Fragment from my Commentary on the Contemplation Sutra. It is a
work in progress and under constant revision. Click here to read
the other chapters.
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.’”[1]
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.’”[2]
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.”[3]
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.’”[4]
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.’”[5]
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.”[6]
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)[7].
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.’”[8]
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.’”[9]
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.”[10]
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.’”[11]
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[12] 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[13].
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[14]. 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.’”[15]
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.”[16]
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.”[17]
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
[1]
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
[2]
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
[3]
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
[4]
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
[5]
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
[6]
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
[7]
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.
[8]
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
[9]
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
[10]
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
[11]
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
[12] 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
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