佛說觀佛三昧海經

CHAPTER THREE: CONTEMPLATION OF THE MARKS

III. The Buddha said:

“O Father, the King! What is meant by contemplating the Buddha’s ears? The Buddha’s earlobes hang down and curl inward, from which arise seven rings of hair and various marks.

When he was born in the royal palace and his ears were first pierced, flowers appeared both within and outside the two ear openings. From these lotus flowers and the seven rings of ear hair streamed forth five hundred rays of light. Each ray had five hundred colors; each color revealed five hundred transformation Buddhas; and each transformation Buddha had five bodhisattvas and five bhiksus as attendants.

Encircling them, the light revolved five times to the right, equal above and below, illuminating the Buddha’s ears. The Buddha’s ears were lovely, like precious lotus flowers suspended beneath the sunlight. While the Buddha was in the world, the entire great assembly saw this mark.

This is called the colored light of the marks of the Buddha’s ears.”

The Buddha said to his royal father:

“If the four assemblies withdraw from confusion and clamor and, with right mindfulness, contemplate the marks of the Buddha’s ears, these people will acquire pure faculties of hearing, free from all defilements. Their ears will constantly hear the twelve divisions of the unsurpassed and wondrous scriptures. Having heard them, they will understand them through faith, practice in accordance with what was taught, and extinguish the sins of birth and death accumulated over eighty kalpas.

If people cannot see this mark, they should, as described before, enter a stupa and carefully visualize the ears of a Buddha image for a period of one to fourteen days. They will likewise obtain the merits just described. Therefore, wise people should diligently cultivate the right contemplation of the Buddha’s ears and must not neglect it.

Even when suffering from illness and reclining on one side to rest, they should still visualize the pure marks of the Buddha’s ears. If they contemplate the ears of a Buddha image in this way, as in the preceding contemplation, without becoming indolent or regressing, then wherever they are born in subsequent lives, they will always have people who possess dharanis as their companions. Upon hearing the Dharma, they will remember and retain it like jewels strung together.

To contemplate in this way is called right contemplation; to contemplate otherwise is called contemplation.

“What is meant by contemplating the Tathagata’s mark of square, chariot-like cheeks? Among the six lines on the Tathagata’s cheeks, those on the left and right are perfectly even and possess a subtle and wondrous luminous color, many times brighter and more beautiful than ordinary cheeks. The light, the color of Jambunada gold, shines everywhere, making the Buddha’s countenance appear like pure gold, as though the radiance of hundreds of thousands of suns and moons had been blended together.

This is called the Tathagata’s mark of square, chariot-like cheeks. After the Buddha’s nirvana, if the Buddha’s disciples concentrate their minds, reflect upon it, and form this visualization, they will extinguish the sins of birth and death accumulated over one hundred kalpas and behold the Buddhas face-to-face, with clear understanding and no doubt. To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.

“What is meant by the Tathagata’s mark of the lion’s yawn? When the Buddha opens his mouth, it resembles the mouth of a lion king, square, regular, and level. From the two corners of his mouth stream forth two rays of light.

This light is golden and surpasses the preceding light by hundreds of thousands of myriads of times. It ascends and enters the light of the ears, encircles the hair, and then issues from the skull to surround the halo in front. Within every band of light are three transformation Buddhas.

Each transformation Buddha has two Brahma kings as attendants. This is called the Tathagata’s mark of the lion’s yawn. After the Buddha’s nirvana, if disciples of the four assemblies form this visualization, they will extinguish the sins of birth and death accumulated over ten kalpas.

In their next birth, the fragrance of utpala flowers will constantly issue from their mouths, and whatever they say will be accepted in faith by everyone, just as Sakra, Lord of the Devas, is trusted by all the devas of the Thirty-three Heavens. To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.

“What is meant by contemplating the mark of the Tathagata’s nose? The Tathagata’s nose is high, long, and straight upon his face. The tip of his nose resembles the beak of a garuda king.

From his nostrils stream forth two rays of light, one shining upward and the other pouring downward. The light shining upward enters the White Urna Mark between the eyebrows and the hairline. It then proceeds straight into the summit of the skull beneath the usnisa, like a golden banner.

It next radiates from the skull and transforms into flowers. Upon every flower are celestial musicians holding musical instruments in their hands. They enter all the places where the transformation Buddhas abide, serving as guides while following the light in ten circumambulations.

The light pouring downward descends directly into the Buddha’s mustache, encircling it and causing flowers as small as grains of rice to bloom at its roots. It flows into his lips and gums and reaches the region of his teeth, luminous throat, and neck. Descending to the Buddha’s chest, it forms a cloud of light, manifestly pure and unobscured by dust, like a vessel of vaidurya containing golden firelight.

This is called the Tathagata’s mark of the truly pure nose. After the Buddha’s nirvana, if the Buddha’s disciples visualize it in this way, they will extinguish extremely grave evil karma accumulated over one thousand kalpas. Wherever they are born in future lives, they will smell the most sublime fragrances; their minds will be lucid and will not become attached to scents; and they will always adorn themselves with a necklace made from the fragrance of moral discipline.

To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.

“What is meant by contemplating the Tathagata’s mustache? From the tips of the hairs of his mustache emerge three rays of purple, blue-green, and crimson light. From the corners of his mouth they proceed straight around his neck and shine upward.

The circular light encircling him forms three distinct rays, each clearly discernible. Within each of these colors, every ray produces a precious jewel. The light of each jewel has hundreds of thousands of colors.

Beneath the jewels, white flowering trees stand one after another. After completing three circuits, the light returns into the mustache. This is called the luminous mark of the Tathagata’s mustache.

After the Buddha’s nirvana, those who visualize it according to this method of contemplation will be freed from the sins of birth and death accumulated over thirty kalpas. In their next birth, light will naturally issue from every pore of their bodies. Their minds will not delight in or crave the pleasures of household life, relatives, or the world.

They will always delight in leaving home and cultivating the dhutanga practices. To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.

“What is meant by contemplating the mark of the Tathagata’s lips, red and beautiful like the bimba fruit? His upper and lower lips, together with his gums and teeth, harmoniously emit light. This light is perfectly round and resembles hundreds of thousands of strings of red pearls.

It issues from the Buddha’s mouth and enters his nose; it then emerges from his nose and enters the White Urna Mark. From the White Urna Mark it emerges and enters the regions of his hair. From those regions it emerges and enters the circular halo, illuminating and beautifying all the flowers.

The forty teeth within his mouth reflect the light and cause it to arise. This crimson and white light shines back and forth, illuminating all forty teeth and making their forty roots naturally even and uniform, as white as a crystal wall, level above and below, without irregularity. The patterned lines of the teeth also stream forth rays of crimson and white light.

While the Buddha was in the world, these colors dazzled people’s eyes. After the Buddha’s nirvana, one must observe with the mind’s eye in order to see these colors. If the Buddha’s disciples form this visualization, they will be freed from the sins of birth and death accumulated over two thousand kalpas.

In their next birth, their lips and mouths will be wondrous and refined, their teeth will neither be chipped nor broken, and their complexion will be supreme among all complexions. Although they attain such an excellent complexion, their minds will not become attached to it. They will constantly behold Buddhas, sravakas, and pratyekabuddhas, who will teach them the Dharma and cause their minds to be free from doubt.

To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.”

What is called contemplation of the Tathagata’s broad and long tongue-mark? The Tathagata’s tongue is the karmic reward attained through the ten paramitas and the ten wholesome deeds. Beneath the root of the tongue and on its two sides are two precious jewels that pour forth streams of amrita, moistening the root of the tongue.

Neither devas, humans, nor bodhisattvas of the Ten Stages possess this tongue-mark or this flavor. Upon the tongue are five lines resembling the patterns of a precious seal. The flavor described above enters the patterns of the precious seal and then flows upward and downward into a tube of vaidurya.

Whenever the Buddha smiles and moves this tongue, by the power of this flavor the tongue emits five rays of light, each of a distinct color. They circle the Buddha seven times and then return and enter through the crown of his head. When the Buddha extends his tongue, it resembles a lotus petal, reaches to his hairline, and covers his entire face.

Beneath the tongue are also blood vessels of every color. When the flavor described above flows into these vessels, through the power of that flavor it transforms into rays of light of fourteen colors.

Two rays of light shine upward upon immeasurable worlds. Each ray contains a luminous terrace whose wondrous colors cannot all be named. Each luminous terrace contains innumerable Buddha shrines. Within each shrine, immeasurable transformation Buddhas sit cross-legged, surrounded by shravakas, bodhisattvas, and the entire great assembly. This light passes beyond immeasurable worlds above and transforms into a Buddha. The body of that Buddha is lofty and majestic like Mount Sumeru. Such Buddhas are countless beyond measure, and all likewise manifest the tongue-mark in this manner.

Two rays of light shine downward as far as the Avici hell, causing that hell to become the color of gold. Through the power of the Buddha’s tongue, those undergoing suffering are granted a temporary respite and reflect with remorse upon the evil deeds they committed in former lives. In this way the rays descend through worlds beyond measure.

In each realm they transform into a precious flowering tree whose leaves resemble the Buddha’s tongue. The tongue-mark emits light, and the rays illuminate one another and transform into transformation Buddhas. The bodies of these transformation Buddhas are entirely silvery white and endowed with all marks.

Each transformation Buddha extends a broad and long tongue, and within the light of each tongue-mark are still more transformation Buddhas. Such transformation Buddhas are countless beyond measure.

The light of the transformation Buddhas forms a silver mountain of immeasurable and boundless height and vastness. Throughout that mountain grows only one kind of silver tree, bearing golden flowers and silver fruit. Beneath every tree are white-jade lotus flowers. Upon each flower is a transformed person made of white jade. From the navel of each jade person, six dragons are born by transformation; their mouths are black, while their bodies are entirely white. The number of such transformed jade persons is immeasurable.

Furthermore, the light shines downward through immeasurable realms, revealing a white-jade tree that rises from the regions below into the Saha world, then grows luxuriantly upward to the summit of the three realms, with branches both dense and sparse. The leaves of this tree display ninety-eight colors. Each leaf covers the entirety of the three realms. Throughout the regions of these leaves are dragons, elephants, tigers, wolves, lions, venomous creatures, ferocious beasts, cats, foxes, mice, and all manner of other beings, with nothing absent.

In another visionary state, the seated practitioner sees a ray of light shining toward the east, causing all the lands in the east to become golden. Mountains, rivers, trees, and forests are all consumed by fire. The blazing firelight and the golden light do not obstruct one another.

At the tip of the ray are transformation Buddhas. Buddha after Buddha follows in succession throughout immeasurable worlds in the east, packed as closely as ears of rice and sesame branches, without any empty spaces. Each Buddha has immeasurable bodhisattvas as attendants.

These bodhisattvas also extend tongue-marks equal to that of the Buddha. The immeasurable light of these tongue-marks transforms into a luminous cloud. Within the luminous cloud, immeasurable transformation Buddhas, as numerous as motes of dust, sit cross-legged.

Such rays of light are countless beyond measure. At the tip of each flame are five yaksha demons, holding sharp swords in their hands. Each has four mouths upon its head, with which it draws in fire as it runs.

Such demons are countless beyond measure, and this extends throughout the east in the same manner.

One ray of light shines toward the south, reaching immeasurable worlds and causing those worlds to become the color of vaidurya. Upon the vaidurya ground arise golden flowers. Upon the golden flowers arise agate flowers.

Upon the agate flowers arise giant-clam-shell flowers. Upon the giant-clam-shell flowers arise rose-colored precious flowers. Upon the rose-colored precious flowers arise amber flowers.

Upon the amber flowers arise coral flowers. Upon the coral flowers arise golden-star flowers. Upon the golden-star flowers arise vajra flowers.

Upon the vajra flowers arise mani-light flowers. Each petal of a mani-light flower contains tens of billions of precious flowers in immeasurable colors. Upon each flower filament are immeasurable Sakyamuni Buddhas seated cross-legged and surrounded by great assemblies of bodhisattvas.

At that time, these same flowers also grow from the pores of the bodies of all members of the great assembly. Upon every flower appear rare and marvelous phenomena just as described above. Those transformation Buddhas extend broad and long tongue-marks, manifesting light a hundred thousand myriad times more magnificent than that mark. At the place of each flower is a wondrous precious throne, lofty, splendid, and delightful, like the couch of King Brahma. Upon each throne is a great bodhisattva whose bodily marks are upright and majestic like those of Maitreya and who also extends a broad and long tongue-mark. The light of that tongue forms a net of mani jewels covering the transformation Buddhas and the great assembly.

Throughout the mani-jeweled net, great precious light is again emitted. Within that precious ray of light are immeasurable and boundless transformation Buddhas. Each transformation Buddha is attended by innumerable bhikshus. The bhikshus sit upon golden lotus flowers, their bodies the color of gold. Resting peacefully in meditation with palms joined, they enter the samadhi of mindfulness of the Buddha. The pores of their bodies emit golden light. Each ray of this light transforms into a transformation Buddha resembling a golden mountain, who surrounds the bhikshu. Transformation bhikshus in turn surround the Buddha. The number of such assemblies is beyond description.

One ray of light shines toward the west, causing the lands in the west to become the color of crystal. Upon the crystal ground are vajra clouds. Within the vajra clouds are clouds of white jewels.

Within the clouds of white jewels are clouds of red pearls. Within the clouds of red pearls are clouds of white pearls. Within the clouds of white pearls are clouds of purple pearls.

Within the clouds of purple pearls are clouds of green pearls. Within the clouds of green pearls are clouds of pink pearls. Within the clouds of pink pearls are clouds of Jambunada-gold sand.

Within the clouds of golden sand are clouds of vajra-mani dust. Within the clouds of vajra-mani dust are clouds of dust of every precious color. Within each such cloud are five billion six hundred million wondrous colors, so fresh and beautiful that they surpass the range of sight; only a tranquil mind can accord with them.

Amid such manifestations are also immeasurable transformation Buddhas as numerous as motes of dust. Each transformation Buddha has immeasurable disciples, likewise as numerous as motes of dust. The motes of dust do not become larger, nor do the Buddhas become smaller; yet they are upright, majestic, subtle, and wondrous like Sakyamuni Buddha, and they too extend their tongue-marks.

One ray of light shines toward the north, causing the lands in the north to become the color of giant clam shell. Upon the giant-clam-shell ground are vajra stupas. Each Buddha stupa is surrounded by hundreds of thousands of wondrous Dharma teachings, and the number of such stupas is immeasurable. Even the smallest stupa is five billion nadotha yojanas in height.

Within each stupa were also ten billion shrines and caves as numerous as motes of dust. Within each cave, boundless and immeasurable streams of jewel-colored water naturally welled forth. Upon the surface of that water, great lotus flowers blossomed and manifested light.

When that light appeared, it emitted a subtle and wondrous fragrance surpassing the fragrance of the sandalwood from the far shore of the ocean hundreds of thousands of myriads of times. That fragrance transformed into subtle and wondrous light. Within those rays of light were transformation Buddhas whose bodies possessed subtle and wondrous colors.

Supreme among the jewels were all manner of jewels produced from the mark of the tongue. At the same time, each cave contained immeasurable rays of light; each ray contained immeasurable transformation Buddhas; and each transformation Buddha emitted immeasurable rays from the mark of the tongue, which also became stupas of fragrance. Extending beyond immeasurable, inexhaustible worlds in the North, all these arose solely from the Ocean of the Samadhi of Recollection of the Buddha.

One ray of light shone toward the Southeast, causing the land in the Southeast to become the color of agate. Upon the agate ground stood amber mountains. Upon the amber mountains grew forests of the seven treasures.

Within the forests of the seven treasures were ten springs. The waters of the ten springs possessed the colors of jewels. The jewel-colored waters emitted light that illuminated the Southeast throughout immeasurable worlds.

Wherever the light shone, there were great jeweled mountains. Beneath every tree in every mountainous region grew mandara flowers and great mandara flowers. Upon each flower dais was a transformation Buddha entirely the color of crystal, transparent within and without, whose qualities could not be fully named.

Lights of every kind of jewel encircled the Buddha’s body a thousand times. Within each ray of light were immeasurable transformation Buddhas. Each transformation Buddha was surrounded by an immeasurable great assembly, all the color of lapis lazuli.

Each transformation Buddha emitted light from the mark of the tongue, which transformed into jeweled mountains. Such jeweled mountains extended beyond immeasurable worlds in the Southeast.

One ray of light illuminated the Southwest throughout immeasurable worlds, causing the lands of the Southwest to become entirely the color of coral. Upon the coral ground arose towers of jade; even the lowest tower was five billion yojanas high. Each tower had one hundred million pillars.

Each pillar possessed ten billion jewel colors. Each jewel emitted innumerable rays of light. Each ray of light transformed into immeasurable thousands of millions of jeweled trees.

Beneath each jeweled tree were six springs. The water of those springs entered through the roots of the tree and then flowed out through its branches. As the water flowed forth, it displayed six jewel colors.

Within each stream of water grew a lotus flower. That flower was pure white, and upon it was a white transformation Buddha. The whiteness of that Buddha’s body surpassed all else.

Upon that white color were five hundred hues of subtle and wondrous light encircling the Buddha’s body. Each ray of light transformed into innumerable Buddhas. Each transformation Buddha was accompanied by innumerable bodhisattvas.

All the pillars of the towers and pavilions emitted light. Within each ray of light were innumerable transformation Buddhas. Blue transformation Buddhas walked in meditation upon the coral ground.

White transformation Buddhas walked in meditation upon the towers of blue jade. Within the towers, pavilions, halls, and shrines were similarly innumerable transformation Buddhas, who also manifested the mark of the tongue and emitted great light. That subtle and wondrous light illuminated immeasurable worlds in the Southwest, without end.

One ray of light shone into the Northwest, causing the Northwest to become a land of amber. Upon the amber ground arose mountains of pearls. Upon the pearl mountains were coral trees with white-jade leaves, mani flowers, golden fruit, and tassels of gold essence.

Beneath each tree there naturally appeared a great lion whose body was made of the seven treasures. From the lion’s eyes issued great light that shone upon the amber ground, causing a great lotus flower to grow there. The circumference of that flower was boundless and immeasurable.

Above each flower was a cloud of light, and that cloud was purple. Upon that cloud was a net of blue pearls. From within the pearl net grew golden lotus flowers.

Upon each golden lotus sat a transformation Buddha whose body was purple-gold, surrounded by blue, yellow, red, and white light. Within each ray of light were innumerable transformation Buddhas. Each transformation Buddha had an immeasurable great assembly.

Those transformation Buddhas likewise extended the broad and long tongue. In this way, light shone throughout immeasurable worlds in the Northwest, and the light from the mark of the tongue was inexhaustible.

One ray of light shone toward the Northeast, causing the ground in the Northeast to become entirely the color of vajra. Upon the vajra ground grew flowers composed of the seven treasures. Upon each flower arose a standard the color of Jambunada gold.

At the top of each standard was a flower possessing immeasurable hundreds of thousands of jewel colors and innumerable petals. Each petal transformed into immeasurable hundreds of thousands of jeweled canopies. At each corner of every jeweled canopy was a standard of the seven treasures.

At the top of each standard was a parasol of the seven treasures. Those jeweled parasols covered all the worlds upon the ground in the Northeast. Each jeweled parasol had five streamers made entirely of gold.

Each streamer bore immeasurable tens of thousands of millions of tiny jeweled bells. The tiny jeweled bells produced subtle and wondrous sounds praising the names of the Buddhas, praising homage to the Buddhas, praising recollection of the Buddhas, praising repentance, and so forth. After producing those sounds, the jeweled canopies descended to the ground and poured forth great light.

That light was subtle and wondrous, consisting of countless thousands of millions of rays. Within each ray of light were immeasurable transformation Buddhas seated in the full lotus posture. While seated within the jeweled canopies, their bodies sprang upward and remained in empty space.

They sprang up in the East and disappeared in the West; sprang up in the West and disappeared in the East; sprang up in the South and disappeared in the North; sprang up in the North and disappeared in the South; sprang up at the sides and disappeared in the center; and sprang up in the center and disappeared at the sides. At times they manifested great bodies filling empty space. From those great bodies they again manifested bodies as small as mustard seeds.

In empty space they walked, stood, sat, and lay down. Water poured from the upper parts of their bodies while fire issued from the lower parts; water poured from the lower parts of their bodies while fire issued from the upper parts. They walked upon the ground as though in water and walked through water as though upon the ground.

Within the water arose great lotus flowers as large as cartwheels, and upon each flower sat a Buddha in the full lotus posture. Boundless and immeasurable numbers of transformation Buddhas simultaneously saw the Buddha spring into the air and perform the eighteen miraculous transformations. Upon the fire arose a golden Mount Sumeru, adorned with stars, the sun, the moon, and the seven treasures, together with dragons, yakshas, and the great ocean waters.

Such Mount Sumerus appeared everywhere to the left and right. The number of those mountains was incalculable. The Buddhas upon their summits also manifested the mark of the tongue, and the light from the mark of the tongue illuminated immeasurable worlds in the Northeast, without end.

One ray of light shone from Jambudvipa into the palaces of the Four Heavenly Kings, causing all the Four Heavenly Kings to see the World-Honored One, Shakyamuni Buddha, the sun of humankind, ascending to that heaven upon a dais of the seven treasures together with the great assembly. Having seen this, all the devas aroused the aspiration for bodhi. Even all the devas of the Formless Realm clearly and distinctly saw this sign, without confusion in their minds, causing the devas of the Formless Realm not to slander nirvana and to give rise to the aspiration for bodhi.

A stream of light shone down upon the asuras, yakshas, gandharvas, garudas, kimnaras, mahoragas, dragons, rakshasas, putanas, kumbhiras, spirits that devour the vital essence of human beings, kumbhandas, kijjas, wilderness spirits, hungry ghosts, ghosts that eat vomit, ghosts that consume mucus and saliva, ghosts that consume pus and blood, ghosts that consume feces and urine, mountain spirits, tree spirits, water spirits, and so forth.

The bodies of all those hundreds of thousands of ghosts and spirits temporarily became the soft and blissful bodies of devas, as though they were bhikshus who had entered the third dhyana. In accordance with their own karmic practices, those ghosts spontaneously generated the three kinds of bodhicitta. When the hungry ghosts encountered the light from the mark of the tongue, it was as though cold water had extinguished and diminished their flames.

Once the fire had been extinguished, the molten copper fell to the ground and was buried deep within the earth. All the hungry ghosts opened their mouths and cried out: “Hunger! Hunger!” For thousands upon tens of thousands of years, they had never seen water.

Now, when they saw this water, all their burning torment was dispelled, and they became cool and refreshed. By whose power had this occurred? From within the sky, a voice said: “O foolish hungry ghosts!

The Buddha, the World-Honored One, has emitted light from His tongue! That light shines upon you, causing all your agonizing suffering to cease.” When these words had been spoken, each ghost saw before them a mother seated upon a lotus pedestal. Like a loving mother holding her infant and giving it milk to drink, she caused the ghost to become fully satisfied.

Once satisfied, they generated bodhicitta. After they had generated that resolve, each loving mother transformed into a Buddha. Each Buddha likewise extended the mark of the tongue and delivered the hungry ghosts.

The Buddha then withdrew the mark of His tongue. This light of a thousand colors circled the Buddha a thousand times. Within the light were one thousand Buddhas, who entered through the crown of the Buddha’s head.

After they had entered, the Buddha’s majestic body manifested the thirty-two excellent marks and the eighty subsidiary characteristics, each radiant and wondrous in accordance with its form. His entire body emitted dazzling light more brilliant than hundreds of thousands of innumerable kotis of suns.

The Buddha said to His father the king:

“The mark of the Tathagata’s tongue and the merit of His tongue—and the contemplation of the sphere of the tongue—are as described. After the Buddha has entered nirvana, if one single-mindedly recollects the Buddha and keenly observes the Buddha’s tongue, and the sphere perceived by the mind’s eye is exactly as just described, then the person who undertakes this contemplation will eradicate the offenses of birth and death accumulated throughout ten billion and eighty-four thousand kalpas.

After relinquishing this body and passing into another life, that person will encounter eight billion Buddhas. In the presence of those Buddhas, that person will see the Buddhas’ marks of the broad and long tongue emitting great light in precisely the same manner. Thereafter, that person will receive a prediction of attaining the path of bodhi.”

The Buddha told Ananda:

“Retain the Buddha’s words and do not allow them to be forgotten. Tell the disciples that they must keep their bodies upright and their minds properly directed, sit erect, and enter right concentration to contemplate the mark of the broad and long tongue. This will be no different from contemplating it while I am present in the world.

If any beings hear these words and their hearts are neither frightened nor doubtful, if they neither slander them nor become afflicted, but recollect the Buddha, diligently and vigorously practice recollection of the Buddha, and make offerings with reverence, honor, esteem, and praise, then such persons, even if they do not engage in contemplation of the Buddha, will nevertheless, because of their wholesome minds, eradicate extremely grave evil karma accumulated throughout hundreds of kalpas.

In future lives, they will encounter Maitreya Buddha and continue until they encounter Rucika Buddha. In the presence of one thousand Buddhas, they will hear the Dharma and receive instruction and transformation. They will attain the samadhi of contemplating the Buddha in this way.”

The Buddha said to His father the king:

“To contemplate in this manner is called right contemplation. To contemplate otherwise is called wrong contemplation.”

What is meant by contemplating the marks of the Tathagata’s neck? The clavicular hollows are full and well-rounded; there is the character “Virtue” upon his breast and the svastika mark upon his chest. From the region of these characters arises a circular radiance.

Visualize his neck as round as a tube of lapis lazuli, of a beautiful golden hue. Upon his throat is a clearly defined dotted mark resembling the letter Y. From each dot stream forth two rays of light.

Each ray circles the circular radiance before it seven complete times, forming clearly distinct bands of light. Within every band of light is a wondrous jeweled lotus. Upon each lotus are seven transformation Buddhas.

Each transformation Buddha has seven bodhisattvas as attendants. In both hands, every bodhisattva holds a wish-fulfilling jewel. The jewel’s golden radiance contains all the colors—blue, yellow, red, white, and mani—and surrounds them within those bands of light.

This is called the circular radiance emitted by the mark of the Buddha’s neck.

The pattern of the character “Virtue,” the svastika seal upon the chest, the full and rounded clavicular hollows, the jewel-like marks beneath the armpits, and the other marks—each of these excellent marks possesses five hundred variegated colored lights. These marks shine brilliantly without obstructing one another. Each colored light circles the light of the neck five hundred complete times.

Within every ray are five hundred transformation Buddhas. Each transformation Buddha has five hundred bodhisattvas as attendants, and five hundred bhiksus holding white fly-whisks in their hands and standing in attendance to the left and right. The light of those transformation Buddhas, the light of those transformation bodhisattvas, and the light of those transformation bhiksus all appear within every ray of light.

Mount Great Sumeru; the palaces of the kings of the Four Heavens; the palaces of the devas; the sun, moon, and stars; the palaces of dragons, spirits, and asuras; the spirits of the ten jeweled mountains; the spirits of the waters of the four seas; the gandharvas dwelling beneath the waters, and so forth; the beings revered by the brahmins; the ninety-five kinds of immortals practicing extraordinary arts; and those connected by karmic affinities as relatives, including fathers and mothers throughout many lifetimes—all such spirits and others appear within the Buddha’s light.

There are also immeasurable hundreds of kotis of ghosts and spirits whose forms and shadows appear in the circular radiance, speaking to the people of Jambudvipa about the duty of filial care toward their kin. When these transformed figures see people, each says: “Throughout immeasurable lives, I was your father; I was your mother. Your name was so-and-so, and my name was so-and-so.” Such figures are beyond measure.

All these multitudes are beings revered by living beings. Within the Buddha’s circular radiance, these things appear as clearly as a painted picture or as a face seen in a mirror.

Such marks are called the circular radiance surrounding the Buddha’s neck. It extends one fathom above, one fathom below, one fathom to the left, and one fathom to the right, measuring a full eight feet. From within this circular radiance stream forth transformation Buddhas.

All the rare and extraordinary things known to living beings appear therein with perfect clarity. Above the circular radiance is a resplendent golden color like a mani jewel, majestically adorned, clearly manifest, and delightful to behold. From that resplendent mani region are magically born flowering trees.

Those trees are golden, yet even hundreds of thousands of myriads of kotis of pieces of Jambunada gold cannot compare with them. Beneath every tree is a jeweled lotus. Upon each lotus is a transformation Buddha the color of pure gold, with a canopy of lapis lazuli above him, making the Buddha’s golden countenance appear perfectly formed and distinct.

Such images of transformation Buddhas are beyond measure.

While the Buddha was in the world, whenever the Blessed One walked, this light illuminated the ground for one yojana before him, turning it entirely golden; for one yojana behind him, it was entirely golden; for one yojana to his left, it was entirely golden; and for one yojana to his right, it was entirely golden. If anyone walked near the Buddha on his left or right, all that person’s foul odors completely vanished. Those watching from afar saw them all as golden in color. When the Buddha sat beneath a tree, this radiance shone brilliantly like a shower of golden flowers scattered throughout the Jeta Grove.

If someone carefully observed the light of the Buddha’s neck, looking from the front, they saw the Buddha before them; looking from behind, they saw the Buddha behind them; looking from the left, they saw the Buddha on the left; and looking from the right, they saw the Buddha on the right. People approaching from the eight directions saw the light of the Buddha’s neck from afar, and each said: “The ascetic Gautama is within a golden mountain, roaming freely and coming toward me.” Thus every person saw something different. This is called the light of the Buddha’s neck.

When this light is seen, myriads of kotis of rays arise from the usnisa atop the Buddha’s head. Ray after ray follows in succession, reaching immeasurable worlds above. Devas, human beings, and even bodhisattvas of the Ten Grounds cannot see the crown of the Buddha’s head. The Buddha’s hair curls to the right in supremely wondrous patterns, and neither the color of dark-blue bees nor that of peacock plumage can compare with it. From this hair shine thousands of brilliant rays directed upward. When this light shines upward, the bone of the usnisa and all the wondrous marks within the Buddha’s head are fully revealed in its radiance.

The light of his round and full countenance is delightful, and not even the wondrous flowers produced as karmic recompense in the pure lands of devas and humans can serve as a comparison. The light of the Buddha’s face becomes still more luminous and manifest. The light of the Buddha’s neck, chest, and hands becomes many times greater than before and shines with still greater clarity.

Light issues from his knees. This light is white and divides into four branches. Following the body, it transforms into white flowers that enter beneath the light of the Buddha’s neck. Five rays issue from his navel, each ray having two branches and each branch having five colors. They enter the hip bones, which resemble tubes of white jade filled with colored water, and then naturally stream forth from behind the two shoulders like tongues of flame, while the flames and the light of golden mani jewels support one another. Each mani light contains a wondrous lotus. Upon every lotus are seven transformation Buddhas, as though painted or imprinted. They turn in accordance with the Buddha’s body without obstructing one another.

The posture of the royal stag with thighs extended, the regions where the bones hook into one another, the joints coiled like dragons, and the spaces between them all emit golden lights. These lights issue from one joint and enter another. In this manner they merge into one great light, like a golden mani jewel, which abides behind the Buddha’s elbows and adorns the radiance above, extending to the crown of his head.

His fingernails are the color of red copper, and the webbing between his toes—each emits light. That light shines brilliantly like lapis lazuli and crystal, possessing all the colors of the seven treasures. It follows behind the Buddha’s footsteps, so that his body may fittingly be called a mani jewel. Like the lights described before, these lights rise as far as the circular radiance.

The wheel marks beneath his feet and his long heels each produce a flower. These flowers are wondrous, like utpala flowers in a pure land. From the Buddha’s heels arise lights that circle them ten complete times. Flower after flower follows in succession, and within each flower are five transformation Buddhas. Each transformation Buddha has fifty bodhisattvas as attendants. From the crown of each bodhisattva’s head arises the light of a mani jewel.

When this mark appears, each pore of the Buddha’s body in turn emits eighty-four thousand subtle, minute rays of light as adornments, making the light of his body exceedingly delightful. These various colors are called the constant light, the pleasing light, the light that accords with what living beings delight in seeing, and also the light that grants vision to living beings. This radiance of one fathom is the mark intended for ordinary people.

As for Ghoshila, when he contemplated the Buddha, this light became correspondingly small. Even when the great bodhisattvas from other regions contemplated the Buddha, this light became correspondingly vast, as described in the teaching on the miscellaneous flowers.

The Buddha addressed his royal father and instructed Ananda:

– I shall now fully reveal to you the radiance of the marks of my body.

Having spoken these words, the Buddha arose and said to the Venerable Ananda:

– You, the bhikshus, and the sons of the Sakya clan should all rise, join your palms, face the Buddha, and carefully contemplate the Tathagata: from the light at the crown of his head down to the light beneath his feet, and from the ushnisha atop his head down to the full and level marks upon the soles of his feet.

The Buddha again instructed the bhikshus:

– Contemplate him again, beginning with the full and level marks upon the soles of his feet and proceeding upward to the ushnisha. Also contemplate the light from the Tathagata’s neck and the light from his body.

He further instructed them:

– Contemplate every pore of the Buddha and each and every part of his body. Every object of contemplation must be seen distinctly, just as a person holding a mirror clearly observes the appearance of his own face. Some whose minds have given rise to impure, evil, and unwholesome thoughts, or who have violated the Buddha’s precepts, see his form as entirely black, like a figure made of charcoal. Among the assembly of the sons of the Sakya clan, five hundred saw the Buddha’s physical body as resembling a figure made of black charcoal. Among the assembly of bhikshus, one thousand saw the Buddha’s physical body as resembling a figure made of red clay. Among the upasakas, sixteen saw the Buddha’s physical body as resembling the black leg of an elephant. Among the upasikas, twenty-four saw the Buddha’s physical body as resembling a mass of black ink. Thus, those in each of the four assemblies saw him differently. Among the assembly of bhikshunis, one bhikshuni saw the Buddha’s physical body as the color of white silver. Among the upasikas, one upasika saw the Buddha’s physical body as azure blue. Thus, when the four assemblies contemplated the Buddha’s physical body, their perceptions were not the same.

Upon hearing these words of the Buddha, those in the four assemblies all cried aloud, shed tears, joined their palms, and addressed the Buddha:

– Today we are unable to behold your wondrous form!

The five hundred sons of the Sakya clan tore out the hair from their heads and cast their whole bodies upon the ground, blood streaming from their noses, and said:

– The Buddha was born into our family. When the Buddha was newly born, everyone saw him as entirely golden in color; yet we have always seen the Buddha’s body as resembling a figure made of black charcoal, or an emaciated and feeble brahmin. What offenses did we commit in our former lives? We beseech the Buddha, the Sun, to explain this to us!

After speaking these words, they tore out their hair, wailed as before, and writhed about, beating themselves. At that time, the Compassionate Father uttered his Brahma voice to console the sons of the Sakya clan and the four assemblies:

– Good men! The sun of the Tathagata Buddha appears in the world solely to eradicate your offenses. Rise now! The Buddha himself knows when the time has come to explain this to you.

The great assembly then arose, circumambulated the Buddha three times, and bowed at the feet of the Blessed One. The five hundred sons of the Sakya clan approached the Venerable Ananda and said:

– You and we alike were born into the Sakya family, yet you alone are wise and can retain all the Buddha’s words, just as water is poured from one vessel into another. Because of offenses in our former lives, we cannot behold the Buddha’s body; how much less can we hear the Dharma?

Having spoken these words, they wept before the Venerable Ananda. The Tathagata then addressed the sons of the Sakya clan and the great assembly in his Brahma voice:

– Brothers! Do not wail any longer! In the past, a Buddha named Vipashyin, the Tathagata, Worthy One, Perfectly Enlightened One, appeared in the world and taught and transformed sentient beings. After he had completed the work of liberating beings and entered nirvana, during the Age of the Semblance Dharma there lived an elder named Virtue of the Sun and Moon. He had five hundred sons who were intelligent, greatly learned, and extensively acquainted with all worldly literature and arts. There was nothing concerning the stars, calendrical calculations, and numbers that they did not thoroughly understand. Their father, the elder, had faith and reverence for the Buddha-Dharma. He often taught his sons how to contemplate the Buddha and also explained the meaning of the extremely profound twelve links of dependent origination. After hearing him, his sons became doubtful and did not believe. They said, “Our aged father has grown senile and has been deceived and deluded by the shramanas. We have examined the scriptures and writings, and none contain such a doctrine. Where has our father now found these things?” Out of compassion for his sons, their father concealed the Buddha-Dharma and no longer expounded it to them. At that time, all his sons fell gravely ill. Seeing that they had little time left to live, their father went to them. Before each son, he wept, joined his palms, and said, “My sons, because of your wrong views, you do not believe in the true Dharma. Today the blade of impermanence is about to sever your bodies. On what can your distressed minds rely? There is a Buddha, a Blessed One, named Vipashyin. You should invoke his name!” Hearing this, the sons invoked, out of respect for their father, “Namo Buddha.” The father then said, “Invoke the name of the Dharma! Invoke the name of the Sangha!” Before they could complete the invocation of all Three, those sons died. Because they had invoked the Buddha’s name, they were reborn in the heaven of the Four Heavenly Kings. When their celestial lifespans ended, they fell into the Great Hell because of their former karma of wrong views. While suffering in hell, rakshasa wardens pierced and blinded their eyes with red-hot iron forks. As they endured this suffering, they remembered the admonitions of their father, the elder. Because they recollected the Buddha, they escaped from hell and were reborn among humans, where they endured poverty and lowly status. When Sikhin Buddha appeared in the world, they also encountered him, but they only heard the Buddha’s name and did not see his form. When Vishvabhu Buddha appeared in the world, they likewise only heard the Buddha’s name. When Krakucchanda Buddha appeared in the world, they likewise only heard the Buddha’s name. When Kanakamuni Buddha appeared in the world, they likewise only heard the Buddha’s name. When Kashyapa Buddha appeared in the world, they likewise only heard the Buddha’s name. Through the causes and conditions of hearing the names of these six Buddhas, they were born in the same age as I. Although you were born in this land, my bodily marks are now so upright and majestic, yet you see my body as that of an emaciated brahmin. My body is golden, and even the color of Jambunada gold cannot compare with it, yet you see the color of my body as resembling a figure made of black charcoal.

The Buddha told the sons of the Sakya clan:

– You should now invoke the names of the Buddhas of the past and bow to them, and you should also invoke the name of your father. Bow to the Buddhas of the past, invoke my name, and bow to me with reverence. In the future, there will be a Buddha named Maitreya; you should also bow to him with reverence and confess the offenses arising from your former wrong views. Today, while the Buddha is present in the world and the entire assembly of shramanas has gathered, you should disclose and repent of your transgressions before the venerable Sangha.

Following the Buddha’s words, they repented of their offenses. Amid the assembly of the Buddha-Dharma, they cast their five limbs upon the ground like a great mountain collapsing and repented before the Buddha. Their mind’s eye opened, and they saw the Buddha’s physical body, upright, majestic, subtle, and wondrous, like the radiant light of Mount Sumeru appearing in the great ocean. Having beheld the Buddha, they rejoiced greatly and addressed him:

– Blessed One! I now see the Buddha endowed with the thirty-two excellent marks and the eighty beautiful characteristics, his body golden in color. Each excellent mark radiates immeasurable light.

Having spoken these words, they immediately attained the Path and became stream-enterers. They said to their royal father:

– Today, we wish to leave the household life and train in the Path within the Buddha-Dharma.

Their royal father said:

– You should ask the Buddha yourselves and see whether the Buddha will permit you.

They then went together to where the Buddha was and said:

– World-Honored One, we wish to leave the household life!

The Buddha said to the sons of the Sakya clan:

– Welcome, bhiksus!

At once, the hair and beards of those sons of the Sakya clan fell away of themselves, and they became sramanas. The clothing on their bodies was transformed into Dharma robes. They joined their palms, bowed to the Buddha, and proclaimed, “Namo Buddha!” Before they had even raised their heads, they had become arhats, fully endowed with the three knowledges and six supernormal powers.

The Buddha said to the royal father:

– Great King, have you now seen the sons of the Sakya clan eradicate their offenses through repentance and become arhats?

The royal father said to the Buddha:

– Yes, World-Honored One! I have seen it!

The Buddha said to the royal father:

– In a former life, these bhiksus slandered the Buddha’s true Dharma with malicious intent. Yet solely for their father’s sake, they uttered “Namo Buddha,” and throughout their lives they were constantly able to hear the names of the Buddhas. Thus, in this present life, they encountered my appearance in the world, beheld the Buddha’s form-body and the Sangha, heard the Buddha’s words, and repented of their offenses. Because of their repentance, all their obstructions were eradicated; and once those obstructions had been removed, they became arhats.

The Buddha told Ananda:

– After I enter nirvana, if devas and people of the world invoke my name and proclaim “Namo to all Buddhas,” they will obtain immeasurable and boundless merit. How much more, then, will those who concentrate their minds and contemplate the Buddhas be able to eradicate all obstructions!

The Buddha told the bhiksus:

– The reason you see the Buddha’s form-body as resembling red clay is that, in a former life during the age of the final Dharma of Dipankara Buddha, you left the household life to train in the Path. Although you had gone forth under an upadhyaya, you gave rise to impure thoughts. That upadhyaya had attained arhatship and knew the thoughts of his disciples, so he told them, “Children of the Dharma! Do not give rise to doubts regarding your upadhyaya or the Sangha! Should you give rise to doubts, you will never be able to receive and uphold the pure precepts!” When the bhiksus heard their upadhyaya say this, anger arose in their hearts. At that time, the upadhyaya knew the thoughts of his disciples, and so he gradually restrained himself and no longer taught them. The one thousand disciples practiced for a short time according to the span of their lives, and all were approaching death, while their upadhyaya still remained and had not entered nirvana. The upadhyaya then went to his disciples and said, “Bhiksus! When you first received the precepts, you doubted your teacher and doubted the precepts, while consuming the offerings of the faithful in vain. On whom will you now rely?” When they heard these words, they were terrified, and the hair on their bodies stood on end. They said, “Upadhyaya, please teach the Dharma for our sake!” The upadhyaya replied, “Your situation has now become extremely urgent; there is no longer enough time to teach you how to repent! Today you need only invoke the name of Dipankara Tathagata, Worthy One, Perfectly Enlightened One... complete with the ten epithets.” At that time, following the instructions of their upadhyaya, the bhiksus all proclaimed, “Namo to all Buddhas.” As soon as they had invoked the Buddha’s name, they died. Because of that wholesome state of mind, they were reborn in the heavens. Born in the Trayastrimsa Heaven, they naturally enjoyed celestial pleasures. When their celestial lifespans ended, they descended and were born in the human world. Because in a former life they had committed the offense of consuming the offerings of the faithful in vain, they fell among the hungry ghosts, where molten copper was poured down their throats, and they endured a lifespan of eighty-four thousand years. After undergoing the retribution of hungry ghosts, they were born among animals. After undergoing the retribution of animals, they were again born among humans, where they endured poverty and lowly status. Once born among humans, they were able to hear the names of the Buddhas. Through the power of having left the household life in a former life, the faith within them arose again as before, and they knew to invoke “Namo Buddha” first. By virtue of the merit and conditions created by invoking the Buddha’s name, throughout eight thousand lives they constantly encountered ages in which a Buddha was present, yet their eyes could not behold the form-bodies of the Buddhas, much less could they hear the Dharma. At last, today, they encountered the age in which I am present, but they see my body as resembling red clay.

The Buddha told the bhiksus:

– In your former lives, where there was no cause for doubt, you perversely gave rise to doubtful views; and where faith was warranted, you perversely gave rise to disbelief. Because of these offenses, you could not see the Buddhas or hear the true Dharma. Today I have manifested birth in a royal palace, and the color of my body is the most excellent of all colors, yet you see it as the color of red clay.

When the bhiksus heard these words of the Buddha, they all reproached themselves with remorse. Baring their right shoulders, they joined their palms toward the Buddha and said:

– In immeasurable kalpas throughout former lives, we held wrong views, doubted our teachers and elders, and consumed the offerings of the faithful in vain. Because of these causes and conditions, we fell into the hells. Although we have now escaped, throughout immeasurable lives we did not see the Buddhas but merely heard their names. Today we see the body of the World-Honored One as the color of red clay and exactly five feet tall.

At that time, the World-Honored One opened his saṅghāṭī robe and revealed the character “Virtue” upon his chest. He had the bhiksus read and recite the character “Virtue,” whereupon they understood the Buddha’s adornments of merit and wisdom. Within the mark of the svastika were expressed the Buddha’s eighty-four thousand practices of merit. Having seen this, the bhiksus praised the Buddha, saying:

– The World-Honored One is exceedingly extraordinary and wondrous! A single character upon his chest expresses immeasurable meanings; how much more immeasurable must be the merit contained within the Buddha’s mind!

Having spoken these words, they faced the Buddha and repented. Their five limbs fell to the ground like a great mountain collapsing. Before the Buddha, they wailed sorrowfully, and their tears poured down like rain.

The World-Honored One then comforted them with gentle words, causing the hearts of the bhiksus to rejoice. Once their hearts were filled with joy, it was as though a wind had blown away and scattered the clouds: the Buddha revealed his golden countenance, and his thirty-two marks became clearly visible. Having seen the Buddha, they rejoiced greatly and generated bodhicitta. The Buddha said to his royal father:

– These one thousand bhiksus diligently seek the Dharma, their minds never becoming indolent or ceasing. In the future, after innumerable kalpas, they will attain Buddhahood, each bearing the name Namo Radiant Illumination Tathagata, Worthy One, Perfectly Enlightened One... complete with the ten epithets. When they become Buddhas, their lands will be entirely golden, with rows of trees made from the seven precious substances, and towers and pavilions adorned with wondrous treasures. All the beings in those realms will be persons who possess a sense of shame, repent of their offenses, and are solely bodhisattvas who have generated the resolve for unsurpassed enlightenment. In this manner, these one thousand Buddhas will appear in the world in succession, just as, during the Auspicious Kalpa, one thousand bodhisattvas attain Buddhahood in succession.

The Buddha said:

– Great King! These bhiksus doubted their teacher and doubted the Sangha, thereby committing extremely grave offenses. Yet, as just related, by proclaiming “Namo Buddha,” they obtained their resulting recompense and have now, in my lifetime, received a prediction of future Buddhahood in my presence. How much more will this be true of one who contemplates the Buddha with right mindfulness!

The bhiksunis, who saw the Buddha as silver-colored, rose from their seats, bared their right shoulders, bowed to the Buddha, and said:

“World-Honored One! Today the Tathagata himself has explained how contemplation of his physical form eliminates the immeasurable offenses of sentient beings. Why is it that, from the time we were born and went forth into monastic life until this very day, we have seen the Buddha as silver in color, with silver flowers, silver light, and all his magnificent adornments likewise made entirely of silver? Why have we been unable to see the Tathagata’s beautiful, radiant golden light? Nor have we been able to see the Buddha’s thirty-two marks, the meritorious fruition of his virtues?”

At that time, upon hearing the words of the bhiksunis, the Tathagata smiled. Golden light issued from his countenance and circled the Buddha’s silver body a full ten times. When this light appeared, the bhiksunis saw that the Buddha’s body was purple-gold in color, possessed the thirty-two marks, and shone with a brilliance impossible to describe fully. Having seen this, the bhiksunis contemplated the mark of the White Urna between his eyebrows, gracefully curling to the right. Upon seeing it, they rejoiced, and at that very moment they attained arhatship, possessing the three knowledges, the six supernormal powers, and the complete eight liberations.

The bhiksunis then knew their former lives. Immeasurable kalpas ago, a Buddha had appeared in the world who was also named Sakyamuni. After that Buddha had entered nirvana, some of his disciples went forth to study the Way.

Among the Sangha was one monk who traveled about teaching and converting others. He saw five hundred maidens happily amusing themselves together in a mountain marsh. Maintaining a serene and dignified deportment, the bhiksu slowly approached the maidens, spread out his nisidana, and sat down.

When the maidens saw him, they were all delighted and said, “This secluded place is where immortals roam and sport. Now this eminent bhiksu has suddenly come and seated himself here; he is certainly no ordinary person. We should make offerings to him!” They all removed their silver bracelets and tossed them before the bhiksu, thinking, “This bhiksu is diligent, and his virtue is mature and complete.

In the future he will certainly attain Buddhahood. We pray that when we see him, he will be silver in color, like the silver bracelets we have offered.” The Buddha said, “Because you became attached to the precious color of silver, in life after life you were continually reborn upon Silver Mountain as divine treasure maidens of the Silver Mountain. Because you bowed to the sramana and presented him with silver bracelets, you have now encountered my appearance in the world, become purified as though bathed, and attained arhatship.

The bhiksu of that time was none other than I, and the maidens were none other than you. Because in a former life you made offerings to a sramana and paid homage to the Buddhas, from that time until now you have continually encountered Buddhas.”

The Buddha said to his royal father:

“The Buddha is the precious savior and protector of humankind, bringing benefit in many ways. If a person merely hears his name, pays homage, reveres him, and makes offerings, that person will receive an exceedingly great fruition. How much more so one who concentrates the mind and contemplates the Buddha’s true countenance.”

The upasakas in the assembly who saw the Buddha, the World-Honored One, as resembling the leg of a black elephant rose from their seats, bared their right shoulders, joined their palms toward the Buddha, and said:

“We were born in this land. The son of our king went forth and attained Buddhahood. When the seer Asita beheld his thirty-two excellent marks, he told us, ‘The Crown Prince, a god upon the earth, will undoubtedly attain Buddhahood.’ Having heard these words, we took refuge in the Buddha. From that time until now, we have always followed the Buddha, received the Three Refuges, observed the Eight Precepts for the fast day, and upheld the five precepts. Yet because of our offenses, we hear only the Buddha’s voice and cannot see his form. Whenever we see the Buddha, he appears like the leg of a black elephant. How bitterly we regret this!”

After saying this, they struck their chests with their fists, wailed and wept, and fell prostrate upon the ground. The Tathagata then spoke in a Brahma voice, like a loving father consoling his children, and said to the upasakas:

“Children of the Dharma! Return to your seats! The Buddha shall dispel your doubts and remorse and eliminate your obstructions.”

Having said this, the Buddha told the upasakas:

“Immeasurable kalpas ago, when you lived in Jambudvipa, you were all kings who ruled your respective realms with great sovereign power. There were sramanas who, seeking material gain, preached false and perverse doctrines to you that did not accord with the Buddha’s teachings. They declared what accorded with the Dharma to be contrary to the Dharma, and what was contrary to the Dharma to be the Dharma.

All of you trusted and adopted their words. Because those men propagated such evil teachings, after death they fell into the Avici hell. Because you followed the teachings of evil companions, after death you likewise fell into the Hell of Darkness.

Through the power of the wholesome minds with which you heard the Dharma in former lives, you have now encountered my appearance in the world and received and upheld the five precepts. You should now, in the presence of the Buddha, Dharma, and Sangha, disclose your wrong views and the teachings imparted by your false companions, and repent of them with sincere hearts.”

Upon hearing these words of the Buddha, the upasakas immediately proclaimed, “Namo Buddha! Namo Dharma! Namo Sangha!” They disclosed all their offenses and repented of them sincerely. The Buddha then emitted light from the mark of a Great Man between his eyebrows, illuminating the hearts of all those people. Their minds opened and became free, and they simultaneously attained the fruit of stream-entry. After attaining the Way, the upasakas saw the Buddha’s physical form as dignified, sublime, and wondrous, without equal in the world. They requested permission from the Buddha to go forth, and subsequently attained arhatship.

The upasikas in the assembly saw the Buddha’s physical form as resembling a mass of black ink. They rose from their seats, joined their palms toward the Buddha, and shed tears like rain. Wailing with sorrow, they were unable to speak. They raised their hands and struck their heads, ceased breathing, and fell prostrate upon the ground. At that time, seeing what had occurred, the World-Honored One consoled the women in a Brahma voice, saying:

“Why are you grieving so deeply?”

When the women heard the Buddha’s voice, their faculties became open and unimpeded. They immediately rose, joined their palms, and addressed the World-Honored One:

“The Sun of the Buddha has appeared in the world and shines universally upon all. Everyone beholds him like the perfectly full moon; only we are unable to see him. When the Buddha teaches the Dharma, everyone hears the eight qualities of his voice; only we do not hear them, as though we were deaf. When the Venerable Sariputra conferred the precepts upon us, only then did we hear him say that there were five precepts. Whenever we come to an assembly of the Buddha, we see the World-Honored One as resembling a mass of black ink. We pray that the greatly compassionate Honored One of Devas will eliminate our offenses and enable us to behold the Buddha!”

At that time, the World-Honored One returned to his Lion Seat and extended his foot, revealing to the women the mark of the thousand-spoked wheel. The women saw only exquisite lotus flowers emerging from the wheel mark. Upon each flower was an emanation Buddha resembling a figure made of black ink. The women again joined their palms, bowed toward the Buddha, and addressed him:

“World-Honored One! We have been disciples of the Buddha for a long time, yet only today have we beheld these exquisite lotus flowers. Still, the emanation Buddhas appear as though smeared with black ink. What offense did we commit in former lives that our vision should be so darkened?”

The Buddha told the women:

– Listen well! Listen well! Carefully consider this matter! Today, for your sake, the Tathagata shall explain it distinctly. In the immeasurably distant past, countless lifetimes ago, there appeared in the world a Buddha named One Jeweled Canopy Lamp King Tathagata, Worthy of Offerings, Perfectly and Fully Awakened... After that Buddha had entered nirvana, during the Age of the Semblance Dharma, there were bhikshus who entered a village to beg for alms. Holding their bowls and carrying their khakkharas, they maintained their dignified deportment without transgression and came to a house of courtesans. The courtesans filled a bhikshu’s bowl with food and then mockingly said to him: “You are a man of the Sakya clan, yet your complexion is hideous, like a mass of black ink. The robe upon your body makes you look like a beggar. In ugliness, no one under heaven can compare with you. You claim that you are free from desire! Who, then, would ever think of you?” When the bhikshu heard these words, he tossed his bowl into the air and flew away. Upon seeing this, the courtesans became ashamed and repentant, saying: “Today we have given a meal to this sramana. We pray that in future lives our bodies may attain mastery like that of this sramana.” The Buddha said to the women:

– The courtesans who at that time offered food to the arhat are now none other than you! Because you offered a meal to the bhikshu with wholesome hearts, for two thousand kalpas you were never afflicted by hunger or thirst. Because in a former life you reviled him with words born of lust, you fell into the Hell of Darkness for sixty minor kalpas. Because the wholesome aspiration you made in that former life was never extinguished, you have now encountered my lifetime and have been able to undertake and uphold the five precepts. Because you made an offering only to an arhat, you see only Sariputra and do not see my body.

When the Blessed One had finished speaking these words, he immediately emitted a great lotus flower from his navel. That great lotus transformed into a terrace of light. Within that terrace of light were hundreds of thousands of innumerable sravaka bhikshus, such as Sariputra, Maudgalyayana, and others.

Within the Buddha’s terrace of light, with unimpeded mastery of spiritual powers, they manifested eighteen kinds of miraculous transformations. When the women saw this, joy arose in their hearts, and at that very moment they used the fire of wisdom to burn away and utterly destroy two billion fetters, attaining the path of stream-entry. Having attained the path, the upasikas beheld the Buddha’s form-body, dignified and wondrous, but they were unable to see the radiance of the Buddha’s white urna mark.

The Buddha said to his royal father:

– Frivolous jesting, harsh speech, and the like cause one’s vision to remain unclear even after one has attained the path. Therefore, everyone must diligently guard the karma of speech, concentrate the mind, rectify one’s intention, and contemplate the samadhi of beholding the Buddha, for seeing the Buddha brings immeasurable merit.

At that time, the Blessed One wished to enable the great assembly to see the Buddha’s form-body with perfect clarity. The Buddha therefore transformed the monastery so that it resembled a mountain of white jade, sublime in height and vastness like Mount Sumeru, with hundreds of thousands of shrines and grottoes. Within those shrines and grottoes appeared reflected images identical to the Buddha. In the Buddha’s land there was a great lotus flower. That flower had one thousand petals. Each petal emitted one thousand rays of light. Within each ray of light were one thousand transformation Buddhas. Each transformation Buddha had one thousand disciples serving as attendants. The Buddha told Ananda:

– After the Buddha has entered nirvana, if the Buddha’s disciples can sever all worldly affairs, cast away all evils, and bind their thoughts to contemplation of the Buddha’s light, then even though the Buddha is no longer present, this is still called seeing the Buddha. Because they see the Buddha, all their evils are extinguished. In accordance with their aspirations, in future lives they shall attain one of the three kinds of bodhi. The Buddha told Ananda: One who contemplates in this way is said to practice right contemplation; one who contemplates otherwise is said to practice wrong contemplation.

SUTRA ON THE OCEAN-SAMADHI OF CONTEMPLATING THE BUDDHA

– End of the Third Fascicle -