Here are the thirteen
contemplations/meditations taught by Shakyamuni Buddha in sections 9 to 21. As
they are technical explanations I will only comment when it’s really necessary.
The 1st
contemplation is on the setting sun:
“The Buddha said to Vaidehi, ‘You and other
sentient beings should concentrate and, with one-pointed attention, turn your
thoughts westward. How do you contemplate? All sentient beings except those
born blind – that is, all those with the faculty of sight – should look at the
setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun,
with mind firmly fixed on it; concentrate
your sight and do not let it wander from the setting sun, which is like a drum
suspended above the horizon. Having done so, you should then be able to
visualize it clearly, whether your eyes are open or closed. This is the
visualization of the sun and is known as the first contemplation. To practice
in this way is called the correct contemplation, and to practice otherwise is
incorrect.’”
Even
from the first contemplation we are announced that the practices mentioned in
this sutra cannot be followed by blind people, unlike the simple requirements of the Primal Vow which are easy to meet by everybody.
The 2nd
contemplation, on the water:
“The Buddha said
to Ananda and Vaidehi, ‘After you have accomplished the first contemplation,
next practice the visualization of water. Envision the western direction as
entirely flooded by water. Then picture the water as clear and pure, and let
this vision be distinctly perceived. Keep your thoughts from being distracted.
After you have visualized the water, envision it becoming frozen. After you
have visualized the ice as transparent to its depth, see it turning into beryl.
When you have attained this vision, next imagine that the beryl ground shines
brilliantly, inside and out, and that this ground is supported from below by
columns that are made of diamond and the seven kinds of jewels and hung with
golden banners. These columns have eight sides and eight corners,
each side being adorned with a hundred kinds of jewels. Each jewel emits a
thousand rays of light, each ray in turn having eighty-four thousand colors. As
they are reflected on the beryl ground, they look like a thousand koṭis of
suns, so dazzling that it is impossible to see them in detail.
On this beryl
ground, golden paths intercross like a net of cords. The land is divided into
areas made of one or the other of the seven jewels, so the partitions are quite
distinct. Each jewel emits a flood of light in five hundred colors. The light
appears in the shape of a flower or a star or the moon; suspended in the sky,
it turns into a platform of light on which there are ten million pavilions made
of a hundred kinds of jewels. Both sides of this platform are adorned with a
hundred koṭis of flowered banners and innumerable musical instruments.
As eight pure
breezes arise from the light and play the musical instruments, they proclaim
the truths of suffering, emptiness, impermanence, and no-self. This is the
visualization of the water and is known as the second contemplation.’”
The
2nd contemplation is closely related with the 3rd - the contemplation on the ground:
“’When you have
attained this contemplation (on water), visualize each object quite clearly
without losing the image, whether your eyes are closed or open. Except when sleeping,
always keep it in mind. To practice in this way is called the correct
contemplation, and to practice otherwise is incorrect.’
The Buddha said to
Ananda and Vaidehi, ‘When the visualization of the water has been accomplished,
it is called the general perception of the ground of the Land of Utmost Bliss.
If you attain a state of samadhi, you will see this ground so clearly and distinctly
that it will be impossible to describe it in detail. This is the visualization
of the ground and is known as the third
contemplation.’
The Buddha said to
Ananda, ‘Keep these words of the Buddha in mind, and expound this method of
visualizing the ground for the benefit of the multitude of future beings who
will seek liberation from suffering. If one has attained a vision of the ground
of that land, the evil karma that would bind one to birth and death for eighty
koṭis of kalpas will be extinguished, and so one will
certainly be born in the Pure Land in the next life. Do not doubt this. To
practice in this way is called the correct contemplation, and to practice
otherwise is incorrect.”
The
difficulty of these practices is revealed in the fact that one has to always
keep in mind the visualized image, except when sleeping, unlike the Nembutsu of the Primal Vow which is effective even if it’s said with a distracted mind and
only a few times a day. If one’s contemplation of the ground is successful and
one attains Samadhi (meditative absorption or concentration) then his “evil karma that would bind one to birth and
death for eighty koṭis of kalpas will be extinguished” and he will be able
to be born in the border land of the Pure Land - “one will certainly be born in the Pure Land in the next life”.
There
are two times in the Contemplation Sutra when
Shakyamuni said to Ananda to keep or bear in mind some words. First, He did it
in relation with the visualization of the ground in the above fragment:
“Keep these words
of the Buddha in mind, and expound this method of visualizing the ground for
the benefit of the multitude of future beings who will seek liberation from suffering”
and
second time, at the end of the sutra in relation with saying Amida’s Name in
faith:
“The Buddha
further said to Ananda, ‘Bear these words well in mind. To bear these words in
mind means to hold fast to the Name of Buddha Amitayus (Amida).”
This
means that He had entrusted to Ananda the preservation and transmission of the
Dharma Gate of the 19th Vow (the explicit meaning of the sutra), and
the Dharma Gate of the Primal Vow (18th Vow – the implicit meaning).
I will talk more about the second later. Now let’s go to the 4th contemplation – on the jeweled trees:
“The
Buddha said to Ananda and Vaidehi, ‘When you have accomplished visualization of
the ground, next contemplate the jeweled trees. This is how to do so. Visualize
each one and then form an image of seven rows of trees, each being eight
thousand yojanas high and adorned with seven-jeweled blossoms and leaves. Each
blossom and leaf has the colors of various jewels.
From
the beryl-colored blossoms and leaves issues forth a golden light. From the
crystal-colored [blossoms and leaves] issues forth a crimson light. From the
agate-colored [blossoms and leaves] issues forth a sapphire light. From the
sapphire-colored [blossoms and leaves] issues forth a green pearl light. Coral,
amber, and all the other jewels serve as illuminating ornaments.
Splendid
nets of pearls cover the trees. Between these seven rows of nets covering each
tree there are five hundred koṭis of palaces adorned with exquisite flowers,
like the palace of the Brahma king, where celestial children naturally dwell.
Each of these children wears ornaments made of five hundred koṭis of
sakra-abhilagna-maṇi-gems, which light up a hundred yojanas in all
directions, like a hundred koṭis of suns and moons shining together, and so it
is impossible to describe them in detail. Manifold jewels intermingle,
producing the most beautiful colors.
Rows
of these jeweled trees are evenly arranged and their leaves are equally spaced.
From among the leaves appear wonderful blossoms which spontaneously bear fruits
of the seven kinds of jewels. Each leaf is twenty-five yojanas in both length
and breadth. Like the celestial ornaments, the leaves are of a thousand colors
and a hundred patterns. These trees have marvelous blossoms which are the color
of gold from the Jambu River and spin like fire wheels among the leaves. From
these blossoms appear various fruits, as from Sakra’s vase, and from the fruits
issue forth great floods of light which transform themselves into banners and
innumerable jeweled canopies. Inside the jeweled canopies can be seen
reflections of all the activities of the Buddha throughout the universe of a
thousand million worlds. The Buddha lands in the ten directions are also
reflected in them.
After
you have seen these trees, visualize each detail in order: the trunks,
branches, leaves, blossoms, and fruits, and let your vision of all of them be clear
and distinct. This is the visualization of the trees and is known as the fourth
contemplation. To practice in this way is called the correct contemplation, and
to practice otherwise is incorrect.’”
The 5th
contemplation is on the ponds:
“The Buddha said
to Ananda and Vaidehi, ‘When you have accomplished visualization of the trees,
next contemplate the ponds. This is how to do so. In the Land of Utmost Bliss,
there are ponds of water possessing the eight excellent qualities, each made of
the seven kinds of jewels that are soft and pliable. The water, springing from
a wish-fulfilling king maṇi-gem, forms fourteen streams.
Each stream is the color of the seven kinds of jewels. Its banks are made of
gold and its bed is strewn with diamond sand of many colors. In each stream
there are sixty koṭis of lotus flowers of the seven kinds of jewels, which are
round and symmetrical, measuring twelve yojanas in diameter. The water from the
maṇi-gem flows among the flowers and meanders between the trees. As it ripples
it produces exquisite sounds, which proclaim the truths of
suffering, emptiness, impermanence, and no-self, and of the paramitas. Its
sound also praises the physical characteristics and marks of the Buddhas. The
wish-fulfilling king maṇi-gem emits a splendid golden light, which transforms
itself into birds with the colors of a hundred jewels. Their songs are
melodious and elegant, constantly praising the virtue of mindfulness of Buddha,
Dharma, and Sangha. This is the visualization of the water possessing the eight
excellent qualities and is known as the fifth contemplation. To practice in
this way is called the correct contemplation, and to practice otherwise is
incorrect.’”
The
6th contemplation is on various objects like the jeweled
pavilions, musical instruments suspended in the sky, etc:
“The Buddha said
to Ananda and Vaidehi, ‘In each region of this jeweled land there are five
hundred koṭis of jeweled pavilions in which innumerable devas play heavenly
music. There are also musical instruments suspended in the sky, which, like
those on the heavenly jeweled banners, spontaneously produce tones even without
a player. Each tone proclaims the virtue of mindfulness of Buddha, Dharma, and
Sangha. When this contemplation has been accomplished, it is known as the
general perception of the jeweled trees, jeweled ground, and jeweled ponds of
the Land of Utmost Bliss. This is a composite visualization and is called the
sixth contemplation.
Those who have
perceived these objects will be rid of extremely heavy evil karma which they
have committed during innumerable kalpas and will certainly, after death, be
born in that land. To practice in this way is called the correct contemplation,
and to practice otherwise is incorrect.”
Here
the devas who play heavenly music in the jeweled pavilions are surely not
samsaric gods (devas) but inhabitants of the Pure Land who were gods in their
previous life (or manifestations of that land in the form of heavenly
musicians). I already explained in
the commentary to the Larger Sutra
that whenever devas (gods) or humans are mentioned in the Pure Land it refers to their former existence prior to birth there.
The 7th
contemplation is on the lotus
throne of Amida:
“The Buddha said
to Ananda and Vaidehi, ‘Listen carefully, listen carefully and ponder deeply. I
will expound for you the method of removing suffering. Bear my words in mind
and explain them to the multitude of beings.’
When these words
were spoken, Amitayus (Amida) appeared in the air above, attended on His left
and right by the two Mahasattvas Avalokitesvara and Mahasthamaprapta. So
brilliant was their radiance that it was impossible to see them in detail. They
could not be compared even with a hundred thousand nuggets of gold from the
Jambu River.
After she had this
vision of Amitayus, Vaidehi knelt down in worship at Shakyamuni’s feet and said
to Him, ‘World-honored One, through your power I have been able to see Amitayus
and the two Bodhisattvas, but how can sentient beings of the future see them?’
The Buddha said to
Vaidehi, ‘Those who wish to see that Buddha should form an image of a lotus
flower on the seven-jeweled ground. They visualize each petal of this flower as
having the colors of a hundred kinds of jewels and eighty-four thousand veins like
a celestial painting, with eighty-four thousand rays of light issuing forth
from each vein. They should visualize all of these clearly
and distinctly. Its smaller petals are two hundred and fifty yojanas in both
length and breadth. This lotus flower has eighty-four thousand large petals.
Between the petals there are a hundred koṭis of king maṇi-gems as illuminating
adornments. Each maṇi-gem emits a thousand rays of light which, like canopies
made of the seven kinds of jewels, cover the entire earth.
The dais is made
of Sakra-abhilagna-maṇi-gems and is decorated with eighty thousand diamonds, kiṃsuka-gems,
brahma-maṇi-gems, and also with exquisite pearl nets. On the dais four columns
with jeweled banners spontaneously arise, each appearing to be as large as a
thousand million koṭis of Mount Sumerus. On the columns rest a jeweled canopy
similar to that in the palace of the Yama Heaven. It is also adorned with five
hundred koṭis of excellent gems, each emitting eighty-four thousand rays
shining in eighty-four thousand different tints of golden color. Each golden
light suffuses this jeweled land and transforms itself everywhere into various
forms, such as diamond platforms, nets of pearls, and nebulous clusters of
flowers. In all the ten directions
it transforms itself into anything according to one’s wishes and performs the
activities of the Buddha. This is the visualization of the lotus throne and is
known as the seventh contemplation.’
The Buddha further
said to Ananda, ‘This majestic lotus flower was originally produced by the
power of Bhikṣu Dharmakara’s [Original] Vow. Those who wish to see Buddha Amitayus
should first practice this contemplation of the flower throne. In doing so, do not contemplate in a disorderly way.
Visualize the objects one by one – each petal, each gem, each ray of light,
each dais, and each column. See all of these as clearly and distinctly as if
you were looking at your own image in a mirror. When this contemplation is
accomplished, the evil karma that would bind you to birth and death for five
hundred koṭis of kalpas will be extinguished, and you will certainly be born in
the Land of Utmost Bliss. To practice in this way is called the correct
contemplation, and to practice otherwise is incorrect.’”
Queen Vaidehi was
helped to see Amida Buddha and His two attendant Bodhisattvas by the power of
Shakyamuni who was always connected to Amida as His messenger in our world. Because
Vaidehi had faith in Amida Buddha in accordance with the Primal Vow and benefited
from the help of Shakyamuni, she didn’t make any effort for her visions. I
mention again that actually Vaidehi did not practice the thirteen contemplations
as she didn’t need them, so the questions she asked were intended for the followers of the 19th Vow in the future who will wish to be born in the Pure
Land but will still cling to their self-power. The whole Contemplation Sutra was explicitly intended for these people and
NOT for Vaidehi whose birth in the Pure Land was already assured since she
entrusted to Amida with the direct help of Shakyamuni. Disciples of the future (our times) who lack
the faith of the Primal Vow will not be able to see Amida and His Two
Bodhisattvas like Vaidehi, unless they are successful in doing the 7th
contemplation on the lotus throne, and then the 8th Contemplation
on the image of Amida, the 9th Contemplation on His glory, the
10th Contemplation on Avalokitesvara, the 11th
Contemplation on Mahasthamaprapta, etc
The 8th
contemplation on the image of Amida
is described as thus:
“The Buddha said
to Ananda and Vaidehi, ‘After you have seen this, next visualize the Buddha.
Why the Buddha? Because Buddha Tathagatas have cosmic bodies, and so enter into
the meditating mind of each sentient being. For this reason, when you
contemplate a Buddha, your mind itself takes the form of His thirty-two
physical characteristics and eighty secondary marks.
Your mind produces the Buddha’s image and is itself
the Buddha. The ocean of
perfectly and universally enlightened Buddhas thus arises in the meditating
mind. For this reason, you should single-mindedly concentrate and deeply
contemplate the Buddha Tathagata, Arhat, and Perfectly Enlightened One.
When you visualize
the Buddha, you should first form His image. Whether your eyes are open or
closed, perceive a jeweled image of Him, who is the color of gold from the
Jambu River, sitting on that flower throne. When you have thus perceived a
seated image of the Buddha, your mind’s eye will open and you will clearly and
distinctly see the seven-jeweled glorious objects of the Land of Utmost Bliss,
including the seven-jeweled ground, the jeweled ponds, the rows of jeweled
trees covered with heavenly jeweled curtains, and jeweled nets spreading over
the sky. Perceive these as clearly and distinctly as if you were seeing an
object in the palm of your hand.
After you have
seen this image, visualize on the Buddha’s left a large lotus flower which is
exactly the same as the one described above, and then another large one on his
right. Visualize an image of Bodhisattva Avalokitesvara sitting on the flower
seat on his left, sending forth a golden light just like the Buddha image
described above, and then an image of Bodhisattva Mahasthamaprapta
sitting on the flower seat on his right. When you have attained this vision,
you will see these images of the Buddha and Bodhisattvas sending forth golden
rays, which illuminate the jeweled trees. Under each tree there are also three
lotus flowers with images
of a Buddha and
two Bodhisattvas sitting on them, so that the land is completely filled with
such images.
When you have
attained this vision, you will perceive the streams, rays of light, jeweled
trees, ducks, geese, male and female mandarin ducks, and so forth, all
expounding the wonderful Dharma. Whether
in meditation or not, you will always hear the wonderful Dharma. When you
rise from meditation you should remember what you have heard, not forget it,
and confirm it with the sutras. If it does not agree with the sutras,
it should be called an illusion, but if it does agree it is called the
attainment of the general perception of the Land of Utmost Bliss. This is the visualization of the Buddha image, and is
known as the eighth contemplation. If you have attained this, the evil
karma that would bind you to birth and death for innumerable koṭis of kalpas will be
extinguished and, while in this life, you will attain the Buddha-recollection
samadhi. To practice in this way is called the correct contemplation, and to
practice otherwise is incorrect.’”
If we really have a
vision with a Buddha, that vision appears because of two reasons:
1) the Buddha himself
who influences us, and 2) our innate Buddha nature.
The first is explained
in the passage above as the cosmic bodies of Buddhas entering the meditating
mind of sentient beings:
“Because Buddha
Tathagatas have cosmic bodies, and so enter into the meditating mind of each
sentient being. For this reason, when you contemplate a Buddha, your mind
itself takes the form of His thirty-two physical characteristics and eighty
secondary marks.”
Because Amida enters
our minds we are able to see His image and we are imbued with His presence.
The second is
explained by the statement that our mind produces the Buddha’s image and is
itself the Buddha: “Your mind produces the Buddha’s image and is itself
the Buddha”.
By virtue of having
the same Buddha nature with all Buddhas and due to the Buddha’s influence, the
image of any Buddha can appear into our minds:
“The ocean of perfectly and universally
enlightened Buddhas thus arises in the meditating mind”.
Our innate Buddha
nature is the base of the vision, while the influence of Amida Buddha on us is
the action that makes the vision possible. Thus, an image of Amida
Buddha can appear into our minds because we already have the same Buddha nature
like Him, and because He decides to enter our minds.
Here
“the meditating mind” refers to our unenlightened mind which is thus
influenced by Amida who enters it, and the mind in the sentence “your mind produces the Buddha’s image and
is itself the Buddha” refers to our innate Buddha nature or the original
true mind. We cannot see a Buddha if we don’t already have Buddha nature and if
we are not influenced or helped by one who already dwells in His Buddha nature
– that is, another Buddha.
The
advanced practitioners of the Contemplation Sutra become open to Amida’s
influence and have a vision of Him by doing the 8th contemplation on the image of Amida, while
ordinary people without any spiritual capacity may also have the same
experience through simple faith and being in accord with His Primal Vow. This
is why even ordinary people are sometimes reported as having visions, dreams or
various spiritual experiences related with Amida Buddha.
Also, the principle
for visualizing and seeing Bodhisattva Avalokitesvara and Bodhisattva
Mahasthamaprapta is the same as the above. Anything that the practitioner sees
in the Pure Land come from Amida’s influence because that is Amida’s own Pure
Land manifested by Him and is based on the ultimate reality or Buddha nature commonly
shared by the practitioner and the Pure Land itself.
The 9th
Contemplation on the glory of Amida
Buddha is as follows:
“The
Buddha said to Ananda and Vaidehi, ‘After you have succeeded in seeing these
images, next envision the physical characteristics and the light of Amitayus
(Amida). Ananda, you should realize that His body is as glorious as a thousand
million koṭis of nuggets of gold from the Jambu River of the Yama Heaven and
that His height is six hundred thousand koṭis of nayutas of yojanas multiplied
by the number of the sands of the Ganges River. The white tuft of hair curling
to the right between His eyebrows is five times as big as Mount Sumeru. His
eyes are clear and as broad as the four great oceans; their blue irises and
whites are distinct. From all the pores of His body issues forth a flood of
light as magnificent as Mount Sumeru. His aureole is as broad as a hundred koṭis
of universes, each containing a thousand million worlds. In this aureole reside
transformed (nirmanakaya) Buddhas numbering as many as a million koṭis of
nayutas multiplied by the number of the sands of the Ganges River. Each Buddha
is attended by innumerable and countless transformed Bodhisattvas.
‘Buddha
Amitayus (Amida) possesses eighty-four thousand physical characteristics, each
having eighty-four thousand secondary marks of excellence. Each secondary mark
emits eighty-four thousand rays of light; each ray of light shines universally
upon the lands of the ten directions, embracing and not forsaking those who are
mindful of the Buddha. It is impossible to describe
in
detail these rays of light, physical characteristics, and marks, transformed
Buddhas, and so forth. But you can see them clearly with your mind’s eye
through contemplation.
‘Those
who have envisioned them see all the Buddhas of the ten directions. Because
they see the Buddhas, this is called the Buddha-recollection samādhi. To attain
this contemplation is to perceive the bodies of all the Buddhas. By perceiving
these, one also realizes the Buddhas’ mind. The Buddhas’ mind is great
compassion. It embraces sentient beings with unconditional
benevolence.
Those who have practiced this contemplation will, after death, be born in the
presence of the Buddhas and realize insight into the non-arising of all dharmas
(phenomena). For this reason, the wise should concentrate their thoughts and
visualize Amitayus (Amida).
‘In
contemplating Him, begin with one of His physical characteristics. Visualize
first the white tuft of hair between His eyebrows until you see it quite
clearly and distinctly. When you visualize it, all the eighty-four thousand physical
characteristics will spontaneously become manifest. When you see Amitayus you
will also see innumerable Buddhas of the ten directions.
Having
visualized these innumerable Buddhas you will receive from each the prediction
of your future Buddhahood. This is the general perception of all the physical
characteristics of the Buddha and is known as the ninth contemplation.
To practice in this way is called the correct contemplation, and to practice
otherwise is incorrect.”
As
mentioned in the previous chapter, Amida as the object of contemplation by
practitioners of the 19th Vow of the Contemplation Sutra is a
Nirmanakaya or Transformed Body (also called, “Accommodated Body”). As
described at this 9th contemplation, the transformed (accommodated/nirmanakaya)
bodies of Amida Buddha, who emerge from His Sambhogakaya aspect, and who vary
in sizes and forms, according to the needs and characteristics of beings (this
is what is meant by “Accommodated Body”), are sent toward all the ten
directions of samsara, as it is clear from the above quotation.
The 10th Contemplation on Avalokitesvara Bodhisattva, is as follows:
“The
Buddha said to Ananda and Vaidehi, ‘After you have seen Amitayus (Amida) clearly
and distinctly, next visualize Bodhisattva Avalokitesvara. His height is eighty
koṭis of nayutas of yojanas multiplied by the number of the sands of the Ganges
River. His body is the color of purple-gold, and on the top of His head is a
mound surrounded by an aureole with a radius of a hundred thousand yojanas, in
which there are five hundred transformed (nirmanakaya) Buddhas. Each
transformed Buddha resembles Shakyamuni and is attended by five hundred
transformed Bodhisattvas and innumerable devas. In the light emanating from His
entire body are seen the sentient beings of the five realms of samsara in all their distinct physical forms. On His head He wears a
heavenly crown made of śakra-abhilagna-maṇi-gems, on which stands a transformed
Buddha (Amitayus/Amida) measuring twenty-five yojanas in height.
‘The
face of Bodhisattva Avalokitesvara is the color of gold from the Jambu River,
while the tuft of hair between His eyebrows has the colors of the seven kinds
of jewels, and from it issue forth eighty-four thousand different rays of
light. In each of these rays dwell innumerable and countless hundreds of
thousands of transformed (nirmanakaya) Buddhas, each attended by countless transformed
(nirmanakaya) Bodhisattvas, all of whom manifest in various forms at will,
filling completely the worlds of the ten directions. Avalokitesvara’s arms are the
color of red lotus flowers. They emit eighty koṭis of exquisite rays of light
in the shape of ornaments, in which are reflected all the glorious objects of
that land. The palms of His hands are the color of five hundred koṭis of various
lotus flowers. Each of His ten fingertips bears eighty-four thousand
signs
like impressed patterns, each with eighty-four thousand colors. Each color in
turn emits eighty-four thousand delicate rays of light, illuminating all
beings. With His jeweled hands He welcomes and guides sentient beings.
‘When
He lifts one of His feet, the mark of a thousand-spoked wheel on its sole
spontaneously changes into a pedestal, which emits five hundred koṭis of light
rays. When He puts His foot down, flowers made of diamondand maṇi-gems scatter,
covering everywhere. All the other physical characteristics and marks that He
fully possesses are the same as the Buddha’s, except
for the mound on His head and the uppermost, invisible part, which are not
equal to those of the World-honored One. This is the visualization of the true
physical features of Bodhisattva Avalokitesvara and is known as the tenth
contemplation.’
Then
the Buddha said to Ananda, ‘Those who wish to see Bodhisattva Avalokitesvara
should follow the method of contemplation just mentioned. Those who practice
this contemplation will not encounter any misfortune but will be freed from
karmic hindrances and rid of the evil karma that would bind them to birth and
death for innumerable kalpas. If you only hear the Name of this Bodhisattva,
you will obtain immeasurable merit. And so, how much more merit will you
acquire if you clearly visualize Him! Those who wish to see Bodhisattva
Avalokitesvara should first envision the mound on His head and next His
heavenly crown. Then they should visualize the other physical characteristics
in order, as clearly as if they were looking at something
in
the palm of their hand. To practice in this way is called the correct contemplation,
and to practice otherwise is incorrect.’”
Also, as mentioned in the previous chapter,
Avalokitesvara Bodhisattva as the object of contemplation by the followers of
the 19th Vow of the Contemplation Sutra is connected to them through
a Nirmanakaya (Transformed Body), while His Sambhogakaya aspect is present
together with Amida and Mahasthamaprapta in the center of the Pure Land (the
Fulfilled Pure Land).
The words of the 10th contemplation are
very important because they describe Avalokitesvara as an Enlightened
Bodhisattva, that is, a Buddha who manifests as a Bodhisattva.
I
also explained in my commentary on the Larger Sutra and in other places, that according
to Mahayana Buddhism, there are two types of bodhisattvas:
1.
Bodhisattvas in aspiration who have
made the vows of becoming Buddhas for themselves and all beings, but who are
still on the path (still in training) and still unenlightened (not Buddhas
yet). Anyone who made the four Bodhisattva vows may call himself or
herself a bodhisattva in aspiration. Some bodhisattvas may be very much
advanced and on various higher levels, even close to Enlightenment, but as long
as they have not reached perfect Enlightenment, I also include them in this
category.
2.
Bodhisattvas who already attained
Buddhahood but who do not remain secluded in their Enlightenment. These are
in fact, ancient Buddhas who manifest as Bodhisattvas. In this category, we
find Avalokitesvara, Mahasthamaprapta, Samantabhadra, Manjusri, Maitreya, and
many others.
The fact that in the aureole of Avalokitesvara
Bodhisattva there are five hundred transformed Buddhas resembling Shakyamuni
and that in His rays of light “dwell innumerable and countless hundreds
of thousands of transformed (nirmanakaya) Buddhas, each attended by countless
transformed (nirmanakaya) Bodhisattvas, all of whom manifest in various forms
at will, filling completely the worlds of the ten directions” suggests that He can manifest and play the role of historical Buddha in
many universes and worlds, as I clearly explained when I commented on section 2
of the Larger Sutra.
In that book you will see how many Bodhisattvas of the Mahayana pantheon are
actually ancient Buddhas who manifest as Bodhisattvas and play the role of
Shakyamuni in various worlds in the same time. The above qualities of the Light
of Avalokitesvara containing many Buddhas and the fact that all beings can be
seen in His Light is also an indication that the guiding activities of
Avalokitesvara are unrestricted which is a quality owned by Enlightened Beings
only. His rays of light also have the capacity to illuminate all beings which
are welcomed and guided by “His jeweled hands”.
The
fact that He choses to not have the same height of “the mound on His head
and the uppermost, invisible part, which are not equal to those of the
World-honored One (Amida)” is due to humbleness and that in the Pure Land
of Sukhavati He prefers to assist Amida and let Him have the leading role. The
immeasurable merit that beings receive just by hearing His Name or visualizing
Him is also an indication that He is an Enlightened Bodhisattva, because only
Enlightened Ones have immeasurable supermundane merit.
The 11th
Contemplation on Mahasthamaprapta
Bodhisattva, is as follows:
“The
Buddha said to Ananda and Vaidehi, ‘Next visualize Bodhisattva
Mahasthamaprapta. The dimensions of this Bodhisattva are the same as those of
Avalokitesvara. His aureole, two hundred and twenty-five yojanas in diameter,
shines to a distance of two hundred and fifty yojanas. The light emanating from
His entire body illuminates the worlds of the ten directions,
making
them shine like purple-gold. This light can be seen by anyone who has a close
karmic relationship with Him. Even if one sees the light emanating from only
one pore of His skin, one can perceive the pure and glorious lights of the
innumerable Buddhas of the ten directions. That is why this Bodhisattva is
called Boundless Light. Furthermore, He has great power to illumine all beings
with the light of wisdom in order to deliver them from the three evil realms.
It is for this reason that He is also called Possessed of Great Power.
‘The
heavenly crown of this Bodhisattva is adorned with five hundred jeweled lotus
flowers, each having five hundred jeweled pedestals. On each pedestal appear
the pure and resplendent lands of the Buddhas in the ten directions with all
their boundless and glorious features.
‘The
mound on His head, shaped like a lotus bud, has a jeweled vase in front. This
is suffused with various lights which reveal all the activities of the Buddha.
The rest of the characteristics of His body are exactly the same as Avalokitesvara’s.
When this Bodhisattva walks all the worlds in the ten directions quake.
Wherever the earth trembles, five hundred koṭis of jeweled flowers appear, each
as beautiful and brilliant as a flower in the Land of Utmost Bliss. When this Bodhisattva
sits down all the seven-jeweled lands, from the land of Buddha Golden Light in
the nadir to that of Buddha King of Light in the zenith, tremble
simultaneously. From between these, manifested bodies of Amitayus (Amida),
Avalokitesvara, and Mahasthamaprapta, as innumerable as particles of dust, all
assemble like clouds in the Land of Utmost Bliss, filling
the
entire sky. Sitting on lotus seats, they expound the wonderful Dharma to save
suffering beings. To visualize thus is known as the contemplation of Bodhisattva
Mahasthamaprapta, and is also called the contemplation of Mahasthamaprapta’s
physical characteristics. To visualize that Bodhisattva in this way is known as
the eleventh contemplation. It extinguishes the evil karma that would
bind one to birth and death for immeasurable and countless kalpas. Those who practice
this contemplation will no longer be subject to birth from the womb. They can
journey to the pure and exquisite lands of the Buddhas.
These
contemplations (the 10th and 11th contemplations) are
known as the complete contemplations of Avalokitesvara and Mahasthamaprapta. To
practice in this way is called the correct contemplation, and to practice
otherwise is incorrect.’”
Mahasthamaprapta Bodhisattva as the object of
contemplation by the followers of the 19th Vow of the Contemplation
Sutra is connected to them through a Nirmanakaya (Transformed Body), while His
Sambhogakaya aspect is present together with Amida and Avalokitesvara in the
center of the Pure Land (the Fulfilled Pure Land). With a few exceptions
mentioned in the 11th contemplation, His body resembles that of
Avalokitesvara and shows that He too, is actually an Enlightened Bodhisattva or
a Buddha who manifests as a Bodhisattva. This is why the “the light emanating
from His entire body illuminates the worlds of the ten directions” and why “He
has great power to illumine all beings with the light of wisdom in order to
deliver them from the three evil realms.” Such qualities and others
mentioned in the text above, as well as those that I present in my explanations
of the section 2 of the Larger Sutra, are proof that He is a Buddha who
manifests as a Bodhisattva. In the Pure Land of Sukhavati, He too takes an assisting
role together with Avalokitesvara.
The
12th contemplation on the aspirants themselves as they are
born in the land of Amida Buddha, is as follows:
“The
Buddha said to Ananda and Vaidehi, ‘After you have contemplated thus, next
visualize yourself as born in the Western Land of Utmost Bliss sitting
cross-legged upon a lotus flower. Visualize this lotus flower as closed; as it
opens, five hundred rays of colored light illuminate your body; then your eyes
open and you see Buddhas and Bodhisattvas filling the sky and
hear
the sounds of the water, birds, and trees, and the voices of the Buddhas all
expounding the wonderful Dharma in accord with the twelve divisions of the
scriptures. When you rise from meditation, keep those things in mind and do not
forget them. Seeing them thus is known as the visualization of the Land of
Utmost Bliss of Buddha Amitayus (Amida). This is the comprehensive
visualization and is known as the twelfth contemplation.
‘Innumerable
transformed bodies of Amitayus, together with those of Avalokitesvara and
Mahasthamaprapta, will always accompany those who contemplate thus. To practice
in this way is called the correct contemplation, and to practice otherwise is
incorrect.”
Here,
unlike the simple requirements of the Primal Vow (18th Vow), where we simply say the Name of Amida Buddha in faith without even considering the number of recitations, practitioners of the 19th Vow have to
visualize themselves as being born in the Pure Land in order to be sure that
they go there. This is an immense difference and it is especially difficult as
one must keep that contemplation in mind every time, not only during his
meditation sessions.
The
13th contemplation on the images of Amida Buddha and the two
accompanying Bodhisattvas is as follows:
“The
Buddha said to Ananda and Vaidehi, ‘If you sincerely desire to be born in the
Western Land, you should first picture a figure, sixteen feet tall, on the
surface of a pond. The dimensions of Amitayus as previously described are
boundless and beyond the mental scope of ordinary beings. But by the power of
the Original Vows of that Tathagata, those who contemplate Him
will
certainly succeed. You can acquire immeasurable merit simply by visualizing an
image of that Buddha. And so, how much more merit will you acquire by
visualizing His complete physical characteristics!
‘Amitayus
(Amida), exercising supernatural powers at will, can freely manifest His
various forms in the lands of the ten directions. At times He may appear as a
large figure, filling the whole sky; at other times as a smaller figure, only
sixteen or eight feet high. The figures that He manifests are all of the color
of pure gold. The transformed Buddhas and jeweled lotus flowers in the aureole
of each manifested form are like those described above.
Bodhisattva
Avalokitesvara and Bodhisattva Mahasthamaprapta have a similar appearance,
wherever they are. Sentient beings can only tell one from the other by looking
at the emblems on their heads. These two Bodhisattvas assist Amitayus (Amida)
in saving all beings everywhere. This is the miscellaneous visualization, and
is known as the thirteenth contemplation. To practice
in
this way is called the correct contemplation, and to practice otherwise is
incorrect.”
Here
we have another indication that the ultimate success of such practices of
contemplation depends on the Power of Amida Buddha (“by the power of the
Original Vows of that Tathagata, those who contemplate Him will certainly
succeed”) even if the practitioners have to do great efforts because they
believe in the contribution of their self-power. By success I mean birth in the
border land of the Pure Land. The reason why a practitioner “can acquire
immeasurable merit simply by visualizing an image of that Buddha” is
ultimately due to the Power of Amida as nobody will ever acquire immeasurable
merit by contemplating or visualizing the image of his girlfriend, for example.
Here we have another indication that although the explicit meaning of the
Contemplation Sutra is the personal effort of the meditator, the implicit
hidden meaning points to the Power of Amida Buddha on which followers of the
Primal Vow (18th Vow) rely on exclusively. However, because the
practitioners of the 19th Vow cannot let go to clinging to their
so-called “personal power and effort”, they cannot advance, as explained, to
the center of the Pure Land (Fulfilled Pure Land) but keep themselves in the
border land (Transformed Pure Land).
The
fragment of this 13th contemplation also points to the real
existence of Amida Buddha who is portrayed here as “exercising supernatural
powers at will” and manifesting freely “His various forms in the lands
of the ten directions”. This, together with the passages showing the
apparition in front of Vaidehi of Amida and the two assisting Bodhisattvas, as
well as other depictions of them in the contemplations related to them, are a
clear indication that we must accept that these three are real, living
Enlightened Persons. The fact that Avalokitesvara and Mahasthamaprapta have
specific duties to assist Amida - “these two Bodhisattvas assist Amitayus
(Amida) in saving all beings everywhere” , and that Amida himself is
described as exercising His “supernatural powers at will” and “manifesting
forms in the lands of the ten directions” is a clear proof that we are
talking about real, active living Beings.
Accordingto the well-known Trikaya doctrine, Amida Buddha as well as Avalokitesvara and
Mahasthamaprapta, are beyond any form in their Dharmakaya aspect, dwell with their
transcendent form (Sambhogakaya) in the center of the Pure Land (Fulfilled Pure
Land), and in the same time they are here with us, people who have genuine
faith in Amida, in their various Accomodated and Transformation Bodies
(Nirmanakayas). Wherever we are, in our room, on the street, alone or with
friends and family, etc, Amida Buddha as well as Avalokitesvara and
Mahasthamaprapta are always accompanying us.
to be continued
The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.79 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.79-80 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.80-81 The Three Pure Land Sutras
- A Study and Translation from Chinese by Hisao Inagaki in collaboration
with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist
Translation and Research, Kyoto, 2003, p.81-82 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.82-83 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.83 We’ll know for sure when we reach
the Pure Land, but definitely they are not samsaric gods as the Larger Sutra
was very clear on this. The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.83-84 The Three Pure Land Sutras
- A Study and Translation from Chinese by Hisao Inagaki in collaboration
with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist
Translation and Research, Kyoto, 2003, p.85-86 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.86-87 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.88-89
The four Bodhisattva vows are: 1. no matter how perfect a Buddha would be, I
vow to become like Him, 2. no matter how profound the Dharma (the teaching)
would be, I vow to fully understand it all, 3. no matter how numerous the
passions would be, I vow to conquer them all, 4. no matter how numerous the
beings would be, I vow to save them all.
When you read
verses about great Bodhisattvas who postpone their own attainment of
Enlightenment until all beings enter Nirvana, you should know it refers to the
profound truth that their Enlightenment has no trace of ego, and that the
Nirvana they already attained is not a personal Nirvana (they did not attain it
for themselves), but a continuous awareness of the suffering of others and a
constant effort to save them. It means
they will not disappear or remain hidden in Nirvana until all beings also attain
Nirvana. How else can it be, when a
Buddha has Infinite Wisdom and Infinite Compassion? It is something natural for
a Buddha to immediately return to Samsara, in many forms, to help all
unenlightened beings, while retaining His Nirvanic state of mind as without it
He cannot actually save anybody because no one can lead others to a place
(Nirvana) that oneself has not attained it. The aspiration of the Bodhisattva
Path is to become a Buddha for all beings, so once a Bodhisattva actually
becomes a Buddha, He will continue to manifest in Samsara, taking up various
forms, from the highest to the lowest, and going to all the worlds and
universes to turn the wheel of Dharma. Thus, He plays again and again the
skilful game of a beginner who leaves family, starts practicing, and finally
attains Enlightenment, doing all these in order to encourage beings in various
worlds to practice the Dharma themselves. Read my
explanations on the section 2 of the Larger Sutra on the Bodhisattvas in the
audience from Commentary on the Sutra on the Buddha of Infinite Life. The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.89-90 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.90-91 The Three Pure Land Sutras - A Study and Translation from
Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo
Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.91-92
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