佛說觀佛三昧海經

CHAPTER EIGHT: FORMER PRACTICES

The Buddha said to Ananda:

“The Tathagata possesses the thirty-two marks of a great man, the eighty accompanying characteristics, and golden-colored light. Within each ray of light are innumerable transformation Buddhas. All the pores of his body manifest transformations.

I have now spoken briefly of the Buddha’s physical body. Today, for the great assembly gathered here and for King Suddhodana, I shall speak briefly of these excellent marks. The Buddha was born into the human world and manifested deeds in common with human beings.

Because his causes and marks accorded with those of human beings, it is said that the Buddha possesses thirty-two marks surpassing those of the devas and eighty excellent characteristics. For the bodhisattvas, however, it is said that he possesses eighty-four thousand subtle and wondrous characteristics—the true excellent marks of the Buddha.

“When I first attained enlightenment at the Bodhimanda of Tranquil Cessation in the land of Magadha, I expounded these matters extensively and distinctly for the great bodhisattvas Samantabhadra, Bhadrasri, and others in the Avatamsaka Sutra. The reason I speak only briefly in this revered teaching is for ordinary beings and the disciples of the four assemblies who slander the Vaipulya sutras, commit the five heinous offenses, violate the four grave prohibitions, steal property belonging to the Sangha, engage in sexual misconduct with bhiksunis, break the eight fasting precepts, perform evil deeds, and hold all manner of wrong views.

If such persons can, with utmost sincerity for one day and one night, concentrate their minds before the Buddha and contemplate one of the Tathagata’s excellent marks, all their evil karmic hindrances will be completely extinguished.

“Therefore, the Tathagata is called Bhagavat, Arhat, Samyaksambuddha, the Sun of Merit, the Full Moon of Wisdom, the Ground of Coolness, the Jewel That Removes Transgressions, the Treasury of Radiance, the Mountain of Wisdom, the River of the Categories of Precepts, the Guide of the Deluded, the Lamp That Illuminates Wrong Views, the Destroyer of the Thieves of Affliction, the Father and Mother of All Sentient Beings, and the Great Refuge. If anyone takes refuge in the Buddha, the World-Honored One, or even invokes his name, that person can eliminate the grave karmic hindrances and afflictions accumulated throughout hundreds of thousands of kalpas. How much more so if one rectifies the mind and cultivates the samadhi of mindfulness of the Buddha!”

The Buddha said to Ananda:

“In the past, throughout immeasurable, boundless asamkhyeya kalpas, the Tathagata used the fire of wisdom to burn the firewood of afflictions and cultivated the samadhi of signlessness without attaining realization at an untimely moment. Therefore, he acquired such supreme marks. Within each and every mark are innumerable transformation Buddhas; how much more so within his many marks!

If one can concentrate the mind on contemplating a single pore, that person is said to practice the samadhi of mindfulness of the Buddha. Because of this mindfulness of the Buddha, the Buddhas of the ten directions always stand before that person and expound the true Dharma. This person can be born into the lineage of the Tathagatas of the three times; how much more so if one contemplates the Buddha’s complete physical body!

“The Tathagata also possesses immeasurable Dharma bodies, the ten powers, fearlessnesses, samadhis and liberations, and all manner of spiritual abilities. Such subtle and wondrous qualities do not belong to the sphere that ordinary beings such as you are capable of mastering. You should only give rise, with profound sincerity, to a thought of sympathetic joy.

After giving rise to that thought, you must further concentrate your minds on contemplating the Buddha’s merits. To contemplate the Buddha’s merits is to contemplate his morality, samadhi, wisdom, liberation, knowledge and vision of liberation, golden color, thirty excellent marks, eighty accompanying characteristics, ten powers, four fearlessnesses, eighteen distinctive qualities, great compassion, and three (?) foundations of mindfulness.

“If any sentient being hears even once of the merits, excellent marks, and radiance of the Buddha’s body described above, then throughout billions upon billions of thousands of kalpas that being will not fall into the evil realms, will not be born in places of wrong views and impurity, will always possess right view, and will diligently cultivate without interruption. Merely hearing the Buddha’s name brings such merit; how much more so when one concentrates the mind on contemplating the samadhi of the Buddha!”

At that time, as the World-Honored One spoke these words, platforms made of the seven treasures appeared in the sky. Above each platform were tens of billions of jeweled canopies, and jeweled flowers rained down from the heavens as offerings to Buddha Sakyamuni. Manjusri, the Dharma Prince, sat cross-legged upon a jeweled platform. Together with one billion bodhisattvas abiding in the sky, he praised the Buddha, saying:

“Excellent! Excellent! Sakyamuni, the greatly compassionate World-Honored One, has spoken of the marks of the Buddha’s body, manifested the Buddha’s majestic deportment, revealed the Buddha’s radiance, and displayed the transformation Buddhas! For ordinary sentient beings of the future who will not see the Buddha, he has created the causes and conditions for seeing the Buddha! Excellent, Ananda, compassionate son of the Dharma! Your name is Joy, and in reliance upon your name, samadhi becomes true! You skillfully preserve the Buddha’s words; take great care never to forget them. When sentient beings of the future hear you speak, they will thereby see the Buddha! By contemplating the meaning of this teaching, they will see the Buddha’s subtle and wondrous physical body in its entirety.”

After Manjusri had spoken these words, he and the great assembly of bodhisattvas in his retinue descended from the sky, reverently bowed at the Buddha’s feet, circumambulated the Buddha seven times, and withdrew to stand to one side.

The Buddha said to Manjusri:

“Son of the Buddha! When you now take your seat and begin this contemplation, a lotus flower will emerge from the earth, measuring one yojana in both length and breadth and perfectly round. Manjusri and all the bodhisattvas, sit upon the lotus platform!”

After Manjusri, the Dharma Prince, had taken his seat, he addressed the Buddha, saying:

“World-Honored One! I now wish to relate the causes and conditions of my former birth in the distant past. I pray that the World-Honored One will augment me with his awe-inspiring spiritual power!”

The Buddha said to Manjusri:

“Speak quickly! Harbor no doubts!”

Manjusri addressed the great assembly and replied to the Venerable Ananda:

“Venerable Ananda! You should know that I recall, in the immeasurable past, twice as many incalculable asamkhya kalpas ago, in that world there was a Buddha named Treasure-Awe-Inspiring-Virtue Tathagata, Worthy of Offerings, Rightly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. When that Buddha appeared in the world, the sentient beings of that time were as corrupt and evil as those of today, without any difference. That Buddha, the Blessed One, was also sixteen feet tall, of purple-gold color, and likewise taught the Dharma of the Three Vehicles just as Shakyamuni does.

“At that time, in that land there was a great householder named Giver of All. The householder had a son named Guardian of Precepts. While he was still in his mother’s womb, his mother developed faith and reverence and rejoiced because the child took refuge in the Three Jewels. After the child was born and had reached the age of five to eight, his parents invited the Buddha to their home to receive offerings. The child saw the Buddha walking slowly and serenely, while flowers bearing great light arose beneath his feet. Having seen this, he rejoiced and bowed to the Buddha. After bowing, he gazed upon him intently, never taking his eyes away even for a moment.

“By seeing the Buddha just once, he was immediately able to cast off the transgressions of birth and death accumulated throughout a million kotis of nayutas of kalpas. From then onward, he constantly encountered a hundred kotis of nayutas of Buddhas, as numerous as the sands of the Ganges, and in the presence of those Buddhas planted every root of virtue. All those Blessed Ones taught the Samadhi of Contemplating the Buddha in this same manner. They also praised the light of the White Tuft between the brows, the mark of a great person, and exhorted many sentient beings to repent and firmly bind their minds to mindfulness.

“After all that time had passed, he later encountered a Buddha named Mani Light, Tathagata, Worthy of Offerings, Rightly and Fully Awakened One. When the Buddha Mani Light appeared in the world, he constantly emitted light to perform the works of a Buddha and liberate the people. In this manner, twenty thousand Buddhas all bore the same name, Mani Light. All those Blessed Ones used the wondrous light of transformation Buddhas to guide sentient beings.

“Next there appeared a Buddha named Sandalwood Mani Light, complete with the ten epithets. In this manner, a hundred kotis of Buddhas were all named Sandalwood Mani Light. Through the power of their vows, those Blessed Ones used only the light of the White Tuft between their brows to shelter and protect sentient beings and extinguish all their transgressions.

“Another Buddha then appeared in the world named Sandalwood Ocean Tathagata, Worthy of Offerings, Rightly and Fully Awakened One... In this manner, one million Buddhas all bore the same name, Sandalwood Ocean. Those Blessed Ones used the light of the svastika character and the character ‘Virtue’ upon their chests to transform and deliver sentient beings.

“That child drew near to and attended upon all those Buddhas without omission. He bowed, made offerings, joined his palms, and contemplated the Buddhas. Through the meritorious power of the causes and conditions arising from contemplating the Buddhas, he again encountered a million asamkhyas of Buddhas. Those Blessed Ones likewise used their physical forms to transform and deliver sentient beings.

“From then onward, the child attained hundreds of thousands of kotis of Samadhis of Mindfulness of the Buddha and a million asamkhyas of Revolving Dharanis. After he had attained these, the Buddhas appeared before him and taught the Dharma of Marklessness. Within the space of a single moment, the child attained the Shurangama Samadhi.

“That child took the Three Refuges, bowed to the Buddha only once, and intently contemplated the Buddha’s marks without weariness or aversion. Through these causes and conditions, he was able to encounter innumerable Buddhas. How much more so would this be true of one who firmly binds the mind to reflection and fully contemplates the Buddha’s physical form! Was the child of that time someone else? He was none other than I myself as I am today!”

At that time, the Blessed One praised Manjushri, saying:

“Excellent! Excellent, Manjushri! In the past, merely by bowing to the Buddha once, you were able to encounter innumerable Buddhas such as these. How much more will this be true of my disciples in future ages who diligently contemplate the Buddha!”

The Buddha told Ananda:

“You should proclaim Manjushri’s words throughout the great assembly and to sentient beings of future ages. If anyone is able to bow in homage, practice mindfulness of the Buddha, or contemplate the Buddha, you should know that this person is equal to Manjushri, without any difference. Manjushri and the other great bodhisattvas are that person’s preceptors.”

When these words were spoken, among the assembly of bodhisattvas there was a disciple of the Buddha named Wealth Foremost. He immediately rose, circumambulated the Buddha seven times, and bowed reverently. He also bowed at the feet of Manjushri, then scattered celestial mandara flowers, great mandara flowers, manjushaka flowers, and great manjushaka flowers over the Buddha, over Manjushri, and also over the Venerable Ananda. While above the Buddha, those celestial flowers transformed into a flower terrace. Within the flower terrace, Buddhas of the ten directions sat cross-legged.

In the east, the Buddha Good Virtue told the great assembly:

“You should know that I recall, immeasurable lives ago in the past, there was a Buddha, a Blessed One, named King of Supreme Treasure-Awe-Inspiring-Virtue Tathagata, Worthy of Offerings, Rightly and Fully Awakened One... When that Buddha appeared in the world, just as today, he taught the Dharma of the Three Vehicles.

“That Buddha had a bhikshu who had nine disciples. Together with his disciples, he went to a Buddha stupa and bowed before an image of the Buddha. They saw a precious image, majestic, resplendent, and delightful to behold. After bowing, they gazed intently at the image and spoke verses in praise. Then, according to the length or brevity of their lifespans, they each passed away.

“After they had passed away, they were born in the land of the Buddha King of Supreme Treasure-Awe-Inspiring-Virtue in the east. They were suddenly born by transformation, sitting cross-legged upon lotus flowers. From then onward, they constantly encountered immeasurable Buddhas. In the presence of those Buddhas, they purely cultivated the brahma-conduct and attained the Ocean of Samadhis of Mindfulness of the Buddha. After attaining this samadhi, the Buddhas appeared before them and conferred predictions upon them, and they became Buddhas throughout the ten directions according to their aspirations.

“The Buddha Good Virtue in the east is I myself. In the south is the Buddha Sandalwood Virtue; in the west, the Buddha Immeasurable Light; in the north, the Buddha Fragrant Virtue; in the southeast, the Buddha Sorrowless Virtue; in the southwest, the Buddha Treasure Giving; in the northwest, the Buddha Flower Virtue; in the northeast, the Buddha Practice of the Three Vehicles; above, the Buddha Vast Assembly Virtue; and below, the Buddha Luminous Virtue...

“Thus, these ten Buddhas, the Blessed Ones, through the cause of bowing at a stupa and uttering verses of praise only once, attained Buddhahood throughout the ten directions. Were those Buddhas someone else? We ourselves are those Buddhas of the ten directions.”

The Buddhas of the ten directions descended from the sky, emitted thousands of rays of light, and revealed the light of the White Tuft and the physical marks of their bodies. Each sat upon Shakyamuni Buddha’s couch, extended his right hand, stroked Ananda’s head, and said:

“Dharma son! Your preceptor, Shakyamuni Buddha, practiced hundreds of thousands of austerities and cultivated with immeasurable diligence in seeking the Buddha’s wisdom. As a result, he attained the physical marks and radiant light of this body! He now expounds them for you. You should take the Buddha’s words and, for the sake of devas, nagas, and the great assemblies of bhikshus, bhikshunis, upasakas, and upasikas in future ages, extensively teach the method of contemplating the Buddha and the Samadhi of Mindfulness of the Buddha.”

After saying this, the Buddhas inquired after Shakyamuni Buddha’s well-being and whether his daily life was peaceful. Having made their inquiries, the Buddhas emitted great light and each returned to his original land.

At that time, the great assembly gathered there saw the lands, both great and small, of the Buddhas of the ten directions, as well as the bodhisattvas, just as one sees every form and image before a bright mirror. The flowers that Bodhisattva Wealth Chief had scattered, which were then above Mañjuśrī, immediately transformed into a jeweled dais with four pillars. Within that dais, four World-Honored Ones sat in majestic dignity, radiating light from their bodies: in the east was Buddha Akshobhya; in the south, Buddha Jewel-Form; in the west, Buddha Amitayus; and in the north, Buddha Wondrous Voice.

The four World-Honored Ones scattered golden lotus flowers above Buddha Shakyamuni. Before the flowers reached the space above the Buddha, they transformed into a floral canopy with trillions of petals. Within each petal were hundreds of thousands of transformation Buddhas.

Each transformation Buddha emitted light, and within that light were again innumerable transformation Buddhas. When the jeweled canopy had formed, the four Buddha World-Honored Ones descended from the sky, sat upon Buddha Shakyamuni’s couch, and praised him, saying:

– Excellent! Excellent! Only Buddha Shakyamuni is able, for the sake of beings in the defiled and evil future age, to expound the appearance of the light from the white urna of the Buddhas of the three times, enabling those beings to eliminate their offenses. Why is this? I recall that long ago we once renounced the household life and studied the Way in the presence of Buddha King of Emptiness. There were four bhikshus who were fellow students, studying the true Dharma of the Buddhas of the three times. Because afflictions obscured our minds, we were unable to steadfastly preserve the treasury of the Buddhadharma. We committed many unwholesome deeds and were bound to fall into the evil destinies. At that time, a voice in the sky said: “You four bhikshus! Although the Tathagata King of Emptiness has entered nirvana, your transgressions are not beyond redemption. You should now enter the stupa and contemplate the Buddha, regarding him as no different from the Buddha while he was still in the world.” Following the voice from the sky, we entered the stupa and contemplated the white urna between the brows of the image, thinking: “How could the radiant, beautifully colored body of the Tathagata when he was in the world have differed from this image? O Buddha, endowed with the marks of a Great Person, we pray that you eradicate our offenses.” Having spoken these words, we cast our five limbs to the ground like a great mountain collapsing, repented of all our offenses, and contemplated the area between the Buddha’s brows. Through the causes and conditions of this repentance, throughout eight billion asamkhya kalpas thereafter we did not fall into the evil destinies. In life after life, we constantly saw the Buddhas of the ten directions and, in the presence of those Buddhas, received and upheld the exceedingly profound samadhi of mindfulness of the Buddha. After attaining this samadhi, the four bhikshus received predictions of Buddhahood directly from the Buddhas.

In the east is a land called Wondrous Joy. In that realm is a Buddha named Akshobhya, who was the first bhikshu. In the south is a land called Joy, where there is a Buddha named Jewel-Form, who was the second bhikshu. In the west is a land called Ultimate Bliss, where there is a Buddha named Amitayus, who was the third bhikshu. In the north is a land called Adorned with Lotuses, where there is a Buddha named Wondrous Voice, who was the fourth bhikshu. At that moment, the four Tathagatas all extended their right hands, stroked Ananda’s head, and said:

– Dharma-son! Take the Buddha’s words and expound them extensively for beings in future ages!

After saying this three times, all the Buddhas emitted light and then returned to their own lands. The flowers scattered by Bodhisattva Wealth Chief that remained above Ananda transformed into clouds of flowers that pervaded the ten directions. Within each cloud were innumerable transformation Buddhas, all of whom extended their right arms, stroked the crown of Ananda’s head, and said:

– Dharma-son! The transformation bodies of the Buddha Tathagatas are equal to us and no different. Now that you have seen them closely, distinguish and expound these matters extensively for all beings in future ages, enabling those beings to cultivate mindfulness of the Buddha. Those who are mindful of the Buddha will see transformation Buddhas no differently from what is seen today. If any beings hear the words you expound, they thereby see the Buddha and eradicate immeasurable offenses.

At that time, Bodhisattva Wealth Chief addressed the Buddha, saying:

– World-Honored One! I recall that immeasurable lifetimes ago, there was a Buddha World-Honored One who was also named Shakyamuni. After that Buddha entered parinirvana, there was a prince named Golden Banner who was arrogant, held wrong views, and did not believe in the true Dharma. A bhikshu who was his spiritual friend, named Mastery in Samadhi, said to the prince: “In the world there is an image of the Buddha adorned with all kinds of jewels. It is exceedingly lovely. Perhaps you could enter the stupa briefly to behold the Buddha’s image.” Following the words of his virtuous friend, the prince entered the stupa and contemplated the image. Seeing the image’s excellent marks, the prince said: “Bhikshu! Even an image of the Buddha is dignified and magnificent in this way; how much more so must the Buddha’s true body have been!” After he had spoken these words, the bhikshu said: “Now that you have seen the image, if you cannot bow in reverence, then say, ‘Namo Buddha.’” The prince then joined his palms and reverently proclaimed, “Namo Buddha,” after which he returned to the palace, collected his thoughts, and contemplated the Buddha image within the stupa. That very night, the prince dreamed of the Buddha image. Having seen the Buddha image, his heart was filled with joy. He abandoned his wrong views and took refuge in the Three Jewels. When his lifespan ended, because of the meritorious causes and conditions created earlier by entering the stupa and proclaiming “Namo Buddha,” he continually encountered nine million kotis of nayutas of Buddhas. In the presence of those Buddhas, he always cultivated diligently and energetically, and realized the exceedingly profound samadhi of mindfulness of the Buddha. Through the power of that samadhi, the Buddhas appeared before him and bestowed upon him a prediction of Buddhahood. From that time until now, throughout a million asamkhya kalpas, he has not fallen into the three evil destinies, and today he has attained the exceedingly profound Shurangama Samadhi. The prince of that time was none other than I, Wealth Chief, today. In the same way, great bodhisattvas and others, immeasurable in number, related the causes and conditions of their former lives, through which they attained realization by relying upon the practice of mindfulness of the Buddha, just as described in the Jataka Sutras.

At that time, the World-Honored One told the great assembly:

– I recall that countless kalpas ago, there was then a Buddha named Sandalwood Grotto Adornment Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One, fully endowed with the ten epithets. He dwelt amid the Mountain of All Virtues in Jambudvipa. On that mountain, he renounced the household life and studied the Way for seven complete kalpas, attaining unsurpassed, complete, perfect enlightenment.

At that time, in that world there were two young men who delighted tirelessly in extensive learning. They traveled throughout the land, seeking instruction from the brahmins. There was a brahmin named Lao Du Xoa Gia who told them: “Young men!

In this world there is a Buddha named Chandana Grotto. You two should go to him and seek discourse on the meaning of the Dharma.” The two sons of elders, the first named Joyfully Seen by All and the second named Valiant Armor, both went to the Buddha and scattered celestial flowers over the Tathagata. At that time, the World-Honored One remained silently in meditation and entered the samadhi that is king of samadhis.

His body and mind were unmoving, and he universally manifested the physical forms of all Buddhas together with innumerable rays of light, as described in the Prajnaparamita Sutra. When the two young men beheld the Buddha’s physical form and saw the light, they immediately transcended the offenses of birth and death accumulated throughout nayutas of asamkhyeyas of kalpas as numerous as the sands of the Ganges. They constantly encountered immeasurable and innumerable hundreds of thousands of Buddhas.

In the presence of those Buddhas, they cultivated the extremely profound Buddha-Recollection Samadhi and directly beheld the Buddhas of the ten directions turning for them the irreversible Dharma wheel. Who was the first young man? He was none other than the present Bodhisattva Maitreya!

The second young man was none other than I, the present Shakyamuni! I and the bodhisattvas of the Auspicious Kalpa once heard, in the presence of the past Buddha Chandana Grotto, this Ocean of the Samadhi of Contemplating the Buddha and the transformations of the physical forms of all Buddhas. Through the power of the merit and causes and conditions arising from this, we transcended the offenses of birth and death accumulated throughout nine million kotis of asamkhyeyas of kalpas.

In this Auspicious Kalpa, we will successively attain Buddhahood, and finally the Tathagata Rochana will also teach the Samadhi of Contemplating the Buddha in this land.

The Buddha told Ananda:

“This Samadhi of Contemplating the Buddha is the medicine for all beings who have committed offenses, the protector of those who have broken the precepts, the guide of those who have lost their way, the eyes of the blind, the wisdom of the foolish, the lamp of those in darkness, the valiant champion against the thieves of affliction, and the joyful play of all Buddhas, the World-Honored Ones. It is the source from which the Shurangama and the other great samadhis arise.” The Buddha told Ananda: “You must now carefully preserve this and never forget it!

The Buddhas of the three times—past, future, and present—and all those World-Honored Ones teach this very Samadhi of Buddha-Recollection. I and the great bodhisattvas of the Auspicious Kalpa, through the power of this Samadhi of Buddha-Recollection, attained all-knowledge and sovereign spiritual might. Likewise, the immeasurable Buddhas of the ten directions all attain perfect enlightenment through this Dharma.”

At that time, through the Buddha’s spiritual power, the Venerable Ananda personally recalled events from innumerable kalpas of his past lives and said to the Buddha:

“World-Honored One! I remember that innumerable kotis of kalpas ago there was a Buddha, a World-Honored One named Sun-Moon-Lamp Radiance, who was endowed with the ten epithets. In that world, I saw the Buddha, the Tathagata, emit a great light.

That light universally illuminated the worlds of the ten directions, turning them all golden. Within every ray of light were transformation Buddhas. After seeing this, my body and mind rejoiced, and I proclaimed, ‘Namo Buddha.’ From that time onward, I constantly encountered hundreds of thousands of Buddhas.

When I heard the Buddhas teach the Dharma, it was as though water were poured from one vessel into another: I remembered and preserved it without forgetting. Therefore, today I have been able to behold the World-Honored One, draw near to him, make offerings, and attend upon him.”

After saying this, Ananda spoke verses praising the wondrous physical forms of all Buddhas.

At that time, innumerable Buddhas in empty space each manifested light. From every pore of each Buddha’s body emerged transformation Buddhas resembling Shakyamuni Buddha. They all told Ananda:

“Dharma-child! You must now extensively explain and distinguish this Samadhi of Contemplating the Buddha for the entire great assembly, so that ordinary beings may acquire the causes and conditions for seeing the Buddha.”

After saying this, the transformation Buddhas disappeared.

At that time, in order to entrust this matter, the World-Honored One stood in empty space, sovereign in his majestic bearing. He performed the eighteen transformations, manifested every kind of light, and told Ananda:

“If any beings wish to contemplate the Buddha, they should contemplate in this manner!”

When the Buddha spoke these words, twelve kotis of heavenly beings attained the Samadhi of Buddha-Recollection and directly received predictions of their future attainment of Buddhahood.

CHAPTER NINE: CONTEMPLATION OF IMAGES

At that time, in the assembly there was a great bodhisattva named Maitreya. He immediately rose from his seat, bared his right shoulder, bowed at the Buddha’s feet, removed the jeweled necklaces from his body and offered them to the Tathagata, and scattered pearl flowers over the Buddha, the World-Honored One, and Manjushri. The scattered jeweled necklaces naturally rose upward and remained suspended in empty space, transforming into eighty thousand kotis of jeweled terraces.

Within each terrace were ten billion Shakyamuni Buddhas, each emitting light and universally manifesting physical forms. Mountains, forests, rivers, and seas; all the wondrous forms possessed by sentient beings; the stars, sun, and moon; Mount Sumeru and the other mountains; celestial beings, dragons, spirits, and their palaces—all appeared within those terraces. Immortals possessing the five spiritual powers, ten billion incantations, the ninety-six kinds of heterodox paths, medicines, skillful arts, writings, songs, and chants—all these things were manifested upon a single hair.

The defiled desires and wrong views of the world that sentient beings wished to see also naturally emerged within that light. The hells, animals, asuras, the eight difficulties, the four inverted views, unwholesome deeds, and the receiving of beautiful or ugly karmic retributions—all these matters could also be understood through this appearance. The jeweled flowers scattered above the Buddha transformed into hundreds of kotis of rays of white light.

The jeweled flowers above Manjushri transformed into hundreds of kotis of rays of wondrously colored light. These rays intertwined with one another like great dragon kings coiling their bodies around one another. Within each ray were five kotis of jeweled rays, distinctly divided like the cut pieces of a sanghati robe and sewn together with golden light.

From the places where the seams entered and emerged grew flowers made of four kinds of jewels. Within each flower sat a bodhisattva of the Auspicious Kalpa in the full lotus posture. The Buddhas of the ten directions and their transformation Buddhas sat upon jeweled lotus flowers and taught these great bodhisattvas of the Auspicious Kalpa the extremely profound Pratyutpanna Samadhi.

They also praised the Samadhi of the Sole, Nondual Primary Cause and Condition of Contemplating the Buddha and the Adamantine Bestowal Concentration of the Realm of Buddha-Recollection. After teaching this Dharma, these Tathagatas all extended their right hands, stroked the crown of Ananda’s head, and said:

“Dharma-child! You must now carefully preserve the Buddha’s words and never forget them.”

At that time, Bodhisattva Maitreya said to the Buddha:

“World-Honored One! I pray that the Celestial Honored One of great loving-kindness and great compassion will have mercy upon all sentient beings who create unwholesome karma in the future age. When the Buddha is no longer present, upon what may they rely to eradicate their offenses?”

The Buddha told Maitreya:

“Ajita! Listen carefully! Listen carefully! Consider this thoroughly! After the Tathagata enters nirvana, many sentient beings, because they do not see the Buddha, will commit evil deeds. Such people should be instructed to contemplate an image of the Buddha. If a person contemplates an image, it is no different from contemplating my own body.”

When these words were spoken, flowers appeared in empty space, and the Buddhas of the ten directions stood in the air, folded their arms, joined their palms, and praised him, saying:

– Excellent, O son of the Buddha! You have asked well concerning this matter! Only Buddha Shakyamuni, who rescues the world from suffering, can expound the method of contemplating the image for the sake of blind and benighted beings in the final age. Now is indeed the time; attend carefully and harbor neither doubt nor distraction.

The bodhisattva Maitreya once again earnestly requested the Blessed One to expound the method of contemplating the image.

At that time, the Blessed One emitted his customary light, illuminating the Nyagrodha Monastery and the lands of the ten directions, all of which became golden in color. Through the Buddha’s spiritual power, the golden earth was divided into two parts. From each part, five hundred koṭis of Buddhas from worlds below emerged and stood in midair. Joining their palms, they praised the great bodhisattva Maitreya, saying:

– Excellent, O son of the Buddha! You alone are able to have compassion for beings of the future who will be born in the age of the decline of the Dharma, and to entreat the Blessed One to expound the method of contemplating the image!

After these transformation Buddhas had spoken these words, they rose into the air and manifested eighteen transformations. Buddha Shakyamuni then smiled. As he smiled, a great lotus flower appeared from his mouth. Its radiance was like the combined light of hundreds of koṭis of suns, moons, and stars. Amid these suns, moons, and stars were hundreds of koṭis of transformation Buddhas, seated cross-legged upon lion thrones.

At that time, Buddha Shakyamuni addressed the bodhisattva Maitreya:

– Listen carefully! Listen carefully! Consider this thoroughly! Today, for the sake of beings in the future who will suffer in the five realms—such as bhikshus who violate the precepts, evil and unwholesome persons, those who commit the five heinous offenses, slanderers, and those who engage in the sixteen kinds of evil observances—I shall expound a method for eliminating offenses.

Then Ananda addressed the Buddha:

– O Blessed One! After the Buddha enters nirvana, these foolish people will have nowhere to rely, nothing to depend upon, and no refuge. How, then, will the Tathagata expound a method for eliminating their offenses?

The Buddha told Ananda:

– Your understanding of the Buddha-Dharma is not yet complete. While I remain in the world, those who take refuge in me are said to take refuge in the Buddha, to take refuge in the Dharma, and to take refuge in the Sangha. After the Buddha’s passing, in the evil and defiled age, beings who wish to eliminate their offenses, who wish in this very life to attain the fruit of stream-entry and progress as far as arhatship, who wish to arouse the aspiration for bodhi, or who wish to understand the twelve links of dependent origination, must diligently cultivate the samadhi of contemplating the Buddha.

Ananda addressed the Buddha:

– O Blessed One! While the Tathagata is present in the world, beings see him directly, yet even when they contemplate the Buddha’s excellent marks and his radiance, they cannot perceive them clearly. How much less will they be able to do so after the Buddha’s passing? When the Buddha is no longer present, how should they contemplate him?

The Buddha told Ananda:

– After the Buddha’s passing, when no Buddha is physically present before them, they should visualize an image of the Buddha. To contemplate an image means this: if bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, beings of the eight classes, or any other beings wish to visualize an image of the Buddha, they should first enter a Buddha stupa and cleanse its floor by coating and repairing it with fragrant clay and baked earth. Then, according to their means, they should burn incense, scatter flowers as offerings before the Buddha image, disclose their past evil deeds, bow to the Buddha, and repent. Thus they should discipline their minds for a period of one to seven days. Afterward, they should go among the Sangha, repair and sweep the Sangha’s grounds, remove all filth and excrement, confess their offenses before the Sangha, and bow at the feet of the assembled monks. For another seven days, they should make offerings in this manner without becoming weary or disheartened. Those who have left the household life should recite the Vinaya until they become thoroughly proficient in it; those who remain householders should dutifully support their parents and respectfully serve their teachers and elders. They should then discipline their minds until they become gentle and pliant. If their minds do not become gentle and pliant, they should subdue them forcefully and make them compliant, just as elephants and horses are trained without ever being allowed to escape control. Once their minds have become gentle and compliant, they should dwell in a secluded and quiet place, burn various kinds of fragrant incense, bow to Buddha Shakyamuni, and say: “Namo to my greatly virtuous preceptor, the Worthy One, the Perfectly and Completely Awakened One, the Greatly Compassionate Blessed One! May you shelter and protect your disciple beneath an auspicious cloud!” After saying these words, they should prostrate themselves with all five limbs touching the ground and weep before the image, shedding tears. They should then rise, arrange their robes, sit cross-legged, and bind their attention to a single place. According to their individual capacities, beings may bind the mind to the tip of the nose, to the forehead, or to a toe. There are various methods such as these. The practitioner may bind the attention wherever desired, focusing it exclusively upon one place and not allowing it to scatter or wander and thus cause the mind to become agitated. If the mind becomes agitated, the practitioner should raise the tongue against the roof of the mouth, close the mouth and eyes, fold the hands, and sit upright for a period of one to seven days, until the body becomes settled and at ease. Only after the body has become settled and at ease should the practitioner begin visualizing the image.

Those who prefer to contemplate in reverse order should begin at the toes of the image and proceed upward. First contemplate the toes: bind the mind in one-pointed concentration and focus upon the Buddha’s toes for seven days, until, whether the eyes are closed or open, the toes of the golden image are seen distinctly. Gradually proceed to contemplate the tops of both feet, causing them to be seen clearly.

Next contemplate the shins, which resemble those of the king of deer. Once the mind has become concentrated, contemplate each feature in sequence up to the ushnisha. From the ushnisha, visualize the face.

If it does not appear clearly, repent once again and redouble your painstaking efforts to spur yourself onward. Because your moral discipline is pure, you will see the face of the Buddha image as distinctly and clearly as a mirror of pure gold. Having formed this visualization, contemplate the curl of hair between the eyebrows, which resembles crystal and gracefully coils to the right.

When this mark appears, the practitioner will see the Buddha’s eyebrows and eyes as though painted by a celestial artist. Having seen this, the practitioner should next visualize the radiance above the crown of the Buddha’s head until it appears distinctly and clearly. Contemplating all the marks in this manner is called contemplation in reverse order.

To contemplate the image in the forward sequence means to contemplate beginning with the region of curled hair markings on the crown of the Buddha’s head. With each curled hair marking, one should carefully focus the mind in contemplation, causing the mind to see distinctly every curled hair marking of the Buddha, like black silk gracefully curling to the right. Next, contemplate the Buddha’s face.

Having contemplated the Buddha’s face, contemplate the entire body in full, gradually descending to the feet. In this way, move back and forth fourteen times, carefully contemplating a single image until it becomes perfectly clear. Once the contemplation of one image has been accomplished, whether emerging from samadhi or entering samadhi, the practitioner will always see the image standing before them.

Having clearly seen one image, then visualize two images. Having seen two images, next visualize three images... until ten images are visualized and all are seen clearly. Having seen ten images, the practitioner visualizes the interior of a house filled with images of the Buddha, without a single empty space.

Having contemplated a house filled with images of the Buddha, the practitioner should again diligently burn incense, scatter flowers, sweep stupas, plaster pathways, draw water for the Sangha to bathe.... For the sake of their parents and teachers, they should massage and care for their bodies, bathe them, anoint their feet with oil... and go in the four directions to seek alms. When they obtain fine food, they should offer it to their teachers and set aside portions to support their parents. Having performed these practices, the practitioner makes this great vow: “I now contemplate the Buddha. Through this merit, I do not aspire to be born among humans or devas, nor do I seek the attainments of a sravaka or pratyekabuddha; rather, I wish solely to seek the Buddha’s path to bodhi.”

Having made this vow, if the practitioner truly and wholeheartedly seeks the Mahayana, they must practice repentance. Having practiced repentance, they should next practice inviting the Buddhas; having practiced inviting the Buddhas, they should next practice rejoicing in merit; having practiced rejoicing in merit, they should next practice dedication of merit; and having practiced dedication of merit, they should next practice making vows.

Having practiced making vows, the practitioner should sit upright with the body properly aligned, focus the mind before them, and contemplate the Buddha realm, causing it gradually to expand until images of the Buddha fill an entire Sangha dwelling. Each image is sixteen feet tall, with a lotus flower beneath its feet, a circular halo extending one fathom, and bodily radiance like the brilliant flame of a mani jewel. The transformation Buddhas, the attendants of the transformation Buddhas, and all the colors of their light become distinctly visible.

Having contemplated Buddhas throughout one Sangha dwelling, the practitioner should cause the mind to expand further until images of the Buddha fill an entire tract of land. When this contemplation has been accomplished, the mind becomes peaceful and secure, and the body experiences bliss. If the practitioner concentrates the keen faculty of visualization, they will see images of the Buddha filling the entire tract of land, accompanied by incense, flowers, offerings, banners, and canopies.

Because the mind is keen, they see the images moving to the left and right, before and behind them. Then, as the mind gradually expands, the practitioner sees images of the Buddha filling hundreds of tracts of land. Whether the eyes are closed or open, the mind remains engaged in contemplation.

Visualization follows visualization without interruption, each thought succeeding the last, like a thirsty person thinking of drink.

When this contemplation has been accomplished, the practitioner sees images of the Buddha filling an area of one yojana, then gradually extending to a hundred yojanas. They see the thirty-two excellent marks and eighty secondary characteristics adorning all the images, each shining brilliantly. When this visualization has been accomplished, the practitioner contemplates images of the Buddha filling the eight thousand yojanas of the continent of Jambudvipa.

When this visualization has been accomplished, the practitioner next contemplates images of the Buddha filling the eight thousand and sixty yojanas of the eastern continent of Purvavideha. When this visualization has been accomplished, the practitioner again contemplates images of the Buddha filling the eight thousand nine hundred yojanas of the western continent of Aparagodaniya. When this visualization has been accomplished, the practitioner again contemplates images of the Buddha filling the sixteen thousand yojanas of the northern continent of Uttarakuru.

When this visualization has been accomplished, the practitioner’s vision expands still farther, and they see images of the Buddha filling one hundred continents of Jambudvipa. When this visualization has been accomplished, the practitioner again sees images of the Buddha filling ten billion four-continent worlds.

When this visualization has been accomplished, except while eating or relieving themselves, the practitioner sees images of the Buddha at all times. Images of the Buddha fill the sky and cover the earth, arranged successively and interspersed without any empty space. When this visualization has been accomplished, body and mind become joyful, and the practitioner increases their diligence.

With reverence, they bear the twelve divisions of the scriptures upon their head; toward one who teaches the Dharma, they give rise to the perception of a Great Teacher; toward the Buddha, Dharma, and Sangha, they give rise to the perception of parents. They cause the mind to become harmonious and gentle, without giving rise to thoughts of anger. If anger or resentment should arise, they must prostrate with all five limbs touching the ground before the Prajnaparamita and repent with utmost sincerity.

As explained above, the practitioner should perform the five practices in their proper sequence.

When this visualization has been accomplished, the practitioner closes the eyes, folds the hands, sits upright, and enters proper meditative absorption. They then give rise to a still more far-reaching visualization, seeing all images of the Buddha filling the worlds of the ten directions, their bodies entirely golden and emitting great radiance. If one who has violated the precepts and committed unwholesome deeds sees images of the Buddha that are either black or white because of violations of the precepts in a previous life, that person should apply the method of repentance.

The images will gradually appear red; after appearing red, they will gradually appear golden. Having seen them golden, the practitioner’s body and mind become joyful, and they exhort and invite all the images of the Buddha to emit light.

When this contemplation arises, the faculty of visualization is keen, and the practitioner sees all images of the Buddha emitting light from every pore of their bodies. Each ray of light contains ten billion colors of precious substances. Within every color are immeasurable intermingled hues, from which wondrous realms all surge forth. The accomplishment of this visualization is called the Contemplation of the Standing Image.

The Buddha said to Ananda:

– One who contemplates in this way is said to practice right contemplation. If one contemplates otherwise, it is called wrong contemplation. If other signs appear, they are the arising of alien realms and must be swiftly eliminated. One who practices this method of contemplation casts off the sins of birth and death accumulated over six billion kalpas; this is also called seeing the Buddha. In a future life, because the faculty of visualization is keen, the practitioner will encounter the thousand World-Honored Ones of the Auspicious Kalpa. Under those preceptors, the practitioner will successively leave the household life within the Buddha-Dharma. In the presence of each Buddha, that person will see the Buddha’s bodily marks clearly and distinctly, and upon hearing the Buddha teach the Dharma, will retain it in memory without forgetting. In the presence of the Buddha Radiant Light during the Constellation Kalpa, the practitioner will directly receive a prediction of future Buddhahood. Even a person whose mind is coarse and shallow, merely by contemplating images of the Buddha, obtains such immeasurable merit; how much more so one who focuses the mind on contemplating the light of the Buddha’s white urna between the eyebrows.

When these words were spoken, the heavenly king Great Brahma, together with immeasurable multitudes of Brahmas, scattered celestial flowers as offerings to the World-Honored One. They removed the jeweled necklaces from their bodies and presented them to the Buddha. Those celestial flowers remained suspended in the air like clouds and, above the jeweled necklaces, transformed into a golden terrace. Within the golden terrace was golden light. That light transformed into august images of the Seven Buddhas, each endowed with dignified and wondrous forms and marks. Brahma King Sikhin knelt upright with palms joined, exhorted and invited the World-Honored One, and said:

“O Tathagata, Greatly Compassionate One who lovingly regards sentient beings! We pray that, for the sake of blind and benighted beings in future ages, you will fully expound the method of contemplating the characteristics of images, so that sentient beings, relying upon the Buddha’s words, may always encounter the Buddhas, the World-Honored Ones, and attain the samadhi of mindfulness of the Buddha. Through the power of this samadhi, sentient beings will be caused to abandon evil deeds. As their offenses are extinguished, they will directly behold the Buddhas.”

The Buddha said to the Brahma King:

“So it is! So it is! It is exactly as you have said!”

At that time, for the sake of sentient beings in future ages, the World-Honored One further taught the method of contemplating a seated image of the Buddha. To contemplate a seated image, one must single-mindedly bind the attention, causing flowers to appear beneath the feet of the image before one. When these flowers appear, the practitioner should form the thought that this great earth becomes golden in color and then takes on the colors of the seven treasures, appearing in accordance with the contemplation.

Each jeweled color is bordered with gold, and within every border jeweled lotus flowers arise. When this contemplation is formed, jeweled lotus flowers complete with a thousand petals appear in accordance with one’s thought. Having seen the flowers, the practitioner invites the mentally created images—images of the Buddha produced by thought—to sit upon the jeweled flowers.

When the images are seated, the great earth naturally emits a vast white light, like pure white crystal, lovely to behold. Within the expanse of white light are tens of billions of bodhisattvas, white as the Snow Mountains, who emerge from the pores of the mentally created images. From every pore of each bodhisattva’s body shines a golden light.

That light resembles a mountain of Jambunada gold and possesses hundreds of thousands of golden hues. Its brilliance is immeasurable and appears in accordance with one’s thought. Upon the summit of every mountain is a lofty and magnificent mentally created image, the color of Jambunada gold.

That exceedingly radiant light illuminates the realms of the ten directions, causing them all to become golden. The earth and empty space are likewise seen to become golden, filled throughout with golden images, golden lights, golden parasols, golden terraces, golden flowers, and golden banners. When the practitioner sees the mentally created bodhisattvas entirely the color of white jade, holding white fly-whisks or white flowers, the practitioner should concentrate every thought upon making them vividly white.

If the practitioner sees mixed perceptions or other realms appearing, they must swiftly eliminate them. If they do not eliminate them but instead pursue other perceptions and delight in other realms, they will develop an illness of wind. This contemplation of mindfulness of the Buddha is the great amrita that benefits sentient beings.

The samadhi of contemplating the Buddha is like drinking excellent medicine that benefits the four great elements. One who drinks this medicine will neither grow old nor die.

The Buddha said to Ananda:

“If sentient beings wish to contemplate a seated image, they should contemplate it in this way. One who forms this contemplation is said to practice right contemplation; contemplation in any other manner is called wrong contemplation. If sentient beings contemplate a seated image, they will eradicate the offenses of birth and death accumulated over fifty billion kalpas, and in a future life they will encounter the one thousand Buddhas of the Auspicious Kalpa.

After the Auspicious Kalpa has passed, during the Constellation Kalpa they will encounter the full number of one hundred thousand Buddhas. In the presence of each Buddha, they will receive and uphold the Buddha’s teachings. Their bodies and minds will be peaceful and secure, and they will never become mistaken, confused, or disordered.

Each World-Honored One will directly bestow upon them a prediction of buddhahood, and after innumerable kalpas they will attain buddhahood.”

At that time, the World-Honored One said to Ananda:

“When sentient beings have contemplated a seated image, they should then contemplate a walking image—an image of the Buddha walking. To contemplate a walking image is to see images of the Buddha walking throughout the worlds of the ten directions. The practitioner sees all the images in empty space and upon the earth rise to their feet.

As each image rises, fifty billion jeweled flowers appear. Within each flower are innumerable rays of light, and within every ray of light are innumerable transformation Buddhas who appear in accordance with the practitioner’s thoughts. As the seated images begin to rise, before they have fully risen and while their bodies are still moving, the coiled white hair between their eyebrows extends, sometimes short and sometimes long, just as when a real Buddha emits white light, causing hundreds of thousands of colors to reflect beautiful golden radiance.

Interspersed throughout the white light are innumerable silver images, with silver-white bodies, silver light, silver flowers, silver parasols, silver banners, silver terraces, and all other things made entirely of silver. At that time, as all the golden and silver images move their bodies and are about to rise, lotus flowers appear from the navels of all the images. From those lotus flowers emerge innumerable hundreds of thousands of transformation Buddhas.

Each transformation Buddha emits golden light that illuminates the practitioner’s body. At that time, as the practitioner enters samadhi, the practitioner sees that the thirty-six impure substances and foul fluids of their own body are unclean. When this impurity appears, the practitioner should swiftly eliminate it and think: ‘The Buddhas of the three times are pure in body and mind.

I now train in the Buddha’s true and pure Dharma body. This impurity appears to arise from craving and attachment; it is false and unreal. Why should I continue observing it?’ Having formed this thought, the practitioner should contemplate their own body, causing all its impurities to transform into white jade.

The practitioner then sees their own body as a vessel of white jade, empty both within and without. When forming this contemplation, the practitioner should drink milk medicine so that the body does not become depleted. When this contemplation is accomplished, all the images rise as though standing directly before the practitioner.

Upon seeing the images standing, the practitioner should form the thought of inviting them to walk. Once the images begin to walk, flowers arise beneath their feet at every step and then transform into lotus pedestals. The practitioner sees the realms of the ten directions filled with walking images, offerings, music, devas, and multitudes respectfully surrounding them.

The walking images emit light that illuminates the assembly, causing everyone to become golden. The silver images emit light that illuminates the entire assembly, causing everyone to become silver. The white-jade bodhisattvas emit white-jade light, causing the entire assembly to become the color of white jade.

The multicolored images emit multicolored light that brilliantly and beautifully illuminates that region. When this contemplation has been accomplished, the practitioner should again form the thought of inviting all the walking images to stroke the practitioner’s head with their hands. Then all the images extend their right hands and stroke the practitioner’s head.

At that time, all the images emit a great light that shines upon the practitioner’s body. When the light illuminates the body, the practitioner sees their own body become golden. When this contemplation has been accomplished, the practitioner emerges from samadhi filled with joy, once again reverently bows to the Buddhas with utmost sincerity, cultivates all meritorious virtues, and dedicates that merit to the path of bodhi.”

At that time, the practitioner should again give rise to this thought: “I have now contemplated and seen many golden images walking and sitting at will, yet I have not seen their spiritual powers.” The practitioner then forms the thought of requesting the walking images and the images of bodhisattvas to perform the eighteen transformations. In response to that thought, the images immediately perform the eighteen kinds of transformation.

The practitioner sees all the images filling the ten directions, soaring into the sky and performing the eighteen transformations, freely exercising their awesome spiritual power and universally manifesting physical forms. Having seen this, the practitioner rejoices and requests all the images to turn the Dharma wheel. In response to that thought, all the images immediately speak with different mouths but one voice, praising the observance of the precepts and praising mindfulness of the Buddha.

Having contemplated and heard this, the practitioner’s heart is filled with joy, and the practitioner becomes still more diligent. Through diligence, the mental contemplation is brought to fulfillment. When the mental contemplation is fulfilled, the practitioner sees that throughout the worlds of the ten directions, all lands, rivers, mountains, cliffs, and so forth are transformed into vajra ground.

White light issues forth from the vajra ground. Within every ray of white light are innumerable transformation Buddhas seated upon precious lotus flowers. Each transformation Buddha emits innumerable hundreds of thousands of kotis of rays of light.

Each ray of light, in turn, transforms into innumerable hundreds of thousands of transformation Buddhas. When this contemplation appears, the practitioner sees golden light issuing from the pores of the practitioner’s own body and illuminating everything everywhere. If any other state arises, it should quickly be eliminated.

If this mental contemplation becomes as swift as a fierce wind, then in an instant the practitioner sees innumerable transformation Buddhas. The practitioner’s mind becomes keen and clear, like a person with good eyesight holding a crystal mirror and looking at the features of their own face. The practitioner’s contemplation of the images is likewise.

When this contemplation has been accomplished, the practitioner should give rise to this thought: “The Buddhas, the World-Honored Ones, abide in the Great Tranquil Cessation. Their bodies and minds are pure, neither coming nor going! This body of mine is formed through the conjunction of the four great elements and the five skandhas.

Like the trunk of a plantain tree, it has no solidity; it is like foam upon water, the moon reflected in water, an image in a mirror, a blazing flame, a mirage, or a city of the gandharvas.” When this contemplation has been formed, the images immediately disappear, and golden light appears. Within the expanse of golden light are golden reflections of Buddhas, like images in a mirror, clearly manifesting all the forms of the four deportments: walking, standing, sitting, and lying down.

When this contemplation has been accomplished, the practitioner should recollect the Tathagata’s embodiment of morality. When contemplating this embodiment of morality—the precepts—the practitioner sees the light between the brows of the reflected images of all the Buddhas, resembling a strand of white silk, coming through the pure sky and arriving before the practitioner. Having seen this, the practitioner should give rise to this thought: “In past lives, Shakyamuni, the Unsurpassed One of Perfect and Complete Awakening, adorned himself with the great embodiment of morality.

Therefore, today he has attained morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation!” When this contemplation is formed, Shakyamuni Buddha is seated within a lapis lazuli grotto, his body purple-gold in color, majestic, sublime, and wondrous. Surrounded by a great assembly of bhikshus and bodhisattvas, he abides before the practitioner and says: “Dharma-child! Because you cultivate the power of the samadhi of contemplating the Buddha, I now employ the power of the characteristic of nirvana to manifest a physical form for you, enabling you to contemplate it carefully.

Now, while sitting in meditation, you should not contemplate too much. People of future generations will commit many evil deeds; they need only contemplate the light of the white urna between the brows. When they form this contemplation, they will behold the states described above.” At that time, the practitioner does not cling with even a single thought of passion, and the practitioner’s heart is filled with joy.

The practitioner immediately attains the samadhi of mindfulness of the Buddha. The samadhi of mindfulness of the Buddha means seeing the Buddha’s physical form clearly and distinctly; seeing all the states of the Buddha’s mind, as described above in the contemplation of the Buddha’s mind; seeing all the light of the Buddha’s body, as described above in the contemplation of the light of the Buddha’s body; and seeing all the pores of the Buddha’s body, from each of which grow eighty-four thousand lotus flowers.

Within each flower are eighty-four thousand transformation Buddhas, each Buddha following another until they fill the worlds of the ten directions.

At that time, Shakyamuni Buddha immediately extends his right hand and strokes the crown of the practitioner’s head. All the transformation Buddhas likewise extend their right hands and stroke the crown of the practitioner’s head. Attaining this contemplation is called the Samadhi in Which the Buddha Appears Directly Before One. It is also called the Samadhi of Mindfulness of the Buddha and the Samadhi of Contemplating the Buddha’s Physical Form.

At that time, the Buddhas, speaking with different mouths but one voice, each expound the Dharma for the practitioner. Although the practitioner has not yet attained the Path, the practitioner sees the Buddhas, hears the Dharma, and retains it completely without losing it. This is called the ordinary person’s Samadhi of Mindfulness of the Buddha.

One who attains this samadhi constantly sees the Buddhas in every kshana and, in each successive thought, hears the Buddhas expound the Dharma. As for the Vaipulya Mahayana scriptures, in only one day and one night the practitioner becomes thoroughly versed in them. Though born of one’s parents into an evil, afflicted, and defiled age, through mindfulness of the Buddha one hears and retains the teachings completely.

After relinquishing this body and passing into another life, one will certainly see the Buddhas and, in their presence, attain thousands of myriads of kotis of Revolving Dharanis. Having attained the dharanis, eight billion Buddhas all extend their right hands and stroke the practitioner’s head. All the Buddhas then utter this prediction: “Because you have been mindful of the Buddha, after the Constellation Kalpa has passed, you will attain Buddhahood, and the light and marks of your body will be no different from ours.” After speaking these words, the eight billion Buddhas simultaneously emit light.

Within that light are also immeasurable transformation Buddhas, and every transformation Buddha speaks these same words.

The Buddha said to Ananda:

– Such are all the teachings known as the method of contemplating images. While contemplating the images, the practitioner will naturally experience immeasurable hundreds of thousands of sublime states. To contemplate in this manner is called right contemplation; to contemplate otherwise is called wrong contemplation.

– End of the Ninth Fascicle -