佛說觀佛三昧海經

CHAPTER SIX: CONTEMPLATION OF THE FOUR MODES OF DEPORTMENT

II. The Buddha said to Ananda:

“What is meant by the Tathagata’s journey to the wilderness marsh to subdue the great demon general? From the Jeta Grove Monastery in the city of Shravasti, I emitted golden light that illuminated the city of Shravasti and caused it to become golden. Within the kingdom of Shravasti there was an elder named Cai De.

The elder had a son who was only three years old. The father taught the child to receive the Three Refuges. The demon spirit San Zhi, tormented by the fire of hunger, entered the city of Shravasti and seized the child.

At that moment, the child cried, ‘Namo Buddha.’ Because he uttered the Buddha’s name, the demon king’s mouth was locked shut, and he could not eat him. Only the demon’s eyes emitted fire to frighten the child. The child saw that the demon’s form was hideous: there were three faces upon his chest, two faces upon his navel, and two faces upon each knee.

His faces resembled those of an elephant, and his dog-like fangs pointed upward. His eyes also emitted fire, and streams of flame poured downward. Terrified, the child cried, ‘Namo Buddha, Namo Dharma, Namo Sangha.’ At that time, the Blessed One heard him from afar with the divine ear.

Taking Ananda alone with him, he stepped into empty space and departed. Ananda followed behind the Buddha but could not keep pace. Through his spiritual power, the Buddha conjured a precious flower, whose radiance received Ananda.

Seated upon the flower, Ananda saw that the realm of Jambudvipa was filled with emanated Buddhas. The body of each emanated Buddha filled a great trichiliocosm. Those emanated Buddhas expounded the Dharma of the Three Vehicles, encouraging and exhorting bodhisattvas to cultivate mindfulness of the Buddha.

Having seen and heard this, Ananda immediately recollected the scriptural treasuries taught by nine billion Buddhas of past ages, remembering and retaining them without loss.

“At that time, the Blessed One arrived at the wilderness marsh and emitted light from the urna, the mark of a Great Man between his eyebrows. That light shone directly upon the frightened child. Seeing the light was like seeing his own parents, and the child was no longer afraid.

The Demon of the Wilderness lifted a great rock twelve zhang thick and sought to hurl it at the Blessed One. Thunder and lightning issued from his eyes, and hailstones fell like rain. Each falling hailstone resembled a red chicken descending from empty space, yet before it could reach the Buddha’s body, it transformed into an emanated Buddha.

Each emanated Buddha entered the Samadhi of Fiery Radiance, and those flames burned throughout the wilderness marsh. The earth burned everywhere, but the demon king was unafraid and still hurled the rock. The rock remained suspended in midair and transformed into a jeweled terrace.

Within that jeweled terrace were again ten billion emanated Buddhas who, though speaking with different mouths, praised loving-kindness in a single voice. Yet the demon still refused to submit. The Vajra Spirit brandished a golden pestle in one hand and wielded a keen sword in the other.

His whiskers were like sharp swords, and his eyes were like flashes of lightning. With his vajra pestle he struck the demon king’s forehead and pierced the demon’s arm, shouting loudly with a voice that shook heaven and earth. Terrified, the demon king clutched the child, knelt upright facing the Buddha, and said:

“‘O Shramana! I beseech you, out of loving-kindness, to save my life!’

“The Vajra Spirit transformed his vajra pestle into a great iron mountain. Flames rose on all four sides and encircled the demon seven times. The fierce, blazing fire burned the demon’s body. The child raised his hand and told the demon king:

“‘Cry, “Namo Buddha!” Because I uttered the Buddha’s name, I returned to life from the verge of death. Today you too may cry, “Namo to all Buddhas!”’

“At that time, the demon king, terrified beyond measure, cried, ‘Namo Buddha,’ and said:

“‘I beg you, Gautama, to protect and save me!’

“The Blessed One then spoke in a Brahma voice, comforting the demon king just as a loving father comforts his children. The Vajra Spirit Guhyaka ordered the demon king, saying:

“‘Today you must quickly submit and take refuge in the Buddha, the Dharma, and the Sangha! If you do not submit, you and your many thousands of millions of attendants will be shattered into particles of dust.’

“The Demon of the Wilderness was terrified. Prostrating himself with all five limbs upon the ground, he bowed to the Buddha and said:

“‘Blessed One! I have always eaten human beings. If I cease killing today, what shall I eat?’

“The Buddha commanded the demon king:

“‘Do not kill. I shall command my disciples always to offer food to you, even until the Dharma comes to an end. Through my power, you shall be fully satisfied.’

“Upon hearing this, the demon king rejoiced, joined his palms, and received the Five Precepts from the Buddha. After receiving the Five Precepts, the demon king saw the successive ranges of blazing mountains of fire transform into emanated Buddhas. The wilderness marsh was entirely filled with emanated Buddhas. Behind each emanated Buddha stood an Ananda. All those emanated Buddhas, though speaking with different mouths, proclaimed the Five Precepts in a single voice. The Demon of the Wilderness said to the Vajra Spirit:

“‘Through the Venerable One’s kindness, I have been able to drink the unsurpassed ambrosial flavor of the Dharma!’

“The Vajra Spirit hurled his pestle into the sky. Through the Buddha’s spiritual power, the vajra pestle became like ten billion golden Mount Sumerus. Each Mount Sumeru had tens of billions of shrine chambers. Within each shrine chamber, ten billion emanated Buddhas walked in meditation. As those emanated Buddhas raised and lowered their feet, terraces of the seven precious substances spontaneously appeared beneath them. Upon each terrace, emanated Buddhas as numerous as the sands of the Ganges sat in the full lotus posture.

“The Buddha told the Great King:

“‘After the Buddha’s nirvana, if disciples of the Buddha wish to know how the Tathagata freely exercised his spiritual powers to subdue the Demon of the Wilderness, contemplation in precisely this manner is called correct contemplation; contemplation in any other manner is called erroneous contemplation. After the Buddha’s nirvana, if sentient beings reflect upon and contemplate this Dharma and attain this perception, they will eliminate the offenses of birth and death accumulated over hundreds of thousands of millions of kalpas.

Life after life, they will never assume the body of a demon. They will encounter the Buddhas without interruption or deficiency. Even if they live at a time when no Buddha is present, they will encounter a pratyekabuddha; if there is no pratyekabuddha, they will always encounter an immortal who will teach them the Right Path.’

“The Buddha said to Ananda:

“‘Today, for the sake of all sentient beings in future ages, you must widely proclaim the contemplation of that realm. This is called the realm of the spiritual powers of the Buddhas. To omit this matter is called slandering the Buddha and severing the seed of bodhi. Those who uphold this Dharma will not be deluded or possessed by demons and malign spirits and will always receive the protection and assistance of the Buddhas.’

“The Buddha said to Ananda:

“What is meant by going to the south of Mount Anasi, to the rakshasa cave, and to the north of the Blue Lotus Spring beside the Poisonous Dragon Pond, in the champaka grove on Mount Ancient Sage in the kingdom of Naganhala?”

At that time, five rakshasas dwelling in that cave transformed themselves into dragon maidens and consorted with the poisonous dragon. The dragon sent down hailstorms, while the rakshasas caused turmoil; famine and pestilence had persisted for four years. The king of that country became terrified. Sacrifices to the earth deities proved entirely fruitless, so he summoned masters of incantations and ordered them to subdue the poisonous dragon by means of spells. Yet the power of the rakshasas was so great that their incantations accomplished nothing. The king thought, “If only a divine person could drive away these rakshasas and subdue that poisonous dragon, then, apart from my own body, there is nothing I would begrudge.”

A wise and learned brahmin addressed him, saying, “Great King! The son of King Shuddhodana of the city of Kapilavastu was attended at birth by tens of thousands of deities, and the seven treasures appeared as auspicious signs. The physiognomist Asita said that if the prince remained in the kingdom, he would become a wheel-turning sage-king; but if he took no delight in ruling the world, he would naturally attain Buddhahood.

He has now realized the Way and is called Shakyamuni. His magnificent body is one zhang and six chi in height and is endowed with the thirty-two excellent marks and the eighty minor characteristics. Lotus flowers appear beneath his feet as he walks; around his neck shines the radiance of the sun; and his bodily form is upright and majestic, like a mountain of pure gold.”

When the king heard these words, his heart was filled with joy. Facing the birthplace of the Buddha, he took refuge, bowed, and said, “If the brahmin’s words are true and not false, then a Buddha named Shakyamuni has indeed appeared in the world. Yet according to my knowledge of the signs, only after nine more kalpas should a Buddha named Shakyamuni appear. Why, then, has the sun of the Buddha arisen today? Why does he not compassionately regard this kingdom?”

From the air came a voice saying, “Great King, do not doubt! Shakyamuni Buddha, through courageous and vigorous diligence, passed beyond nine kalpas.”

After hearing these words, the king again knelt upright, joined his palms, and praised him, saying, “The Buddha, in his penetrating wisdom, surely knows my heart. I pray that he will graciously cast the light of his compassion upon this kingdom.”

At that time, the smoke of incense drifted to the Buddha’s monastery like a cloud of white vaidurya. It circled the Buddha seven times and then transformed into a golden jeweled canopy. Small bells on that jeweled canopy produced wondrous sounds. Those sounds invited the Buddha and the Sangha of bhikshus.

The Tathagata then instructed those bhikshus who had attained the six superknowledges to follow behind him and accept the invitation to the realm of Jambudvipa, to the kingdom of Naganhala.

Mahakashyapa and his five hundred disciples transformed themselves into a mountain of vaidurya. Upon the mountain were flowing springs, bathing pools, and rows of trees made of the seven treasures. Beneath each tree stood a golden couch emitting silver light. That light transformed into caves. Mahakashyapa sat within one of these caves, always sitting and never lying down, and instructed his disciples to practice the twelve dhutanga austerities. Like a cloud swiftly driven by a powerful wind, that vaidurya mountain sped toward Mount Ancient Sage.

Maudgalyayana and his five hundred disciples transformed into hundreds of thousands of dragon bodies coiled together to form seats. The dragons’ mouths emitted fire, which transformed into golden terraces furnished with couches and seats made of the seven treasures, together with jeweled curtains, jeweled canopies, banners, and pennants. Maudgalyayana sat within, clearly visible and translucent like a figure made of vaidurya, and proceeded to the kingdom of Naganhala.

Shariputra used his spiritual power to transform a Snow Mountain, with white jade forming a cave. Together with Koti and five hundred other shramaneras, he sat within a cave of the seven treasures as they surrounded the Snow Mountain. Shariputra sat within the white-jade cave like a figure of gold and emitted golden light. That light shone in many colors upon the Snow Mountain. He expounded the Great Dharma for the shramaneras to hear and receive as they proceeded to the kingdom of Naganhala.

Mahakatyayana and his retinue of five hundred bhikshus transformed themselves into lotus flowers resembling golden terraces, upon which the bhikshus sat. From the lower parts of their bodies poured forth water that transformed into flowing springs, coursing over the fields of flowers without a single drop falling to the ground. Above them was a golden canopy covering all the bhikshus, and together they journeyed to that kingdom.

In this way, each of the one thousand two hundred and fifty great disciples was accompanied by five hundred bhikshus. Manifesting spiritual powers like those of Shariputra and Maudgalyayana, they soared into the sky like royal geese spreading their wings and traveled to that kingdom.

At that time, the Blessed One donned his robe, took up his bowl, and instructed Ananda to carry his nishidana, his sitting mat. The Blessed One then stepped into the sky. When the Buddha raised his foot, the Four Heavenly Kings, Shakra Devendra, the Brahma Kings, innumerable divine princes, and hundreds of thousands of heavenly maidens circled the Buddha seven times. They bowed to him and followed behind him in attendance.

The Blessed One then emitted golden light from the crown of his head, transforming it into eighteen thousand great transformation Buddhas. Each transformation Buddha in turn emitted light. Like the light from the Buddha’s crown, each of these rays also transformed into eighteen thousand great transformation Buddhas. Buddha after Buddha filled the sky in unbroken succession. Like royal geese spreading their wings, they proceeded to the kingdom of Naganhala. As soon as they reached the border of the kingdom, the king came forth to welcome them and bowed to the Buddha.

At that time, when the Dragon King saw the Blessed One approaching, he joined his parents, his followers, and sixteen great dragons in raising immense clouds. Thunder roared and shook the air, and hail fell. Fire issued from their eyes, and their mouths also spewed flames. Their armor-like scales, hair, and bodies all emitted smoke and fire. The five female rakshasas manifested hideous forms and stood before the Buddha, their eyes flashing like lightning.

The son of the Dragon King saw that the sky was filled with transformation Buddhas and said to his father, “Royal Father, you are spewing fire in an attempt to harm one Buddha. But look—the sky contains innumerable Buddhas!”

The dragon exhaled poisonous vapor and, with a fierce mind, rebuked his son, saying, “There is only one Buddha. How could there be many?”

The vajra guardians, holding great maces in their hands, manifested innumerable bodies. The tips of their maces blazed like whirling wheels of fire. One fiery wheel after another descended from the sky. The raging flames were like boiling molten copper, scorching the bodies of the evil dragons. Terrified, the Dragon King could find nowhere to flee or hide, so he ran into the Buddha’s shadow. The Buddha’s shadow was cool and refreshing, as though he had been sprinkled with amrita. All the dragon’s burning torment was extinguished.

He raised his head and looked into the sky, where he saw Buddhas filling the heavens. Each Tathagata emitted immeasurable rays of light. Within every ray were immeasurable transformation Buddhas. Each transformation Buddha likewise emitted countless hundreds of thousands of rays. Within every one of those rays were vajra guardians brandishing vajra maces in their hands.

When the dragon saw the Buddhas, he experienced the greatest joy; but when he saw the vajra guardians, he was utterly terrified. He joined his palms reverently and bowed to the Buddha. The five female rakshasas also bowed to the Tathagata.

The divine princes rained down mandarava flowers, great mandarava flowers, manjushaka flowers, and great manjushaka flowers as offerings. Celestial drums sounded of themselves. The devas stood in attendance in the sky with folded arms. The king of that country and his five thousand attendants burned every kind of precious incense, bowed with their heads and faces at the Buddha’s feet, and invited the Buddha to take his seat.

The Dragon King emerged from the Dragon Pond and presented a couch made of the seven treasures. With his own hands he lifted and arranged the couch, then addressed the Buddha, saying:

“O Blessed One! I pray that you will save me. Do not allow the mighty guardians to injure my body!”

At that time, the Tathagata spoke in the Brahma voice, like a loving mother soothing her young child, causing that dragon king and the rakshasi to accept the teaching of the Dharma King. They invited the Buddha to be seated. The king then prepared a high couch with woolen blankets and exceedingly soft woolen cushions, erected a canopy of white woolen cloth, and covered it above with a vast net of pearls. He then invited the Buddha, the World-Honored One, to sit within the canopy.

At that time, as the World-Honored One raised his foot to walk, five rays of light issued from the Buddha’s thighs, which were like those of the king of deer. The light was of five colors and circled the Buddha seven times, like wondrous celestial flowers, which joined together to form a floral canopy. Within every petal were hundreds of thousands of innumerable manifested bodhisattvas, who joined their palms and uttered verses of praise in myriads of koṭis of voices. In the sky, the manifested Buddhas likewise emitted light from their thighs. Sixteen young dragons, holding mountain rocks in their hands and producing thunder, lightning, and fire, came toward the Buddha. Terrified, the assembly entered the Buddha’s radiance.

At that moment, the World-Honored One extended his golden-colored arm and opened and closed his webbed hand. From the webbing between his fingers, great jeweled flowers rained down. The entire assembly saw the flowers transform into manifested Buddhas. Only the dragons saw the flowers transform into garuda birds that sought to seize and devour them. Fearing the garudas, the dragons fled into the Buddha’s shadow, bowed to the Buddha, knocked their heads upon the ground, and begged for protection. The Buddha came before the canopy and commanded Ānanda:

“Spread out the sitting cloth!”

Ānanda immediately entered the canopy. First raising his right hand, he took the sitting cloth from his right shoulder, whereupon it transformed into five hundred koṭis of golden terraces adorned with the seven treasures. As he was about to spread it out, the seat then transformed into five hundred koṭis of lotus flowers adorned with the seven treasures. From each of the four corners arose five hundred koṭis of lotus flowers adorned with the seven treasures. Row after row, they filled the entire interior of the canopy.

At that time, the World-Honored One sat cross-legged upon the couch of seven treasures. A Buddha sat upon each of the lotus flowers. When the bhikshus saw that the Buddha was seated, they bowed to him and circumambulated him seven times to the right.

When the sitting cloth was spread out and all the bhikshus had taken their seats, their seats transformed into seats of lapis lazuli. As the bhikshus sat down, the lapis lazuli seats emitted lapis lazuli light, forming a cavern of lapis lazuli. All the bhikshus entered the Fire-Radiance Samadhi, and their bodies became golden in color.

At that time, when the king saw the Buddha’s miraculous transformation, he rejoiced, joined his palms, circumambulated the Buddha seven times, and bowed to him. Upon witnessing the Buddha’s miraculous manifestations, the king immediately aroused the aspiration for unsurpassed, complete and perfect enlightenment and commanded all his ministers to arouse the same aspiration.

At that time, the dragon king, frightened by the mighty vajra warrior, also aroused the aspiration for unsurpassed, complete and perfect enlightenment. The five rakshasis also aroused bodhicitta.

At that time, the great king wished to prepare the midday meal for the Buddha and the Sangha. The Buddha told the great king merely to arrange the vessels for the food, for nothing else was needed. Accepting the Buddha’s command, the king prepared jeweled vessels.

Through the Buddha’s spiritual power, the vessels were naturally filled to overflowing with the flavor of celestial sudhā. After the great assembly had eaten this food, they naturally attained the Buddha-Recollection Samadhi and beheld the immeasurable and boundless bodies of the Buddhas of the ten directions. They also heard wondrous voices expounding the Dharma.

Those voices exclusively praised the recollection of the Buddha, the recollection of the Dharma, and the recollection of the Bhikshu Sangha. They also extensively explained the six paramitas and the thirty-seven factors conducive to enlightenment. Having heard these teachings, they rejoiced even more and circumambulated the Buddha thousands of times.

At that time, the king invited the Buddha to enter the city. The dragon king became angry and said:

“You are taking away my benefit! I shall destroy your kingdom!”

The Buddha told the great king:

“Lay devotee, you have already taken refuge in the Buddha. Know for yourself what is timely!”

The king then bowed to the Buddha and withdrew while walking backward. At that time, the dragon king and the rakshasi prostrated themselves with all five limbs upon the ground and implored the Buddha to bestow the precepts upon them. In accordance with the Dharma, the Buddha expounded to them the Three Refuges and the Five Precepts. Having heard this, the dragon king’s heart was filled with joy. Five hundred dragons of the dragon king’s retinue emerged from the dragon pool and bowed to the Buddha. The Tathagata immediately taught them the Dharma in accordance with the particular sounds of each kind of dragon. They rejoiced upon hearing the Dharma, and the Buddha commanded Maudgalyāyana to bestow the precepts upon them.

At that time, Maudgalyāyana entered the Samadhi of Spiritual Mastery and immediately transformed his body into five hundred thousand koṭis of garuda kings. Each garuda king seized five dragons in his talons and remained suspended in the sky. The young dragons said:

“The Buddha commanded the Venerable Preceptor to instruct us. Why has the Venerable Preceptor assumed such a terrifying form?”

Maudgalyāyana said:

“For many kalpas, where there was nothing terrifying, you perversely conceived thoughts of terror; where there was no anger, you conceived thoughts of anger; and where there was no harm, you perversely conceived thoughts of causing harm.... I am truly a human being, but because your minds are evil, you see me as a bird.”

At that time, out of fear, the dragon king vowed that he would neither kill nor afflict sentient beings. Because the dragons had aroused wholesome minds, Maudgalyāyana immediately resumed his original form and expounded the Five Precepts to them.

At that time, the dragon king knelt upright, joined his palms, and earnestly entreated the World-Honored One:

“May the Tathagata always abide in this realm! O Buddha, if you do not remain here and I should arouse an evil mind, I will no longer be able to attain unsurpassed, complete and perfect enlightenment. May the Tathagata be mindful of me, compassionately condescend, and always remain here.”

Thus the dragon earnestly entreated the Tathagata three times without ceasing. Brahmā, the heavenly king, then came, bowed to the Buddha, joined his palms, and entreated him:

“May the World-Honored One act for the sake of sentient beings in future ages and not show partiality solely toward this one young dragon!”

Hundreds of thousands of Brahmā kings, though speaking with different mouths, uttered this same entreaty in unison.

At that time, the Tathagata smiled, and immeasurable hundreds of thousands of rays of light issued from his mouth. Within each ray of light were immeasurable manifested Buddhas. Each manifested Buddha was attended by myriads of koṭis of bodhisattvas. From within the dragon pool, that dragon king manifested a terrace of the seven treasures, offered it to the Tathagata, and said:

“May the Heavenly Honored One accept this terrace of mine!”

The World-Honored One then told the dragon king:

“I have no need of this terrace. Today, you need only give me the rakshasa’s stone cavern.”

Brahmā, the heavenly king, and innumerable devas immediately entered the cavern first. That dragon king adorned the cavern with various treasures. The Buddha told Ānanda:

“Instruct the dragon king to sweep and cleanse the stone cavern!”

Upon hearing this, the devas all removed their jeweled robes and vied with one another to wipe and sweep the cavern. At that time, the Tathagata gathered back the light of his body and drew all the manifested Buddhas back into the crown of his head. The Tathagata then commanded all the bhikshus to remain outside the cavern. The Buddha alone entered and personally spread out his sitting cloth. When the Buddha spread out the sitting cloth, he caused this rocky mountain temporarily to become composed of the seven treasures. The rakshasi and that dragon king made five stone caverns for the four great disciples and the Venerable Ānanda.

At that time, the Blessed One remained seated within the dragon king’s cavern without moving from his seat. The Buddha also accepted the king’s invitation and entered the city of Naganaha; yet on Mount Gridhrakuta, in the city of Kapilavastu in the kingdom of Shravasti, and at all the other dwelling places, the Buddha was seen everywhere. Upon lotus thrones in empty space were immeasurable transformation Buddhas. All the worlds were also filled throughout with transformation Buddhas. Rejoicing, the dragon king made this great vow:

“May I, in a future life, attain Buddhahood in this very manner!”

The Buddha had accepted the king’s invitation for seven days. The king sent a man riding an elephant to travel eight thousand li, carrying offerings throughout all the kingdoms to make offerings to the Sangha. Wherever he went, there he saw Shakyamuni Buddha. He returned and reported to the king:

“The Tathagata, the Blessed One, is not only in this kingdom; he is also present in other kingdoms. The Buddhas in those other kingdoms likewise teach suffering, emptiness, impermanence, non-self, and the six paramitas.”

Upon hearing these words, the king’s mind suddenly opened, and he attained patience with regard to the non-arising of dharmas.

At that time, the Blessed One withdrew his spiritual powers, emerged from the stone cavern, and journeyed together with the bhikshus. They visited the places where, in former lives while he was a bodhisattva, the Buddha had given away his two children; where he had offered his body to a starving tigress; where he had given away his head; where he had pierced his body to make a thousand lamps; where he had plucked out his eyes and given them away; and where he had cut flesh from his body in exchange for a dove. The dragons followed him to all such places. Then, when the dragon king heard that the Buddha was returning to his own land, he wailed, shedding tears like rain, and addressed him:

“O Blessed One! I invited the Buddha to remain here permanently. Why does the Buddha forsake me? If I cannot see the Buddha, I shall commit evil deeds and fall into the evil destinies!”

At that time, the Blessed One consoled the dragon king, saying:

“I accept your invitation and shall remain seated within your cavern for one thousand five hundred years.”

The young dragons joined their palms, respectfully folded their arms, and entreated the Blessed One to return to the cavern. After the dragons saw that the Buddha was seated within the cavern, water streamed from the upper part of his body and fire issued from the lower part, as he manifested the eighteen transformations. Having seen this, the young dragons advanced still further, and their resolve for the path became firm. Shakyamuni Buddha entered bodily into the rock, just as a person’s reflection appears in a bright mirror. All the dragons saw the Buddha within the rock, his image shining outward.

At that time, the dragons joined their palms and rejoiced. Without needing to leave the Dragon Pool, they could constantly behold the sun of the Buddha.

At that time, the Blessed One sat in the lotus posture within the rock wall. When beings looked from afar, they could see him, but when they approached, he disappeared. Hundreds of thousands of devas made offerings to the Buddha’s image. The Buddha’s image also taught the Dharma. Brahma, Lord of the Devas, reverently joined his palms and praised him in verse:

The Tathagata entered the stone cavern,

Within the rock he manifests his body;

Like the unobstructed sun,

He is replete with marks of golden radiance.

I now bow with head and face at the feet

Of the Muni, the Blessed One.

At that time, the Blessed One conjured five hundred jeweled carriages. The Buddha sat within the carriages and divided his body into five hundred manifestations. The jeweled carriages remained in empty space, turning freely at will. From the axles and rims of the wheels shone hundreds of thousands of rays of light. Within each ray were countless transformation Buddhas who, without turning or moving, proceeded to the city of Kapilavastu. The Buddha sat upon the lion throne as though entering samadhi. From one pore a Buddha emerged, and into another pore a Buddha entered. Emerging and entering in this manner, immeasurable and boundless transformation Buddhas sitting in the lotus posture filled empty space. This is called the realm of the Tathagata when seated.

After the Buddha’s nirvana, if his disciples wish to understand the Buddha walking, they should contemplate as described above. If they wish to understand the Buddha sitting, they should contemplate the Buddha’s image. To contemplate the Buddha’s image, they must first contemplate a statue of the Buddha. They should form the perception of a body sixteen feet tall, sitting in the lotus posture upon a seat spread with grass, and place the Buddha statue there as though inviting it to sit. After the practitioner clearly sees the Buddha seated, the practitioner should again form a perception of a stone cavern eighteen feet high and twenty-four paces deep, made of translucent white stone.

When this contemplation is accomplished, the practitioner sees the Buddha statue seated in empty space, with flowers raining beneath his feet, and further sees the contemplated image enter the stone cavern. After it has entered, the practitioner should transform the perception of that cavern into a mountain of the seven treasures. When this perception of the mountain of seven treasures is accomplished, the practitioner again sees the Buddha statue enter bodily into the rock wall. The rock wall offers no obstruction, like a bright mirror.

When this perception is accomplished, the practitioner should return, as before, to contemplating the thirty-two excellent marks. Each mark should be contemplated to the utmost and made perfectly clear. When this perception is accomplished, the practitioner sees transformation Buddhas sitting in the lotus posture upon great jeweled flowers, emitting light from their bodies that illuminates everything universally.

From every pore of the seated Buddha rain asamkhyas of banners made of the seven treasures. At the top of each jeweled banner are hundreds of thousands of jeweled pennants. Even the smallest pennant, equal in length and width, is as large as Mount Sumeru.

Within these jeweled pennants are again countless hundreds of thousands of transformation Buddhas. Each transformation Buddha enters bodily into this stone cavern and reveals an image of the Buddha.

When this perception appears, it is as described in the section on the Buddha’s heart. To contemplate in this manner is called correct contemplation; to contemplate otherwise is called wrong contemplation. After the Buddha’s nirvana, one who follows my words and contemplates the Buddha’s image is said to perform the true contemplation of the seated Tathagata. One who contemplates the seated Tathagata is no different from a person who sees the Buddha’s body and eradicates the transgressions of birth and death accumulated throughout hundreds of thousands of kalpas.

If one contemplates but cannot see, one should enter a stupa and contemplate all the statues there. Having seen a statue of the Buddha seated, one should repent of karmic transgressions and hindrances. Through the merit and causes and conditions of contemplating the statue, when Maitreya appears in the world, that person will be the first to see Maitreya Buddha sitting in the lotus posture beneath the Dragon Flower Tree. Having seen him, that person will rejoice and, in accordance with their vows, clearly understand the three kinds of bodhi.

What is meant by contemplating the Tathagata as he journeyed to the city of Kushinagara and subdued the wrestlers? The Buddha said to his royal father:

“Before long, the Tathagata will enter parinirvana in that kingdom.”

At that time, five hundred strongmen were clearing away a boulder that blocked the road. They exerted all their strength, yet they could not move it. Then the Blessed One transformed himself into a śramaṇa and brushed the boulder aside with his hand.

The boulder immediately flew up and remained suspended in midair. The strongmen were terrified, thinking that if the boulder were to fall, they would not know where to flee. They looked upward and saw that the boulder had transformed into a conjured Buddha, resembling a golden mountain surrounded by Buddhas.

Having seen this, the strongmen were filled with joy. The conjured śramaṇa reclined beneath a tree as though sleeping during the day. Sunlight issued from his left side, as though a hundred koṭis of suns were entering his right side.

Within each sun were two jeweled trees and a great jeweled couch upon which Buddhas lay. Such light illuminated the ten directions and immeasurable worlds. In each world, immeasurable Buddhas sat reclining beneath trees, and light entered through their right sides and emerged from their left sides.

Such light transformed into jeweled platforms. The practitioner saw that each world throughout the ten directions contained a jeweled platform. Upon each jeweled platform was a great Buddha whose body was equal in extent to the ten directions, lying beside the platform.

At that time, water resembling lapis lazuli poured from the left side of that Buddha, and each jewel was as large as Mount Sumeru. Within each mountain, hundreds of thousands of Buddhas lay reclining. Each reclining Buddha emitted great light... just as described above.

From the right side of that Buddha there also issued myriads of koṭis of streams of milk, pouring downward. Each drop transformed into hundreds of thousands of conjured flowers. Upon each flower, a conjured Buddha reclined on a lotus and, with his right hand, poured down amṛta like rain, enabling everyone to drink.

When beings among the hungry ghosts beheld this sign, they naturally became fully satisfied.

At that time, wondrous sounds arose in the sky, praising the four immeasurable minds and then discerning the realm of emptiness, the contemplation of the mind as devoid of mind, and the realm of quiescent cessation. One who gives rise to this contemplation is said to contemplate the reclining Tathagata. To contemplate the reclining Tathagata, one must first contemplate an image of the reclining Buddha.

After seeing the reclining image, the practitioner should reflect: “When the Buddha was in the world, the bodies of the Buddhas, the Tathagatas, never experienced weariness. He manifested a reclining body only to subdue strong and obstinate strongmen and unwholesome beings holding wrong views. Or, out of compassion for the bhikṣus, he manifested reclining on his right side.

The reclining of the Tathagata is precisely the fivefold Great Compassion. One who wishes to contemplate the reclining Buddha must cultivate loving-kindness. One who cultivates loving-kindness, upon encountering any beings and seeing them undergo suffering, does not spare his own person, but brings suffering beings to maturity and establishes them in peace and happiness so that they may be free from adversity.

One who possesses great compassion, upon seeing beings tormented by suffering, regards them as his own parents, teachers, or good spiritual friends; he therefore gives rise to sorrow, and his tears fall like rain. Such impartiality of mind is called Great Compassion. To behold others enjoying happiness and give rise to joy, like a bhikṣu who has attained the third dhyāna, is called Sympathetic Joy.

“Equanimity means that all things are devoid of the characteristic of a being. When giving rise to this contemplation, the practitioner first contemplates his own body. Is the earth element a being?

Are the water element, fire element, and wind element beings? Is form a being? Are feeling, perception, formations, and consciousness beings?

Is emptiness a being? Is non-emptiness a being? Is suchness a being?

Is non-suchness a being? Is the ultimate reality a being? Is that which is not the ultimate reality a being?

Is conditioned ‘emptiness’ a being? Is unconditioned ‘emptiness’ a being? When one analyzes and discerns in this way, one neither sees nor apprehends any being and has no perception of beings.

The mind clings to nothing and seeks nothing. Clearly comprehending pure Dharma in this way, and so forth, is called the practice of equanimity.”

The Buddha said to Ānanda:

“If any beings delight in contemplating the reclining Buddha, this is the true contemplation of the pure samādhi of loving-kindness. If any beings hear the Dharma concerning the reclining Buddha, and if bhikṣus follow the Buddha’s words, do not impair their deportment, and recline upon their right sides, you should know that these people wear the robe of conscience and shame and drink the medicine of patience. If such bhikṣus practice meditation in the present life, they will see the Buddhas of the ten directions expounding the Great Dharma for them.

Even if they do not practice meditation, because they have not violated the precepts, they will see the Buddhas of the ten directions in a future life. The Buddhas of the ten directions will expound the Great Dharma for them. Upon hearing the Dharma, they will easily awaken.

In the brief time it takes a strong man to bend and extend his arm, they will immediately attain the path of arhatship and perfect the three knowledges, the six superknowledges, and the eight liberations. The reclining Tathagata brings abundant benefit to beings. Because it brings abundant benefit, it is called Loving-kindness, Compassion, Sympathetic Joy, and Equanimity.

These four dharmas give birth to the Buddhas and are the mother of the bodhisattvas.”

After speaking these words, the Buddha, in the midst of the assembly, emitted light from his entire body. On the front were eighty-four thousand pores; on the right, eighty-four thousand; on the left, eighty-four thousand; on the back, eighty-four thousand; and on the neck, eighty-four thousand. From each pore grew a curling hair.

At the tip of each hair were a hundred myriad koṭis of lotuses, numerous as motes of dust. Upon each lotus were immeasurable and innumerable conjured Buddhas, as numerous as particles of dust. The bodies of those conjured Buddhas were lofty, radiant, and majestic, like thousands of myriad koṭis of Mount Sumerus.

Within the navel of each Buddha were five hundred myriad koṭis of lions. Each lion produced five hundred myriad koṭis of offerings. Each offering bore five hundred myriad koṭis of clouds of seven-jeweled flowers.

Each cloud of jeweled flowers produced five hundred myriad koṭis of sounds reciting verses of praise. Sound followed sound in unbroken succession, like falling raindrops.

At that time, the World-Honored One again clearly manifested the eighty minor marks of excellence. Golden light issued from the White Urna Mark. Each ray of light illuminated the ten directions and transformed into Buddhas.

Of those World-Honored Ones, some walked in countless numbers, some stood in countless numbers, some sat in countless numbers, and some lay down in countless numbers. Those transformation Buddhas taught great loving-kindness and compassion; taught the thirty-seven factors conducive to enlightenment; taught the six paramitas; and taught the ten powers, the four fearlessnesses, and the eighteen distinctive qualities of a Tathagata Buddha.

When this sign appeared, one hundred million sons of the Sakya clan (Sakras?), their minds free from attachment, realized the patience of the non-arising of dharmas. The Buddha bestowed a prediction upon them: “In a future age, after countless kalpas, you shall attain Buddhahood and be called Samadhi-Victorious-Banner Tathagata, Worthy One, Perfectly Enlightened One... fully endowed with the ten epithets.” In succession, as many as one hundred million of them would become Buddhas.

When those Buddhas appeared, the Saha world would be pure and magnificently adorned, identical and in no way different from the realm of the Buddha Radiance in the world Holy-Subduing-Banner. When those bodhisattvas attained Buddhahood, in their lands there would be no such terms as violating the precepts, distracted thought, or unwholesomeness. There would be bodhisattvas alone; and although there would be sravakas, they would not disparage the Mahayana.

When the sons of the Sakya clan heard the Buddha bestow predictions upon them, their hearts greatly rejoiced. They all removed their jeweled necklaces and cast them above the Buddha. While suspended above the Buddha, those jeweled necklaces transformed into flowering trees.

Each flowering tree bore flowers as numerous as the sands of the Ganges. Upon every flower were jeweled towers as numerous as the sands of the Ganges. Within every tower were transformation Buddhas as numerous as the sands of the Ganges.

Each transformation Buddha expounded eighty-four thousand paramitas.

There were also transformation Buddhas who taught the sravakas the method of anapana breath counting: emitting light into the white bones; the white bones emitting light; contemplating the mind as pure; contemplating the mind as impure; arousing the contemplation of the fetters; extinguishing the contemplation of the fetters; severing the contemplation of the branches of the defilements; destroying the contemplation of the roots of the defilements... There were ninety kotis of dust motes’ worth of such contemplations. What has been described as anapana breath counting is called the Dharma of the sravakas. The Dharma of the bodhisattvas, however, consists of only four practices. What are the four?

– First, during the six periods of day and night, they declare their transgressions and repent.

– Second, they constantly cultivate mindfulness of the Buddha and do not deceive sentient beings.

– Third, they cultivate the six principles of harmony and reverence, their minds being free from anger, resentment, and arrogance.

– Fourth, they cultivate the six recollections as urgently as one would extinguish a fire burning upon one’s head.

The Buddha said to his royal father:

– Such teachings and so forth are called the samadhi of contemplating the Buddha for future ages. They are also called discerning the Buddha’s body, the universal manifestation of the Buddha’s physical marks, the samadhi of mindfulness of the Buddha, and the light of all Buddhas protecting sentient beings.

When these words were spoken, devas, nagas, yakshas, the eight classes of ghosts and spirits, and one billion two hundred million sentient beings brought forth the aspiration for unsurpassed, perfect enlightenment and spontaneously made this vow: “May we in future lives constantly enter samadhi and behold the Buddha’s physical body, no different from what we behold today.”

The Brahma Heaven King, Sakra Devendra, and countless heavenly princes bowed to the Buddha, knelt upright with palms joined, and addressed him:

– World-Honored One! Today we have been able to behold the Tathagata’s form, supreme among all forms! We pray that sentient beings in the future defiled and evil age may bind their thoughts to it, contemplate it, and behold the Buddha’s physical body! If this vow is not false, and if my words and what I behold today are true and not false, then may I and the entire heavenly assembly be caused to resemble the Buddha’s body.

When they spoke these words, they each saw a million rays of light issuing from within their hearts. Every ray transformed into immeasurable hundreds of thousands of transformation Buddhas. They saw their own bodies become bodies of pure gold, no different from that of Nanda and the others.

The Brahma devas addressed the Buddha:

– The Tathagata, Hero of the World, has appeared in the world and will certainly bring benefit to all sentient beings. His vast ancient vows have now been fulfilled, and he does not forsake sentient beings. Because these words are not false, I myself perceive within my mind the realms of sentient beings in future ages; they too shall contemplate the Buddha’s true body in this manner.

The Buddha told the Brahma devas:

– It is exactly as you say; this is true and not false! If sentient beings in future ages merely give rise to such a thought, they shall obtain immeasurable merit and possess the complete bodily marks, how much more so if they recollect and contemplate it.

When the Buddha spoke these words, King Suddhodana, the sons of the Sakya clan, the bhikshunis, and the upasikas all rose together, bowed to the Buddha, and withdrew.

At that time, the royal father returned to the palace and spoke to the palace women about the Buddha’s excellent marks. When one thousand two hundred and fifty palace women heard of the Buddha’s White Urna Mark, joy arose in their hearts, and they were freed from a million kotis of nayutas of transgressions accumulated through birth and death. From the sky, a voice said to the palace women:

– By hearing of the Buddha’s marks, you have been freed from your transgressions! Bring forth the aspiration for unsurpassed perfect enlightenment!

After hearing these words, they immediately saw immeasurable Buddhas in the sky. Having seen the Buddhas, they all simultaneously attained the samadhi of mindfulness of the Buddha. The bhikshunis then rose, reverently bowed at the Buddha’s feet, circumambulated the Buddha seven times, withdrew, and stood to one side.

At that time, Ananda bared his right shoulder, joined his palms, knelt upright, and addressed the Buddha:

– World-Honored One! The Buddha has spoken of the thirty-two marks, yet one mark remains. Why has the Tathagata not clearly explained it?

At that time, the World-Honored One instructed the bhikshus to sit down again. The World-Honored One then spontaneously manifested fifty billion jeweled mountains to his left and right. Upon every jeweled mountain sat four Buddhas.

The four Buddha World-Honored Ones praised mindfulness of the Buddha. The Buddha then smiled. From his mouth issued light of five colors, and from his tongue issued fourteen rays of light.

These rays of light transformed into a Buddha. From that Buddha’s navel streamed five currents of water, each of a different color. Within each color were nine hundred million bodhisattvas.

Above the crown of every bodhisattva was Brahma-mani light, within which were transformation Buddhas as numerous as the sands of the Ganges. From the navel of every transformation Buddha, water likewise issued in the same manner. All these currents of water flowed into the Buddha’s navel.

Those transformation Buddhas and transformation bodhisattvas all entered the Buddha’s navel. At that moment, the Buddha’s revealed body was entirely pure, surpassing even the most pure and wondrous vaidurya. Within the Buddha’s body were lion thrones.

Each lion throne was as large as Mount Sumeru. Upon every throne sat a Tathagata attended by nine billion bodhisattvas. Above the crowns of those bodhisattvas were Buddhas as large as Mount Sumeru.

In this manner, immeasurable Buddhas of the ten directions streamed water from their navels, and all came together with the waters and entered the navel of Buddha Sakyamuni. The other Buddhas did not become large, nor did Sakyamuni become small. Sakyamuni did not become large, nor did the other Buddhas become small.

Within the heart inside the body of Buddha Sakyamuni were immeasurable Buddhas, none obstructing another. Every pore of his entire body expounded the Dharma of mindfulness of the Buddha. All the transformation Buddhas extended their right hands, stroked the crown of Ananda’s head, and said:

– You must now carefully preserve the samadhi of contemplating the Buddha and never allow it to be forgotten! You must single-mindedly remember and contemplate it, thereby opening the eye of light for sentient beings in future ages!

When these words were spoken, the images of the Seven Buddhas of the past stood in midair. Each extended his right hand, stroked Ānanda’s head, and entrusted this matter to him. At that time, innumerable rays of light appeared in the sky. Within each ray were innumerable transformation Buddhas, who, though speaking with different mouths, uttered the same words, entrusting this Dharma to him.

– End of the Seventh Fascicle –