Buddha, turning to Ananda, said: ‘ These excel¬ lent flowers were created originally by the power of the prayer of Bhikshu, Dharmakara L All who wish to exercise the remembrance of that Buddha ought first to form the perception of that flowery throne. When engaged in it one ought not to perceive vaguely, but fix the mind upon each detail separately. Leaf, jewel, ray, tower, and banner should be clear and distinct, just as one sees the image of one’s own face in a mirror. When one has achieved this perception, the sins which would produce births and deaths during fifty thousand kalpas are expiated, and he is one who will most assuredly be bom in the World of Highest Happi¬ ness.
§ 17. ‘ When you have perceived this, you should next perceive Buddha himself. Do you ask how? Every Buddha Tathigata is one whose (spiritual) body is the principle of nature (Darmadhitu-kaya), so that he may enter into the mind of any beings. Consequently, when you have perceived Buddha, it is indeed that mind of yours that possesses those thirty-two signs of perfection and eighty minor marks of excellence (which you see in Buddha). In fine, it is your mind that becomes Buddha, nay, it is your mind that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas derives its source from one’s own mind and thought. Therefore you should apply your thought with an undivided attention to a careful meditation on that Buddha Tathagata, Arhat, the Holy and Fully Enlightened One. In forming the perception of that Buddha, you should first perceive the image of that Buddha; whether your eyes be open or shut, look at an image like Cambunada gold in colour, sitting on that flower (throne mentioned before).
‘ When you have seen the seated figure your mental vision will become clear, and you will be able to see clearly and distinctly the adornment of that Buddha country, the jewelled ground, &c. In seeing these things, let them be clear and fixed just as you see the palms of your hands. When you have passed through this experience, you should further form (a perception of) another great lotus-flower which is on the left side of Buddha, and is exactly equal in every way to the above-mentioned lotus- flower of Buddha. Still further, you should form (a perception of) another lotus-flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokitesvara is sitting on the left- § i8. MEDITATION ON BUDDHA AMITAYUS. I 79 hand flowery throne, shooting forth golden rays exactly like those of Buddha. Perceive then that an image of Bodhisattva Mahasthama is sitting on the right-hand flowery throne.
‘ When these perceptions are gained the images of Buddha and the Bodhisattvas will all send forth brilliant rays, clearly lighting up all the jewel-trees with golden colour. Under every tree there are also three lotus-flowers. On every lotus-flower there is an image, either of Buddha or of a Bodhi¬ sattva; thus (the images of the Bodhisattvas and of Buddha) are found everywhere in that country. When this perception has been gained, the devotee should hear the excellent Law preached by means of a stream of water, a brilliant ray of light, several jewel-trees, ducks, geese, and swans. Whether he be wrapped in meditation or whether he has ceased from it, he should ever hear the excellent Law. What the devotee hears must be kept in memory and not be lost, when he ceases from that medita¬ tion; and it should agree with the Sutras, for if it does not agree with the Sfltras, it is called an illusory perception, whereas if it does agree, it is called the rough perception of the World of Highest Happi¬ ness; — such is the perception of the images, and it is the Eighth Meditation.
* He who has practised this meditation is freed from the sins (which otherwise involve him in) births and deaths for innumerable millions of kalpas, and during this present life he obtains the Samadhi due to the remembrance of Buddha.
§ 18. ‘Further, when this perception is gained, you should next proceed to meditate on the bodily marks and the light of Buddha Amitayus.
‘ Thou shouldst know, O Ananda, that the body of Buddha Amitayus is a hundred thousand million times as bright as the colour of the Gambfinada gold of the heavenly abode of Yama; the height of that Buddha is six hundred thousand niyutas of ko/is of yo^nas innumerable as are the sands of the river Gang&.
‘ The white twist of hair between the eyebrows all turning to the right, is just like the five Sumeru mountains.
‘ The eyes of Buddha are like the water of the four great oceans; the blue and the white are quite distinct.
‘ All the roots of hair of his body issue forth brilliant rays which are also like the Sumeru mountains.
‘ The halo of that Buddha is like a hundred millions of the Great Chiliocosms; in that halo there are Buddhas miraculously created, to the number of a million of niyutas of kods innumer¬ able as the sands of the Ganga; each of these Buddhas has for attendants a great assembly of numberless Bodhisattvas who are also miraculously created.
‘ Buddha Amitayus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eighty- four thousand rays, each ray extends so far as to shine over the worlds of the ten quarters, whereby Buddha embraces and protects all the beings who think upon him and does not exclude (any one of them). His rays, signs, &c., are difficult to be explained in detail. But in simple meditation let the mind’s eye dwell upon them.
MEDITATION ON BUDDHA AMITAYUS.
‘ If you pass through this experience, you will at the same time see all the Buddhas of the ten quarters. Since you see all the Buddhas it is called the Samadhi of the remembrance of the Buddhas.
‘ Those who have practised this meditation are said to have contemplated the bodies of all the Buddhas. Since they have meditated on Buddha’s body, they will also see Buddha’s mind. It is great compassion that is called Buddha’s mind. It is by his absolute compassion that he receives all beings.
‘ Those who have practised this meditation will, when they die, be born in the presence of the Buddhas in another life, and obtain a spirit of resignation wherewith to face all the consequences which shall hereafter arise.
‘ Therefore those who have wisdom should direct their thought to the careful meditation upon that Buddha Amit&yus. Let those who meditate on Buddha Amitclyus begin with one single sign or mark — let them first meditate on the white twist of hair between the eyebrows as clearly as possible; when they have done this, the eighty-four thousand signs and marks will naturally appear before their eyes. Those who see Amitiyus will also see all the innumerable Buddhas of the ten quarters. Since they have seen all the innumerable Buddhas, they will receive the prophecy of their future destiny (to become Buddha), in the presence of all the Buddhas; — such is the perception gained by a com¬ plete meditation on all forms and bodies (of Buddha), and it is the Ninth Meditation.
§ 19. ‘When you have seen Buddha Amitiyus distinctly, you should then further meditate upon Bodhisattva Avalokitesvara, whose height is eight hundred thousands of niyutas of yo^anas; the colour of his body is purple gold, his head has a turban (ushmsha.s'iraskata), at the back of which there is a halo; (the circumference of) his face is a hundred thousand yo^anas. In that halo, there are five hundred Buddhas miraculously transformed just like those of ►Shkyamuni Buddha, each trans¬ formed Buddha is attended by five hundred trans¬ formed Bodhisattvas who are also attended by numberless gods.
‘Within the circle of light emanating from his whole body, appear illuminated the various forms and marks of all beings that live in the five paths 1 of existence.
‘ On the top of his head is a heavenly crown of gems like those that are fastened (on Indra’s head), in which crown there is a transformed Buddha standing, twenty-five yo^anas high.
‘The face of Bodhisattva Avalokite-svara is like Gambfinada gold in colour.
‘ The soft hair between the eyebrows has all the colours of the seven jewels, from which eighty-four kinds of rays flow out, each ray has innumerable transformed Buddhas, each of whom is attended by numberless transformed Bodhisattvas; freely chang¬ ing their manifestations they fill up the worlds of the ten quarters; (the appearance) can be compared with the colour of the red lotus-flower.
‘ (He wears) a garland consisting of eight thousand rays, in which is seen fully reflected a state of perfect beauty. The palm of his hand has a mixed colour of five hundred lotus-flowers. His hands have ten 1 Men, gods, hell, the departed spirits, the brute creation.
§19- MEDITATION ON BUDDHA AMITAYUS. 1 83 (tips of) fingers, each tip has eighty-four thousand pictures, which are like signet-marks, each picture has eighty-four thousand colours, each colour has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. When he lifts up his feet, the soles of his feet are seen to be marked with a wheel of a thousand spokes (one of the thirty-two signs) which miracu¬ lously transform themselves into five hundred million pillars of rays. When he puts his feet down to the ground, the flowers of diamonds and jewels are scattered about, and all things are simply covered by them. All the other signs of his body and the minor marks of excellence are perfect, and not at all different from those of Buddha, except the signs of having the turban on his head and the top of his head invisible, which two signs of him are inferior to those of the World-Honoured One; — such is the perception of the real form and body of Bodhisattva Avalokitesvara, and it is the Tenth Meditation.’
Buddha, especially addressing Ananda, said: ‘Who¬ soever wishes to meditate on Bodhisattva Avalo- kitesvara must do so in the way I have explained. Those who practise this meditation will not suffer any calamity; they will utterly remove the obstacle that is raised by Karma, and will expiate the sins which would involve them in births and deaths for numberless kalpas. Even the hearing of the name of this Bodhisattva will enable one to obtain immeasurable happiness. How much more, then, will the diligent contemplation of him!
‘ Whosoever will meditate on Bodhisattva Avalokitesvara should first meditate on the turban of his head, and then on his heavenly crown.
‘ All the other signs should also be meditated on according to their order, and they should be clear and distinct just as one sees the palms of one’s hands.
‘Next you should meditate on Bodhisattva Mahi- sthama, whose bodily signs, height, and size are equal to those of Avalokitesvara; the circumference (lit. surface) of his halo is one hundred and twenty- five yo^anas, and it shines as far as two hundred and fifty yq^anas. The rays of his whole body shine over the countries of the ten quarters, they are purple gold in colour, and can be seen by all beings that are in favourable circumstances.
‘ If one but sees the ray that issues from a single root of the hair of this Bodhisattva, he will at the same time see the pure and excellent rays of all the innumerable Buddhas of the ten quarters.
‘ For this reason this Bodhisattva is named the Unlimited Light; it is with this light of wisdom that he shines over all beings and causes them to be removed from the three paths of existence (Hells, Pretas, and the brute creation), and to obtain the highest power. For the same reason this Bodhi¬ sattva is called the Bodhisattva of Great Strength (Mahasthama). His heavenly crown has five hun¬ dred jewel-flowers; each jewel-flower has five hundred jewel-towers; in each tower are seen mani¬ fested all the pure and excellent features of the far-stretching Buddha countries in the ten quarters. The turban on his head is like a padma- (lotus) flower; on the top of the turban there is a jewel- pitcher, which is filled with various brilliant rays §19. MEDITATION ON BUDDHA AMITAYUS. 185 fully manifesting the state of Buddha. All his other bodily signs are quite equal to those of Avalokitesvara. When this Bodhisattva walks about, all the regions of the ten quarters tremble and quake. Wherever the earth quakes there appear five hundred millions of jewel-flowers; each jewel-flower with its splendid dazzling beauty looks like the World of Highest Happiness (Sukhavati).
‘ When this Bodhisattva sits down, all the coun¬ tries of seven jewels at once tremble and quake: all the incarnate (lit. divided) Amitayus’s, innumer¬ able as the dust of the earth, and all the incarnate Bodhisattvas (Aval, and Mahas.) who dwell in the middlemost Buddha countries (situated) between the Buddha country of the lower region (presided over) by a Buddha called the “ Golden Light,” and the country of the upper region (presided over) by a Buddha called the “ King of Light,” — all these assemble in the World of Highest Happiness (Sukhivati), like gathering clouds, sit on their thrones of lotus-flowers, which fill the whole sky, and preach the excellent Law in order to deliver all the beings that are plunged in suffering; — such is the perception of the form and body of Bodhi¬ sattva Mahasthama, and it is the Eleventh Medi¬ tation.
‘Those who practise this meditation are freed from the sins (which would otherwise involve them) in births and deaths for innumerable asankhya kalpas.
‘ Those who have practised this meditation do not live in an embryo state but obtain free access to the excellent and admirable countries of Buddhas. Those who have experienced this are said to have perfectly meditated upon the two Bodhisattvas Avalokitesvara and MahAsthAma.
§ 20. * After thou hast had this perception, thou shouldst imagine thyself to be born in the World of Highest Happiness in the western quarter, and to be seated, cross-legged, on a lotus-flower there. Then imagine that the flower has shut thee in and has afterwards unfolded; when the flower has thus unfolded, five hundred coloured rays will shine over thy body, thine eyes will be opened so as to see the Buddhas and Bodhisattvas who fill the whole sky; thou wilt hear the sounds of waters and trees, the notes of birds, and the voices of many Buddhas preaching the excellent Law, in accordance with the twelve divisions 1 of the scriptures. When thou hast ceased from that meditation, thou must re¬ member the experience ever after.
‘ If thou hast passed through this experience thou art said to have seen the World of Highest Happi¬ ness in the realm of the Buddha AmitAyus; — this is the perception obtained by a complete meditation on that Buddha country, and is called the Twelfth Meditation.
‘ The innumerable incarnate bodies of AmitAyus, together with those of Aval, and MahAs., constantly come and appear before such devotees (as above mentioned).’
$21. Buddha then spoke to Ananda and Vaidehi: ‘ Those who wish, by means of their serene thoughts, to be born in the western land, should first meditate on an image of the Buddha, who is sixteen cubits 1 Vide Max Muller, Dhammapada, Introduction, p. xxxiii, and Kasawara, Dharmasangraha, LXII, p. 48.
§21. MEDITATION ON BUDDHA AMITAYUS. 187 high1, seated on (a lotus-flower in) the water of the lake. As it was stated before, the (real) body and its measurement are unlimited, incomprehen¬ sible to the ordinary mind.
‘ But by the efficacy of the ancient prayer of that Tathdgata, those who think of and remember him shall certainly be able to accomplish their aim.
‘ Even the mere perceiving of the image of that Buddha brings to one immeasurable blessings. How much more, then, will the meditating upon all the complete bodily signs of that Buddha! Buddha Amitayus has supernatural power; since every¬ thing is at his disposal, he freely transforms himself in the regions of the ten quarters. At one time he shows himself as possessing a magnificent body, which fills the whole sky, at another he makes his body appear small, the height being only sixteen or eighteen cubits. The body he manifests is always pure gold in colour; his halo — (bright with) transformed Buddhas — and his jewel lotus-flowers are as mentioned above. The bodies of the two Bodhisattvas are the same always.
‘ All beings can recognise either of the two Bodhi¬ sattvas by simply glancing at the marks of their heads. These two Bodhisattvas assist Amitayus in his work of universal salvation; — such is the meditation that forms a joint perception of the Buddha and Bodhisattvas, and it is the Thirteenth Meditation.’
1 This is said to have been the height of.Sakyamuni; the cubit is Chinese, but as it varied from time to time, it is difficult to determine his real height. Spence Hardy, in his Manual of Buddhism, p. 364, says, ‘ Buddha is sometimes said to be twelve cubits in height, and sometimes eighteen cubits.’
Part III.
A § 22. Buddha then spoke to Ananda and Vaidehi: ‘ The beings who will be born in the highest form of the highest grade (i. e. to Buddhahood) are those, whoever they may be, who wish to be born in that country and cherish the threefold thought whereby they are at once destined to be born there. What is the threefold thought, you may ask. First, the True Thought; second, the Deep Believing Thought; third, the Desire to be born in that Pure Land by bringing one’s own stock of merit to maturity. Those who have this threefold thought in perfection shall most assuredly be born into that country.
1 There are also three classes of beings who are able to be born in that country. What, you may ask, are the three classes of beings? First, those who are possessed of a compassionate mind, who do no injury to any beings, and accomplish all vir¬ tuous actions according to Buddha’s precepts; second, those who study and recite the Sutras of the Mahaydna doctrine, for instance, the Vaipulya Sutras 1; third, those who practise the sixfold remembrance 2. These three classes of beings who wish to be born in that country by bringing (their respective stocks of merit) to maturity, will become destined to be born there if they have accomplished any of those meritorious deeds for one day or even for seven days.
1 Nanjio’s Catalogue of Tripi/aka, Nos. 23, 24-28, and many others.
s Sixfold remembrance, i. e. of the Three Jewels, the precepts, the charity of Buddha, and Bodhisattvas and the world of Devas.
MEDITATION ON BUDDHA AMITAYUS.
‘When one who has practised (these merits) is about to be born in that country, Buddha Amitayus, together with the two Bodhisattvas Aval, and Mahas., also numberless created Buddhas, and a hundred thousand Bhikshus and vSiravakas, with their whole retinue, and innumerable gods, together with the palaces of seven jewels, will appear before him out of regard for his diligence and courage; Aval., together with MaMs., will offer a diamond seat to him; thereupon Amitayus himself will send forth magnificent rays of light to shine over the dying person’s body. He and many Bodhisattvas will offer their hands and welcome him, when Aval., Mahas., and all the other Bodhisattvas will praise the glory of the man who practised the meritorious deeds, and convey an exhortation to his mind. When the new-comer, having seen these, rejoicing and leaping for joy, looks at himself, he will find his own body seated on that diamond throne; and as he follows behind Buddha he will be born into that country, in a moment. When he has been born there, he will see Buddha’s form and body with every sign of perfection complete, and also the perfect forms and signs of all the Bodhi¬ sattvas; he will also see brilliant rays and jewel- forests and hear them propounding the excellent Law, and instantly be conscious of a spirit of resignation to whatever consequences may here¬ after arise. Before long he will serve every one of the Buddhas who live in the regions of the ten quarters. In the presence of each of those Buddhas he will obtain successively a prophecy of his future destiny. On his return to his own land (Sukhavati, in which he has just been born) he will obtain countless hundreds of thousands of Dh&rawl formulas (mystic form of prayer); — such are those who are to be born in the highest form of the highest grade (to Buddhahood).
§ 23. ‘ Next, the beings who will be born in the middle form of the highest grade are those who do not necessarily learn, remember, study, or recite those Vaipulya S&tras, but fully understand the mean¬ ing of the truth (contained in them), and having a firm grasp of the highest truth do not speak evil of the Mahayana doctrine, but deeply believe in (the principle of) cause and effect; who by bringing these good qualities to maturity seek to be born in that Country of Highest Happiness. When one who has acquired these qualities is about to die, Amitayus, surrounded by the two Bodhisattvas Aval, and Mahas., and an innumerable retinue of dependents, will bring a seat of purple gold and approach him with words of praise, saying: “ O my son in the Law! thou hast practised the Mahayana doctrine; thou hast understood and believed the highest truth; therefore I now come to meet and welcome thee.” He and the thousand created Buddhas offer hands all at once.
‘ When that man looks at his own body, he will find himself seated on that purple gold seat; he will, then, stretching forth his folded hands, praise and eulogise all the Buddhas. As quick as thought he will be born in the lake of seven jewels, of that country. That purple gold seat on which he sits is like a magnificent jewel-flower, and will open after a night; the new-comer’s body becomes purple gold in colour, and he will also find under his feet a lotus- flower consisting of seven jewels. Buddha and the MEDITATION ON BUDDHA AMITAYUS.
Bodhisattvas at the same time will send forth brilliant rays to shine over the body of that person whose eyes will instantaneously be opened and become clear. According to his former usage (in the human world) he will hear all the voices that are there, preaching primary truths of the deepest significance.
‘ Then he will descend from that golden seat and worship Buddha with folded hands, praising and eulogising the World- Honoured One. After seven days, he will immediately attain to the state of the highest perfect knowledge (anuttarasawyaksaw- bodhi) from which he will never fall away (avaivartya); next he will fly to all the ten regions and successively serve all the Buddhas therein; he will practise many a Samadhi in the presence of those Buddhas. After the lapse of a lesser kalpa he will attain a spirit of resignation to whatever consequences may hereafter arise, and he will also obtain a prophecy of his future destiny in the presence of Buddhas.
§ 24. ‘ Next are those who are to be born in the lowest form of the highest grade: this class of beings also believes in (the principle of) cause and effect, and without slandering the Mahayana doctrine, simply cherishes the thought of obtaining the highest Bodhi and by bringing this good quality to maturity seeks to be born in that Country of Highest Happiness. When a devotee of this class dies, Amitdyus, with Aval., Mahas., and all the dependents, will offer him a golden lotus-flower; he will also miraculously create 'five hundred Buddhas in order to send and meet him. These five hundred created Buddhas will, all at once, offer hands and praise him, saying: “O my son in the Law! thou art pure now; as thou hast cherished the thought of obtaining the highest Bodhi, we come to meet thee.” When he has seen them, he will find himself seated on that golden lotus-flower. Soon the flower will close upon him; following behind the World- Honoured One he will go to be born in the lake of seven jewels. After one day and one night the lotus-flower will unfold itself. Within seven days he may see Buddha’s body, though his mind is not as yet clear enough to perceive all the signs and marks of the Buddha, which he will be able to see clearly after three weeks; then he will hear many sounds and voices preaching the excellent Law, and he himself, travelling through all the ten quarters, will worship all the Buddhas, from whom he will learn the deepest significance of the Law. After three lesser kalpas he will gain entrance to the know¬ ledge of a hundred (divisions of) nature (.?atadharma- vidyadvara) and become settled in the (first) joyful stage1 (of Bodhisattva). The perception of these three classes of beings is called the meditation upon the superior class of beings, and is the Fourteenth Meditation.
§ 25. ‘ The beings who will be born in the highest form of the middle grade are those who observe the five prohibitive precepts, the eight prohibitive pre¬ cepts and the fasting, and practise all the moral precepts; who do not commit the five deadly sins 2, and who bring no blame or trouble upon any being; and who by bringing these good qualities to maturity seek to be born in the World of Highest Happiness in the western quarter. On the eve of such a person’s departure from this life, Amitayus, surrounded by 1 There are ten stages which a Bodhisattva goes through. * Childers’ P51i Dictionary, s. v. abh i/Aanam.
§ 26. MEDITATION ON BUDDHA AMITAYUS. 1 93 Bhikshus and dependents, will appear before him, flashing forth rays of golden colour, and will preach the Law of suffering, non-existence, impermanence, and non-self. He will also praise the virtue of home¬ lessness that can liberate one from all sufferings. At the sight of Buddha, that believer will excessively rejoice in his heart; he will soon find himself seated on a lotus-flower. Kneeling down on the ground and stretching forth his folded hands he will pay homage to Buddha. Before he raises his head he will reach that Country of Highest Happiness and be born there. Soon the lotus-flower will unfold, when he will hear sounds and voices praising and glorifying the Four Noble Truths (of suffering). He will immediately attain to the fruition of Arhat- ship, gain the threefold knowledge and the six supernatural faculties, and complete the eightfold emancipation.
§ 26. ‘ The beings who will be born in the middle form of the middle grade are those who either observe the eight prohibitive precepts, and the fasting for one day and one night, or observe the prohibitive precept for 6rama«era (a novice) for the same period, or observe the perfect moral precepts, not lowering their dignity nor neglecting any ceremonial observ¬ ance for one day and one night, and by bringing their respective merits to maturity seek to be born in the Country of Highest Happiness. On the eve of departure from this life, such a believer who is possessed of this moral virtue, which he has made fragrant by cultivation during his life, will see Amitayus, followed by all his retinue; flashing forth rays of golden colour, this Buddha will come before him and offer a lotus-flower of seven jewels.
‘ He will hear a voice in the sky, praising him and saying: “ O son of a noble family, thou art indeed an excellent man. Out of regard for thy obedience to the teachings of all the Buddhas of the three worlds I, now, come and meet thee.” Then the new¬ comer will see himself seated on that lotus-flower. Soon the lotus-flower will fold around him, and being in this he will be born in the jewel-lake of the World of Highest Happiness in the western quarter.
‘ After seven days that flower will unfold again, when the believer will open his eyes, and praise the World-Honoured One, stretching forth his folded hands. Having heard the Law, he will rejoice and obtain the fruition of a Srota-apanna1 (the first grade to Nirvana).
‘ In the lapse of half a kalpa he will become an Arhat.