Preface
[1] Thus
have I heard. At one time the Buddha was staying on the Vulture Peak in Rajagriha
[341a] with a large assembly of twelve hundred and fifty monks. He was also accompanied
by thirty-two thousand bodhisattvas led by Manjushri, the Dharma Prince.
King
Bimbisara imprisoned by his son Ajatashatru
[2] At that time, in the great
city of Rajagriha, there was a prince named Ajatashatru. Instigated by his wicked
friend, Devadatta, he seized his father, King Bimbisara, confined him in a room
with seven-fold walls, and forbade all the court officials to visit the king.
Vaidehi,
the king's consort, was devoted to him. After having bathed and cleansed herself,
she spread over her body ghee and honey mixed to a paste with wheat flour, filled
her ornaments with grape juice and secretly offered this food and drink to the
king. He ate the flour paste and drank the juice and then asked for water. Having
rinsed his mouth, he joined his palms in reverence and, facing the Vulture Peak,
worshipped the World-Honored One from afar, said, "Mahamaudgalyayana is my
close friend. I beseech you to have pity on me and send him here to give me the
eight precepts."
Then Mahamaudgalyayana flew as swift as a hawk to the
king. Day after day he came like this to give him the eight precepts. The World-Honored
One also sent the Venerable Purna likewise to the palace to expound the Dharma
to the king. Three weeks passed in this way. Because he had eaten the flour-paste
and heard the Dharma, he appeared peaceful and contented.
Queen Vaidehi's imprisonment
[3]
Then Ajatashatru asked the guard, "Is my father still alive?"
The
guard replied, "Great king, his consort spreads flour paste over her body
and fills her ornaments with grape juice and offers these to the king. The monks
Mahamaudgalyayana and Purna come here through the air to expound the Dharma to
him. It is impossible to stop them."
Hearing this, Ajatashatru became
furious with his mother and said, "Because you are an accomplice to that
enemy, mother, you too are an enemy. Those monks are evil, for with their delusive
magic they have kept this wicked king alive for many days." So saying, he
drew his sharp sword, intending to kill her.
At that time the king had a minister
named Candraprabha who was intelligent and wise. Together with Jivaka he made
obeisances to the king and said, "Great King, according to a certain Vedic
scripture, since the beginning of this cosmic period, there have been eighteen
thousand wicked kings who have killed their fathers out of their desire to usurp
the throne, but we have never heard of anyone who has committed the outrage of
killing his mother. Your Majesty, if you commit such an outrage, you will bring
disgrace upon the ksatriya class. As your ministers, we cannot bear to hear what
people will say. As this would be the act of an outcaste, we could no longer remain
here."
Having spoken these words, the two ministers grasped their swords
and stepped back. Agitated and frightened, Ajatashatru said to Jivaka, "Are
you not on my side?"
Jivaka replied, "Your Majesty, please restrain
yourself and do not kill your mother."
Hearing this, the king repented
and begged their forgiveness. [341b] Having thrown away his sword, he stopped
short of killing his mother and, instead, ordered the court officials to lock
her in an inner chamber and not to allow her to leave.
Shakyamuni's visit to
Vaidehi
[4] Vaidehi, thus confined, grew emaciated with grief and despair.
Facing the Vulture Peak, she worshipped the Buddha from afar and said, "O
Tathagata, World-Honored One, you used to send Ananda to comfort me. Now I am
in deep sorrow and distress. Since there is no way of my coming to look upon your
august countenance, World-Honored One, I pray you send the Venerable Mahamaudgalyayana
and the Venerable Ananda here to see me."
When she had said these words,
tears of sorrow streamed down her cheeks like rain. Then she bowed towards the
Buddha in the distance. Even before she raised her head, the World-Honored One,
who was then staying on the Vulture Peak, knew Vaidehi's thoughts and immediately
ordered Mahamaudgalyayana and Ananda to go to her through the air; he himself
disappeared from the mountain and reappeared in the inner chamber of the royal
palace.
After worshipping him, Vaidehi raised her head and saw Shakyamuni Buddha,
the World-Honored One. He was the color of purple gold and was seated upon a lotus-flower
of a hundred jewels. He was attended by Mahamaudgalyayana on his left and Ananda
on his right. Shakra, Brahma, the guardian gods of the world and other devas were
in the air about him. Scattering heavenly blossoms like rain, they paid homage
to the Buddha.
When she saw the World-Honored One, Vaidehi tore off her ornaments
and prostrated herself on the ground. Weeping bitterly, she said to the Buddha,
"O World-Honored One, what bad karma did I commit in former lives that I
have borne such an evil son? I wonder, World-Honored One, what karmic relations
could have made you a relative of Devadatta?
Vaidehi wishes to be born in Amida's
Pure Land
[5] "I beseech you, World-Honored One, to reveal to me a land
of no sorrow and no affliction where I can be reborn. I do not wish to live in
this defiled and evil world of Jambudvipa where there are hells, realms of hungry
spirits, animals and many vile beings. I wish that in the future I shall not hear
evil words or see wicked people. World-Honored One, I now kneel down to repent
and beg you to take pity on me. I entreat you, O Sun-like Buddha, to teach me
how to visualize a land of pure karmic perfection."
Then the World-Honored
One sent forth from between his eyebrows a flood of light, which was the color
of gold and illuminated the innumerable worlds in the ten quarters. Returning
to the Buddha, the light settled on his head and transformed itself into a golden
platform resembling Mount Sumeru. On the platform appeared the pure and resplendent
lands of all the Buddhas in the ten quarters. Some of these lands were made of
seven jewels, some solely of lotus-flowers; some resembled the palace in the Heaven
of Free Enjoyment of Manifestation by Others, while some were like a crystal mirror
in which all the lands in the ten quarters were reflected. Innumerable Buddha-lands
like these, glorious and beautiful, were displayed to her.
Vaidehi then said
to the Buddha, "O World-Honored One, these Buddha-lands are pure and free
of defilement, and all of them are resplendent. But I wish to be born in the Land
of Utmost Bliss of Amitayus. I beseech you, World-Honored One, to teach [341c]
me how to contemplate that land and attain samadhi."
Emitting of light
from Shakyamuni's smile
[6] The World-Honored One smiled, and from his mouth
came five-colored rays of light, each shining on King Bimbisara's head. Although
the old king was confined, with his unhindered mind's eye he saw the World-Honored
One in the distance. He knelt down in homage to the Buddha and effortlessly made
spiritual progress until he reached the Stage of a Non-returner.
Three acts
of virtue for attaining birth in the Pure Land
[7] Then the World-Honored One
said to Vaidehi, "Do you know that Amitayus is not far away? Fix your thoughts
upon and contemplate that Buddha-land, then you will accomplish the pure acts.
I shall describe it to you in detail with various illustrations, so that all ordinary
people in the future who wish to practice the pure karma may also be born in that
Western Land of Utmost Bliss. Whoever wishes to be born there should practice
three acts of merit: first, caring for one's parents, attending to one's teachers
and elders, compassionately refraining from killing, and doing the ten good deeds;
second, taking the three refuges, keeping the various precepts and refraining
from breaking the rules of conduct; and third, awakening aspiration for Enlightenment,
believing deeply in the law of causality, chanting the Mahayana sutras and encouraging
people to follow their teachings. These three are called the pure karma."
The
Buddha further said to Vaidehi, "Do you know that these three acts are the
pure karma practiced by all the Buddhas of the past, present and future as the
right cause of Enlightenment?"
Vaidehi asks how to visualize the Pure
Land
[8] The Buddha said to Ananda and Vaidehi, "Listen carefully, listen
carefully and ponder deeply. I, the Tathagata, shall discourse on pure karma for
the sake of all sentient beings of the future who are afflicted by the enemy,
evil passions. It is very good, Vaidehi, that you have willingly asked me about
this. Ananda, you must receive and keep the Buddha's words and widely proclaim
them to the multitude of beings. I, the Tathagata, shall now teach you, Vaidehi,
and all sentient beings of the future how to visualize the Western Land of Utmost
Bliss. By the power of the Buddha all will be able to see the Pure Land as clearly
as if they were looking at their own reflections in a bright mirror. Seeing the
utmost beauty and bliss of that land, they will rejoice and immediately attain
the insight into the non-arising of all dharmas."
The Buddha said to Vaidehi,
"You are an unenlightened, and so your spiritual powers are weak and obscured.
Since you have not yet attained the divine eye, you cannot see that which is distant.
But the Buddhas, Tathagatas, have special ways to enable you to see afar."
Vaidehi
said to the Buddha, "World-Honored One, through the Buddha's power, even
I have now been able to see that land. But after the Buddha's passing, sentient
beings will become defiled and evil, and be oppressed by the five kinds of suffering.
How then will those beings be able to see the Land of Utmost Bliss of Amitayus?"
Thirteen
contemplations:
1) contemplation of the setting sun
[9] The Buddha said
to Vaidehi, "You and other sentient beings should concentrate and, with one-pointed
attention, turn your thoughts westward. How do you contemplate? All sentient beings
[342a] except those born blind--that is, all those with the faculty of sight--should
look at the setting sun. Sit in the proper posture, facing west. Clearly gaze
at the sun, with mind firmly fixed on it; concentrate your sight and do not let
it wander from the setting sun, which is like a drum suspended above the horizon.
Having done so, you should then be able to visualize it clearly, whether your
eyes are open or closed. This is the visualizing of the sun and is known as the
first contemplation. To practice in this way is called the correct contemplation,
and to practice otherwise is incorrect."
2) contemplation of the water
[10]
The Buddha said to Ananda and Vaidehi, "After you have accomplished the first
contemplation, next practice visualization of water. Envision the western quarter
as entirely flooded by water. Then picture the water as clear and pure, and let
this vision be distinctly perceived. Keep your thoughts from being distracted.
After you have visualized the water, envision it becoming frozen. After you have
visualized the ice as transparent to its depth, see it turning into beryl. When
you have attained this vision, next imagine that the beryl ground shines brilliantly,
inside and out, and that this ground is supported from below by columns, which
are made of diamond and the seven jewels and hung with golden banners. These columns
have eight sides and eight corners, each side being adorned with a hundred jewels.
Each jewel emits a thousand rays of light, each ray in turn having eighty-four
thousand colors. As they are reflected on the beryl ground, they look like a thousand
kotis of suns, so dazzling that it is impossible to see them in detail.
"On
this beryl ground, golden paths intercross like a net of cords. The land is divided
into areas made of one or the other of the seven jewels, so the partitions are
quite distinct. Each jewel emits a flood of light in five hundred colors. The
light appears in the shape of a flower or a star or the moon; suspended in the
sky, it turns into a platform of light, on which there are ten million pavilions
made of a hundred jewels. Both sides of this platform are adorned with a hundred
kotis of flowered banners and innumerable musical instruments. As eight pure breezes
arise from the light and play the musical instruments, they proclaim the truth
of suffering, emptiness, impermanence and no-self. This is the visualizing of
the water and is known as the second contemplation.
3) contemplation of the
ground
[11] "When you have attained this contemplation, visualize each
object quite clearly without losing the image, whether your eyes are closed or
open. Except when sleeping, always keep it in mind. To practice in this way is
called the correct contemplation, and to practice otherwise is incorrect."
The
Buddha said to Ananda and Vaidehi, "When the visualization of the water has
been accomplished, it is called the general perception of the ground of the Land
of Utmost Bliss. If you attain a state of samadhi, you will see this ground so
clearly and distinctly that it will be impossible to describe it in detail. This
is the visualizing of the ground and is known as the third contemplation."
The
Buddha said to Ananda, "Keep these words of the Buddha in mind, and expound
this method of visualizing the ground for the benefit of the multitude of future
beings who will seek emancipation from suffering. If one has attained a vision
of the ground of that land, the evil karma which one has committed during eighty
kotis of kalpas of Samsara will be extinguished, and so one will certainly be
born in the Pure Land in the next life. Do not doubt this. To practice in this
way is called the correct contemplation, and to practice otherwise [342b] is incorrect."
4)
contemplation of the trees
[12] The Buddha said to Ananda and Vaidehi, "When
you have accomplished visualization of the ground, next contemplate the jewelled
trees. This is how to do so. Visualize each one and then form an image of seven
rows of trees, each being eight thousand yojanas high and adorned with seven-jewelled
blossoms and leaves. Each blossom and leaf has the colors of various jewels. From
the beryl-colored blossoms and leaves issues forth a golden light. From the crystal-colored
issues forth a crimson light. From the agate-colored issues forth a sapphire light.
From the sapphire-colored issues forth a green pearl light. Coral, amber and all
the other jewels serve as illuminating ornaments. Splendid nets of pearls cover
the trees. Between these seven rows of nets covering each tree there are five
hundred kotis of palaces adorned with exquisite flowers, like the palace of King
Brahma, where celestial children naturally dwell. Each of these children wears
ornaments made of five hundred kotis of Shakra-abhilagna-mani-gems, which light
up a hundred yojanas in all directions, like a hundred kotis of suns and moons
shining together, and so it is impossible to describe them in detail. Manifold
jewels intermingle, producing the most beautiful colors.
"Rows of these
jewelled trees are evenly arranged, and their leaves are equally spaced. From
among the leaves appear wonderful blossoms which spontaneously bear fruits of
seven jewels. Each leaf is twenty-five yojanas in both length and breadth. Like
the celestial ornaments, the leaves are of a thousand colors and a hundred patterns.
These trees have marvelous blossoms which are the color of gold from the Jambu
River and spin like fire-wheels among the leaves. From these blossoms appear various
fruits, as from Shakra's vase, and from the fruits issue forth great floods of
light, which transform themselves into banners and innumerable jewelled canopies.
Inside the jewelled canopies can be seen reflections of all the activities of
the Buddha throughout the universe of a thousand million worlds. The Buddha-lands
in the ten quarters are also reflected in them.
"After you have seen these
trees, visualize each detail in order: the trunks, branches, leaves, blossoms
and fruits, and let your vision of all of them be clear and distinct. This is
the visualizing of the trees, and is called the fourth contemplation. To practice
in this way is called the correct contemplation, and to practice otherwise is
incorrect."
5) contemplation of the ponds
[13] The Buddha said to Ananda
and Vaidehi, "When you have accomplished visualization of the trees, next
contemplate the ponds. This is how to do so. In the Land of Utmost Bliss, there
are ponds of water possessing eight excellent qualities, each made of seven jewels
which are soft and pliable. The water, springing from a wish-fulfilling king-mani-gem,
forms fourteen streams. Each stream is the color of the seven jewels. Its banks
are made of gold and its bed strewn with diamond sand of many colors. In each
stream there are sixty kotis of lotus-flowers of seven jewels, which are round
and symmetrical, measuring twelve yojanas in diameter. The water from the mani-gem
flows among the flowers and meanders between the trees. As it ripples, it produces
exquisite sounds, [342c] which proclaim the truths of suffering, emptiness, impermanence,
no-self and of the Paramitas. Its sound also praises the physical characteristics
and marks of the Buddhas. The king of wish-fulfilling mani-gem emits a splendid
golden light, which transforms itself into birds with the colors of a hundred
jewels. Their songs are melodious and elegant, constantly praising the virtue
of mindfulness of the Buddha, the Dharma and the Sangha. This is the visualizing
of the water possessing eight excellent qualities, and is known as the fifth contemplation.
To practice in this way is called the correct contemplation, and to practice otherwise
is incorrect."
6) contemplation of various objects
[14] The Buddha
said to Ananda and Vaidehi, "In each region of this jewelled land, there
are five hundred kotis of jewelled pavilions, in which innumerable devas play
heavenly music. There are also musical instruments suspended in the sky, which,
like those on the heavenly jewelled banners, spontaneously produce tones even
without a player. Each tone proclaims the virtue of mindfulness of the Buddha,
the Dharma and the Sangha. When this contemplation has been accomplished, it is
called the general perception of the jewelled trees, jewelled ground and jewelled
ponds of the Land of Utmost Bliss. This is a composite visualization and is called
the sixth contemplation.
"Those who have perceived these objects will
be rid of extremely heavy evil karma which they have committed during innumerable
kalpas and will certainly, after death, be born in that land. To practice in this
way is called the correct contemplation, and to practice otherwise is incorrect."
7)
contemplation of the lotus-throne
[15] The Buddha said to Ananda and Vaidehi,
"Listen carefully, listen carefully and ponder deeply. I will expound for
you the method of removing suffering. Bear my words in mind and explain them to
the multitude of beings."
When these words were spoken, Amitayus appeared
in the air above, attended on his left and right by the two Mahasattvas, Avalokiteshvara
and Mahasthamaprapta. So brilliant was their radiance that it was impossible to
see them in detail. They could not be compared even with a hundred thousand nuggets
of gold from the Jambu River.
After she had this vision of Amitayus, Vaidehi
knelt down in worship at Shakyamuni's feet and said to him, "World-Honored
One, through your power I have been able to see Amitayus and the two Bodhisattvas,
but how can sentient beings of the future see them?"
The Buddha said to
Vaidehi, "Those who wish to see that Buddha should form an image of a lotus-flower
on the seven-jewelled ground. They visualize each petal of this flower as having
the colors of a hundred jewels and eighty-four thousand veins like a celestial
painting, with eighty-four thousand rays of light issuing forth from each vein.
They should visualize all of these clearly and distinctly. Its smaller petals
are two hundred and fifty yojanas in both length and breadth. This lotus-flower
has eighty-four thousand large petals. Between the petals there are a hundred
kotis of king-mani-gems as illuminating adornments. Each mani-gem emits a thousand
rays of light which, like canopies of the seven jewels, cover the entire [343a]
earth.
"The dais is made of Shakra-abhilagna-mani-gems and is decorated
with eighty thousand diamonds, kimshuka-gems, brahma-mani-gems and also with exquisite
pearl-nets. On the dais four columns with jewelled banners spontaneously arise,
each appearing to be as large as a thousand million kotis of Mount Sumerus. On
the columns rests a jewelled canopy similar to that in the palace of the Yama
Heaven. They are also adorned with five hundred kotis of excellent gems, each
emitting eighty-four thousand rays shining in eighty-four thousand different tints
of golden color. Each golden light suffuses this jewelled land and transforms
itself everywhere into various forms, such as diamond platforms, nets of pearls
and nebulous clusters of flowers. In all the ten directions it transforms itself
into anything according to one's wishes, and performs the activities of the Buddha.
This is the visualizing of the lotus-throne, and is known as the seventh contemplation."
The
Buddha further said to Ananda, "This majestic lotus-flower was originally
produced by the power of the Bhiksu Dharmakara's Vow. Those who wish to see the
Buddha Amitayus should first practice this contemplation of the flower-throne.
In doing so, do not contemplate in a disorderly way. Visualize the objects one
by one -- each petal, each gem, each ray of light, each dais and each column.
See all of these as clearly and distinctly as if you were looking at your own
image in a mirror. When this contemplation is accomplished, the evil karma which
you have committed during five hundred kotis of kalpas of Samsara will be extinguished,
and you will certainly be born in the Land of Utmost Bliss. To practice in this
way is called the correct contemplation, and to practice otherwise is incorrect."
8)
contemplation of the image of Amida
[16] The Buddha said to Ananda and Vaidehi,
"After you have seen this, next visualize the Buddha. Why the Buddha? Because
Buddhas, Tathagatas, have cosmic bodies, and so enter into the meditating mind
of each sentient being. For this reason, when you contemplate a Buddha, that mind
itself takes the form of his thirty-two physical characteristics and eighty secondary
marks. Your mind produces the Buddha's image, and is itself the Buddha. The ocean
of perfectly and universally enlightened Buddhas thus arises in the meditating
mind. For this reason, you should single-mindedly concentrate and deeply contemplate
the Buddha, Tathagata, Arhat and Perfectly Enlightened One.
"When you
visualize the Buddha, you should first form his image. Whether your eyes are open
or closed, perceive a jewelled image of him, who is the color of gold from the
Jambu River, sitting on that flower-throne. When you have perceived a seated image
of the Buddha, your mind's eye will open and you will clearly and distinctly see
the seven-jewelled glorious objects of the Land of Utmost Bliss, including the
seven-jewelled ground, the jewelled ponds, the rows of jewelled trees covered
with heavenly jewelled curtains and jewelled nets spreading over the sky. Perceive
these as clearly and distinctly as if you were seeing an object in the palm of
your hand.
"After you have seen this image, visualize on the Buddha's
left a large lotus-flower, [343b] which is exactly the same as the one described
above, and then another large one on his right. Visualize an image of the Bodhisattva
Avalokiteshvara sitting on the flower-seat on his left, sending forth a golden
light just like the Buddha image described above, and then an image of the Bodhisattva
Mahasthamaprapta sitting on the flower-seat on his right.
"When you have
attained this vision, you will see these images of the Buddha and bodhisattvas
sending forth golden rays, which illuminate the jewelled trees. Under each tree
there are also three lotus-flowers with images of a Buddha and two Bodhisattvas
sitting on them, so that the land is completely filled with such images.
"When
you have attained this vision, you will perceive the streams, rays of light, jewelled
trees, ducks, geese, male and female mandarin ducks, and so forth, all expounding
the wonderful Dharma. Whether in meditation or not, you will always hear the wonderful
Dharma. When you rise from meditation, you should remember what you have heard,
not forget it, and confirm it with the sutras. If it does not agree with the sutras,
it should be called an illusion, but if it does agree, it is called the attainment
of the general perception of the Land of Utmost Bliss. This is the visualizing
of the Buddha-image, and is known as the eighth contemplation. If you have attained
this, the evil karma which you have committed during innumerable kotis of kalpas
of Samsara will be extinguished and, while in this life, you will attain the Buddha-Recollection
Samadhi. To practice in this way is called the correct contemplation, and to practice
otherwise is incorrect."
9) contemplation of Amida himself
[17] The
Buddha said to Ananda and Vaidehi, "After you have succeeded in seeing these
images, next envision the physical characteristics and the light of Amitayus.
Ananda, you should realize that his body is as glorious as a thousand million
kotis of nuggets of gold from the Jambu River of the Yama Heaven and that his
height is six hundred thousand kotis of nayutas of yojanas multiplied by the number
of the sands of the Ganges. The white tuft of hair curling to the right between
his eyebrows is five times as big as Mount Sumeru. His eyes are clear and as broad
as the four great oceans; their blue irises and whites are distinct. From all
the pores of his body issues forth a flood of light, as magnificent as Mount Sumeru.
His aureole is as broad as a hundred kotis of universes, each containing a thousand
million worlds. In this aureole reside transformed Buddhas numbering as many as
a million kotis of nayutas multiplied by the number of the sands of the Ganges.
Each Buddha is attended by innumerable and uncountable transformed bodhisattvas.
"The
Buddha Amitayus possesses eighty-four thousand physical characteristics, each
having eighty-four thousand secondary marks of excellence. Each secondary mark
emits eighty-four thousand rays of light; each light shining universally upon
the lands of the ten quarters, embracing, and not forsaking, those who are mindful
of the Buddha. It is impossible to describe in detail these rays of light, physical
characteristics and marks, transformed Buddhas, and so forth. But you can see
them clearly with your mind's eye through contemplation.
"Those who have
envisioned them see all the Buddhas of the ten quarters. Because they see the
Buddhas, this is called the Buddha-Recollection Samadhi. To attain this contemplation
is to perceive the bodies of all the Buddhas. By perceiving these, one also realizes
the Buddha's mind. The Buddhas' mind is Great Compassion. It embraces sentient
beings with unconditional Benevolence. Those who have practiced this contemplation
will, after death, be born in the presence of the Buddhas and realize the insight
into the non-arising of all dharmas. For this reason, the wise should concentrate
their thoughts and visualize Amitayus.
"In contemplating him, begin with
one of his physical characteristics. Visualize only the white tuft of hair between
his eyebrows until you see it quite clearly and distinctly. When you visualize
it, all the eighty-four thousand physical characteristics will spontaneously become
manifest. When you see Amitayus, you will also see innumerable Buddhas of the
ten quarters. Having visualized these innumerable Buddhas, you will receive from
each the prediction of your future Buddhahood. This is the general perception
of all the physical characteristics of the Buddha and is known as the ninth contemplation.
To practice in this way is called the correct contemplation, and to practice otherwise
is incorrect."
10) contemplation of Avalokiteshvara
[18] The Buddha
said to Ananda and Vaidehi, "After you have seen Amitayus clearly and distinctly,
next visualize the Bodhisattva Avalokiteshvara. His height is eighty kotis of
nayutas of yojanas multiplied by the number of the sands of the Ganges. His body
is the color of purple-gold, and on the top of his head is a mound surrounded
by an aureole with a radius of a hundred thousand yojanas, in which there are
five hundred transformed Buddhas. Each transformed Buddha resembles Shakyamuni,
and is attended by five hundred transformed bodhisattvas and innumerable devas.
In the light emanating from his entire body are seen the sentient beings of the
five realms of Samsara in all their distinct physical forms. On his head he wears
a heavenly crown made of Shakra-abhilagna-mani-gems, on which stands a transformed
Buddha (Amitayus) measuring twenty-five yojanas in height.
"The face of
the Bodhisattva Avalokiteshvara is the color of gold from the Jambu River, while
the tuft of hair between his eyebrows has the colors of the seven jewels, and
from it issue forth eighty-four thousand different rays of light. In each of these
rays dwell innumerable and uncountable hundreds of thousands of transformed Buddhas,
each attended by countless transformed bodhisattvas, all of whom manifest in various
forms at will, filling completely the worlds of the ten quarters. Avalokiteshvara's
arms are the color of red lotus-flowers. They emit eighty kotis of exquisite [344a]
rays of light in the shape of ornaments, in which are reflected all the glorious
objects of that land. The palms of his hands are the color of five hundred kotis
of various lotus-flowers. Each of his ten fingertips bears eighty-four thousand
signs like impressed patterns, each with eighty-four thousand colors. Each color
in turn emits eighty-four thousand delicate rays of light, illuminating all beings.
With his jewelled hands he welcomes and guides sentient beings.
"When
he lifts one of his feet, the mark of a thousand-spoked wheel on its sole spontaneously
changes into a pedestal, which emits five hundred kotis of light-rays. When he
puts his foot down, flowers made of diamond and mani-gems are scattered everywhere.
All the other physical characteristics and marks which he fully possesses are
the same as the Buddha's, except for the mound on his head and the uppermost,
invisible part, which are not equal to those of the World-Honored One. This is
the visualization of the true physical features of the Bodhisattva Avalokiteshvara
and is known as the tenth contemplation.
Then the Buddha said to Ananda, "Those
who wish to see the Bodhisattva Avalokiteshvara should follow the method of contemplation
just mentioned. Those who practice this contemplation will not encounter any misfortune,
but will be freed from karmic hindrances and rid of the evil karma which they
have committed during innumerable kalpas of Samsara. If you only hear the name
of this bodhisattva, you will obtain immeasurable merit. And so, how much more
merit will you acquire if you clearly visualize him! Those who wish to see the
Bodhisattva Avalokiteshvara should first envision the mound on his head and, next,
his heavenly crown. Then they should visualize the other physical characteristics
in order, as clearly as if they were looking at something in the palm of the hand.
To practice in this way is called the correct contemplation, and to practice otherwise
is incorrect."
11) contemplation of Mahasthamaprapta
[19] The Buddha
said to Ananda and Vaidehi, "Next visualize the Bodhisattva Mahasthamaprapta.
The dimensions of this bodhisattva are the same as those of Avalokiteshvara. His
aureole, two hundred and twenty-five yojanas in diameter, shines to a distance
of two hundred and fifty yojanas. The light emanating from his entire body illuminates
the worlds of the ten quarters, making them shine like purple-gold. This light
can be seen by anyone who has a close karmic relationship with him. Even if one
sees the light emanating from only one pore of his skin, one can perceive the
pure and glorious lights of the innumerable Buddhas of the ten quarters. This
is why this bodhisattva is called Boundless Light. Furthermore, he has great power
to illumine all beings with the light of wisdom in order to deliver them from
the three evil realms. It is for this reason that he is also called Possessed
of Great Power.
"The heavenly crown of this bodhisattva is adorned with
five hundred jewelled lotus-flowers, each having five hundred jewelled pedestals.
On each pedestal appear the pure and resplendent lands of the Buddhas in the ten
quarters with all their boundless and glorious features.
"The mound on
his head, shaped like a lotus-bud, has a jewelled vase in front. This is suffused
with various lights which reveal all the activities of the Buddha. The rest of
the characteristics of his body are [344b] exactly the same as Avalokiteshvara's.
When this bodhisattva walks, all the worlds in the ten quarters shake. Wherever
the earth trembles, five hundred kotis of jewelled flowers appear, each as beautiful
and brilliant as a flower in the Land of Utmost Bliss. When this bodhisattva sits
down, all the seven-jewelled lands, from that of the Buddha Golden Light in the
nadir to that of the Buddha King of Light in the zenith, tremble simultaneously.
From between these, manifested bodies of Amitayus, Avalokiteshvara, and Mahasthamaprapta,
as innumerable as particles of dust, all assemble like clouds in the Land of Utmost
Bliss, filling the entire sky. Sitting on lotus-seats, they expound the wonderful
Dharma to save suffering beings. To visualize thus is known as the contemplation
of Mahasthamaprapta Bodhisattva, and is also called the contemplation of Mahasthamaprapta's
physical characteristics. To visualize that bodhisattva in this way is known as
the eleventh contemplation. It extinguishes the evil karma which one has committed
during immeasurable and uncountable kalpas of Samsara. Those who practice this
contemplation will no longer be subject to birth from the womb. They can journey
to the pure and exquisite lands of the Buddhas. These contemplations are called
the complete contemplations of Avalokiteshvara and Mahasthamaprapta. To practice
in this way is called the correct contemplation, and to practice otherwise is
incorrect."
12) contemplation of the aspirants themselves
[20] The
Buddha said to Ananda and Vaidehi, "After you have contemplated thus, next
visualize yourself as born in the Western Land of Utmost Bliss sitting cross-legged
upon a lotus-flower. Visualize this lotus-flower as closed; as it opens, five
hundred rays of colored light illuminate your body; then your eyes are open and
you see Buddhas and bodhisattvas filling the sky and hear the sounds of the water,
birds and trees, and the voices of the Buddhas all expounding the wonderful Dharma
in accord with the twelve divisions of the scriptures. When you rise from meditation,
keep those things in mind and do not forget them. Seeing them thus is called the
visualization of the Land of Utmost Bliss of the Buddha Amitayus. This is the
comprehensive visualization, and is known as the twelfth contemplation.
"Innumerable
transformed bodies of Amitayus, together with those of Avalokiteshvara and Mahasthamaprapta,
will always accompany those who contemplate thus. To practice in this way is called
the correct contemplation, and to practice otherwise is incorrect."
13)
contemplation of Amida and the two bodhisattvas
[21] The Buddha said to Ananda
and Vaidehi, "If you sincerely desire to be born in the Western Land, you
should first picture a figure, sixteen feet tall, on the surface of a pond. The
dimensions of Amitayus as previously described are boundless and beyond the mental
scope of ordinary beings. But, by the power of the original vows of that Tathagata,
those who contemplate him will certainly succeed. You can acquire immeasurable
merit simply by visualizing an image of that Buddha. And so, how much more merit
will you acquire by visualizing his complete physical characteristics! [344c]
"Amitayus,
exercising supernatural powers at will, can freely manifest his various forms
in the lands of the ten quarters. At times he may appear as a large figure, filling
the whole sky; at other times as a small figure, only sixteen or eight feet high.
The figures which he manifests are all of the color of pure gold. The transformed
Buddhas and jewelled lotus-flowers in the aureole of each manifested form are
like those described above.
"The Bodhisattvas Avalokiteshvara and Mahasthamaprapta
have a similar appearance, wherever they are. Sentient beings can only tell one
from the other by looking at the emblems on their heads. These two bodhisattvas
assist Amitayus in saving all beings everywhere. This is the miscellaneous visualization,
and is known as the thirteenth contemplation. To practice in this way is called
the correct contemplation, and to practice otherwise is incorrect."
Nine
grades of birth:
1) the highest level of the highest grade
[22] The Buddha
said to Ananda and Vaidehi, "Those born in the Western Land are of nine grades.
Those who attain birth on the highest level of the highest grade are sentient
beings who resolve to be born in that land, awaken the three kinds of faith and
so are born there. What are the three? They are, first, the sincere faith; second,
the deep faith; and third, the faith that seeks birth there by transferring one's
merit. Those who have these three kinds of faith will certainly be born there.
"There
are three other kinds of sentient beings who also attain birth. Who are the three?
They are, first, those who have a compassionate heart, abstain from killing and
observe the precepts; second, those who chant the Mahayana sutras of greater scope;
and third, those who practice the six forms of mindfulness. They aspire to be
born in that Buddha-land by transferring there the merit of practice. With the
merit acquired from doing these acts for one to seven days, they attain birth.
"When
an aspirant is about to be born in that land through dedicated and undaunted practices,
the Tathagata Amitayus arrives together with Avalokiteshvara, Mahasthamaprapta,
innumerable transformed Buddhas, a great assembly of a hundred thousand monks
and shravakas and innumerable devas in seven-jewelled palaces. The Bodhisattva
Avalokiteshvara, carrying a vajra-seat, together with the Bodhisattva Mahasthamaprapta,
approaches the aspirant. Amitayus releases a great flood of light which illuminates
the aspirant's body and, along with the bodhisattvas, extends his hands in welcome.
Avalokiteshvara and Mahasthamaprapta, together with innumerable bodhisattvas,
praise and encourage the aspirant. Seeing this, the aspirant rejoices so greatly
as to dance. Then he sees himself sitting on the vajra-seat, and following the
Buddha, is born into that land in the time it takes to snap one's fingers.
"After
being born in that land, he sees the Buddha's body complete with all its physical
characteristics and also [345a] the bodies of the bodhisattvas equally complete
with all their physical characteristics. Hearing the discourse on the wonderful
Dharma sent forth by the light and the jewelled trees, he then reaches the insight
into the non-arising of all dharmas. In a single moment, he visits and worships
all the Buddhas of the ten quarters and receives from each of them the prediction
of his future Buddhahood. Returning to the Pure Land, he is endowed with innumerable
hundreds of thousands of dharanis. Such a person is called one who attains birth
on the highest level of the highest grade.
2) the middle level of the highest
grade
[23] "Those who attain birth on the middle level of the highest
grade, do not necessarily uphold and chant the sutras of greater scope, but comprehend
the teachings of the Buddha so well that when they hear the supreme truths, they
are not dismayed. They have deep faith in the law of karmic causes and effects
and do not speak slightingly of the Mahayana. They transfer the merit acquired
to the Land of Utmost Bliss, aspiring to be born there.
"When such an
aspirant is about to die, Amitayus appears before him, surrounded by Avalokiteshvara,
Mahasthamaprapta and innumerable sages and attendants, carrying a purple-gold
lotus-seat. The Buddha praises him, saying, 'Son of the Dharma, because you have
practiced the Mahayana and appreciate the supreme truths, I have come to welcome
you.' So saying, he and a thousand transformed Buddhas extend their hands all
at once towards the aspirant, who, seeing himself sitting on the purple-gold seat,
joins his palms and praises the Buddhas. In an instant, he is born in a seven-jewelled
pond of that land.
"The purple-gold seat has become like a great jewelled
flower, which opens after one night. The body of the aspirant has become the color
of purple-gold, and beneath his feet are seven-jewelled lotus-flowers. The Buddha
and bodhisattvas together release a flood of light which illuminates the aspirant's
body. His eyes open, and because of the store of merit from his previous life,
he hears voices everywhere expounding only the most profound and supreme truths.
Descending from his golden seat, he bows with joined palms and praises the Buddha,
the World-Honored One. After seven days, he immediately reaches the Stage of Non-retrogression
for realizing the highest, perfect Enlightenment. He is also able to fly in the
ten quarters, as he wishes, to revere all the Buddhas and learn various samadhis
from them. After the lapse of a smaller kalpa, he attains the insight into the
non-arising of all dharmas and receives from each Buddha the prediction of his
future Buddhahood. Such a person is called one who attains birth on the middle
level of the highest grade.
3) the lowest level of the highest grade
[24]
"Those who attain birth on the lowest level of the highest grade likewise
accept the law of karmic causes and effects, do not speak slightingly of the Mahayana
and awaken aspiration for the highest Enlightenment. They transfer the merit acquired
to the Land of Utmost Bliss, aspiring to be born there.
"When such an
aspirant is about to die, Amitayus, together with Avalokiteshvara, Mahasthamaprapta
and a host of attendants, come to welcome him, bringing a golden lotus-flower
and manifesting five hundred transformed Buddhas. Those transformed Buddhas extend
their hands all at once and praise the aspirant, saying, 'Son of the Dharma, since
you have awakened pure aspiration for the highest Enlightenment, we have come
to welcome you.'
"When he has viewed all this, the aspirant finds himself
seated upon a golden lotus-flower, which then closes. Following the World-Honored
One, he immediately attains birth on a seven-jewelled pond. After a day and night,
the lotus-flower [345b] opens and, within seven days, the aspirant beholds the
Buddha. Although he sees the Buddha's body, he is still unable to discern his
physical characteristics and marks clearly. But after three weeks he sees them
distinctly, and also hears all the sounds and voices proclaiming the wonderful
Dharma. Then he can travel in all the ten quarters to make offerings to the Buddhas
and hear their profound teachings. After three smaller kalpas he acquires clear
understanding of the one hundred dharmas and dwells in the Stage of Joy. Such
a person is called one who attains birth on the lowest level of the highest grade.
These three together are known as the contemplation of the highest grade of aspirants,
and the fourteenth contemplation. To practice in this way is called the correct
contemplation, and to practice otherwise is incorrect."
4) the highest
level of the middle grade
[25] The Buddha said to Ananda and Vaidehi, "Those
who attain birth on the highest level of the middle grade are the sentient beings
who keep the five precepts, observe the eight abstinences, practice in compliance
with various precepts, and abstain from committing the five gravest offenses and
other transgressions. They transfer the merit acquired to the Western Land of
Utmost Bliss, aspiring to be born there.
"When such a person is about
to die, Amitayus appears before him, surrounded by a host of monks and radiating
a golden light. He then expounds the truth of suffering, emptiness, impermanence
and no-self, and praises renunciation of the world as the way to escape from suffering.
"Seeing
this, the aspirant greatly rejoices and finds himself seated upon a lotus-flower.
He kneels down, joins his palms and worships the Buddha. Before he raises his
head, he attains birth in the Land of Utmost Bliss, where his lotus-bud soon opens.
When the flower opens, he hears various sounds and voices extolling the Four Noble
Truths. He immediately attains Arhatship, acquires the three kinds of transcendent
knowledge and the six supernatural powers, and realizes the eight samadhis of
emancipation. Such a person is called one who attains birth on the highest level
of the middle grade.
5) the middle level of the middle grade
[26] "Those
who attain birth on the middle level of the middle grade are the sentient beings
who observe for at least a day and night the eight abstinences, the precepts for
a novice or the complete precepts of a monk or a nun, and do not violate any of
the rules of conduct. They transfer the merit acquired to the Land of Utmost Bliss,
aspiring to be born there.
"When such an aspirant, perfumed by the virtue
of observing the precepts, is about to die, he sees Amitayus coming towards him
with his attendants, radiating a golden light and carrying a seven-jewelled lotus-flower.
He hears a voice in the sky above praising him, saying 'Man of good deeds, since
you are virtuous and have followed the teachings of the Buddhas of the three periods,
I have come to welcome you.' The aspirant finds himself seated upon the lotus-flower.
The flower having closed, the aspirant is born on a jewelled pond of the Western
Land of Utmost Bliss. After seven days the lotus-bud unfolds, and then he opens
his eyes. With joined palms he pays homage to the World-Honored One, rejoices
at hearing the Dharma and reaches the Stage of a Stream-Winner. After half a kalpa,
he becomes an Arhat. Such a person is called one who attains birth on the middle
level of the middle grade. [345c]
6) the lowest level of the middle grade
[27]
"Those who attain birth on the lowest level of the middle grade are good
men and women who are dutiful to and care for their parents and do benevolent
deeds for others. When such a person is about to die, he may meet a good teacher,
who fully explains to him the bliss of the land of Amitayus and the Forty-eight
Great Vows of the Bhiksu Dharmakara. Having heard this, he dies and in the short
time it takes a strong man to bend and straighten his arm, he attains birth in
the Western Land of Utmost Bliss. Seven days after his birth there, he meets Avalokiteshvara
and Mahasthamaprapta, rejoices at hearing the Dharma from them and so reaches
the Stage of a Stream-Winner. After one smaller kalpa, he becomes an Arhat. Such
a person is called one who attains birth on the lowest level of the middle grade.
These three together are known as the contemplation of the middle grade of aspirants
and the fifteenth contemplation. To practice in this way is called the correct
contemplation, and to practice otherwise is incorrect."
7) the highest
level of the lowest grade
[28] The Buddha said to Ananda and Vaidehi, "Those
who attain birth on the highest level of the lowest grade are the sentient beings
who commit various evil acts but do not slander the Mahayana sutras of greater
scope. When a foolish person such as this, who has committed much evil but feels
no remorse, is about to die, he may meet a good teacher, who praises the titles
of the twelve divisions of the Mahayana scriptures. By hearing these sutra-titles,
he is released from the burden of evil karma which he has accumulated during a
thousand kalpas. Furthermore, this wise teacher advises him to join his palms
and call, 'Homage to Amitayus Buddha' [Na-mo-o-mi-t'o-fo].' Calling the name of
the Buddha extinguishes the evil karma that the dying person has committed during
fifty kotis of kalpas of Samsara.
"The Buddha then sends his transformed
body and those of Avalokiteshvara and Mahasthamaprapta to the aspirant; they praise
him, saying, 'Well done, man of good deeds! By calling the Name of the Buddha
your evil karma has been extinguished, and so we have come to welcome you.' When
these words are uttered, the aspirant sees a flood of light from that transformed
Buddha fill his room. Having seen this, he rejoices and dies. Seated on a jewelled
lotus-flower, he follows the transformed Buddha and is born on a jewelled pond.
In seven weeks the lotus-bud opens and Avalokiteshvara, the Bodhisattva of Great
Compassion, and Mahasthamaprapta appear before him, releasing great floods of
light, and explain to him the extremely profound teachings of the twelve divisions
of the scriptures. Having heard these, the aspirant accepts them in faith, and
awakens aspiration for the highest Enlightenment. After ten smaller kalpas, he
acquires clear understanding of the one hundred dharmas and enters the First Stage
of Bodhisattvahood. Such a person is called one who attains birth on the highest
level of the lowest grade. Thus he is born by hearing the Name of the Buddha,
the Dharma and the Sangha -- that is, the Three Treasures."
8) the middle
level of the lowest grade
[29] The Buddha said to Ananda and Vaidehi, "Those
who attain birth on the middle level of the lowest grade are the sentient beings
who violate the five precepts, the eight precepts or the complete precepts of
a monk or a nun. A foolish person such as these steals from the Sangha or takes
the personal belongings of monks, or preaches the Dharma with impure motives but
feels no remorse. Thus he [346a] defiles himself by evil karma, and because of
this he will fall into hell.
"When he is about to die and the flames of
hell suddenly close in on him, he may meet a good teacher, who compassionately
explains to him the ten supernal powers of Amitayus, fully describing the majestic
power of the light of that Buddha, his virtues in the observance of the precepts,
meditation, wisdom, emancipation and knowledge of emancipation. When he has heard
this, the evil karma which he has committed during eighty kotis of kalpas of Samsara
are extinguished; thus, the fierce flames of hell turn into cool and refreshing
breezes, wafting heavenly flowers. On each flower is a transformed Buddha accompanied
by bodhisattvas welcoming him.
"In an instant, he attains birth within
a lotus-bud on a seven-jewelled pond. After six kalpas the lotus-bud opens, and
then Avalokiteshvara and Mahasthamaprapta comfort him with their noble voices
and teach him profound Mahayana sutras. Upon hearing these, he immediately awakens
aspiration for the highest Enlightenment. Such a person is called one who attains
birth on the middle level of the lowest grade."
9) the lowest level of
the lowest grade
[30] The Buddha said to Ananda and Vaidehi, "Those who
attain birth on the lowest level of the lowest grade are the sentient beings who
commit such evils as the five gravest offenses, the ten evil acts and all kinds
of immorality. Owing to such evil karma, the fool like this will fall into evil
realms and suffer endless agony for many kalpas. When he is about to die, he may
meet a good teacher, who consoles him in various ways, teaching him the wonderful
Dharma and urging him to be mindful of the Buddha; but he is too tormented by
pain to do so. The good teacher then advises him, 'If you cannot concentrate on
the Buddha, then you should say instead, Homage to Amitayus Buddha.' In this way,
he sincerely and continuously says 'Homage to Amitayus Buddha' [Na-mo-o-mi-t'o-fo]
ten times. Because he calls the Buddha's Name, with each repetition, the evil
karma which he has committed during eighty kotis of kalpas of Samsara is extinguished.
When he comes to die, he sees before him a golden lotus-flower like the disk of
the sun, and in an instant he is born within a lotus-bud in the Land of Utmost
Bliss. After twelve great kalpas the lotus-bud opens. When the flower opens, Avalokiteshvara
and Mahasthamaprapta teach him with voices of great compassion the method of extinguishing
evil karma through the realization of Suchness of all dharmas. Hearing this, he
rejoices and immediately awakens aspiration for Enlightenment. Such a person is
called one who attains birth on the lowest level of the lowest grade. These three
together are known as the contemplation of the lowest grade of aspirants and the
sixteenth contemplation."
Benefits gained by the audience
[31] As the
Buddha delivered these words, Vaidehi and her five hundred female attendants listened
to his teaching. Having envisioned the boundless features of the Land of Utmost
Bliss, the Buddha (Amitayus) and the two bodhisattvas, Vaidehi rejoiced in her
heart. Wonder-struck at this revelation, [346b] she attained great awakening with
clarity of mind and reached the insight into the non-arising of all dharmas. Her
five hundred female attendants awakened aspiration for the highest, perfect Enlightenment
and desired to be born in that land. The World-Honored One gave all of them assurances
that they would be born there and that they would then attain the Samadhi of Being
in the Presence of All the Buddhas. Innumerable devas also awakened aspiration
for the highest Enlightenment.
Names of this sutra
[32] Then Ananda rose
from his seat, stepped forward, and said to the Buddha, "World-Honored One,
what should we call this sutra and how should we receive and retain the essentials
of its teaching?"
The Buddha answered, "Ananda, this sutra is called
the Visualization of the Land of Utmost Bliss, of the Buddha Amitayus, and of
the Bodhisattvas Avalokiteshvara and Mahasthamaprapta. It is also called the Purification
and Elimination of Karmic Hindrances for Attaining Birth in the Presence of All
the Buddhas. Hold fast to this sutra and do not forget it. Those who practice
this samadhi will be able to see, during their lifetime, the Buddha Amitayus and
the two Mahasattvas. If good men or women simply hear the Name of this Buddha
or the names of those two bodhisattvas, the evil karma which they have committed
during innumerable kalpas of Samsara will be extinguished. And so, how much more
merit will they acquire if they concentrate on them! You should know that all
who are mindful of that Buddha are like white lotus-flowers among humankind; the
Bodhisattvas Avalokiteshvara and Mahasthamaprapta become their good friends. They
will sit in the place of Enlightenment and be born into the family of the Buddhas."
The
Buddha further said to Ananda, "Bear these words well in mind. To bear these
words in mind means to hold fast to the Name of the Buddha Amitayus."
When
the Buddha had spoken thus, the Venerable Mahamaudgalyayana, Venerable Ananda,
Vaidehi and all the others greatly rejoiced to hear the Buddha's discourse.
Epilogue
[33]
Then the World-Honored One returned to the Vulture Peak through the air. There
Ananda fully explained to the assembly what had happened. Innumerable humans,
devas, nagas, yaksas and all the other beings greatly rejoiced to hear the Buddha's
teaching. Having worshipped the World-Honored One, they departed.