koṭis of jewel colors, and within each color are immeasurable variegated colors, with wondrous and subtle realms surging forth on their own. When this mindfulness and visualization are accomplished, it is called contemplating the standing image."

9.39

The Buddha told Ānanda: "Contemplating in this manner is called right contemplation. If one contemplates otherwise, it is called wrong contemplation. If other marks appear, emerging as different realms, one should quickly eliminate them. One who performs this contemplation eliminates the sins of birth and death spanning sixty koṭis of kalpas, and is also called one who sees the Buddha. In future ages, because their mental visualization is sharp, they will encounter the thousand Buddha Bhagavats of the Bhadrakalpa and have them as their upādhyāyas, sequentially going forth from the household life within the Buddhadharma. At the place of each Buddha, they will see the marks of the Buddha's body clearly and distinctly; hearing the Buddhas preach the Dharma, they will remember and retain it without forgetting; and at the place of the Buddha Prabhāsa in the Nakṣatrakalpa, they will receive a prediction in his presence. If contemplating the image with a coarse mind still yields such immeasurable merit, how much more so fixing mindfulness to contemplate the light of the white curl mark between the Buddha's brows?" When this was spoken, the Great Brahmā King and immeasurable Brahmā hosts took heavenly flowers and scattered them in offering upon the Bhagavat, and removed their personal necklaces to offer to the Buddha. The flowers hovered in the air like clouds, and the offered necklaces transformed into a golden terrace. Within the golden terrace there was golden light, and the light transformed into venerable images of the seven Buddhas, dignified, wondrous, and fully endowed with all physical marks.

9.40

Brahmā King Śikhin knelt on both knees, joined his palms, and entreated the Bhagavat, saying: "The Tathāgata has great compassion and pities sentient beings. May you fully expound the method of contemplating the marks of the image for the sake of the blind and dark sentient beings of future ages, so that sentient beings may rely upon what the Buddha has spoken to constantly encounter the Buddha Bhagavats and attain the buddhānusmṛti-samādhi, and through the power of samādhi cause all sentient beings to leave behind sins and evil, and through the eradication of sin, see the Buddhas face to face in the present."

9.41

The Buddha told the Brahmā King: "So it is, so it is! It is just as you have said."

9.42

At that time, the Bhagavat, again for the sake of all sentient beings of future ages, further spoke on the method of contemplating the seated image: "Regarding contemplating the seated image: With utmost sincerity, one fixes mindfulness and causes flowers to emerge beneath the feet of the standing image in front. When these flowers emerge, one should give rise to the visualization: 'Let this great earth become golden in color, become the color of the seven treasures.' Manifesting in accordance with the visualization, each treasure color has gold as its boundary, and between each boundary, treasure lotuses are born. When forming this visualization, there are treasure lotuses fully endowed with a thousand petals, appearing according to the visualization. Having seen the flowers, one invites the visualized images to sit upon the treasure lotuses. When the images sit, the great earth spontaneously emits a great white light, like the color of vaiḍūrya, purely white and lovely. Amidst the white lights, a hundred koṭis of bodhisattvas, white as snowy mountains, emerge from the pores of the visualized images' bodies. From the pores of each bodhisattva's body, golden light comes forth; the light is like mountains, hundreds of thousands of golden hues like Jāmbūnada gold, its brilliance dazzling and its measure uncountable, appearing according to the visualization. Atop each mountain peak, there is a visualized image, lofty, prominent, and sightly, the color of Jāmbūnada gold, its light exceedingly magnificent, illuminating the realms of the ten directions so that all become golden; one sees the earth and the sky also turn golden, completely filled with golden images, golden light, golden canopies, golden terraces, golden flowers, and golden pennants. One sees the visualized bodhisattvas of pure white jade color, holding white whisks in their hands or holding white flowers; one should give rise to the visualization, making them intensely pure white. If other mixed thoughts and different realms appear, one should quickly eradicate them; if one does not eradicate them and instead follows other thoughts, following other realms, it will easily induce wind disorders. This mindfulness of the Buddha is the great amṛta that benefits sentient beings. The buddhānusmṛti-samādhi is like taking good medicine that benefits the four elements; those who take this medicine will not age and will not die."

9.43

The Buddha told Ānanda: "If there are sentient beings who wish to contemplate the seated image, they should contemplate in this manner. Contemplating in this manner is called right contemplation. If one contemplates otherwise, it is called wrong contemplation. If there are sentient beings who contemplate the seated image, they eliminate the sins of birth and death spanning five hundred koṭis of kalpas. In the future they will encounter the thousand Buddhas of the Bhadrakalpa. After passing the Bhadrakalpa, within the Nakṣatrakalpa, they will encounter Buddhas numbering fully one hundred thousand. At the place of each Buddha, they will receive and uphold the Buddha's words, and their bodies and minds will be tranquil and never confused; each Bhagavat will confer a prediction upon them face to face, and after countable kalpas have passed, they will attain Buddhahood."

9.44

At that time, the Bhagavat said to Ānanda: "If there are sentient beings who, having contemplated the seated image, should then contemplate the walking image. Regarding contemplating the walking image: One sees the realms of the ten directions completely filled with walking images; in empty space and on the ground, one sees each image rising from its seat. When each image rises, there are five hundred koṭis of treasure lotuses; within each flower there are countless rays of light; and within each ray of light, countless transformation Buddhas appear according to mental visualization. While the seated images rise to stand, during the interval before they have fully stood and as they begin to move their bodies, the white curls between their brows spiral and extend, long or short, just like real Buddhas emitting white light, which in hundreds of thousands of colors illuminates and adorns the golden light. Amidst the white lights, countless silver images of white silver color have silver light, silver flowers, silver canopies, silver pennants, and silver terraces, all entirely made of silver. At that time, the golden images, together with the silver images, all move their bodies wishing to rise. From the navels of the images, lotuses individually emerge, and from within those lotuses, countless hundreds of thousands of transformation Buddhas spring forth, each transformation Buddha emitting golden light that illuminates the practitioner's body. At that time, when entering samādhi, the practitioner personally sees their own body's thirty-six impurities and foul discharge. When the impurities appear, one should quickly eradicate them and form this thought: 'The bodies and minds of the Buddhas of the three times are pure; I am now training in the Buddha's truly pure dharmakāya. This contemplation of impurity arises from craving and attachment, false and unreal; why should I use this contemplation?' Having formed this thought, one should contemplate one's own body, causing all impurities to transform into white jade, seeing one's own body like a white jade vase, empty both inside and outside. When performing this contemplation, it is advisable to take ghee medicine so as not to let the body become deficient. When this visualization is accomplished, all the images rise and remain standing as before. Seeing the images standing, one should form the visualization inviting the images to walk. Once the images walk, at every step, flowers spring up beneath their feet, forming lotus pedestals. One sees the realms of the ten directions completely filled with walking images, offering utensils, and musical entertainments, with the great assemblies of devas respectfully surrounding them. The walking images emit light that illuminates the great assemblies, turning them golden in color; the silver images emit light that illuminates the great assemblies, turning them silver in color; the white jade bodhisattvas emit white jade light, turning the great assemblies white jade in color; and variegated images emit variegated light, illuminating and adorning in between. When this visualization is accomplished, one further gives rise to the visualization: 'I entreat all the walking images to each stroke my head with their hands.' At that time, each of the images extends its right hand to stroke the practitioner's head. At that moment, the images emit great radiant light illuminating the practitioner's body. When the light illuminates the body, the practitioner personally sees their own body become golden in color. When this visualization is accomplished, one emerges from samādhi rejoicing, and once again with utmost sincerity pays homage and makes offerings to the Buddhas, cultivating all meritorious virtues and dedicating this merit toward bodhi."

First 44 of 51 passages. Read on

Linked texts (1)

佛說觀佛三昧海經 — Classical Chinese