佛說觀佛三昧海經

CHAPTER THREE: CONTEMPLATION OF THE MARKS

IV. The Buddha said to his royal father:

“What is meant by contemplating the light constantly emitted by the Tathagata? Today, for the sake of ordinary beings in the future, the Tathagata will manifest only a small portion of this light. Those ordinary beings shall learn this contemplation. One who contemplates in this manner will behold the Buddha’s luminous mark just as it is seen today, without any difference.”

At that time, the Blessed One emitted light from his uṣṇīṣa. That light possessed thousands of colors. Each color produced eighty-four thousand branches, and each branch contained eighty-four thousand subtle and wondrous transformation Buddhas.

The bodies of those transformation Buddhas were immeasurable and boundless in number. From the crowns of the transformation Buddhas, this same light was also emitted. Ray after ray followed one another until they reached immeasurable worlds above.

In those upper worlds were transformation bodhisattvas, numerous as clouds of fine dust, who descended from space and surrounded the Buddhas. When this light appeared, the Buddhas of worlds throughout the ten directions, numerous as particles of dust, could all be seen. This light shone directly upon the crowns of all the Buddhas.

When those Buddhas emitted light, their light likewise shone down upon the crown of Buddha Śākyamuni.

The Buddha told Ānanda:

“Sentient beings who wish to contemplate the light from the uṣṇīṣa of Buddha Śākyamuni should undertake this contemplation. If those who practice this contemplation do not possess keen minds, they will behold it in dreams. Nevertheless, this contemplation can eliminate immeasurable hundreds of thousands of grave offenses. One who contemplates in this manner will certainly behold great bodhisattvas in this present life. Because one beholds the bodhisattvas, one will hear them teach the Dharma. Because one hears the Dharma taught, one will attain a dhāraṇī. That dhāraṇī is called ‘Complete Recollection and Retention.’ Contemplating in this manner is called right contemplation; contemplating otherwise is called wrong contemplation.”

The Buddha said to his royal father:

“What is meant by contemplating the light from the space between the Tathagata’s eyebrows? Today, for the sake of sentient beings in future generations, the Tathagata shall manifest a small portion of the light from the mark of the white hair-tuft.”

When he had spoken these words, the Buddha emitted from between his eyebrows the light of the white hair-tuft, a mark of a great person. That light divided into eighty-four thousand branches. Each branch likewise possessed eighty-four thousand colors and illuminated immeasurable worlds throughout the ten directions.

Each luminous color transformed into a golden mountain. Each golden mountain contained immeasurable shrines, grottoes, and caves. Within every cave sat a transformation Buddha in the full lotus posture, deeply absorbed in meditative concentration, accompanied by retinues of hundreds of thousands of śrāvakas and bodhisattvas.

The transformation Buddhas within those caves all emitted the light of the white hair-tuft, the mark of a great person, which likewise illuminated immeasurable worlds throughout the ten directions, making them all appear golden. Upon the golden ground were golden lotus flowers. Upon every golden lotus sat a transformation Buddha, all alike bearing the name Śākyamuni.

From between the eyebrows of these Buddhas, this light was also emitted. That light illuminated the worlds throughout the ten directions, resembling hundreds of thousands of koṭis of Mount Sumerus gathered together in one place. Upon those Mount Sumerus, the Buddhas appeared reflected.

The Buddhas’ bodies were lofty and resplendent, equal in height to the mountains. The light from between the eyebrows of those transformation Buddhas circled the transformation Buddhas seven complete times and then returned to enter the space between the eyebrows of Buddha Śākyamuni. When this light entered the pores of the Buddha’s body, a transformation image appeared within every pore.

Within each pore of the body of every transformation image, eighty-four thousand subtle and wondrous images were produced. These were all things rarely seen by any sentient being within the trichiliocosm. This is called the light of one of the Tathagata’s eighty minor marks.

The light of the eighty minor marks, each conforming to his bodily form in this manner, cannot be fully described. The Tathagata manifested only a small portion of the light of the white hair-tuft. Among the assembly of the royal father, eight thousand people became free from dust and defilement and attained the pure Dharma-eye.

The Buddha told Ānanda:

“The light of the Tathagata’s white hair-tuft has been extensively explained by the Buddha in the scriptures. Such wondrous light of a Buddha can be perceived only by a Buddha; even bodhisattvas of the tenth bhūmi cannot see it clearly. Therefore, only a small portion of this mark has been described. This small portion is taught for the sake of ordinary beings. After the Buddha’s parinirvana, contemplating in this manner is called right contemplation; contemplating otherwise is called wrong contemplation. This light eradicates offenses as described above. Those who behold the light will have their minds illumined and will behold hundreds of koṭis of Buddhas. Beholding the mark of the white hair-tuft is precisely beholding it through mental contemplation.

“What is meant by contemplating the Tathagata’s broad and level forehead? Upon the Tathagata’s face are the mark of the three wheels, the mark along the hairline, and other such marks. From each of these marks golden light is emitted.

That golden light transforms into golden couches. Upon each golden couch are one thousand bodhisattvas, with Krakucchanda being the first to reach the couch. All one thousand bodhisattvas emit light as they sit upon the golden couches.

In this manner, there are hundreds of koṭis of thousands of myriads of bodhisattvas and hundreds of koṭis of thousands of myriads of golden couches. Above each golden couch is a jeweled canopy. Each jeweled canopy emits thousands of rays of light.

Each ray transforms into thousands of jeweled banners. Above each banner are thousands of myriads of jeweled parasols. Beneath all the jeweled parasols are jeweled streamers.

Within the jeweled streamers are immeasurable transformation Buddhas. Those transformation Buddhas all teach suffering, emptiness, impermanence, and non-self. As all the transformation Buddhas recite this verse, Buddha Śākyamuni, his body sixteen feet in height, appears before the practitioner, raises his right hand, and says: ‘Excellent!

Excellent, good man! You are now able to contemplate the auspicious marks of the Buddhas. When we practiced the bodhisattva path in former lives, we were no different from you!

You are now able to contemplate the realm of the Buddhas. This realm arises solely from the conceptual thoughts within your own mind.’ Having spoken these words, he immediately disappears. The light upon his forehead then shines brilliantly once more.

That light spreads outward in hundreds of thousands of koṭis of rays. Each ray illuminates the faces of the bodhisattvas seated upon the jeweled couches. The faces of those bodhisattvas also emit light that shines upon Buddha Śākyamuni.

When this mark appears, the practitioner beholds the Buddha’s face truly and clearly, without doubt.

The Buddha told Ānanda:

“After the Buddha’s parinirvana, disciples of the Buddha who are able truly to contemplate and behold the Buddha’s face will see it exactly as they would if I were still present in the world, without any difference. Those who undertake this contemplation will eliminate the offenses of birth and death accumulated over one hundred million kalpas. In their next life, they will personally behold the Buddhas, be born into the families of the Buddhas, and become members of the retinues of the Buddhas and bodhisattvas. Contemplating in this manner is called right contemplation; contemplating otherwise is called wrong contemplation.”

What is meant by contemplating the light emitted from the Tathagata’s nose? The light emitted from his nose divides into four branches, which ascend and enter the Buddha’s eyes, eyebrows, and eyelashes, and then radiate a great light. That light extends densely, in forms resembling dragons and elephants, illuminating immeasurable worlds throughout the ten directions and entering the eyes of all the Buddhas.

When this sign appears, the ten directions become exceedingly bright. At that time, practitioners see the lands and skies of the worlds throughout the ten directions filled with Buddhas. The eyes, eyebrows, eyelashes, and nostrils of every Buddha likewise emit great light.

The two streams of light from the Buddha’s eyes illuminate the eyes of all the Buddhas everywhere. Then, in the sky, they transform into a terrace of light. Upon that terrace there are only clouds of light, whose blue and white radiance is without equal in the world.

Within the blue light is a blue transformation Buddha. Within the white light is a white transformation Buddha. These two Buddhas, blue and white, are clearly distinguished on the left and right.

Light of a hundred precious colors forms clouds for those Buddhas, who glide through the clouds like persons possessing spiritual powers. The pores of the Buddhas’ bodies resemble flowering trees. Each flowering tree rises as high as the Brahma realm, and upon its petals are hundreds of thousands of kotis of shravaka bhikshus.

Each bhikshu wears a thousand-patch robe, whose thousand patches are of a thousand colors. Within each color are hundreds of thousands of transformation Buddhas, all entirely golden in color. Those bhikshus soar through the clouds, following behind the Buddhas, just as the offspring of great dragons and elephants follow when their parents travel.

The Buddha told Ananda:

“After the Buddha’s nirvana, if the Buddha’s disciples can correctly focus their minds and contemplate the light from the Buddha’s eyes, the heavy karmic hindrances of their present lives will immediately be eliminated. In future lives they will constantly behold the Buddha and never be separated from the Buddha-sun. Even while in their mothers’ wombs, they will constantly enter samadhi. While dwelling in the womb, they will see the Buddhas of the ten directions all emit light from their eyes to illuminate their bodies. While enclosed within the fetal membrane, they will constantly receive the wondrous Dharma—how much more so after emerging into the world. To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.”

The nose emits two streams of light. This light illuminates the worlds throughout the ten directions. Each beam of light transforms into a great body of water.

That water remains suspended in the sky and flows into the various lights. When this water flows into them, all the lights become even more brilliantly manifest. Each region of light gives rise to a crystal mountain.

Each crystal mountain produces flowers of the seven treasures. From the terraces of those flowers, various kinds of water surge forth. That water is golden in color and resembles a golden banner.

Within each golden banner are immeasurable hundreds of thousands of myriads of transformation Buddhas. Each transformation Buddha has a body sixteen feet tall. Within the pores of each Buddha’s body are eighty-four thousand supremely wondrous precious colors.

From each precious color, light is again emitted. That wondrous light has colors as numerous as the sands of the Ganges.

The Buddha told Ananda:

“After the Buddha’s nirvana, if the Buddha’s disciples undertake this contemplation, they will eliminate extremely grave evil karma accumulated over one thousand kalpas. Wherever they are born in future lives, their minds will have no attachments. They will not dwell in a womb but will always be transformation-born. Once transformation-born, their bodies will be replete with light, and they will never be separated from the Buddhas. To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.”

What is meant by contemplating the light from the Tathagata’s mouth-gateway? That light is white like a precious mountain, pure both within and without. Within that precious mountain are immeasurable transformation Buddhas, the color of pure refined gold.

The wondrous mouths of those transformation Buddhas also emit light. That light has five colors, illuminates the ten directions, and then enters the mouth-gateways of all the Buddhas. When this sign appears, whether walking, standing, sitting, or lying down, the practitioner constantly hears the Tathagata teach the Four Foundations of Mindfulness—body, feelings, mind, and dharmas—and also hears him explain their respective spheres, enabling the practitioner, after hearing them, to recollect and retain them and to close the eyes and contemplate them.

Through the power of this light, the practitioner attains the Dharma of the Four Foundations of Mindfulness. The Buddhas of the ten directions and Buddha Shakyamuni, while abiding in samadhi, all extend their right hands, stroke the crown of the practitioner’s head, and say: “Excellent! Excellent!

Good man, you are able to practice genuinely the samadhi of mindfulness of the Buddha.” To contemplate in this way is called right contemplation; to contemplate otherwise is called wrong contemplation.

What is meant by contemplating the marks of the Tathagata’s ears? The Buddha’s ears emit five lights. Those lights have one thousand colors.

Within each color are one thousand transformation Buddhas. Each transformation Buddha emits one thousand lights. Such lights illuminate immeasurable worlds throughout the ten directions and then transform into a flower.

That flower is exceedingly large, and its dimensions cannot be known. Apart from the power of the Buddha’s mind, no one can know them. Within that lotus flower, immeasurable hundreds of thousands of myriads of kotis of Buddha lands all appear, and hundreds of thousands of myriads of kotis of great bodhisattvas sit upon a single filament of the flower.

The filament does not grow larger, the bodhisattvas do not become smaller, and yet they do not obstruct one another. The left ears of all these bodhisattvas hang down like golden lotuses suspended in sunlight. From within their ears, five streams of light again arise and circle back.

When this sign appears, the hairs within the Buddha’s ears resemble Shakra’s tree, which everyone delights to behold.

The Buddha told Ananda:

“After the Buddha’s nirvana, if the Buddha’s disciples undertake this contemplation, they will constantly hear hundreds of kotis of thousands of Buddhas and bodhisattvas teach every wondrous Dharma, and their faculty of hearing will not be impaired. 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 neck? The mark of his neck emits two streams of light. That light has ten thousand colors and illuminates all worlds throughout the ten directions.

Sentient beings whose roots of goodness have matured encounter this light, awaken to the twelve links of dependent origination, and become pratyekabuddhas. This light illuminates the necks of the pratyekabuddhas. When this sign appears, the practitioner sees all the pratyekabuddhas throughout the ten directions cast their bowls into the sky and perform the eighteen transformations.

Beneath each foot of every pratyekabuddha are written characters. Those characters proclaim the twelve links of dependent origination: conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six sense bases; conditioned by the six sense bases is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is existence; conditioned by existence is birth; conditioned by birth are aging and death, sorrow, lamentation, suffering, and distress.

Each character has a light, each light has twelve sounds, and each sound proclaims suffering, emptiness, impermanence, and non-self; each sound also expounds the twelve links of dependent origination. Thus, within the light beneath the feet of every pratyekabuddha are those characters, traversing the twelve links forward and backward twelve times. This is called the root of birth and death.

After this light has illuminated the pratyekabuddhas, it returns to the Buddha’s neck. Those who undertake this contemplation will not be born among human beings but will be born in Tushita Heaven, where they will encounter the bodhisattva who is to become a Buddha after one more birth, who will teach them the wondrous Dharma. Having heard the Dharma, they will rejoice in body and mind and will follow the bodhisattvas in contemplating the Dharma of dependent origination.

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

What is meant by contemplating the fullness of the Tathagata’s supraclavicular hollows? The light of this full mark universally illuminates the ten directions and is amber in color. If sentient beings encounter this light, they naturally bring forth the resolve for the path of the shravakas.

Those shravakas see this light divide into ten branches, each branch having one thousand colors. Within each of the ten thousand colored rays of light is a transformation Buddha. Each transformation Buddha has four bhikshus as attendants.

Each bhikshu teaches suffering, emptiness, impermanence, and non-self; distinguishes the Four Truths; explains the meaning of the Eight Awakenings of Great Beings; teaches the characteristics of the four fruits; and teaches the three samadhis, and so forth, causing those sentient beings to seek the Dharma of renunciation within this teaching. Not long after going forth, they all become arhats. Thus this light universally illuminates the crowns of the arhats throughout the ten directions.

When it illuminates their crowns, it is as though someone holding a vessel of medicinal liquid were pouring it onto the crown of the head. The appearance and color of this light resemble clarified ambrosial cream. After entering through the crown, it penetrates throughout and becomes clearly manifest.

At that time, the practitioner’s body and mind are peaceful and secure. The mind is tranquil, without evil thoughts, and no longer perceives the characteristics of the defilements and fetters. In this way, the practitioner suddenly becomes an arhat at once.

This light then transforms into immeasurably many golden canopies. Within each canopy are hundreds of thousands of groups of Seven Buddhas. Each group of Seven Buddhas has four bhikshus as attendants.

Each bhikshu enters the four great concentrations. Within the four great concentrations, the characteristics of all the fetters and defilements appear universally: eighty thousand kinds of worms arise one after another, and all varieties of tiny worms arise along with them. When this sign appears, a great fire first blazes forth.

At first the blazing fire is like a mustard seed. It issues from the pores and then gradually grows larger, burning throughout the entire body. The body becomes like a mass of fire, and the worms roar like lions.

When this sound arises, the practitioner becomes frightened and confused and falls to the ground. Upon emerging from concentration, the practitioner sees the body as though it were a tree being burned by a wildfire sweeping across the wilderness.

When this sign appears, the practitioner should arouse the thought of a medicine. First, the practitioner forms the perception of the body. Once the perception of the body has been established, the practitioner opens the crown of the head and makes it hollow, then forms the perception of Brahma, the perception of Shakra, and the perception of heavenly beings holding precious vessels in their hands, imagining that they pour medicine into it.

When the medicine has entered through the crown, it permeates the four limbs and all the vessels. The practitioner sees the vessels and the body as tubes of vaidurya and sees only the worms wither and die like faded flowers. At that time, the vessels again pour into one another, and only various kinds of water remain.

Wherever the water reaches, the fire is extinguished accordingly. Then water sprays forth from every joint of the practitioner’s body like arrows shot upward by someone looking toward the sky. The water rises as far as the realm of Brahma, each stream following the next until it reaches the Brahma Heaven.

The practitioner sees the water within the body as four great oceans and sees the worms with withered heads, uprooted bodies, broken arms, and crooked legs.

Only the practitioner’s heart produces a fire that divides into ten branches. The fire enters the various waters, yet they do not extinguish one another. The radiance of the water surges upward, and the radiance of the fire follows after it. The two radiances of water and fire both issue from the heart, intermingling and alternating with one another as they ascend to the summit of the three realms and descend to the Avichi Hell. Throughout the entire extent of one world, only water and fire are seen surging and flowing; toward the east, west, south, and north, the fire also courses along.

At that time, a black hair naturally grows from the tip of the heart. From the tip of that hair, a great black wind issues forth. That wind has four colors and arises from the root of the heart like a swirling whirlwind, its appearance resembling smoke and fire.

The wind blows throughout all the streams of water. The water rises in waves, and its foam gathers into heaps; the fire also enters therein. Empowered by the fire, the foam becomes hard like ice.

Then another wind arrives and blows all dust and filth—the ninety-eight kinds of evil and impure things—onto the ice. Because the ice is weak, it melts beneath the impure things; wherever they are placed, it immediately dissolves. When this ice melts, eight people holding knives cut the mass of ice into sections, take them, and carry them away.

Covered with dusty filth, the practitioner lies down with a sorrowful heart. Wind, fire, water, and the other elements gather together in one place. Because the power of the fire is great, it burns and destroys everything.

Four venomous serpents, each holding a precious jewel in its mouth, soar upward from the blazing fire, fly into empty space, and depart. Six great dragons meet four small li dragons, seize them in their mouths, and flee. From the crowns of the dragons’ heads grows a tree reaching as high as the Formless Realm. There is a small blade of grass, as fine as an autumn hair. Its true color is golden yellow. It grows from the core of the tree downward to its roots, then from the roots upward into the trunk, and from the trunk it spreads in all directions into the branches and leaves. The blossoms of that tree are white, with some pink and red. As the fruit of that tree approaches ripeness, it assumes four colors. By the middle of the eighth month, it becomes entirely the color of gold.

When this light illuminates the shravakas in this way, it manifests immeasurable hundreds of thousands of realms. To contemplate in this manner is called correct contemplation; to contemplate otherwise is called erroneous contemplation.

If bhikshus entering this concentration find that their bodies are like plantain trees, without solidity or substance, then upon emerging from concentration, the joints and parts of their bodies will be painfully numb and paralyzed. If they do not take medicine, they will become insane and die. Therefore, they must promptly use a medicine to eliminate this condition. Those who form this contemplation eradicate the offenses of birth and death accumulated over innumerable kalpas. Like a mighty flowing river, before long they will attain the path of arhatship.

The Buddha told Ananda, “You should carefully preserve the Buddha’s truthful words and never forget them! You must then proclaim them widely for the bhikshus.”

When the Buddha spoke these words, five hundred bhikshus attained the four great concentrations, and all simultaneously attained the four fruits of the shramana.

What is meant by contemplating the svastika mark in the center of the Tathagata’s chest? The mani jewels beneath his armpits each emit light. Within that crimson-purple light are golden flowers.

As those flowers open, they transform into innumerable hundreds of thousands of myriads of kotis of countless flowers. Upon each flower are innumerable Buddhas. Each of those transformation Buddhas has one thousand rays of light, and within each ray is a transformation Buddha.

Those rays are of five colors. If sentient beings encounter this light, the insane regain sanity, the disturbed attain composure, the sick find relief, the destitute naturally acquire treasures, the blind gain sight, the deaf gain hearing, the mute become able to speak, and those who are hunchbacked, lame, covered with sores, or afflicted with leprosy are all completely cured. This light universally enters the crowns of the Buddhas throughout the ten directions.

After it has entered, hundreds of thousands of rays of light arise from the svastika marks upon the chests of those Buddhas. Within every ray, hundreds of thousands of verses are chanted, expounding dana-paramita, the perfection of generosity, and so forth. Such rays of light expound the six paramitas.

The verses are immeasurable in number. Sitting upright, the practitioner hears innumerable Buddhas all teaching these doctrines. Each transformation Buddha sends forth a transformed person, dignified and wondrous in appearance like Maitreya, who comes to console the practitioner and says: “Excellent!

Excellent, good man! Because you have concentrated your thoughts, you have beheld the light of the Buddhas. Within their light, the Buddhas teach signless generosity, signless morality, signless patience, signless diligence, signless concentration, and signless wisdom.

Having heard this Dharma, you must be careful not to become frightened. The Buddhas of the past also concentrated their thoughts in contemplation, heard this Dharma, and understood this sign. Having understood this sign, they no longer feared birth and death.

Even amid the raging flames that fill the great Avici Hell, they could not be burned. Though dwelling in hell, they were as if roaming through a celestial palace. Therefore, the svastika is called the Seal of True Reality.

For immeasurable, boundless asamkhyeya kalpas, the Buddhas, the Tathagatas, trained to attain this seal. Because they attained this seal, they no longer feared birth and death and were undefiled by the five sensual desires.” The Buddha said to Ananda: “After the Buddha’s nirvana, disciples of the Buddha who behold the light of the mark upon the Buddha’s chest will eliminate the transgressions that would bring birth and death for one hundred and twenty thousand kotis of kalpas.

If one is unable to see the mark upon the chest distinctly, one should enter a stupa and contemplate that mark. To contemplate in this manner is called correct contemplation; to contemplate otherwise is called incorrect contemplation.

What is meant by contemplating the Tathagata’s rounded arms, tapering like the trunk of a royal elephant? When the ten fingers are joined and the palms extended, they form a thousand-spoked wheel, every spoke of which emits hundreds of thousands of rays of light. Each ray divides into a thousand branches, all purely crimson in color.

All such rays of light illuminate innumerable worlds throughout the ten directions. After illuminating those worlds, they transform into golden water. Within the golden water is wondrous water the color of crystal.

When hungry ghosts see it, their burning torment is dispelled and they become cool; when animals see it, they naturally come to know their former lives; when mad elephants see it, they become lion kings; when lions see it, they become garuda birds; and when dragons see it, they become kings of the garuda birds. All those animals perceive themselves as honored and consequently feel awe, joining their palms in reverence.

Because of this reverence, after their lives end they are reborn in heaven. When people see that crystal water, they perceive it as King Brahma, or as the sun, moon, and stars. Having seen it, they rejoice, and after their lives end they are reborn in Tusita Heaven.

When the practitioner sees this, the mind’s eye immediately opens, and the practitioner beholds transformation Buddhas filling the realms of the ten directions. The hand of each transformation Buddha emits light that enters the practitioner’s eyes, so whether the eyes are closed or open, the practitioner constantly sees the Buddhas. The practitioner observes that the characteristics of their own body are like impurities contained within a wondrous precious vessel.

Although one who sees in this way has not yet attained supernatural powers, that person has already traveled throughout the ten directions, attended upon the Buddhas, and seen the hand of each Buddha emit light in the same manner. To contemplate in this manner is called correct contemplation; to contemplate otherwise is called incorrect contemplation.

What is meant by contemplating the mark of the Tathagata’s navel? Within the Tathagata’s navel are myriads of koṭis of precious flowers. Each precious flower has myriads of koṭis of nadotha petals. Each petal has myriads of koṭis of nadotha colors. Each color has myriads of koṭis of nadotha rays of light.

When this mark appears, the entire assembly sees the mark of the Buddha’s heart. The Tathagata’s heart resembles a red lotus flower, veiled by the radiance of golden flowers, causing purple and golden light to intermingle like a tube of vaiḍūrya suspended before the Buddha’s chest.

The practitioner sees within the Buddha’s body myriads of koṭis of transformation Buddhas. Those transformation Buddhas abide in the region of the Buddha’s heart. From the navel of each Buddha, light streams forth, shining brilliantly like Mount Sumeru. Interspersed among these mountains are immeasurable precious mountains resembling Mount Sumeru. Upon all these flowers are transformation Buddhas, majestic, resplendent, and wondrous to behold, like Mount Sumeru.

The light of a thousand kinds comprises ten thousand colors and is divided into ten koṭis of koṭis of portions. One koṭi of koṭis shines toward the lower direction; one koṭi of koṭis shines toward the upper direction; one koṭi of koṭis shines toward the east; one koṭi of koṭis shines toward the south; one koṭi of koṭis shines toward the west; one koṭi of koṭis shines toward the north; one koṭi of koṭis shines toward the southeast; one koṭi of koṭis shines toward the southwest; one koṭi of koṭis shines toward the northwest; and one koṭi of koṭis shines toward the northeast.

Thus, throughout the ten directions there are flowers. The smallest flower is like a hundred koṭis of great Mount Sumerus. Upon each Mount Sumeru are a hundred koṭis of myriads of great bodhisattvas. The smallest among their bodies is as large as Mount Sumeru. From the navel of each transformation bodhisattva grows a great lotus flower. Those lotus flowers cover the entire three-thousand-great-thousand world system.

Each flower emits golden light. That light resembles Jambūnada gold. Each golden ray transforms into Śākyamuni Buddhas as numerous as motes of dust. From the navel of each Śākyamuni Buddha, light likewise issues forth in the same manner. All such rays of light unite to form platforms of light. Upon every platform of light are also immeasurable great transformation Buddhas, as numerous as motes of dust and the sands of the Ganges.

Each Buddha, one after another, emits light from his navel. That light is exceedingly radiant and shines directly upward through immeasurable worlds in the upper direction and beyond those worlds. The number of those worlds is as great as the immeasurable motes of dust in a three-thousand-great-thousand world system.

Within those worlds are vaiḍūrya, crystal, and hundreds of millions of kinds of precious substances, forming grottoes for the Buddhas. Within all those grottoes are myriads of koṭis of immeasurable Buddhas. From the navel of each Buddha grows a great lotus flower, no different from those described before.

That light illuminates all bodhisattvas of the Ten Grounds. Upon encountering that light, those bodhisattvas immediately enter the wondrous Śūraṅgama gateway and also attain the Vajropama Samādhi. When devas encounter that light, they profoundly resolve upon the unsurpassed, right, and true Way; their mind’s eye opens and becomes luminous, and they behold the marks of the Buddhas.

After this light illuminates the bodhisattvas, it causes each pore of their bodies to produce asamkhya clouds of offerings and every kind of offering. The smallest parasol canopy covers the entire continent of Jambudvīpa.... Thus there are all kinds of offerings, composed of such varieties of precious substances that they cannot be fully described. These offerings arise from the Ocean of Śūraṅgama.

The Buddha told Ānanda:

“If a good man or good woman, when giving rise to this contemplation, recollects and visualizes in this way, or dreams of these things, then in life after life, wherever that person is born, that person will always encounter Samantabhadra and Mañjuśrī. Those Dharma Princes will, in the practitioner’s dreams, continually teach the Dharma of the Buddhas of the three times—past, future, and present—teach the Śūraṅgama Samādhi and the Pratyutpanna Samādhi, and also teach the Samādhi of Contemplating the Buddha... using them as jeweled necklaces for adornment.

“After awakening, the practitioner will remember and preserve these teachings without forgetting them. As a present-life merit, this person will have celestial maidens serving as attendants who provide offerings and will eliminate the transgressions that would entail birth and death for a hundred thousand koṭis of kalpas.

“To contemplate in this way is called correct contemplation. To contemplate otherwise is called erroneous contemplation.”

Hundreds of millions of rays of light shone downward, causing the lands below to resemble the color of the waters of Jambudvipa. Within the waters were jeweled towers as numerous as the sands of the Ganges. Beneath every jeweled tower was a jeweled city resembling a city of the gandharvas.

Above each jeweled tower stood a great jeweled tree. All the leaves and branches of those trees burst into flame. Those flames blazed fiercely, burning both above and below.

They burned all those waters and transformed them into lapis lazuli. Upon the ground of lapis lazuli, trees arose once more. Each tree had four dragons, and upon the crown of each dragon was a wish-fulfilling jewel.

The light of those jewels illuminated the dragons’ entire bodies, causing the dragons and the trees to be wholly golden in color. When those dragons stirred with vigor, their pores emitted golden light. That light shone directly downward through immeasurable worlds.

Passing beyond those lower worlds, it continued to illuminate immeasurable worlds, causing all the lands below to become golden in color. Upon the golden ground were vajra flowers, and upon the vajra flowers were golden heavenly maidens. Each golden heavenly maiden had hundreds of thousands of heavenly maidens in her retinue.

All those heavenly maidens praised the Ocean of the Samadhi of the Loving Mind. Their praise rose directly from below as far as the city of Kapilavastu above. The sound of their praise was like thunder proclaiming loving-kindness.

As these words were spoken, the tips of the dragons’ hairs emitted jeweled clouds. Within each cloud were Buddha lands as numerous as the sands of the Ganges. Within each Buddha land were transformation Buddhas as numerous as motes of dust.

Each transformation Buddha emitted this light. When this light appeared, hundreds of myriads of golden mountains arose in the worlds below. In those lofty mountains were tens of billions of jeweled caverns, surging forth like clouds.

Within every cavern were only white Buddhas, pure white bodhisattvas, and assemblies of sravakas serving as attendants. Lights like the planet Venus appeared to the left and right of each Buddha, as though cleaving the mountains, while all kinds of jewels illuminated one another. There were wondrous jeweled canopies as great as Mount Sumeru, formed from immeasurable jewels.

Each jewel emitted tens of billions of rays of light that revolved and flowed in graceful motion. Within every ray of light were tens of billions of lion thrones. Upon each lion throne sat tens of billions of nayutas of bodhisattvas in the full lotus posture.

From the pores of the bodies of those bodhisattvas issued asamkhyeyas of rays of light. Within each ray of light was a transformation Buddha whose body was perfectly complete and as immense as Mount Sumeru.

Those transformation Buddhas praised in hundreds of thousands of verses: “Do not kill or harm; loving-kindness is the foundation. Loving-kindness is the wondrous medicine that removes the affliction of birth and death. Loving-kindness is the pure eye that guides devas and humans.” Having praised loving-kindness, those transformation Buddhas all performed transformations and manifested mountains of lapis lazuli.

Within those mountains were tens of billions of bodhisattvas. Each bodhisattva, attended by tens of thousands of Brahma kings, came before the practitioner. Within the jeweled mountains, speaking with different mouths but in a single voice, they all proclaimed this Dharma, saying: “Good man!

Within the Ocean of Mindfulness of the Buddha, you should cultivate loving-kindness. Because the Buddhas and bodhisattvas cultivated loving-kindness, they attained the Buddha’s Great Loving-Kindness. You should now observe the precept against killing and practice great loving-kindness and compassion.”

At that time, devas, dragons, and the other beings of the eight classes were also present. All sentient beings who encountered this light and heard these words would, after their lives ended, certainly be reborn in the Brahma world.

The Buddha told Ananda, “Carefully preserve these words and do not forget them! Tell the bhiksus and cause them to practice this teaching. After the Buddha’s nirvana, if the Buddha’s disciples hear these words and contemplate this Dharma—maintaining right mindfulness and right absorption, their samadhi unmoving, their minds neither indolent nor regressing, and bringing forth the Mahayana resolve—you should know that they will constantly behold this light in dreams and will also hear transformation Buddhas expound the Dharma of the Loving Mind.

After awakening, if practitioners remember and retain it, deeply understand its meaning and purport, and contemplate that meaning, they will immediately attain the concentration of loving-kindness. To contemplate in this manner is called right contemplation; to contemplate otherwise is called wrong contemplation.

“After the Buddha’s nirvana, regarding disciples of the Buddha who contemplate and preserve this Dharma, you should know that their minds will be as pure as the minds of the Buddhas. They will cast off the offenses of birth and death accumulated over hundreds of millions of kalpas, will always be reborn in the Brahma world, will encounter the Buddhas, and will request the Buddhas to turn the Dharma wheel. Having heard the Dharma, they will bring forth the resolve for bodhi and, in a future life, will certainly attain Buddhahood.”

Hundreds of millions of rays of light shone toward the east, reaching as far as immeasurable worlds in the east and causing the eastern lands to become as white as the Snow Mountains. Above every mountain were white jeweled clouds. Those white jeweled clouds resembled jeweled terraces adorned with countless hundreds of millions of jeweled nets and jeweled bells.

Throughout those jeweled nets and jeweled bells were a hundred million rays of white light. Those white rays transformed into golden terraces. Upon each golden terrace were four transformation Buddhas.

Each transformation Buddha had four hundred million bodhisattvas as attendants. The Buddhas and bodhisattvas all expounded the Dharma of loving-kindness and praised abstention from killing in hundreds of millions of verses. To contemplate in this manner is called right contemplation; to contemplate otherwise is called wrong contemplation.

The Buddha told Ananda, “After the Buddha’s nirvana, disciples of the Buddha who contemplate in this manner will eliminate the offenses of birth and death accumulated over fifty million kalpas.”

Hundreds of millions of rays of light shone toward the south, causing all the southern lands to become crimson. This crimson light shone as far as immeasurable worlds in the south, all of which transformed into white clouds. The two colors, crimson and white, were clearly distinct.

Throughout all those clouds were transformation Buddhas the color of white pearls, seated upon supremely wondrous golden lotus flowers the color of vaidurya. Upon the golden flowers were also tens of billions of bodhisattvas, all golden in color, with tens of billions of jeweled rays brilliantly illuminating the white clouds. Within each ray of light were five hundred transformation Buddhas.

Speaking with different mouths but in a single voice, those transformation Buddhas also praised abstention from killing and great loving-kindness and compassion. To contemplate in this manner is called right contemplation; to contemplate otherwise is called wrong contemplation.

The Buddha told Ananda, “After the Buddha’s nirvana, if disciples of the Buddha hear this Dharma, contemplate this Dharma, and visualize this Dharma, they will constantly see in their dreams Buddha Sakyamuni emitting light from his navel and shining it upon them. The characteristics of this light are as described above. When such people are born, they will not dwell within a womb but will always be born in pure lands; just as when beings are born in the heavens, they will be spontaneously born by transformation.”

Myriads upon myriads of rays of light shine toward the west, reaching even the immeasurable worlds in the western direction. Those rays are of various colors, like the moon and stars. Within those regions of moonlight and starlight are jewels of the seven treasures.

One jewel produces water, one jewel produces fire, and one jewel produces trees. The fruits of those trees are vajras of the seven treasures. One jewel produces flowers.

Within the moonlight are the palaces of the Brahma heavens, replete with the retinues of the Brahma kings and all the treasures of the Brahma heavens. Within the starlight are the palaces of Mahesvara and his retinues. Each heavenly palace contains hundreds of thousands of myriads of kotis of Brahma kings.

Each Brahma king has immeasurable and innumerable assemblies of devas as his retinue, while the number of Mahesvaras and the others cannot be known. Those precious jewels emit lapis lazuli light. Within the lapis lazuli light are images of pure gold.

Each image of pure gold sits upon a white-jeweled throne, with a radiance of red pearls encircling its neck. Within the radiance of the red pearls are transformation Buddhas formed of pearls. Those transformation Buddhas and the other celestial assemblies speak in unison, praising non-killing and encouraging and exhorting practitioners to cultivate great loving-kindness and compassion.

The Buddha said to Ananda, “One who contemplates in this manner is said to practice right contemplation; if one contemplates otherwise, it is called wrong contemplation. After the Buddha’s nirvana, among the Buddha’s disciples, those who recollect, reflect, or contemplate in this manner will continually dream that all the Buddhas appear before them and teach them the Dharma of loving-kindness and compassion, thereby eliminating the offenses that cause birth and death for seven kotis of kalpas.”

Myriads upon myriads of rays of light shine toward the north, reaching even the immeasurable worlds in the northern direction, causing all the lands of the north to become the color of coral intermingled with such treasures as amber, rose-colored gems, pearls, agate, and crystal. Within each treasure are one hundred million rays of light. Each ray transforms into a lion.

Upon the back of each lion is a canopy of the seven treasures. That jeweled canopy is lofty and magnificent like Mount Sumeru, with a shaft of lapis lazuli, adorned with precious silks of five colors and flowers. Upon each flower are tens of billions of transformation Buddhas.

The face of each transformation Buddha is the color of Jambunada gold; his hair is the color of blue lapis lazuli; his body is the color of tens of billions of treasures; his arms are the color of red pearls; his fingernails are the color of pure gold; the marks upon his hands are the color of white lotus flowers; his thighs, like those of the king of deer, are the color of udumbara flowers; and the marks beneath his feet are the color of the pilangamani jewel.

From beneath his feet he emits light of five colors that reaches upward to the edges of his hair. All the pores of his body emit transformation light. Within each pore are one hundred million bodhisattvas.

At the navel of each bodhisattva is a great lotus flower. That flower is as tall and vast as Mount Sumeru and is composed of a hundred kinds of jewels. Upon the flower is a Buddha whose height and size equal those of the flower, and he too emits light from his navel.

When this mark appears, all the jeweled lions become excited, as though startled. At the tip of every hair upon each lion are tens of billions of Buddha lands. Each Buddha land is adorned with immeasurable hundreds of billions of jeweled lotus flowers.

Upon those lotus flowers are also hundreds of thousands of great assemblies of bodhisattvas. Those bodhisattvas likewise manifest the mark of light from their navels, just like the bodhisattvas described above. The variously colored lights of all these bodhisattvas combine to form a mountain.

That mountain is lofty and radiant like a terrace of pure gold. At the four corners of that terrace are four Brahma banners, and at the top of each banner are four hundred million Buddha lands. Within each land are hundreds of thousands of stupas, the smallest of which rises from the realm of Jambudvipa to the realm of the Brahma worlds, adorned with innumerable wondrous objects and all manner of precious images.

Those jeweled stupas and transformation bodhisattvas together praise the two qualities of sympathetic joy and equanimity. If any sentient being encounters this light, that being will attain great wisdom like Sariputra and unfailing total retention like Ananda.

The Buddha said to Ananda, “After the Buddha’s nirvana, disciples of the Buddha who wish to see this mark should give rise to a mind of loving-kindness and compassion and observe the precept against killing. Those who practice this conduct universally for all sentient beings throughout the ten directions, even though they do not sit in meditation, will continually behold in dreams all the forms and marks described above.”

The Buddha said to Ananda, “One who preserves this teaching preserves the mind of the Buddha. One who undertakes this contemplation can contemplate the mind of the Buddha. All Buddha Tathagatas take great loving-kindness and compassion as their mind; they take morality, concentration, wisdom, liberation, and the knowledge and vision of liberation as their body; and they adorn themselves with the ten powers, the four fearlessnesses, the eighteen distinctive qualities, great compassion, and the three foundations of mindfulness. To contemplate in this way is called contemplating the mind of the Buddha.”

The Buddha said to Ananda, “This mark at the navel has only been explained here in brief. As for the sphere of the Buddha’s mind, I shall later explain it further myself. One who contemplates in this manner is said to practice right contemplation; if one contemplates otherwise, it is called wrong contemplation. After the Buddha’s nirvana, disciples of the Buddha who reflect upon this Dharma, uphold this Dharma, and contemplate this Dharma will have all the karmic obstructions and evil karma of their present lives completely purified.”

Myriads upon myriads of rays of light shine toward the southeast, reaching even the immeasurable worlds in the southeastern direction, where they transform into golden wheels. Each golden wheel is accompanied by the seven treasures. Each golden wheel has tens of billions of wheel-turning sage-kings.

Each wheel-turning sage-king has one thousand sons, and the four divisions of his army and all other requisites are fully complete. That miraculous jewel treasure emits great light like smoke and clouds. Within each ray of light is a great lotus flower.

The flowers merge with one another, and from the conjunction of the flowers issues great sunlight. Within each ray of sunlight is a golden elephant ridden by a transformation bodhisattva. When the bodhisattva rides the elephant, myriads of kotis of auspicious signs appear that cannot be fully described.

The lights of all the bodhisattvas combine to form a Buddha. The golden body of that Buddha is truly boundless in measure, and he too manifests the mark at the navel. The light from the mark at his navel is as described above.

All the beings within the rays of light praise the five precepts and teach the ten wholesome actions. The wheel-turning kings, holding golden wheels in their hands, proclaim the ten wholesome actions.

The Buddha said to Ananda, “One who contemplates in this manner is said to practice right contemplation; if one contemplates otherwise, it is called wrong contemplation. After the Buddha’s nirvana, disciples of the Buddha who recollect this, reflect upon this, and contemplate this Dharma will eliminate the offenses that cause birth and death for twenty myriads of kotis of kalpas. They will always be born in the heavens and hear teachings on the ten wholesome actions.”

Myriads upon myriads of rays of light shine toward the southwest, reaching even the immeasurable worlds in the southwestern direction. When the light reaches those lands, it falls like rain, resembling jewels of many colors. From each jewel issue tens of billions of rays of light.

Each ray of light forms a jeweled terrace. At the corners of each terrace are twelve Mount Sumerus. Each Mount Sumeru has immeasurable dwellings and shrines.

Within each shrine are immeasurable transformation Buddhas. Each transformation Buddha has immeasurable bodhisattvas as his retinue. All those transformation Buddhas and transformation bodhisattvas likewise praise and teach the ten wholesome actions.

One who contemplates in this manner is said to practice right contemplation; if one contemplates otherwise, it is called wrong contemplation.

The Buddha said to Ananda, “After the Buddha’s nirvana, disciples of the Buddha who recollect this Dharma, reflect upon this Dharma, and contemplate this Dharma will eliminate the offenses that cause birth and death for twelve kotis of kalpas. If they wish to be reborn in a pure land of another direction, they may do so according to their aspiration, without any obstruction.”

Hundreds of millions upon hundreds of millions of rays shone toward the northwest, reaching even the immeasurable worlds in that direction. Those rays became the color of precious gems. Together with purplish-red crystal, they illuminated one another and became still more beautiful.

Within each ray were ten billion precious carriages: white carriages had white horses, purple carriages had purple horses, red carriages had red horses, and so forth; yet the manes of all the horses were the color of pure gold. Upon each carriage was a pavilion made of the seven treasures, and above every pavilion was a canopy. Each canopy had ten tiers, and within the carriage pavilion and canopy were thousands of rays of light.

Jeweled rings hung down; light streamed outward from them, then reentered the carriage and transformed into an emanated Buddha. The body of each Buddha was majestically tall, measuring tens of thousands of millions of yojanas. From the navel of every emanated Buddha issued innumerable rays of light.

Those rays universally illuminated immeasurable emanated Buddhas. Those who encountered this light were forever delivered from the three lower realms and suffered none of the three evil afflictions. The light then turned back and remained suspended in empty space like rising clouds.

Within each bank of clouds were hundreds of thousands of emanated Buddhas. Each emanated Buddha had ten billion disciples who, like Mahakasyapa, diligently practiced the twelve ascetic dhutanga practices, their minds free from attachment and weary of and detached from the world. To contemplate in this way is called correct contemplation; to contemplate otherwise is called erroneous contemplation.

The Buddha told Ananda:

“After the Buddha’s nirvana, if the Buddha’s disciples recollect this Dharma, reflect upon this Dharma, and contemplate this Dharma, you should know that they will constantly behold the Buddhas, swiftly accomplish the Great Vehicle, and eliminate the transgressions that would cause birth and death for ten billion kalpas.”

Hundreds of millions upon hundreds of millions of rays shone toward the northeast, reaching even the immeasurable worlds in that direction. Those rays were pure and free of all defilement, like crystal mirrors in which both the interior and exterior were manifest. Within that light, the Buddhas of the ten directions were seen, each manifesting the mark of the navel.

The light from the navel of each Buddha universally illuminated immeasurable Buddha lands throughout the ten directions. In every Buddha land were emanated Buddhas as numerous as particles of dust. Each emanated Buddha was surrounded by bodhisattvas as numerous as particles of dust.

The light from the navel marks of those bodhisattvas resembled pillars of gold. At the top of each golden pillar were tens of thousands of millions of chests and caskets filled with precious garments, descending from empty space like terraces of clouds. Each chest and casket emitted tens of thousands of millions of rays.

Every ray coalesced into a Buddha. Within the body of each Buddha were immeasurable, innumerable transformation-lights as numerous as particles of dust. At the tips of those rays were emanated Buddhas as small as mustard seeds.

The bodies of these tiny Buddhas also manifested the navel mark as described above. This navel light illuminated the ten directions, then entered the navels of all the Buddhas. It then issued from the Buddhas’ navels and entered the chests of the bodhisattvas.

From the chests of the bodhisattvas it issued forth and entered the crowns of the sravakas. From the crowns of the sravakas it emerged like great clouds of immeasurable golden hues intermingled with precious jewels and entered beneath the Buddha’s feet. After entering beneath the Buddha’s feet, a great light issued from the mark of the thousand-spoked wheels on his soles.

That light resembled flowers. Flower after flower followed one another and circled the Buddha hundreds of millions of times. From the copper-red toenails and the pores of the heels up to the ushnisha, the hairs on the Buddha’s body resembled blossoming lotus flowers.

Within every pore were eighty-four thousand lotus flowers. Upon every lotus flower were eighty-four thousand emanated Buddhas. Each emanated Buddha was surrounded by eighty-four thousand great bodhisattvas.

The light from between the eyebrows of every bodhisattva produced wondrous sounds praising the Buddha’s physical body.

After Buddha Sakyamuni had manifested this light, he told the great king:

“The distinctions among the physical marks of the Tathagata’s body have now been explained. Apart from the Buddha’s mind, the other realms are as already manifested.”

When the Buddha had spoken these words, the king, his father, immediately rose, adjusted his robes, bowed to the Buddha, circumambulated him seven times, knelt, joined his palms, and addressed the Buddha:

“World-Honored One! All have now beheld the physical body of the Tathagata. Yet what realm exists within the Buddha’s mind alone? What is its appearance? What does it cultivate? Upon what things does the Buddha’s mind dwell? What is the form of the Buddha-mind’s light?”

The Tathagata then smiled. Light from the mark of his tongue, as described above, circled the Buddha seven times and entered through the crown of his head. At that time, the Tathagata entered the Samadhi of the Mark of Liberation, enabling his father, the king, to see what resembled a cavern of lapis lazuli transformed into an image of pure gold.

Within that image of pure gold, the Buddha’s chest appeared like a tube of lapis lazuli. Below the Buddha’s throat, the Tathagata’s heart could be seen, resembling a red lotus flower adorned by the radiance of golden blossoms. The golden light of the red lotus neither opened nor closed.

It was perfectly round like a heart and possessed eighty-four thousand blood vessels. Each vessel appeared like a pattern drawn by a celestial artist. Within every pattern were eighty-four thousand rays of light.

Each ray possessed eighty-four thousand further rays, and each of these had eighty-four thousand kinds of color. Within every color were immeasurable emanated Buddhas as numerous as particles of dust. Each emanated Buddha sat upon a vajra dais.

That vajra dais emitted golden light. Its rays were innumerable and could not be fully described. Within every ray were emanated Buddhas in the numbers described above.

All those emanated Buddhas extended their broad, long tongues as far as their hairlines. The tongue of every Buddha emitted one hundred million rays of light. Those rays converged to form ten thousand sections.

Upon every ray sat ten billion emanated Buddhas in the full lotus posture, entering the Samadhi of the Universal Manifestation of Physical Bodies. The wondrous physical bodies of the Buddhas of the ten directions entered this ocean of samadhi.

While the Buddha was entering this samadhi, the city of Kapilavastu, the Nyagrodha Monastery, and the entire land of Jambudvipa appeared like a great precious flower. Upon the flower’s dais stood a crystal banner, and atop the crystal was a crystal mirror. Immeasurable pure lands throughout the ten directions all appeared within the mirror.

The great assembly beheld the Buddhas. Some saw a Buddha body equal in extent to empty space and entirely golden in color. Some saw a Buddha body like Mount Sumeru, formed from the four treasures.

Some saw a Buddha body the color of lapis lazuli, one hundred feet tall. Some saw a Buddha body of silvery-white color, hundreds of thousands of feet tall. Some saw the body of Buddha Sakyamuni one precious fathom tall; some saw it seven feet tall; some saw it three feet tall; some saw it extending throughout the entire realm of the Buddha-world; some saw it seven inches tall; and some saw it entering an alms bowl.

The ghosts and spirits saw it as tiny as a particle of dust, a mustard seed, or a grain of golden rice. Having seen this, the lesser ghosts and spirits and all the others were filled with great joy.

— End of Fascicle Four —