Buddhism iconography of the sutra. The main sutras of Buddhism

Tibetan Buddhism (Vajrayana or Diamond Chariot) is a set of teachings and meditation techniques that includes the Mahayana traditions, including the Vajrayana. This branch of Buddhism originated in the 7th century in Tibet and then spread throughout the Himalayan region.

In Tibetan Buddhism, mainly tantric practices are practiced. Tantra is a Sanskrit word which means "continuity". Tantra refers mainly to the unchanging nature of the mind, an awareness that is beyond all limitations, that is neither born nor dies, that is continuous from beginningless times to final enlightenment.

The scriptures that teach about the unchanging, vajra nature of the mind are called tantras, and the body of knowledge and methods that directly reveal the nature of the mind is considered the third "vehicle" of Buddhism, which is known as the Tantrayana or Vajrayana. In Buddhism, the Sanskrit word "vajra" means indestructibility, like a diamond, and enlightenment, like a flash of thunder or a flash of lightning. Therefore, the word "Vajrayana" can be literally translated as "Diamond Chariot", or "Thunder Chariot". The Vajrayana is sometimes regarded as the highest stage of the Mahayana, the "Great Vehicle" of Buddhism. The Vajrayana path allows one to achieve liberation within one human lifetime.

Currently, Vajrayana is widespread in Tibet, Mongolia, Bhutan, Nepal, Buryatia, Tuva, Kalmykia.

Vajrayana is practiced in some schools of Japanese Buddhism (Shingon), and in recent decades in India and Western countries. All four schools of Tibetan Buddhism that exist today (Nyingma, Kagyu, Gelug and Sakya) belong to the Vajrayana. Vajrayana is a path of transformation of our ordinary mind, based on the motivation and philosophy of the Great Vehicle, but with a special outlook, behavior and methods of practice. The main methods in Vajrayana are visualization of images of deities, or yidams, and in particular, visualization of oneself in the image of a deity to transform one's "impure" passions, or emotions, into "pure" ones, reading a mantra, performing special hand gestures - wise, honoring the Teacher. The ultimate goal of practice is to reconnect with the nature of our mind. To practice in the Vajrayana, it is necessary to receive instructions from a realized Teacher. The necessary qualities of a practitioner are the motivation of compassion for all beings, an understanding of the emptiness of perceived phenomena, and pure vision.

In addition, Tibetan Buddhism inherited a fairly extensive Hindu iconography, as well as numerous deities of the pre-Buddhist Bon religion.

Needless to say, there are a great many different Deities, Buddhas and Bodhisattvas in Tibetan Buddhism. In addition, each of them can appear before us in a variety of manifestations that differ significantly from each other visually. Understanding the intricacies of Tibetan iconography is sometimes difficult even for a specialist.

Characteristic of Tibetan Buddhism is the tradition of transmitting teachings, spiritual and secular power within the lines of rebirth (tulku) of prominent Buddhist figures. In its development, this idea led to the unification of spiritual and secular power in the line of the Dalai Lamas.

Here are the images that are most often found in the monasteries of Tibet.

The most important figures of Tibetan Buddhism

buddha

Budda Shakyamuni (Sanskr. गौतमबुद्धः सिद्धार्थ शाक्यमुनि शाक्यमुनि शाक्यमुनि शाक्यमुनि, 563 BC - 483 BC, literally “Awakened sage from the Shakya (Sakya) clan” is a spiritual teacher, the legendary founder of Buddhism.

Having received the name Siddhattha Gotama (Pali) / Siddhartha Gautama (Sanskrit) at birth ("descendant of Gotama, successful in achieving goals"), he later became known as the Buddha (literally "Awakened One") and even the Supreme Buddha (Sammāsambuddha). He is also called: Tathāgata (“one who came like this”), Bhagavan (“lord”), Sugata (right walking), Jina (winner), Lokajyestha (Honored by the world).

Siddhartha Gautama is a key figure in Buddhism and is its founder. Stories about his life, his sayings, dialogues with students and monastic testaments were summarized by his followers after his death and formed the basis of the Buddhist canon - Tripitaka. Also, the Buddha is a character in many dharmic religions, in particular - Bon (late Bon) and Hinduism. In the Middle Ages, in the later Indian Puranas (for example, in the Bhagavata Purana), he was included among the avatars of Vishnu instead of Balarama.

Most often depicted in a lotus position, sitting on a lotus throne, above his head, like all Buddhas and saints, a halo, meaning enlightened nature, hair, as a rule, blue, tied in a bump on the crown, in the hands of an alms bowl, right hand touches the ground. Often depicted surrounded by two students.

The Supernatural Qualities of the Buddha

In the texts that tell about the life and deeds of the Buddha, it is constantly mentioned that he could communicate with gods, demons and spirits. They came to him, accompanied him and talked with him. The Buddha himself ascended to the world of the celestials and read his sermons there, and the gods, in turn, repeatedly visited his cell on earth.

In addition to ordinary vision, the Buddha had a special eye of wisdom in his forehead and the ability of all-seeing. According to tradition, this eye gave the Buddha the ability to see the past, present and future; the eightfold (or middle) path; intentions and actions of all beings living in all worlds of the Universe. This quality is referred to as the six-factor knowledge of the Buddha.

In turn, the omniscience of the Buddha is divided into 14 types: knowledge of the four truths (the presence of suffering, the cause of suffering, liberation from suffering and the path leading to liberation from suffering), the ability to achieve great compassion, knowledge of the constant variability of being, knowledge of the double miracle and other types knowledge.

The Buddha could descend underground, ascend to the sky, fly through the air, invoke fiery mysteries, and assume any form. On his body there were 32 large and 80 small marks characteristic of the Buddha, including moles endowed with magical properties.

The Buddha attained enlightenment at the age of 35. He preached throughout northeastern India for 45 years. When he was 80 years old, he told his cousin Ananda that he would be leaving soon. This is described in detail in the Parinibbana Suttana. Of the five hundred monks, despite the fact that there were many arhats among them, only Anurudda was able to understand the state of the Buddha. Even Ananda, who had attained the ability to see the worlds of the gods, misunderstood him. The Buddha repeated several times that the Awakened One, if he wants, can stay in this world for more than a kalpa. If Ananda had asked the Buddha to stay, he would have stayed. But Anada said that everything was fine in the community and the Awakened One could leave this world. A few weeks later, the Buddha accepted poor-quality food as a donation. According to one version, they were poisonous mushrooms. He said that "only the Awakened One can accept this donation." After a short time, he lay down on his right side in a grove of sala trees, accepted the last disciple as a monk, and went to Parinirvana. His last words were:

Everything created is subject to the law of destruction
Achieve your goal through non-dissoluteness.

The birthday of Buddha Shakyamuni is a national holiday of the Republic of Kalmykia.

Buddha of the past tense, incarnated on earth before the Buddha Shakyamuni. According to legend, he spent 100,000 years on earth. Often depicted with the Buddha of the Future (Maitreya) and the Buddha of our time (Shakyamuni). Hands are most often depicted in the form of a protector mudra.

Amitābha or Amitā Buddha (Skt. अमिताभा, Amitābha IAST, "boundless light") is the most revered figure in the Pure Land Buddhist school. It is believed that he has many worthy qualities: he explains the universal law of being in the Western Paradise and takes under his protection all who sincerely appealed to him, regardless of their origin, position or virtues.

One of the Dhyani Buddhas, or the Buddha of Infinite Light, is known in Far Eastern Buddhism as the Amida Buddha. The Panchen Lama of Tibet (the second person after the Dalai Lamas) appears as the earthly incarnation of Amitabha. Depicted in red, in a lotus position on a lotus throne, hands in the mudra of classical meditation, in the hands of an alms bowl. The cult of the Pure Land of this Buddha is known under the name of Sukhovati or Western Paradise. Sukhavati is the paradise of Buddha Amitabha. (Tib. de va chen)

Sukhavati is a magical kshetra country created by the dhyani buddha Amitabha. Once upon a time, Amitabha was a bodhisattva and made a vow, having reached the state of a Buddha, to create his own country, which would be called Sukhavati - the Happy Country.

It is located immeasurably far from our world, and only lotus-born bodhisattvas of the highest level live in it. They live there indefinitely, enjoying peace and boundless happiness among the fertile land, life-giving waters surrounding the wonderful palaces of the inhabitants of Sukhavati, built of gold, silver, and precious stones. There are no natural disasters in Sukhavati, and its inhabitants are not afraid of the inhabitants of other areas of samsara - predatory animals, warlike asuras or deadly pretas. In addition to Sukhavati, located in the western direction of the Buddhist universe, there are other worlds created by the spiritual power of other Dhyani Buddhas.

Bodhisattva Amitayus (tib. tse dpag med) is the image of the deity of long life, called in Tibetan "Tse pag med", and invoked in the practices and rituals of life extension.

Buddha of Infinite Life, a special form of Amitabha. Bodhisattva Amitayus is located in the Western part of the Mandala and represents the Padma (Lotus) family. He sits on a peacock throne; in hands folded in a posture of meditation, he holds a vase with the nectar of long life. A believer who constantly recites the Amitayus mantra can gain a long life, prosperity and well-being, as well as avoid sudden death.

Manla - Buddha of medicine, (Tib. smanbla)

The full name of the Medicine Buddha is Bhaishajyaguru Vaiduryaprabha, the Healing Master of the Lapis Lazuli Manla. Like Buddha Shakyamuni and Amitabha, he wears the robes of a monk and sits on a lotus throne. His left hand is in the mudra of meditation, holding a monastic begging vessel (patra) filled with nectar and fruits. The right hand rests on the knee with open palm in the mudra of bestowing blessings and holds the stem of myrobalan (Terminalia chebula), a plant known as the king of all medicines due to its effectiveness in the treatment of mental and physical diseases.

The most distinctive feature of the Medicine Buddha is its color, a deep blue lapis lazuli. This gemstone has been highly revered by Asian and European cultures for more than six thousand years and, until recently, its value has rivaled and sometimes exceeded that of a diamond. An aura of mystery surrounds this gem, perhaps because the main mines are located in the remote Badakshan region of northeastern Afghanistan.

Lapis Lazuli Healing Master Manla is one of the most revered Buddhas of the Buddhist pantheon. The sutras in which he appears compare his Pure Land (residence) with the western paradise of Amitabha, and rebirth there is considered as high as rebirth in the Buddhist paradise of Sukhavati. Recitation of Manla's mantra, or even the mere recitation of his holy name, is said to be sufficient for liberation from the three low births, protects against the dangers of the sea, and removes the danger of untimely death.

Dhyani Buddha

Akshobya Amoghasiddhi

Ratnasambhava Vairochana

In total, there are 5 Dhyani Buddhas, each with its own color and different position of the hands (mudra), in addition, the image of each of the Buddhas has special attributes. Dhyani Buddhas - Vairochana (Nampar Namtse), Akshobhya (Mikyeba or Matrukpa), Ratnasambhava (Rinchen Jungne), Amoghasiddhi (Donye Drupa), Amitabha.

Shakyamuni is the Buddha of our historical period. To understand his image, we must realize what "Buddha" is.

A Buddha is both a human being and a divine being, whether in male or female form, who "awakened" from the ignorance of sleep and purified all negativity, and who "spread" his boundless power and compassion.

Buddha is a form of being that has reached the highest perfection. He is perfect wisdom (experiencing the true nature of reality) and perfect compassion (the embodiment of the desire for the good of all).

Buddhahood transcends suffering and death, and includes perfect abilities to experience and impart happiness to all living beings.

Often he is depicted sitting in a European pose on a raised platform, similar to a chair or armchair. Sometimes he is depicted on a white horse. Sometimes he is represented sitting in the traditional Buddha pose, with legs crossed, or in lalitasana (a pose when one leg hangs down, sometimes resting on a smaller lotus, and the other lies as in the usual position of the Buddha).

Maitreya is tucked into decorations. If there is a crown on his head, then it is crowned with a small stupa (chaitya, chorten; a structure symbolizing the Universe in Buddhism). His body is golden yellow in color and he wears a monastic robe. The hands are folded in the dharmachakra mudra (a gesture of expounding the Buddhist law). There is a form of Maitreya with three faces and four arms. One of his left hands holds a nagkeshvara (saffron) flower, the position of one of his right hands is varada mudra (gesture of the bestower of blessings), the other two hands are folded at the chest in dharmachakra mudra, or in other gestures.

Maitreya is recognized by all branches of Buddhism. His name is often mentioned in the commentaries of Buddhist literature.

It is believed that Arya Asanga heard directly from and wrote down the five treatises of Maitreya. As a result of long ascetic practice, Asanga was cleansed of obscurations of the mind, and Maitreya appeared to him.

Another point of view deserves attention, Maitreya Buddha is a bodhisattva, he can incarnate where he is more needed, the emanations of a Buddha can reside simultaneously in different worlds.

Bodhisattvas

Vowed to achieve Bodhi (Enlightenment) and be reborn again and again until all living beings are saved. Thus, Bodhisattvas, unlike Buddhas, do not finally go to Nirvana after attaining enlightenment.

Bodhisattva of Compassion. Avalokiteshvara (Tib.: Chenrezig) means "compassionate look" or "Lord looking from above". He shows infinite love and compassion for all living beings. The bodhisattva Avalokiteshvara was once one of the disciples of Buddha Shakyamuni, and the Buddha predicted that Avalokiteshvara would play an important role in the history of Tibet. In ancient times, the Tibetans were a warlike people, distinguished by extreme ferocity, and no one dared to influence them, with the exception of the bodhisattva Avalokiteshvara. He said that he would try to "fill this whole bloodthirsty country with light." It so happened that Avalokiteshvara chose the Tibetans, and not vice versa. Later, Chenrezig was recognized as the divine patron of the Land of Snows, and the Dalai Lamas and Karmapas began to be considered his emanations. Avalokiteshvara is the spiritual son of the Buddha Amitabha, and tanks often depict the figure of Amitabha above his head.

Avalokitesara can manifest himself in 108 guises: as a Buddha, in monastic clothes, with a “third eye” and ears; wrathful manifestation - White Mahakala; a red tantric form with four arms; a form with a dark red body in union with a pink-red humm, etc.

The most common form is with four arms. Chenrezig's body is white, the two main hands are folded in front of the chest in a gesture of request, prayer, this demonstrates his desire to help all beings go beyond suffering. Between his hands he holds a transparent jewel that fulfills desires, which means benevolence towards all kinds of creatures: asuras, people, animals, spirits, inhabitants of hell. In the upper right hand is a crystal mala with 108 beads (a reminder of the Chenrezig mantra). In the left hand, at shoulder level, a blue flower utpala (a symbol of the purity of motivation). An antelope skin is thrown over the left shoulder (as a reminder of its qualities: the antelope shows a special love for children and is very hardy).

The hair is tied in a knot, part of the hair falls over the shoulders. The Bodhisattva is dressed in silk robes and adorned with five kinds of jewels. He sits in the lotus position on the lunar disk, under the lunar disk - the sun disk, below - a lotus, as a rule, of a natural form.

There are many variants of images of Avalokiteshvara, the most popular four-armed form (Tonje Chenpo), where he is depicted sitting on a moon disk resting on a lotus flower, the body of a Bodhisattva is white, in his hands he holds a rosary and a lotus flower, a symbol of compassion. Another popular form is the thousand-armed Bodhisattva (Chaktong Jentong) with eleven heads.

Manjushri - Bodhisattva of Great Wisdom, is a symbol of the Mind of all Buddhas. The body is most often yellow, with a crown on the head. To save sentient beings, he manifests in five peaceful and wrathful forms. In his right hand, Manjushri holds the sword of Wisdom, which cuts through ignorance, and in his left hand, a lotus stem, on which rests the Prajnaparamita Sutra - the Sutra of Transcendental Wisdom. Ancient manuscripts describe the residence of Manjushri, which is located on the five peaks of Wutai Shan, northwest of Beijing. Since ancient times, thousands of Buddhists have made pilgrimages to the foot of these peaks. It is believed that a believer who worships Manjushri acquires a deep mind, good memory and eloquence.

In the lower left corner of the tank, Avalokiteshvara is depicted - the embodiment of the infinite compassion of all Buddhas. His first two hands are folded together at the heart in a gesture imploring all Buddhas and Bodhisattvas for the care and protection of all living beings and protection from suffering. In them they hold the Wish-Fulfilling Jewel, the symbol of Bodhichitta. In his other right hand, Avalokiteshvara holds a rosary made of crystal and symbolizes his ability to liberate all beings from Samsara through the practice of reciting the six-syllable mantra OM MANI PADME HUM. In his left hand, he holds the stem of a blue utpal lotus, symbolizing his impeccable and compassionate motivation. A fully bloomed utpala flower and two buds show that Avalokiteshvara's compassionate wisdom pervades the past, present and future. The skin of a wild deer is thrown over the left shoulder of Avalokiteshvara, representing the kind and gentle nature of the compassionate Bodhisattva and his ability to subdue delusions.

On the right is Vajrapani, the Bodhisattva of Great Power. The color of the body is dark blue, holds a golden vajra in her right hand, stands on a lotus and a solar disk in the fire of wisdom. This triad - Avalokiteshvara, Manjushri and Vajrapani symbolizes the Compassion, Wisdom and Power of all the Enlightened Ones. Above the entire group, in the deep blue sky, is the Buddha Shakyamuni, the Buddha of our time. To his left is Je Tsongkhawa, the founder of the Gelug-pa school. On the right is His Holiness the Dalai Lama XIV.

Green Tara (Tib. sgrol ljang ma)

Green Tara is the most effective and active manifestation of all Taras. The green color of the body indicates its belonging to the family (genesis) of the Buddha Amoghasiddhi, the transcendental Buddha, who occupies the northern side of the Mandala.

She sits on a lotus, sun and moon discs in an elegant pose. Her right leg descends from the seat, thus symbolizing Tara's willingness to instantly come to the rescue. The left leg is bent and at rest (skt. lalitasana). With a graceful movement of her hands, she holds blue lotus flowers (skt. utpala).

It is believed that the Green Tara appeared from a tear in the right eye of the Bodhisattva Aryabala. The color of her body symbolizes the activity and instant fulfillment of any request of the believer.

Bodhisattva in female incarnation, a special female manifestation of Avalokiteshvara, which, according to legend, arose from his tears. Symbolizes Purity and Abundance and is considered a special protector of Tibet, very popular among the population, since the Tibetans believe that Tara grants wishes. White Tara represents the day, green Tara represents the night.

The name "Tara" means "Saviour". It is said that her compassion for all living beings, her desire to save everyone from the torment of Samsara, is stronger than a mother's love for her own children.

Just as Manjushri is the Bodhisattva of the Great Wisdom of all the Enlightened Ones (Buddhas), and Avalokiteshvara is the Bodhisattva of Great Compassion, so Tara is the Bodhisattva who is the magical activity of all the Buddhas of the past, present and future.

White Tara has seven eyes - one on each palm and feet, as well as three on her face, which symbolizes her omniscience of suffering throughout the universe.

Just like with Green Tara, the mudra (gesture) of White Tara denotes the gift of salvation, and the lotus flower that she holds in her left hand is a symbol of the Three Jewels.

Deities Protectors

Special forms of beings sworn to protect the Dharma. These can be both angry manifestations of Buddhas and Bodhisattvas, as well as demonic beings (Dharmapala and Iidams) converted by Guru Rinpoche (Padmasabhava) and also taking the vow of defenders of the Teaching.

Chokyeng (Four protector deities)

They are responsible for 4 cardinal directions and are often depicted at the entrance to Tibetan monasteries.

Vajrabhairava or simply - Bhairava, literally - "Terrifying"), also known as Yamantaka (Skt. Yamāntaka; Tib. gshin rje gshed, lit. "Crushing the Lord of Death", "Destroying the Ruler of Death", "Destroying the Pit") - acts as the wrathful manifestation of the bodhisattva Manjushri. Yamantaka is also a yidam and dharmapala in Vajrayana Buddhism.

In the root Bhairava tantra, Manjushri assumes the form of Yamantaka to defeat Yama. Since Manjushri is the bodhisattva of wisdom, we can understand the allegory with the murder of Yama as the victory of wisdom over death, as the achievement of Liberation, breaking the chain of reincarnations.

The name of the yidam Vajrabhairava allows us to talk about the borrowing of some features of Shaivism by early Buddhist practices. The very name Bhairava ("Terrible") is one of the names of Shiva (who is often called Mahabhairava - "The Great Terrible"), an incarnation in which he appears as the god of mad madness, dressed in the bloody skin of an elephant, leading a wild dance of monstrous spirits. Shiva's companion is a bull, his attribute (sometimes a hypostasis) is a naked lingam (phallus), his weapon is a trident, his necklaces are made of human skulls or heads.

Another name for Vajrabhairava, Yamantaka (“Overcomer of Yama”), Yamari (“Enemy of Yama”), is considered a manifestation of the wrathful aspect of the bodhisattva Manjushri, which he took in order to defeat the raging king of the underworld. On a philosophical level, this victory is understood as the triumph of the diamond wisdom of higher reality over evil, ignorance, suffering and death.

The cult of Yamantaka is closely associated with Tsonkhapa, and since they are both emanations of the bodhisattva Manjushri, the entire Gelukpa school is under the auspices of the yidam Yamantaka.

The Tibetans call Mahakala "Great Black Protector" or "Great Black Compassion"; he is both a yidam and a dharmapala at the same time. The Mahakala Tantra dedicated to him, brought to Tibet in the 11th century by the translator Rinchen Sangpo, was written, according to legend, by the great yogi Shavaripa, who invoked the god during his meditation in a South Indian cemetery.

Mahakala in his basic, six-armed form is one of the main patrons of Tibet. There are seventy-five forms of this deity in total. The six-armed one, also called the Jnana Mahakala, is especially powerful in defeating enemies. The practice of Mahakala has two goals: the highest - the achievement of Enlightenment, as well as the removal of obstacles, the increase in strength and knowledge, the fulfillment of desires.

Hayagriva (Skt. हयग्रीव, literally “horse neck”; i.e. Hayagriva) is a character of Hindu mythology (in modern Hinduism, usually as an incarnation of Vishnu) and Buddhist figurative system (as an “angry deity-protector of the Teaching”, dharmapala), is also found in ancient Jainism. In archaic Hindu statues it is represented with a human body and a horse's head, in Buddhism a small horse head (or three heads) is depicted above a human face(s).

Hayagriva became a popular image in Buddhism (in Tibet and Mongolia under the name Damdin, in Japan as Bato-kannon). He appears many times in Tibetan Buddhism: in connection with the figures of Padmasambhava, the V Dalai Lama, as the main deity of the Sera monastery.

The origins of the image are associated with the ancient Aryan cult of the horse (cf. the cult of the horse in the ashvamedha sacrifice). In the future, he, apparently, was rethought with the codification of the Vedas and the development of Vaishnavism and Buddhism. Among the Tibetans and Mongols, the image of Hayagriva is also associated with such a blessing as the multiplication of herds of horses.

It is considered an angry manifestation of Buddha Amitabha. Often depicted in red.

Vajrapani (Skt. vajra - “thunderbolt” or “diamond”, and pāṇi - “in the hand”; that is, “holding the vajra”) is a bodhisattva in Buddhism. It is the protector of the Buddha and a symbol of his power. Widespread in Buddhist iconography as one of the three guardian deities surrounding the Buddha. Each of them symbolizes one of the virtues of the Buddha: Manjushri is the manifestation of the wisdom of all the Buddhas, Avalokiteshvara is the manifestation of the compassion of all the Buddhas, Vajrapani is the manifestation of the power of all the Buddhas, just as Manjushri is the Bodhisattva of the Great Wisdom of all the Enlightened Ones; Avalokiteshvara is the Bodhisattva of Great Compassion, and Tara is the Bodhisattva who is the magical activity of all the Buddhas of the past, present and future. For the practitioner, Vajrapani is an angry idam (meditation deity) which symbolizes victory over all negativity.

Palden Lhamo is the main protector in Tibetan Buddhism and the only female deity among the group of Eight Dharma Protectors (skt. Dharmapalas). The female incarnation of Mahakala. She is especially influential in the Gelugpa school, for the followers of which, Lhamo is the special protector of Lhasa and the Dalai Lama. Her reflection appears on a lake known as Lhamo Latso, located one hundred and fifty kilometers southeast of Lhasa. This lake is famous for predicting the future reflected on its surface. Palden Lhamo (skt. Shri Devi) is a Tibetan representation of a terrifying black Indian goddess. Legends associate her with both Tara and Saraswati. Hanging from the rump of the mule is a ball of magical threads made from a weapon twisted into a ball. Here is the eye that appeared when Lhamo pulled out the spear that her husband, the ogre king, threw at her when she left Ceylon. The deities accompanying Lhamo are the Crocodile-headed Dakini (skt. Makaravaktra) leading the mule, and the Lion-headed Dakini (skt. Simhavaktra) behind her.

Chakrasamvara or Korlo Demchog / ‘Khor-lo bDe-mchog’, lit. "Circle of Supreme Bliss") - the deity of meditation, the main idam in the Chakrasamvara Tantra. Deity, patron of one of the highest tantras of Buddhism Chakrasamvara Tantra. The Chakrasamvara Tantra was preached by Shakyamuni Buddha in the land of the Dakinis. In India, this teaching was revived thanks to the yogi Luyipa, who, in a state of samadhi, received instructions on Chakrasamvara from the dakini Vajravarahi. The Chakrasamvara tradition has survived to this day. The main attention in the Chakrasamvara Tantra is given to the generation of four types of bliss (associated with the main chakras in the subtle human body). This is characteristic of the mother tantras, which include the Chakrasamvara tantra. It is easily practiced by people with artistic inclinations. Chakrasamvara, has two main forms: with two or with twelve hands. In both cases, he is depicted in conjunction with the spiritual wife of Vajravarahi (Tib. Dorje Pagmo). Their union is a symbol of the unity of emptiness and bliss. Samvara's body is blue. He wears a tiger skin wrapped around his waist and an elephant skin. His four faces (in twelve-armed form) are yellow, blue, green and red. On it are bone ornaments, a tiger with five skulls (a symbol of the five enlightened families), a garland of 51 human heads. Vajravarahi is depicted in red, she has one face and two arms. Embracing her husband, she holds a capala and degug in her hands.

Historical characters

Guru Padmasambhava is the first master teacher of the Tantric tradition in Tibet. Buddha Shakyamuni promised to be reborn as Guru Padmasambhava to spread the Vajrayana teachings in this world. The Buddha predicted the actions of Padmasambhava nineteen times in the sutras and tantras. Exactly as prophesied, Guru Padmasambhava was miraculously born in a lotus flower in northwest India, in the land of Oddiyana, eight years after the passing of Shakyamuni Buddha, about 500 B.C.

Guru Padmasambhava appeared in a lotus in the form of an eight-year-old boy. King Indrabhuti came to see him and asked him five questions: “Where did you come from? Who is your father? Who is your mother? What do you eat? What are you doing?" Guru Padmasambhava replied, “I have come from the unborn state, dharmadhatu. My father's name is Samantabhadra and my mother's name is Samantabhadri. My food is dualistic thoughts, and my work is work for the benefit of all living beings. When the king heard these answers, he became very happy and asked Guru Padmasambhava to go with him to the palace and live there as his son. Guru Padmasambhava went to the palace and lived there for many years. Leaving the palace, he fulfilled the prophecy of Buddha Vajrasattva: he traveled to various places in India, lived in cemeteries and performed various forms of meditation. He was already enlightened, but he did these practices to demonstrate that meditation leads to enlightenment.

Guru Padmasambhava holds a special place among the Tibetan Buddhist schools, most of which trace their transmissions and blessings directly from him. He is the embodiment of all enlightened beings. Of course, all Buddhas work for the benefit of sentient beings, but because Guru Padmasambhava made the Vajrayana teachings available to us, he is considered a special Buddha of our era.

Je Tsongkhapa (1357-1419), founder of the Gelug school (Tib. dGe-lugs-pa or dGe-ldan-pa), which also became widespread in Mongolia and Buryatia (XVI-XVII centuries).

In 1403 at Radeng Monastery (Tib. Rwa-sgreng), which belonged to the Kadampa school, Tsongkhapa composed two fundamental texts of the "new Kadampa" (as the Gelukpa school is called in the Tibetan tradition): "Lam-rim chen-mo" ("Great Steps of the Path") and "Ngag-rim" ("Steps of the Mantra").

In 1409 Tsongkhapa established a "great service" (Tib. smon-lam chen-mo, Skt. mahpratidhana) in Lhasa, and also decorated the statue of Shakyamuni Buddha in Lhasa's main temple, Cho-khang (Tib. Jo-khang), with gold and turquoise.

The Fifth Dalai Lama, Lobsang Gyatso (1617-1682) is the most famous Dalai Lama in the history of reincarnations, also called the "Great Fifth". Under his rule, a centralized theocratic form of government was established. He also became famous for his numerous religious treatises in the Gelug and Nyingma traditions.

The future Dalai Lama was born in Tibet in the Chinwar Tagtse area of ​​Targyey district (Central Tibet) on the 23rd day of the 9th lunar month in 1617. In 1642, the Dalai Lama was placed on the throne of Shigatse. The ruler of the Oirat Hoshout tribe, Gushi Khan, announced that he would grant him supreme power over Tibet, which marked the foundation of a new (after the Sakya school) Tibetan theocracy. The capital, as well as the seat of government, was declared Lhasa, where in 1645 the construction of the Potala Palace began. In 1643, the 5th Dalai Lama received diplomatic recognition from Nepal and Sikkim as the political head of the Tibetan state. From childhood, the Fifth Dalai Lama, Lobsang Gyatso, was calm and serious, and then showed himself bold and determined. Of few words, he was always persuasive. As a Gelugpa, he supported eminent lamas from other traditions, for which he was subjected to considerable criticism. He ignored it because he preferred to be familiar with the beliefs and teachings of his rivals than remain ignorant of them... He was compassionate towards his subjects and could be ruthless in putting down rebellions. In his work on the issues of secular and spiritual life, he notes that one does not need to sympathize with a person who should be executed for his crimes.

* * *

Ngawang Lobsang Gyatso is prominent in the Nyingmapa lineage, and Dudjom Rinpoche wrote about him in his famous History of the Nyingma school, placing him among other important tertons. This reference is related to his revelations of the pure vision of Gyachen Nyernga, which means the Twenty-five Sealed Teachings.

Those times are characterized by religious and political conflicts between Tibetan religious traditions. Khoshut Khan Gushi, the patron of the Gelug tradition, crushed the opposition in Kham, Shigatse and other regions. Some of the monasteries were reorganized into Gelugs, and several monasteries were destroyed. In particular, the monastery of the late Taranatha was destroyed. Khan Gushi handed over all power in Tibet to the 5th Dalai Lama. In 1645, the construction of the Potala Palace began in Lhasa. In 1652, at the invitation of the Shunzhi Emperor, the Dalai Lama arrived in Beijing to the Yellow Palace specially built for him. The emperor bestowed on him the title of "Penetrating, carrying a thunder scepter like an ocean lama", receiving in response the title of "Heavenly God, Manjushri, the Highest, the Great Lord."

The prophecies of several revelations of pure vision speak of the Fifth Dalai Lama as the embodiment of the enlightened activity of King Trisong Deutsen.

He felt a deep connection with the Nyingma tradition and Guru Padmasambhava, and among his most important teachers were such great Nyingma masters as Tsurchen Choying Rangd-rol, Khenton Paljor Lhundrup, Terdag Lingpa and Minling Terchen Jyurme Dorje.

He left this world in his sixty-sixth year of life (1682) in the Potala residence while meditating on Kurukulla, a deity associated with the powers of mastery and subjugation. This was regarded as an auspicious sign and an indication of the strength of his enlightened activity in the future.

However, his death was hidden for political purposes for 15 years by his prime minister, who found a doppelgänger to replace him.

[Son'-tsen Gam-po]) was the thirty-third king of the Chogyal dynasty (Tib. chos rgyal = Skt. dharmarāja - "King of Dharma"), and he was the first of the three great Dharmarajas, the kings who spread Buddhism in Tibet. He was also called Tride Songtsen and Tri Songtsen (Tib. khri lde srong btsan, khri srong btsan). According to Budon Rinchendub, the lifetime of Songtsen Gampo is 617-698 AD. Under him, the first Buddhist temples were built. The famous Lhasa temple, Rasa Trulnang, was built. This temple was later renamed the Jokhang (Tib. jo khang - "Temple of Jowo").

On thangkas, Songtsen Gampo is depicted as a king sitting on a throne. In his hands is often depicted the Wheel of the Law and a lotus flower, on his head is an orange or gold turban, on top of which is the head of the Buddha Amitabha. Usually, two wives are depicted next to him: on the left side - Wencheng, on the right side - Bhrikuti.

The grandson of Songtsen Gampo, the next Tibetan monarch, the patron of Buddhism, the first Samye monastery was built under him. He was the thirty-seventh king of the Chogyal dynasty. Time of his life: 742-810. King Trisong Detsen was the second great Dharmaraja of Tibet after Songtsen Gampo. With the assistance of this king, Buddhism spread widely in the Land of Snows. Trisong Detsen invited Padmasambhava, Shantarakshita, Vimalamitra and many other Buddhist teachers from India to Tibet (*). During his reign, the first Tibetans took monastic vows, Pandits and Lotsavas(**) translated many Buddhist texts, and numerous centers for spiritual practice were organized.

* It is said that during his reign, Trisong Detsen invited one hundred and eight Buddhist teachers to Tibet.

** Lotsavs (Tib. lo tsa ba - translator) Tibetans called translators who translated Buddhist texts into Tibetan. They worked closely with the Indian Pandits. Buddhist scholars were called Pandits

Tibetan yogi and mystic of the 11th century (1052-1135). Tibetan Buddhism teacher, famous yoga practitioner, poet, author of many songs and ballads still popular in Tibet, one of the founders of the Kagyu school. His teacher was Marpa the translator. From the age of forty-five, he settled in the cave of Drakar Taso (White Rock Horse Tooth), and also became an itinerant teacher. Milarepa mastered numerous meditation and yogic practices, which he passed on to his students.

*The history of Potala, the palace of the Dalai Lamas, dates back to the 7th century, when King Songtsen Gampo ordered the construction of a palace in the center of Lhasa, on Red Mountain. The very name of the palace comes from Sanskrit, and means "Mystical Mountain". Later, the Fifth Dalai Lama, who united the disparate feudal principalities into a single state, for which he was nicknamed the “Great” among the people, rebuilt and enlarged the palace. Potala is located at 3700 meters above sea level, its height is 115 meters, divided into 13 floors, the total area of ​​which is more than 130,000 square meters. There is no exact data on how many rooms and halls are in the Potala. Their number is "a few more than a thousand", and there are very few people who have been able to get around them all. The Potala Palace is included in the UN World Heritage Book.

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So I heard. Once the Buddha lived in the Jetta Grove in the "Garden given by [Anathapindada] to an orphan". With him there was a great congregation of bhikkhus, twelve hundred and fifty in all. When the meal time approached, the World Honored One dressed, took his patra and went to the great city of Sravasti for alms. After begging in the city, he returned and had a meal, after which he took off his morning robe and put aside his patra, washed his feet, prepared a place for himself and sat down. At this time, the oldest Subhuti, who was among the members of the great community, rose from his seat, bared his right shoulder, bowed his right knee, folded his palms respectfully and addressed the Buddha: to all bodhisattvas 0 Most excellent in the world, where should a good husband or good woman who has thoughts of annutara-samyak-sambodhi dwell, how should they master their consciousness?

The Buddha replied: “Well said, well said. Yes, Subhuti, it is as you say. Thus, the Comer with his goodness guards all bodhisattvas, treats all bodhisattvas mercifully. Now listen to my words and comprehend what I tell you, where should a good husband or a good woman who has thoughts of Anutara-samyak-sambodhi dwell, how should they master their consciousness. "So, O World Honored One, I wish to hear your instructions." The Buddha said to Subhuti: “All bodhisattva-mahasattvas should master their consciousness in such a way that no matter how many beings they have, they should think: “Born from eggs, born from the womb, born from dampness or as a result of transformations, having a color form or not having it, thinking or not thinking or not thinking and not non-thinking, all of them I must bring to nirvana without a trace and destroy them, even if it is an uncountable, immeasurable and infinite number of living beings. "However, in reality, not a single being can be destroyed. And for what reason?

If a bodhisattva has the image of "I", the image of "man", the image of "being" and the image of "long-liver", then he is not a bodhisattva. Subhuti, a bodhisattva established in the Dharma, must not give charity while remaining anywhere, must not give gift while remaining in a color form, must not give gift while remaining in sound, smell, tactile sensations, or while remaining in "dharmas". Subhuti, the bodhisattva thus giving giving does not have any form, and for what reason? If a bodhisattva without an image makes a gift, then his goodness of happiness cannot be mentally measured, and for what reason? Subhuti, what do you think, is it possible to mentally measure the expanse of the emptiness of the eastern space?

No, O Most Excellent in the world." - "Subhuti, but the expanse of the emptiness of the southern, western, northern space, the emptiness of space on all four intermediate sides, the spaces of the upper and lower - can it be mentally measured?" - "No, O Most Excellent in the world" - "Subhuti, the goodness of happiness of that Bodhisattva who, having no images, makes a gift, also cannot be mentally measured, Subhuti, Bodhisattvas must abide in the teaching that I have now preached. Subhuti, what do you think, is it possible to recognize the So-Coming One by the bodily image?" - "No, O Most Excellent in the world, one cannot recognize the So-Coming One by the bodily image, and for what reason? That which the Thus Come One preached as a bodily image is not a bodily image." The Buddha said to Subhuti: "When there is an image, there is delusion. If you look at it from the point of view of an image that is not an image, then you will recognize the Thus Coming One.

Subhuti said to the Buddha: "0 Most excellent in the world, will true faith be born in beings if they hear this kind of speech?" The Buddha said to Subhuti, "Don't talk like that. Five hundred years after the death of the Thus-Coming One, there will be those who keep vows that bring auspiciousness, in which a careful study of this kind of speech can give rise to a mind full of faith, if they treat these speeches as the truth. Know that it was not one buddha, not two buddhas, not three, or four, or five buddhas who sowed the auspicious roots of these people, but countless thousands and two hundred thousand buddhas sown their auspicious roots, and these will be people who, having heard and carefully studied these words, will reach a single thought, which will give rise to pure faith in them. Thus, the Comer knows for sure, sees for sure that beings will thus acquire an immeasurable amount of the goodness of happiness. And for what reason? Because for these beings there will be no image " I", neither the image of "man", nor the image of "being", nor the image of "long-liver", and neither the image of "dharma" nor the image of "non-dharma" will exist for them. And for what reason? If the consciousness of beings grasps the image h, then they clothe in "I", "man", "creature", "long-liver". If the image of "dharma" is grasped, then it is precisely then that they clothe themselves in "I", "man", "being", "long-liver". And for what reason? If the image of “non-dharma” is grasped, then they are clothed in “I”, “man”, “being” and “long-liver”. It is for this very real reason that the One Thus Cometh often preached to you and other bhikkhus: "Those who know that I preach a raft-like Dharma should give up praising 'dharmas', much less non-dharmas. Subhuti, do you think you have achieved Thus, the Coming One is annutara-samyak-sambodhi, and did the Thus-Coming One preach any Dharma?"

Subhuti said: "If I have understood the meaning of what the Buddha preached, then there is no established 'Dharma' called anuttara-samyak-sambodhi, and also there is no established Dharma that the Thus Come One can preach. That Dharma that the Thus Come One preached, He is neither Law nor non-Law. And why is this so? All wise personalities differ [from all others] in that they [rely] on inactive "laws." If a person fills three thousand large worlds with seven treasures and thus brings them as a gift, how much will he receive the goodness of happiness as a reward?

Subhuti replied: “Very much, O Most Excellent in the world. And for what reason? Because the goodness of happiness is not again the nature of happiness. - "And if there is also a person who firmly grasps everything in this sutra and takes from this sutra even only one gatha of four verses and preaches it to other people, then he will surpass his goodness of happiness with any other. And for what reason? For the one that from this sutra came all the buddhas and the anuttara-samyak-sambodhi state of all the buddhas Subhuti, what is called the state of the Buddha is not the state of the Buddha, Subhuti, what do you think, can a srotapanna have this thought: "I have gained the fruit of stream entry or not?"

Subhuti said: “0 no. Most excellent in the world! And for what reason? This name is used to call a stream-entrant, but he has not entered anywhere; and is called srotapanna." - "Subhuti, what do you think, can the sakridagamin have such a thought: "Have I acquired the fruit of the sakridagamin or not?"

Subhuti said: "0 no. Most excellent in the world, And for what reason? This is the name given to one who returns once, but in reality there is no return, and this is what is called sakridagamin."

BUDDHA SUTRA OF MEDICINE

SUTRA OF MERITS AND VIRTUES OF VOWS OF TATHAGATA BHAISHAJYA GURU VAIDURYA PRABHA

Translated into Chinese from Sanskrit

by Reverend Hsuan Tsang Translated into English from Chinese Version

by Prof. Chow Su-Chia Revised by Upasaka Shen Shou-Liang

Translated from English by Tenpa Sherab

Elista, 2007

So I heard. Bhagavan Buddha, traveling and preaching, arrived in Vaishali. He stopped under a tree from which melodious sounds were coming. Together with him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas - Mahasattvas, as well as kings, dignitaries, brahmins, upasakas, gods, dragons and other celestial beings, including kimnars. The entire countless assembly respectfully surrounded the Buddha and he began to preach the Dharma. At this time, the Son of the Dharma King, Manjushri, urged by the power of the Buddha, got up from his seat, bared his right shoulder, knelt down on his right knee, bowed his head and clasped his hands together, and reverently addressed the Buddha: "World Honored One! We ask the Buddha to speak about the names of the Buddhas, their great vows made by them in the past, and their high virtues and merits, so that those who hear about them know how to beware of karmically conditioned obstacles.This request is also for the benefit and joy of sentient beings in Age of the Similarity of Dharma".

The Buddha praised Manjushri, saying, "Wonderful! Wonderful! Through your great compassion, you ask me to speak about the names of the Buddhas, their vows, merits, virtues, for the sake of saving sentient beings who have karmic obstacles and wishing to bring peace, tranquility and joy to the beings who will live in the Age of Dharma-likeness. Listen attentively to my words, memorize and meditate on them."

Manjushri said, "Very well. We are very happy and happy to listen."

The Buddha said to Manjushri: “Far in the east, at a distance of innumerable Buddha lands, which are as many as grains of sand in the ten rivers of the Ganges, there is a world called Vaiduryanirbhasa (Region of Radiant Lapis Lazuli). There are many names of this Buddha: Worthy of Reverence, All Truly Knowing, Possessing a Pure Mind and Whose Actions are Perfect, Impeccably Noble, Curbing the Passion of People, Following the Light Path, Knowing the World, Worthy Arranging Everything, Teacher of Gods and People, Bhagavan Buddha, Honored in the Worlds. When the World Honored Healing Guru was on the path of the Bodhisattva in the past, he made twelve vows so that all sentient beings would receive everything that is asked for in prayers.

First Great Vow:"I vow that in the next life, when I attain Supreme and Complete Awakening (annutara samyak sambodhi), my body will glow with a blinding light that will illuminate countless, limitless, endless worlds. My body will be adorned with thirty-two marks of greatness and eighty fine marks of a great man, and I will give all beings the opportunity to achieve the same state."

Second Great Vow:"I vow that in the next life, when I attain Supreme and Complete Enlightenment and attain Buddhahood, my body will be as clear and luminous as lapis lazuli, spotlessly pure, radiant with splendid light, majestic, with virtues and merit, at rest adorned with a halo of radiance that is brighter than the sun and moon. Beings in darkness will be illumined and they will have what they desire."

Third Great Vow:"I vow that in the next life, when I have attained Supreme and Complete Enlightenment and attained Buddhahood, I will, through infinite wisdom, enable all beings to acquire an inexhaustible amount of necessary things so that they will not experience even the slightest need."

Fourth Great Vow:"I vow that in the future life, when I achieve the Supreme and Complete Enlightenment, I will lead sentient beings who have gone along the heretical paths to the path to Enlightenment, and those who are on the chariots of Shravak and Pratyekabuddhas I will lead along the path of Mahayana."

Fifth Great Vow:"I vow that in the next life, when I achieve the Supreme and Complete Enlightenment, I will enable countless sentient beings to adhere to morality and purity by taking three kinds of vows. If someone breaks them, then after hearing my name, they will again acquire their purity and will not fall into evil worlds."

Sixth Great Vow:"I vow that in the next life, when I attain the Supreme and Complete Enlightenment, may those living beings who have physical defects and defective senses, who are ugly, dumb, blind, deaf, ugly, paralyzed, humpbacked, with sickly skin , insane or with various other diseases and sufferings, hearing my name, they will restore their health and acquire perfect mental faculties; all their senses will be restored and they will be free from disease and suffering.

Seventh Great Vow:"I vow that in the next life, when I achieve the Supreme and Complete Enlightenment, I will cause sentient beings who are oppressed by many diseases and who have no one to turn to for help and shelter, without a doctor, without medicine, without relatives and without a family, who are poor and filled with suffering, will be cured of their diseases, as soon as my name enters their ears, they will have perfect health of body and mind, they will have a family and relatives, as well as an abundance of property and wealth, and will walk to Enlightenment."

Eighth Great Vow:“I vow that in the next life, when I attain the Supreme and Complete Enlightenment, may those women who are tormented by hundreds of sufferings, due to having taken birth in a female body and wish to reject it, then hearing my name, may they take birth as men and achieve the state Enlightenment".

Ninth Great Vow:"I vow that in the next life, when I achieve the Supreme and Complete Enlightenment, I will free sentient beings from the networks of demons and false teachings. If they fall into the dense forest of false views, I will lead them to the Noble Truth and gradually lead them to practice Bodhisattvas so that they will quickly attain Supreme and Complete Enlightenment."

Tenth Great Vow:"I vow that in the next life, when I attain Supreme and Complete Enlightenment, I will cause sentient beings who fall into the hands of the law and are bound, interrogated, beaten, shackled, imprisoned, sentenced to execution , or experiencing endless illnesses, difficulties, insults and humiliations, so that they cry from grief, suffering and fatigue in body and mind, and as soon as they hear my name, may they find liberation from all grief and suffering, thanks to my majestic powers of blessing and virtuous merit."

Eleventh Great Vow:“I vow that in the next life, when I attain Supreme and Complete Enlightenment, I will cause all sentient beings who are tormented by hunger and thirst and weighed down by bad karma to be endowed with delicious food and drink. And if, only when they hear my name, they will remember and honor it, then through the taste of the Dharma they will find peace and happiness."

Twelfth Great Vow:"I vow that in the next life, when I attain the Supreme and Complete Enlightenment, those sentient beings who are poor and without clothes, so that they suffer day and night from mosquitoes and midges, cold and heat, hearing my name, will remember and they will honor him, may they have beautiful and wonderful clothes according to their tastes, as well as various precious ornaments, flower garlands, fragrant oils, sweet music, whatever they dream of, they will have in abundance.

Manjushri, these twelve supreme and miraculous vows, being a Bodhisattva, were taken by the Medicine Buddha. However, Manjushri, if I talk a kalpa or more about the vows taken by the Medicine Buddha, Honored in the Universe, when he followed the path of the Bodhisattva, and about merit, virtues, then I still cannot list them all.

This Buddha Realm is pure - there are no women, no inauspiciousness, no painful moans to be heard. The soil there is made of lapis lazuli (vaidurya), along the roads the ropes are made of gold. Walls, towers, palaces, halls, gates, all are made of the seven jewels. In general, this sphere is similar to the pure sphere of the Western direction of Sukhawati.

In this sphere there are two Bodhisattvas - Mahasattvas; the first is called Radiation of the Sun, the second - Radiation of the Moon. They lead the assembly of Bodhisattvas and are the [main] assistants of the Buddha. They guard the precious Medicine Buddha Dharma. Therefore, Manjushri, all noble men and women of pure faith should desire to be born in this Pure Realm."

At this time, the Honored in the Universe said to the Bodhisattva Manjushri: "Manjushri, [there are] living beings who do not distinguish good from evil, who fall into greed and miserliness, and who give nothing and take nothing. They are stupid, ignorant, and they have no faith. They have accumulated much riches and treasures and jealously guard them. When they see the beggars passing by, they feel annoyed. When they are forced to give alms, they think that this is not good for themselves, and feel that they , as if cutting pieces of meat from their bodies, and suffer from deep and painful remorse.

These innumerable miserly and unfortunate creatures, who, although they have accumulated a lot of money, live so modestly that they deny themselves everything. Is it possible that they will share with parents, wives, servants and the needy? When the end of their lives comes, they are reborn among hungry ghosts or animals. [But] if they hear the name of the Buddha Bhaishajya Guru - Healing Guru of Lapis Lazuli in their past human existence and remember the name of this Tathagata, then although they are in the evil worlds, they will immediately be reborn in the world of people. In addition, they will remember their past lives and will fear the suffering of bad fates. They will not take pleasure in worldly amusements, but will gladly give and praise others who do the same. They will not be stingy and will give everything they have. To those who come to them in need, they will be able to give their own heads, eyes, arms, legs and even their whole body, not to mention money and property!

Besides, Manjushri, there are beings who, although they are followers of the Tathagata, nevertheless violate secondary vows (morality). Others, though not immoral, nonetheless break the rules and regulations. Others, although they do not transgress moral precepts or rules and regulations, nevertheless have the wrong view. Others, although they have correct views, nevertheless neglect the study of the Dharma, and therefore are unable to understand the deep meaning of the sutras which are preached by the Buddha. Others, although they learn, nevertheless cultivate arrogance. Clouded by arrogance, they justify themselves and neglect others, slander the Profound Dharma, and join the retinue of demons.

These fools themselves make mistakes and lead millions of beings to the pit. These beings dwell indefinitely in the realms of hells, animals, and hungry ghosts. But if they hear the name of Buddha Bhaishajya Guru, they will be able to give up non-virtuous deeds and follow [the path] of the true Dharma, and thereby avoid falling into the evil worlds. Those who have fallen into the evil worlds, because they did not discard their non-virtues and did not follow the true Dharma, nevertheless, thanks to the miraculous powers of the vows of this Tathagata, having heard the name of this Buddha even just once, they will be reborn again in the world of people. And if they hold right views and curb lust, their minds will be calm and joyful, they will leave home and give up the life of householders. They will diligently study the Dharma of the Tathagata without any transgression. They will have right views and knowledge; they will understand the deep meaning and become free from arrogance. They will not slander the True Teaching and will never join the demons. They will advance in the practice of the Bodhisattva and soon attain Enlightenment.

Moreover, Manjushri, those sentient beings who are miserly and malicious, who praise themselves and belittle others, will fall into the three evil worlds and suffer there for countless thousands of years, after which they will take birth as donkeys, horses, camels and bulls, who are constantly beaten, are hungry and thirsty, and carry heavy burdens on the roads. If they take birth among humans, they will be slaves or servants who are always subservient to others and who never feel at ease.

If such beings, while in a human body, hear the name of the World Honored Bhaisajya Guru - the Healing Guru of Lapis Lazuli Radiance, and through this good cause are able to remember him and sincerely take refuge in this Buddha, then, thanks to the miraculous powers of the Buddha, they will be freed from all suffering. They will have full sense organs and wisdom. They will experience joy in hearing the Dharma and gain great knowledge and virtuous friends. They will break all the nets of maras and the veil of ignorance. They will dry up the rivers of obscurations and be freed from the sufferings of birth, old age, sickness and death, as well as all worries and troubles.

Moreover, Manjushri, there may be such beings who are filled with arrogance and stubbornness and enter into disputes, bringing trouble both to others and to themselves. With their body, speech and mind, they create various negative karma. They never do good and do not forgive others, they are malicious and malicious. They pray to the spirits of mountain forests, trees and cemeteries. They kill living beings for the sacrifice of blood and flesh to the yakshas and rakshasas. They write the name of their enemies and make their images, and work with black spells, resort to black magic and poisons. They summon the spirits of the dead. Harm and destroy their enemies.

However, if the victim hears the name of the Lapis Lazuli Healing Guru, then all this evil will lose its harmful power. They will gain compassion, a desire to help and bring happiness to sentient beings. They will cast aside evilness, be happy and content with what they have, throwing away the thirst for other people's property. Their deeds will be virtuous.

In addition, Manjushri, there are four lines of sangha - bhikkhus, bhikkhuni, upasakas, upasikas. There are also other virtuous men and women of pure faith who have faith and keep eight of the ten commandments and spend three months a year in retreat. Through these meritorious merits, they can be reborn in the western land of Sukhavati, where the Buddha Amitabha resides. However, some may not have enough faith. But still, if they hear the name of the Universally Honored Healing Guru Lapis Lazuli, then at the time of death, the Eight Great Bodhisattvas will appear before them and show them the way, and they will naturally take birth from a beautiful flower bud in a pure realm. Or for this reason, some may be born in heaven, but due to virtuous merit, they will not fall into the three evil worlds. When their life in heaven comes to an end, they will be reborn among humans again. They will be able to become chakravartins - virtuously reigning over the four continents, leading innumerable thousands of living beings to observe the ten good deeds.

Or they may take birth as ksatriyas, brahmins, elders or sons of a noble family. They will be rich, their storehouses will be overflowing. Beautiful in appearance, they will have many relatives. They will be educated, wise, strong and brave like the great ones. If a woman hears the name of the Universally Honored Healing Guru of Lapis Lazuli and sincerely honors him, then in the future she will never be born in a female body.

Moreover, Manjushri, when Buddha Bhaishajya Guru attained Supreme and Complete Enlightenment, through the powers of these vows, he saw sentient beings subject to various types of illness and suffering. Some suffer from emaciation, weakness, withering, or yellow fever; others - from the harm of spells, spirits or poisons (snakes and vipers). Some die young, others die prematurely [from an accident]. He wished to dispel all their sickness and suffering. Therefore, the Noble One plunged into the Samadhi of Eliminating the Suffering of All Living Beings, and emitting from Ushnisha a radiance of magnificent bright light, uttered the following great dharani:

NAMO BHAGAVATE BHAISHAJYA GURU VAIDURYA PRABHA RAJAYA TATHAGATAYA ARKHATE SAMYAKSAMBUDDHAYA.

TADIATHA OM BHAISHAJYE BHAISHAJYE MAHABHAISHAJYE BHAISHAJYA RAJASAMUDGATE SVAHA.

When he recited this mantra, shining with light, the earth trembled and lit up with light. All the sufferings and illnesses of the creatures receded, and they felt peace and happiness.

The Buddha continued: “Manjushri, if you see a pious man or woman suffering from an illness, you should, with kindness of heart, provide them with the following: washing, bathing, keeping the body clean, rinsing the mouth, food, medicine and pure water, reciting dharani one hundred eight times. After that, all illnesses will completely disappear. If this person desires something, let him concentrate and read this mantra with faith in his heart. And then he will gain everything he wants, illnesses will recede and his life span will be lengthened. After dying, he will be reborn into a Pure He will rise to the stage of non-return and attain the Supreme and Complete Enlightenment (annutara samyak sambodhi).Therefore, Manjushri, believing men and women who with sincerity in heart will honor, make offerings and pray to the Tathagata Healing Guru of Lapis Lazuli Radiance, may they always remember and never forget this mantra.

Also, Manjushri, there will be pious men and women of pure faith who, upon hearing the name of Buddha Bhaishajya Guru, will chant and keep it; in the early morning, after washing and brushing their teeth with Dantakastha sticks, they will make an offering of fragrant flowers, incense, incense ointments and various types of music in front of the Buddha image. They themselves will copy this Sutra, memorize it and explain it to others. To the Dharma teacher from whom they have heard the explanation of this Sutra, they will make lavish offerings, fully satisfying his needs. And then all the Buddhas will remember them and protect them. All their desires will be fulfilled and in the future they will attain the Supreme and Complete Awakening."

Bodhisattva Manjushri then bowed and addressed the Buddha: "World Honored One, I promise that in the Age of Dharma-likeness, I will enable, through various skillful means, good men and good women with pure faith to hear the name of the Healing Guru of Lapis Lazuli Radiance. Even then when they are asleep, I will awaken them in the name of this Buddha.

World Honored One, those who have accepted and keep this Sutra recite and recite it, explain its meaning to others, copy themselves, and encourage others to copy, reverently make offerings of various flowers, incense ointments, incense powders, incense sticks, flower garlands, necklaces , banners and music. They will keep this Sutra in five-coloured silk. They will prepare a clean place and build a high altar where this Sutra will be placed. At this time, the four heavenly kings with their retinues of countless hundreds, thousands of deities will arrive at this place and will worship, make offerings and protect the Sutra.

World Honored One, [let the people] know that if in the place where this wonderful Sutra is located, people can accept and keep it, then due to the merits and virtues of the vows taken by the World Honored Bhaishajya Guru, and also because they will hear his name, none of these people will meet an untimely death. In addition, none of them will lose their vitality due to the interference of harmful ghosts and spirits. Those people who are already sick due to the intervention of harmful spirits will be restored to health, and they will find happiness and peace in body and mind.

The Buddha said to Manjushri, "It is so! It is so! Everything is as you said. Manjushri, if these noble men and women of pure faith who wish to make offerings to the World Honored Healing Guru of Lapis Lazuli Radiance, then they must first make an image this Buddha and put it in a clean and beautifully decorated place.Then they should shower with various flowers, burn all kinds of incense and decorate this place with various flags and ribbons.Then for seven days and seven nights they should adhere to the eight precepts, eat pure food, bathe clean and fragrant water, wear clean clothes, liberate their minds from defilements, anger and evil, generate the desire to serve others and bring happiness to those around them. playing musical instruments and chanting gathas.Besides, let them remember the blessing vows of this Tathagata, recite and recite this Sutra, penetrate its meaning, and explain it to others. Then all their desires will be fulfilled: those who desire a long life will gain longevity; those who desire wealth will find wealth; those who desire bureaucratic positions will find them; those who wish to have a son or a daughter will have a son or a daughter. In addition, if a person has a bad dream, sees bad omens, sees a flock of strange birds or strange phenomena in his dwelling, then if he worships and makes an offering to the World Honored Healing Guru of Lapis Lazuli, then all bad dreams, bad omens and negativity completely disappear without causing him any harm. He will be protected from dangers arising from water, fire, swords, poisons, elephants, lions, tigers, wolves, bears, snakes, scorpions, centipedes, mosquitoes, mosquitoes and other troubles and dangers. If he sincerely prays and honors the Buddha, remembers the Buddha, then all negative phenomena will disappear.

In addition, Manjushri, noble men and women of pure faith who have not worshiped other deities in their lives, but adhere to Buddhist Refuge vows and have taken and kept five vows, ten vows, four hundred Bodhisattva vows, two hundred and fifty Bhikshu vows, or five hundred Bhikshuni vows; when they fear that they might break their vows and fall into the bad realms, if they focus on reciting the name of the Buddha and pray and make offerings, they will never be reborn in the three lower realms.

If women in childbirth suffering from severe pains sincerely pray, recite the name of Buddha Bhaishajya Guru, honor and make offerings to this Tathagata, then all their suffering will disappear. The newborn baby will be strong and healthy. Everyone will be glad to see him - smart, strong and healthy. No evil spirit can steal his life force."

At this time, the Buddha addressed Ananda: "The merits and virtues of the Buddha Bhaishajya Guru are the result of deep practice. The deeds of the Buddhas have a deep meaning, to understand and comprehend. It is difficult. Do you believe?"

Ananda replied, "Great Virtuous One, World Honored One, I have no doubts about the Sutras taught by the Tathagata. Because the actions of the Body, Speech and Mind of all the Buddhas are perfectly pure. World Honored One, the sun and moon may fall; Sumeru is the king of the mountains, may fall apart, but the words of the Buddhas never change World Honored Beings, sentient beings whose faith is imperfect, wonder what is the profound meaning of the Buddha's Acts? thinking thus, they destroy faith [and sow doubts]. They lose great virtues and joy in one long night, fall into the three evil fates of a miserable existence, where they wander endlessly. The Buddha said to Ananda: “If sentient beings who have heard the name of the World Honored Tathagata Bhaishajya Guru sincerely revere the Buddha without the slightest doubt, then it will be impossible for them to fall into bad destinies. Those who have fallen into bad destinies have not committed good deeds. Ananda, the exceptionally profound practice of all the Tathagatas, is difficult to comprehend. Think about it. What I have told you is due to the power of the Tathagatas. Ananda, all the Shravakas, Praktyekabuddhas and Bodhisattvas who have not reached the tenth Bhumi, are unable to believe, understand and explain it. Only Bodhisattvas "Those who have only one life left before attaining Buddhahood are able to comprehend this Dharma. Ananda, it is very difficult to acquire a human body. It is also difficult to have faith and revere the Three Jewels. But it is even more difficult to be able to hear the name of the Tathagata Bhaisajya Guru. Ananda, the Healing Guru of Lazuli Radiance, has realized limitless practices of Bodhisattvas, possesses skillful means and innumerable vows.If I speak of them kalp or more, before the kalpa comes to an end, before I finish listing the deeds, vows and skillful abilities of this Buddha.

At that time, the meeting was attended by a Bodhisattva - a Mahasattva named Saving and Liberating [Living Beings]. He stood up from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and addressed the Buddha: "World Honored One, possessing great virtues! , with dry throat and lips. They see only darkness - a harbinger of death. Lying in bed, surrounded by sobbing parents, relatives and friends, they will see the messengers of Yama, accompanying their souls before the King of Justice. Every living being has spirits that accompany them to the end life. They write down his every deed, good or bad, and present it to Yama - the King of Justice. Immediately, King Yama interrogates this person and assigns him a place [of further existence], according to the ratio of his good and bad deeds. If at this time relatives or friends of a sick person, on his behalf, take refuge at the Medicine Buddha and ask the monks to recite this Sutra, light seven lamps, then and his consciousness may return after seven, twenty-one, thirty-five or forty-nine days, he will feel as if he has awakened from a dream and will remember the consequences of his good or bad deeds.

In difficult times of his life, he remembers [the law of cause and effect] and does nothing wrong. Therefore, men and women with pure faith should honor the name of Buddha Bhaishajya Guru and, according to their ability, pray and make offerings to the Buddha."

At this time, Ananda asked the Bodhisattva Savior and Liberator [Living Beings]: "Noble one, how should we honor and make offerings to the Medicine Buddha? And what is the significance of hanging flags and lighting lamps?"

The Bodhisattva Rescuing and Liberating [Living Beings] said: “Venerable, for the sake of sick people whom you want to free from illness and suffering, you need to observe eight vows for seven days and seven nights, make offerings to the Sangha - a community of monks with food, pray and perform rituals, make offerings to Buddha Bhaishajya Guru six times a day, recite this Sutra forty-nine times, light forty-nine lamps, make seven images of this Tathagata.In front of each image, seven lamps should be placed, each of these lamps illuminates the space with a radius of a cartwheel.These lamps should burn continuously for forty-nine days. Hang five-colored flags forty-nine spans in length. Then those sick people will overcome the danger of premature death or the possession of evil spirits. Further, Ananda, in the case of a kshatriya prince who was crowned in times of trouble such as plague, alien invasion, rebellion, adverse changes in the constellations, solar or lu given eclipses, unseasonable winds and rains, or prolonged droughts, this kshatriya prince should generate compassion for sentient beings, release all prisoners, make offerings to the Lapis Lazuli Healing Guru Buddha, and the aforementioned rituals. And as a result of good deeds and by virtue of the vows of the Tathagata, order will reign in the country, rains and winds will be timely and favorable for the ripening of the harvest, and all living beings will be happy and healthy. In this country, all yakshas, ​​harmful spirits and all bad omens will disappear. A kshatriya prince will enjoy vitality and health. Ananda, if the queen, princes and their wives, ministers, councilors, provincial officials, or ordinary people suffering from illness or other troubles, will hang five-colored flags, light lamps and keep them burning, scatter colorful flowers and light incense, liberate the living beings, then diseases will be cured and all misfortunes will disappear."

Introduction.

The famous "Sutra of contemplation of the Buddha of Infinite Life" is the key to Far Eastern Pure Land Buddhism (Chinese: Jingtu; Japanese: Jodo) and is one of the three main sutras of this school of Buddhism, along with the "Small" and "Big" Sukhavati-vyuha Sutras. In this sutra, one of the paths leading sentient beings out of the shackles of samsara is the practice of pronouncing the name of the Buddha Amitayus (Amitabha). Over time, this teaching has caused the Pure Land school to become widely popular in the Far East, but the Sutra of Contemplation is not only remarkable for this. In my opinion, it is in this sutra that the psychological foundations of many Buddhist (and not only Buddhist) practices are exposed to the utmost. It consistently, step by step, describes the creation of a personal (and not collective, as in primitive cultures) myth, and only then this myth serves as an inexhaustible source of energy for the practitioner.
The Sutra of Contemplation begins by describing the circumstances that led to the utterance of this sutra by the Buddha. These events are full of drama, which is generally not characteristic of Buddhist works. Ajatashatru, heir to the throne of the northern Indian kingdom of Magadha, forcibly seizes the throne of his father, imprisons the rightful ruler and is about to starve him to death. When his wife Vaidehi, the mother of the crown prince, intercedes for the ruler, the latter is ready to personally kill his mother, but then he still limits himself to placing her in custody. And at this time, when the death of the ruler is inevitable, the ruler of Vaidehi turns to the Buddha.
She asks the Buddha to tell about that country in which there is no evil and sadness, there are no evil people and wild animals, where all actions are pure and sinless. And the Buddha, descended from the sky, tells her about such a country.
Thus, here is the first step towards the creation of a myth. As a rule, the need for such a myth arises only when the existential situation of the individual forces him to do so. Although the situation does not have to be as extremely tense as in the described case, it must nevertheless be assessed by the person as extremely unsatisfactory. It is possible that the source of tension in general lies entirely in the inner world of the individual, and not in external circumstances, nevertheless, it is dissatisfaction and tension that leads a person to create a personal myth, since otherwise it is impossible to break through the everyday routine and everyday defense of everyday life.
The following is a description of the actual psychotechnical procedure. First comes the preliminary exercises. They use the simplest things. – setting sun and clear water. With the help of this kind of contemplation, as it were, reference points of attention are formed. – since it is difficult for a practitioner to immediately fully form and master the entire mythological model, he forms such points, upon observing which he will constantly return to the myth. That is, for example, when observing the setting sun, the practitioner will remember the Pure Land of Buddha Amitabha, although at other times his attention may be scattered, and he will temporarily forget about the land of paradise. Over time, the image of the sun (and eventually the image of the Pure Land) will continuously accompany the practitioner.
After such preliminary exercises, the direct formation of the image of the Land of Extreme Joy begins. Although I translated these exercises as "contemplation", it would be more correct to call them "visualization", since it is not about observing something given, but about the active formation of visual images by the practitioner himself; Unfortunately, the word "visualization" sounds somewhat heavy in Russian. The practitioner consistently, in accordance with the instructions of the sutra, forms images of soil, water, precious trees and lakes of the Land of Extreme Joy, the lotus seats of Buddha Amitabha and two bodhisattvas accompanying him. Then the very image of the Buddha of Infinite Life is formed with all the numerous bodily signs, and the same images of bodhisattvas with their own set of iconographic signs. Ultimately, the practitioner forms a complete finished image of the Land of Extreme Joy with all its inhabitants. As the sutra says, "One who has acquired such a vision will be constantly accompanied by the innumerable created bodies of the Buddha Amitayus and the two Bodhisattvas." He will "become tolerant of whatever may arise (in the future)."
There are two points to note here. The first and most obvious is that such a practice helps, first of all, not in the other world, but in this, earthly life. The image of a wonderful country, which a person carries in his soul, supports him in everyday human hardships and worries, in his personal myth, the practitioner draws strength and energy for everyday activities.
Psychotechnical exercises of this kind were used in one of the areas of modern American psychotherapy. You can get acquainted with him from the book Shakti Gawain "Creative Visualization". Despite the characteristic American pragmatism, it also contains quite sound thoughts. Shakti Gawain states the basic principle behind visualization exercises:
"When we are afraid of something, feel ourselves in danger, full of anxiety, we attract to ourselves precisely those people and those situations that we would like to avoid. If we treat something positively, we expect and anticipate joy, pleasure and happiness, then we will attract people, create situations and events that meet our expectations.Thus, the more positive energy we put into the thought of what we want, the more often it will occur in our lives. "
However, another aspect can be distinguished in the teachings of the Sutra of Contemplation of the Buddha of Infinite Life. Are the images of the given sutra that the practitioner is working on random or not? It is possible that these images correspond to certain archetypes, internal mental structures, and then progress through the stages of visualization will be the knowledge of the collective unconscious, the deep foundation of the human psyche. In Buddhist language, it sounds like this:
"The Tathagata Buddhas are the body of the Universe (Dharma-kaya), which enters into the consciousness and thoughts of all living beings. Therefore, when your mind forms the vision of the Buddha, it is your mind that becomes marked with thirty-two major and eighty minor signs of perfection. Consciousness that creates Buddha, this consciousness is Buddha. The true and all-encompassing knowledge of the Buddha is the ocean from which consciousness, thoughts and images arise."

***

The third section of the sutra deals with the classification of living beings that can be born in the Land of Utmost Joy. In this part of the sutra, it is proclaimed that one of the ways to reach this country is to utter the name of Buddha Amitayus, while even a hardened sinner, only on his deathbed turned to the mercy of the Buddha of Infinite Life, will be reborn in a lotus flower in the Pure Land, and in time will achieve enlightenment . It was this teaching that ensured the wide popularity of this sutra and over time acquired complex theological constructions, in many respects reminiscent of Christian ones (for example, when a penitent sinner turns out to be closer to God than a self-confident righteous man).

The Sutra of Contemplation of the Buddha of Infinite Life.

Section 1.

So I heard. One day the Buddha was on Mount Vulture Peak, near the city of Rajagriha, along with a large community of monks, numbering 1,250 people, as well as 32,000 Bodhisattvas. Manjushri, the prince of Dharma, was the first among them.
At this time, in the great city of Rajagriha, there lived a prince, heir to the throne, named A jatashatru. He listened to the insidious advice of Devadatta and other unworthy advisers and arrested his father, the ruler of Bimbisara. Having imprisoned him in a dungeon with seven rooms, Ajatashatru forbade him to visit his father. However, the main wife of the ruler, named Vaidehi, remained faithful to her master and husband. She bathed, smeared her body with an ointment of honey and cream mixed with rice flour, and hid the vessel of grape juice among her jewels; after that, she secretly made her way to the deposed ruler.
Bimbisara ate rice and drank grape juice; rinsing his mouth, he folded his arms and bowed respectfully from his dungeon to the World Honored One. He said, "Mahamaudgalyayana, my friend and adviser, I hope that you will show compassion and grant me the eight vows." Immediately after this, like a falcon rushing for prey, the venerable Mahamaudgalyayana appeared before the ruler of Bimbisara. Day after day he visited the ruler. The World Honored One also sent his illustrious disciple, Venerable Purnu, to preach the Bimbisare Sutras and the Abhidharma. So three weeks passed. The ruler rejoiced at every preaching of the Dharma, just as he rejoiced at honey and flour.
At this time, Ajatashatru asked the keeper of the gate if his father was still alive. The guardian of the gate replied, "Noble ruler, your father's chief consort brings food to him every day, smearing her body with honey and rice flour and hiding a vessel of grape juice among the jewels. Also, the shramanas, Mahamaudgalyayana and Purna, descend to your father to preach the Dharma to him. "Impossible, noble ruler, to forbid them to come."
When the prince heard this answer, he became furious; indignation arose in him against his mother: "My own mother is a criminal," he shouted, "and is connected with criminals. Wretched people, these shramanas, it is their sorcery and spells that avert death from the ruler for so many days!" The prince drew his sword, about to kill his mother. The minister Chandraprabha (Moonlight), who has great wisdom and knowledge, and Jiva, the famous physician, were present. They bowed to Ajatashatru and said, “Noble prince, we have heard that since the beginning of this kalpa there have been eighteen thousand bad rulers who coveted the throne and killed their fathers. However, we have never heard of a person who killed his mother, even if he is completely devoid of virtue.” "If you, noble ruler, commit this unprecedented sin, you will dishonor the blood of the kshatriyas, the warrior varnas. We cannot even hear about it. In fact, you are a chandala, a person of an inferior race, we will no longer stay here with you."
So saying, the two great ministers took up their swords, turned around and walked towards the exit. Ajatashatru was surprised and frightened, and turning to Jiva, he asked: "Why do you not want to help me?" Jiva answered him: "You, noble ruler, have offended your mother." Hearing this, the prince repented and apologized, put his sword back and did not harm his mother. Finally, he ordered the officers of the interior to put the queen in a closed palace and not let her out.
After Vaidehi was thus imprisoned, she began to indulge in sorrow and grief. She began to worship the Buddha from afar, looking at Mount Kite Peak. She uttered the following words: "Tathagata! World Honored One! In former times, you constantly sent Ananda to me for questions and consolation. I beg you, order the venerable Mahamaudgalyayana and your beloved disciple, Ananda, to come and meet me." After her speech, the queen became sad and wept, shedding tears like rain. Before she looked up, the World Honored One already knew what Vaidehi wanted, even though he was on Kite Peak Mountain. Therefore, he ordered the venerable Mahamaudgalyayana, together with Ananda, to transfer to Vaidehi through the sky. The Buddha himself also disappeared from Kite Peak Mountain and appeared in the royal palace.
When the queen raised her head after worshiping the Buddha, she saw before her the World-Honored Buddha Shakyamuni, with a body the color of purple gold, sitting on a lotus flower of hundreds of jewels. To his left was Mahamaudgalyayana and to his right was Ananda. Indra and Brahma were visible in the sky, as well as the patron gods of the four directions, and wherever they were, a rain of heavenly flowers poured onto the earth. Vaidehi, seeing the World Honored Buddha, tore off her ornaments and prostrated herself on the ground, weeping and lamenting: "World Honored One! For what sins committed in the past have I given birth to such a criminal son? And also, Illustrious One, for what reason and reasons did the prince contact Devadatta and his companions?"
“I only pray for one thing,” she continued, “World Honored One, preach to me about a place where sorrow and sorrow do not exist, and where I can have a new birth. Unhappy is Jambudvipa in this evil kalpa. This is a dirty and vicious place full of hell dwellers, hungry ghosts and cruel animals.There are a lot of unkind people in this world.I hope that in the future I will not hear more evil voices and see evil people.
I now extend my hands to the ground before you and ask for your mercy. I only pray that the sun-like Buddha will teach me to see that world in which all actions are pure."
At that moment, the Buddha ignited a golden ray between his eyebrows. This ray illuminated all the countless worlds of the ten directions, and on its return gathered above the head of the Buddha in the form of a golden tower, like Mount Sumeru. The pure and wonderful lands of the Buddhas were visible everywhere. In some of them, the soil consisted of the seven jewels, while in others it consisted entirely of lotus flowers. In other lands, the soil was like the palace of Ishvara or a crystal mirror in which the lands of the Buddhas of the ten directions were reflected. There were countless countries like these, magnificent, beautiful, delightful to look at. All of them were shown to Vaidehi.
Nevertheless, Vaidehi again said to the Buddha: "World Honored One, although all Buddha lands are pure and shining with bright light, I wish to be reborn in Sukhavati, the Western Land of Utmost Joy, where the Buddha of Infinite Life (Amitayus) dwells. I beg you, World Honored One , to teach me the right focus and the right vision of this country."
Then the World Honored One smiled softly at her; rays of five colors came out of his mouth, and the radiance of each ray reached the head of the ruler of Bimbisara. At that time, in his mind's eye, the glorious ruler saw the World Honored One, despite the distance and the walls of the dungeon, so he turned towards the Buddha and bowed to him. Then he spontaneously acquired the fruit of Anagamin, the third of the four steps to nirvana.
The Buddha said, "Don't you know, Vaidehi, that the Buddha Amitayus is not far from here? You should direct your thoughts towards gaining a true vision of this land of pure actions.
Now I will explain this in detail for you and for future generations of wives who want to cultivate pure actions and take birth in the Western World of Sukhavati. Those who wish to be reborn in this land of the Buddha must perform the three kinds of good deeds. First, they should honor their parents and support them; respect teachers and elders; be compassionate and refrain from killing, should cultivate the ten good deeds.
Second, they must take the Three Refuges, cultivate their vows, and not violate religious precepts. Thirdly, they must raise bodhichitta (the thought of achieving enlightenment), penetrate deeply into the principles of action and retribution, study and spread the teachings of the Mahayana and embody them in their affairs.
These three groups, as they are listed, are called pure actions leading to the land of the Buddha."
"Vaidehi!" continued the Buddha, "understand, if you have not yet understood, these three types of actions extend to the past, present and future and are the true cause of the pure actions of the Buddhas in these three realms of reality."
The Buddha then addressed Vaidehi again: "Listen carefully, listen carefully, and think it over well! Now I, the Tathagata, expound pure actions to future generations of suffering beings, tortured and killed by criminals. Well done, Vaidehi! The questions you have asked are pertinent! Ananda, you have accepted and preserved the innumerable words spoken by the Buddha.Now the Tathagata will teach Vaidehi and all sentient beings of future generations the vision of the Western Land of Ultimate Joy.By the power of the Buddha, they will see this pure land as clearly as they see their face in a mirror.
Seeing this country brings endless and amazing joy. When one sees the state of happiness in this country, one becomes tolerant of whatever may arise."

Section 2.
First Contemplation: The Setting Sun.

The Buddha, turning to Vaidehi, said: "You are still an ordinary person: your psychic abilities are weak and feeble. You will not be able to see very far until you acquire divine sight. Only the Tathagata Buddhas, who have many abilities, can help you see this land."
Vaidehi replied: “World Honored One, people like me can now see this land with the power of the Buddha, but what about those suffering beings who will come after the Buddha’s parinirvana, impure, devoid of good qualities, subject to the five types of suffering – how can they see the Land The Extreme Joy of Buddha Amitayus?"
The Buddha replied: “You and all other suffering beings should concentrate your mind, collect your consciousness at one point, on one image, on the image of the West. And what is this image? All living beings, if they are not blind from birth, if "they have eyes, have seen the sunset. You should sit upright, facing west, and prepare to directly contemplate the sun. Contemplate the image of the sun at sunset, force your mind to concentrate firmly and unwaveringly on it, so that the sun will be seen like a suspended drum.
After you have seen the sun in this way, let its image remain clear and distinct, whether your eyes are closed or open. This is the image of the sun and is called the First Contemplation.

Second Contemplation: Water.

Then you must form the image of water. Contemplate pure water, and let its image remain stable and clear after contemplation; don't let your thoughts wander and get lost.
When you see water in this way, you must form an image of ice. After you see the shining and transparent ice, below it you should form an image of lapis lazuli.
When this image is completed, you should see a ground composed of lapis lazuli, transparent and radiant inside and out. Below this, diamonds, seven jewels, and golden pillars will be seen supporting the azure soil. These columns have eight sides made from hundreds of jewels. Each jewel emits thousands of rays of light, each ray has eighty-four thousand shades. These rays, reflected in the lapis lazuli soil, look like a thousand million suns, so it is impossible to see them all. Above the surface of the soil of lapis lazuli stretched golden ropes, studded with jewels of seven kinds, straight and bright.
Five hundred colored lights burn in each jewel, each representing a flower or moon and stars at different points in space. Rising high into the sky, these lights form a tower of light. This tower has one hundred thousand floors and each floor is built with hundreds of jewels. The sides of the tower are adorned with billions of flower flags and countless musical instruments. Eight kinds of cool wind emanate from the diamond lights and make musical instruments sound, speaking of suffering, emptiness, impermanence and the absence of "I".
This is the image of water and is called the Second Contemplation.

Third Contemplation: Earth.

When such a perception is formed, you must contemplate its components, one by one, and make their images clear and pure, so that they are never lost or scattered, whether your eyes are open or closed. Except just at bedtime, you should always keep these images in your mind. One who reaches this degree of perception can be said to dimly see the Land of Extreme Joy.
If one acquires concentration in which he sees this earth completely and in all details, his state cannot be fully described. This is the image of the earth and is called the Third Contemplation.
Buddha addressed Ananda: "Ananda, you are the guardian of the words of the Buddha for future generations and all great assemblies who want to be free from suffering. For them, I preach the Dharma of seeing that Earth. Whoever sees this land will be freed from the negative deeds committed throughout eight hundred million kalpas. After death, after separation from the body, they will certainly be reborn in this pure land and their mind will be unhindered. The practice of such vision is called "right vision"; any other vision is called "wrong vision."

Fourth Contemplation: Precious Trees.

The Buddha then said to Ananda and Vaidehi, “When the perception of this Buddha land is gained, then you should form the image of the precious trees. In this contemplation you should, one by one, form the images of seven rows of trees; the flowers of these trees have no flaws.All flowers and leaves are made of multi-colored gems.Lapis lazuli emits a golden light, the crystal is saffron, agate is diamond, diamonds are the light of blue pearls.Corals, amber and a myriad of other precious stones are used for decoration; amazing nets of excellent pearls cover the tops of the trees, and the top of each tree is covered with seven layers of such nets.In between the nets are five hundred billion flowers and palace halls, like the palace of Brahma.In each palace, the sons of the gods dwell.Each child of heaven wears a necklace of five billion stones wish-fulfilling cintamani, the light from these stones extends to hundreds of yojanas, as if hundreds of millions of suns and moons were gathered together. All this cannot be explained in detail. The rows of those precious trees are arranged in harmonious order, as are the foliage on the trees.
Surprising flowers and fruits of seven kinds of jewels are scattered there among the dense foliage. The leaves of those trees are the same in length and width, and each side is 25 yojanas; each sheet has thousands of colors and hundreds of different lines. Amazing flowers bloom there, like spinning fiery wheels. They appear between the foliage, flare up and bear fruit like the vase of the god Shakra. A wonderful light shines there, which transforms into countless precious canopies with banners and flags. These precious canopies reflect the deeds of all the Buddhas of the countless universes, as well as the lands of the Buddhas of the ten directions.
When you get the right vision of these trees, you should contemplate them one by one, clearly and distinctly perceiving the trunks, branches, leaves, flowers and fruits. This is the image of the trees of that country and it is called the Fourth Contemplation.

Fifth Contemplation: Water.

Next, you must contemplate the water of that country. There are eight lakes in the Land of Extreme Joy; the water of each lake is composed of seven liquid and flowing jewels. Having as its source the cintamani wish-fulfilling jewel, this water is divided into fourteen streams, each stream consisting of seven kinds of jewels; the walls of the channels are made of gold, the bottom is covered with sand of multi-colored diamonds.
In each lake, sixty million lotus flowers bloom, consisting of jewels of seven kinds; all flowers have 12 yojanas in circumference and are exactly equal to each other. Precious water flows between the flowers, rises and falls along the stems of lotuses; the sounds of flowing water are melodious and pleasant, they preach the truths of suffering, non-existence, impermanence, no-self, and perfect wisdom. They praise the major and minor bodily signs of all the Buddhas. The streams of water emit a subtle amazing radiance, constantly reminiscent of the Buddha, Dharma and Sangha.
This is the image of water with eight delightful qualities, and it is called the Fifth Contemplation.

Sixth Contemplation: Earth, Trees and Lakes of the Land of Utmost Joy.

There are five billion precious palaces in every part of the Land of Utmost Joy. In every palace, countless gods play music on celestial musical instruments. There are also musical instruments hanging in the open space like precious banners in the sky; they themselves emit musical sounds, with billions of voices reminiscent of the Buddha, Dharma and Sangha.
When this perception is completed, it can be called a gross vision of the precious trees, the precious soil, and the precious lakes of the Land of Utmost Joy. This is the general vision of these images, and it is called the Sixth Contemplation.
One who sees these images will be freed from the consequences of negative deeds committed over countless tens of millions of kalpas. After death, after separation from the body, he will certainly be reborn in this pure land. The practice of such seeing is called "right seeing"; any other vision is called "wrong vision".

Seventh Contemplation: Lotus Sitting.

The Buddha addressed Ananda and Vaidehi: "Listen carefully! Listen carefully! Think about what you are about to hear! I, the Tathagata Buddha, explain to you in detail the Dharma that liberates from suffering. You should ponder, preserve and expound it widely in great assemblies" .
As the Buddha spoke these words, the Buddha of Infinite Life appeared in the middle of the sky, accompanied by the Bodhisattvas Mahasthama and Avalokiteshvara to the right and left. There was such a bright and strong glow around them that it was impossible to look at them. The radiance of the golden sand of hundreds of thousands of Jambu rivers cannot be compared with this luminosity.
When Vaidehi saw the Buddha of Infinite Life, she fell to her knees and bowed to him. She then said to the Buddha, "World Honored One! Now, with the power of the Buddha, I have been able to see the Buddha of Infinite Life along with the bodhisattvas. But how can all suffering beings in the future be able to have the vision of the Buddha Amitayus and these two bodhisattvas?"
The Buddha replied, “Those who wish to have the vision of this Buddha should contemplate thus: above the soil of the seven jewels, form the image of a lotus flower, each petal of which is composed of hundreds of multi-colored jewels and has eighty-four thousand veins like celestial pictures; these veins emit eighty four thousand rays, each of which is clearly visible. The small petals of this flower have a circumference of two hundred and fifty yojanas. This lotus has eighty-four thousand petals, each petal is adorned with billions of royal pearls. The pearls emit thousands of lights, like a canopy of seven kinds of jewels, and these the lights completely cover the earth.The calyx of the lotus flower is made of wish-fulfilling cintamani gems, it is adorned with eighty thousand diamonds, Kimshuka gems, and marvelous nets made of Brahma pearls.At the top of the lotus are four exquisite banners, spontaneously appearing and like nye hundred billion peaks of Sumeru. The tops of the banners themselves are like the palace of the god Yama, they are also decorated with five billion beautiful and amazing pearls. Each of these pearls emits eighty-four thousand rays, and each of these rays shimmers with eighty-four thousand shades of gold. This golden glow fills the precious earth and transforms into various images. In some places it turns into diamond bowls, in others - pearl nets, in others - various flower clouds. In all ten directions, it transforms according to desires, doing the work of the Buddha. This is the image of the flower throne, and it is called the Seventh Visualization.
The Buddha addressed Ananda: "This amazing lotus flower is created by the power of the primordial vows of the monk Dharmakara. Those who want to practice mindfulness of this Buddha must first form the image of this lotus seat. Every detail must be clearly fixed in the mind. Every leaf, ray, precious stone, tower and banner should be seen as clearly as the reflection of one's face in a mirror. Those who see these images will be freed from the consequences of negative deeds committed for fifty thousand kalpas. After death, after separation from the body, they will surely be reborn in this pure land The practice of seeing in this way is called "right seeing," any other seeing is called "wrong seeing."

Eighth Contemplation: Three Saints.

The Buddha addressed Ananda and Vaidehi: “When the vision of the lotus throne is acquired, then you must form the image of the Buddha himself. And on what basis? The Tathagata Buddha is the body of the Universe (Dharma-kaya), which enters the consciousness and thoughts of all living beings. Therefore, when your mind forms the vision of the Buddha, it is your mind that becomes marked with thirty-two major and eighty minor marks of perfection. The consciousness that creates the Buddha, this consciousness is the Buddha. The true and all-encompassing knowledge of the Buddha is the ocean from which consciousness, thoughts arise. and images. That is why you must concentrate your mind and devote yourself to a careful and all-absorbing contemplation of this Buddha Tathagata, Arhat, Completely Self-enlightened. Whoever wants to see this Buddha must first form a vision of his form. Whether your eyes are open or closed, you must constantly to see this image, similar in color to the golden sand of the Jambu River, seated on the lotus throne described above.
When such a vision is obtained, the eye of wisdom will be opened in you, and you will clearly and distinctly see all the ornaments of this Buddha land, the precious soil, lakes, precious trees and everything else. You will see them as clearly and distinctly as the lines on the palms of your hands.
As you go through this experience, you should then form an image of another great lotus flower, which is on the left side of the Buddha of Infinite Life and is exactly equal in every way to the Buddha flower. Then you must form the image of another similar lotus flower located on the right side of the Buddha. Form the image of Bodhisattva Avalokiteshvara, seated on the left lotus throne, in golden color exactly like the Buddha. Form the image of Mahasthama Bodhisattva sitting on the right lotus throne.
When such a vision is obtained, the images of the Buddha and Bodhisattvas will emit a golden glow that illuminates all the precious trees. Under each tree there will also be three lotus flowers in which the images of that Buddha and two Bodhisattvas sit; thus these images fill the whole country.
When such a vision is obtained, the practitioner will hear the sounds of flowing water and precious trees, the voices of geese and ducks preaching the unsurpassed Dharma. Whether he is immersed in concentration or comes out of it, he will constantly hear this wonderful Dharma. When the practitioner who heard this comes out of concentration, he should think about what he heard, keep it and not lose it. What the practitioner hears must be in accordance with the teachings of the Sutras, otherwise it is called "misperception." If what is heard is in agreement with the teachings of the Sutras, this is called seeing the Land of Extreme Joy in its full characteristics.
This is the vision of the images of the Three Saints, and it is called the Eighth Contemplation. Those who see these images will be freed from the consequences of negative deeds committed during countless kalpas of births and deaths. In their present body they will attain the concentration of "remembrance of the Buddha".

Ninth Contemplation: The Body of the Buddha of Infinite Life.

The Buddha addressed Ananda and Vaidehi: “Next, when the vision of the images of the Three Saints is gained, you should form images of the bodily signs and light of the Buddha of Infinite Life.
You must know, Ananda, that the body of the Buddha Amitayus is a hundred thousand million times brighter than the golden sand of the Jambu River from the heavenly dwelling of Yama; the height of this Buddha is as many yojanas as there are grains of sand in six sextillions of the rivers Ganges. The white curls of hair between the eyebrows are all twisted to the right and equal in size to the five mountains of Sumeru. The eyes of the Buddha are like the water of the four great oceans; blue and white are clearly visible in them. The roots of the hair on his body emit diamond rays, which are also equal in size to Mount Sumeru. The light of this Buddha illuminates one hundred billion Great Cosmic Spheres, within this halo dwell magically created Buddhas, innumerable like sand in ten sextillions of the Ganges; each of these Buddhas has a retinue from a great assembly of innumerable bodhisattvas, also miraculously created.
Buddha Amitayus has eighty-four thousand signs of perfection, each sign has eighty-four marks of excellence, eighty-four thousand rays emanate from each mark, each ray illuminates the worlds of all ten directions, therefore the Buddha covers with thought and protects all beings who think about him and do not exceptions for none of them. Its rays, signs, marks, and the like cannot be explained in detail, but the eye of wisdom, acquired by the practice of contemplation, sees them all clearly and distinctly.
If you have had such an experience, you will see all the Buddhas of the ten directions at the same time, and this is called "remembering all the Buddhas" concentration. Those who practiced such vision are said to have seen the bodies of all the Buddhas. Since they have gained the vision of the body of the Buddha, they will also see the mind of the Buddha. The mind of a Buddha is great empathy and compassion, and with his great compassion he accepts all beings.
Those who have gained such a vision, after death, after separation from the body, in their next lives will be born in the presence of the Buddhas and will gain tolerance for everything that may arise.
Therefore, those who are wise should direct their thoughts towards diligent contemplation of the Buddha of Infinite Life. Let those who contemplate the Amitayus Buddha begin with one sign or mark - let them first contemplate the white curl of hair between the eyebrows; when they have such a vision, all eighty-four thousand signs and marks will automatically appear before their eyes. Those who see the Buddha of Infinite Life see all the innumerable Buddhas of the ten directions; in the presence of all the Buddhas, they will receive a prediction that they themselves will become Buddhas. This is the all-encompassing vision of all forms and bodies of the Buddha, and it is called the Ninth Contemplation. The practice of such seeing is called "right seeing"; any other vision is called "wrong vision".

Tenth Contemplation: Bodhisattva Avalokiteshvara.

The Buddha addressed Ananda and Vaidehi: “After you have the vision of the Buddha of Infinite Life, you should form the image of the Bodhisattva Avalokiteshvara.
His height is eighty sextillions yojanas; his body is like purple gold in color; he has a large knot on his head, and a halo of light around his neck. The size of his face and halo is one hundred thousand yojanas in circumference. In this halo are five hundred magically created Buddhas exactly like Shakyamuni. Each created Buddha is accompanied by five hundred created Bodhisattvas and a retinue of countless gods. In the circle of light emitted by his body, living beings are seen walking the five paths, with all their signs and marks.
On the top of his head is a heavenly crown of mani pearls, in this crown stands a magically created Buddha, twenty-five yojanas high. The face of the Bodhisattva Avalokiteshvara is like the golden sand of the Jambu River. The white curl of hair between the eyebrows has the colors of the seven kinds of jewels, eighty-four thousand rays emanate from it. Immeasurable and limitless hundreds of thousands of created Buddhas dwell in each ray, each of them is accompanied by innumerable created Bodhisattvas; freely changing their manifestations, they fill the worlds of the ten directions. Their appearance can be compared to the color of a red lotus flower.
Bodhisattva Avalokiteshvara wears precious bracelets adorned with all kinds of jewelry. The palms of his hands are marked with five billion lotus flowers of various colors, on the tips of his ten fingers are eighty-four thousand images, each image has eighty-four thousand colors. Each color emits eighty-four thousand soft and gentle rays, illuminating everything everywhere. With his precious hands, Bodhisattva Avalokiteshvara supports and protects all living beings. When he raises his feet, the soles of his feet show wheels with thousands of spokes, which miraculously transform into five hundred million towers of light. When he puts his feet on the ground, flowers of diamonds and gems scatter around. All other marks on his body and minor markings are perfect and exactly like those of the Buddha, with the exception of a large knot on his head that makes the back of his head invisible - these two marks do not correspond to the World Honored Ones. This is the vision of the actual form and body of the Bodhisattva Avalokitesvara, and it is called the Tenth Contemplation.
The Buddha addressed Ananda: "Whoever wishes to gain the vision of the Bodhisattva Avalokiteshvara, must do so in exactly the way I have explained. One who practices such a vision will not suffer any calamity; he will completely eliminate karmic obstacles and free himself from the consequences of negative deeds performed during countless kalpas of births and deaths. Even hearing the name of this Bodhisattva brings immeasurable merit. How much more can diligent contemplation of his image bring!
Whoever wishes to have a vision of this Buddha must first contemplate the great knot on his head, then his celestial crown; after that, all the other billions of bodily signs will be consistently contemplated. All of them should be visible as clearly and distinctly as the palms of their own hands. The practice of such seeing is called "right seeing"; any other vision is called "wrong vision".

Eleventh Contemplation: Bodhisattva Mahasthama.

Next, you must form the image of the Bodhisattva Mahasthama, whose bodily signs, height and size are exactly equal to those of the Bodhisattva Avalokiteshvara. The circumference of his halo of light reaches one hundred and twenty-five yojanas and illuminates two hundred and fifty yojanas around. The glow of his body spreads over all the lands of all ten directions. When living beings see his body, it is like purple gold. Whoever sees even one ray of light emitted by the single hair root of this Bodhisattva will see all the countless Buddhas of the ten directions and their amazing pure light. That is why this Bodhisattva is called "Infinite Light"; this is the light of wisdom with which it illuminates all living beings and helps them to free themselves from the three poisons and gain unsurpassed powers. That is why this Bodhisattva is called the Bodhisattva of Great Power (Mahasthama). His celestial crown consists of five hundred precious flowers, in each flower there are five hundred towers, in which the Buddhas of the ten directions and their pure and wonderful lands are reflected. A large knot on his head is like a red lotus flower, at the top of the knot is a precious vessel that illuminates the deeds of the Buddhas of countless universes. All his other bodily signs completely repeat the bodily signs of the Bodhisattva Avalokiteshvara without any exception.
When this Bodhisattva walks, all the worlds of the ten directions tremble and shake, and five hundred million precious flowers appear there; each flower with its dazzling beauty reminds of the Land of Extreme Joy.
When this Bodhisattva sits down, all the lands of the seven kinds of jewels tremble and shake: all the magically created Buddhas Amitayusa and the Bodhisattvas Avalokiteshvara and Mahasthama, countless like sand in the Ganges, dwelling in the endless lands of the Buddhas, starting from the lower land of the Buddha of Golden Light and ending with the upper land of the Buddha Ruler of Light, all of them, like clouds, gather in the Land of Extreme Joy and, sitting on lotus flowers, listen to the unsurpassed Dharma, liberating from suffering.
The practice of such seeing is called "right seeing"; any other vision is called "wrong vision". This is the vision of the actual form and body of the Mahasthama Bodhisattva, and is called the Eleventh Contemplation. One who practices such a vision will be freed from the consequences of negative deeds done during countless eons of births and deaths. He will not dwell in an intermediate, embryonic state, but will always dwell in the pure and wondrous land of the Buddha.

Contemplation Twelfth: The Land of the Buddha of Infinite Life.

When such a vision is obtained, it is called the perfect contemplation of the Bodhisattvas Avalokiteshvara and Mahasthama. Next, you should form this image: sitting in a lotus flower with crossed legs, you are born in the Land of Extreme Joy in the western direction. You have to see the whole lotus flower, and then see how this flower opens. When the lotus flower opens, five hundred colored rays will light up around the sitting body. Your eyes will open and you will see water, birds, trees, Buddhas and Bodhisattvas filling the whole sky; you will hear the sounds of water and trees, the singing of birds and the voices of many Buddhas preaching the unsurpassed Dharma in accordance with the twelve divisions of the teaching. What you hear must be memorized and stored without any mistake. If you have gone through such an experience, it is considered a complete vision of Buddha Amitayus's Land of Ultimate Joy. This is the image of this country and it is called the Twelfth Contemplation. The innumerable created bodies of Buddha Amitayus and the two Bodhisattvas will constantly accompany one who has gained such a vision.

Contemplation Thirteenth: Three Saints in the Land of Extreme Joy.

The Buddha addressed Ananda and Vaidehi: "He who desires to be reborn in the Western Country by the power of his concentrated thought must first form the image of the Buddha, sixteen cubits high, sitting on a lotus flower in the waters of the lake, as described before. The true dimensions of the body of the Buddha of Infinite Life boundless and cannot be grasped by the ordinary mind.However, by the strength of the former vow of this Tathagata, one who tries to see it will certainly achieve his goal.
Even the mere contemplation of the image of this Buddha brings immeasurable merit; how much more can careful contemplation of all the perfect bodily signs of the Buddha Amitayus bring. Buddha Amitayus has supernatural powers; he manifests freely in various forms in all the lands of the ten directions. Sometimes he appears with a huge body that fills the entire sky; sometimes he appears small, only sixteen or eighteen cubits high. The body he manifests is always pure gold and radiates a soft glow. As already mentioned, the bodies of the two accompanying Bodhisattvas have the same characteristics. All beings can recognize these Bodhisattvas by seeing the characteristic markings on their heads. These Bodhisattvas help the Buddha of Infinite Life and manifest freely everywhere. This is the vision of various images, and it is called the Thirteenth Contemplation.

Section 3.
Fourteenth Contemplation: The highest rank of those who will be born.

The Buddha addressed Ananda and Vaidehi: “The first to go are those who will be born in the highest form of the highest rung. this is a sincere thought, the second is a deep thought, and the third is an all-consuming desire to be born in this Pure Land. Those who possess such a threefold thought will surely be reborn in the Land of Utmost Joy.
There are three classes of creatures that can be reborn in this country. What are these three classes of beings? The first is those who have compassion, do no harm to anyone and follow all the instructions of the Buddha; the second are those who study and recite the Vaipulya Sutras (Mahayana Sutras); the third is those who practice sixfold mindfulness. One who possesses such virtues will surely be born in this country. When such a person is close to death, Tathagata Amitayus will come to him along with the Bodhisattvas Avalokitesvara and Mahasthama, countless created Buddhas, a great assembly of hundreds of thousands of Bhikkhus and Shravakas, along with countless gods will meet him there. Bodhisattva Avalokiteshvara will hold the diamond tower and Bodhisattva Mahasthama will approach the dying man. Buddha Amitayus will emit a great radiance that will illuminate the body of the believer, the bodhisattvas will take his hands and greet him. Avalokitesvara, Mahasthama and all the countless bodhisattvas will praise the diligent mind of the worshiper. When the dying man sees all this, he will rejoice and dance with pleasure. He will see himself sitting on a diamond tower that follows the Buddha. In the shortest possible time, he will be born in the Pure Land and see the body of the Buddha and his bodily signs in full perfection, as well as the perfect forms and signs of all bodhisattvas; he will also see the diamond light and precious forests and hear the preaching of the unsurpassed Dharma, and as a result he will become tolerant of whatever may arise. After that, the practitioner will serve all the Buddhas of the ten directions. In the presence of each Buddha, he will receive a prediction of his own destiny, gain immeasurable hundreds of thousands of dharanis, and then return to the Land of Ultimate Joy. Such are those who will be born in the highest form of the highest stage.
For those of the middle form of the highest stage, there is no need to study, recite and keep the Vaipulya Sutras, but they should fully understand their meaning. They must deeply believe in cause and effect and not slander the Mahayana teachings. Possessing such virtues, they will take vows and seek birth in the Land of Utmost Joy. When one who observes this practice is close to death, he will meet the Buddha Amitayus along with the Bodhisattvas Avalokiteshvara and Mahasthama, carrying scepters of purple gold, and an innumerable retinue of attendants. They will approach him with words of praise, saying: "Dharma student! You have practiced the Mahayana teachings and understood the highest meanings, so today we meet and greet you." When that person looks at his body, he will find himself sitting on a tower of purple gold, and with folded hands and intertwined fingers, he will give praise to the Buddhas. With the speed of thought, he will be born in the Land of Extreme Joy among precious lakes. The tower of purple gold will turn into a precious flower, and the worshiper will dwell there until the flower opens. The newcomer's body will become like purple gold and under his feet will be precious lotus flowers. The Buddha and Bodhisattvas will emit diamond rays that illuminate the body of the reborn, his eyes will open and see clearly. From his wondrous seat he will hear many voices proclaiming profound truth of supreme significance.
Then he will step down from that golden seat and with folded hands bow down to the Buddha, praising and extolling the World Honored One. In seven days he will reach the highest and complete enlightenment. After that, the newly born will acquire the ability to fly and visit all the Buddhas of the ten directions. In the presence of those Buddhas, he will practice various kinds of concentration, gain tolerance for everything that may arise, and receive predictions about his fate. Such are those who will be born in the middle form of the highest stage.
Then there are those who will be born in the lower form of the highest stage: these are beings who believed in the principles of cause and effect and did not slander the Mahayana teachings, but they only gave rise to the unsurpassed thought of enlightenment. Possessing such virtues, they will take vows and seek birth in the Land of Utmost Joy. When a worshiper of this order is close to death, Buddha Amitayus, along with Bodhisattvas Avalokiteshvara and Mahasthama, will come to greet him. They will offer him a golden lotus flower, from which five hundred magically created Buddhas will appear. These five hundred created Buddhas will all together stretch out their hands and praise him, saying, "Disciple of the Dharma! You have now generated an unsurpassed thought of enlightenment, and therefore we have come to meet you today." After that, he will find himself sitting in a golden lotus flower. Sitting in a lotus flower, the dying one will follow the World Honored One and be born among the precious lakes. After one day and one night, the lotus flower will open and the reborn one will be able to see clearly. He will hear many voices proclaiming the unsurpassed Dharma.
He will cross many worlds to make offerings to all the Buddhas of the ten directions, and for three short kalpas he will listen to Dharma instructions from them. He will gain knowledge of hundreds of categories of phenomena and will be established in the first "Joyful" stage of the bodhisattva.
This is the image of the highest level of beings who will be born in the Land of Extreme Joy, and it is called the Fourteenth Contemplation.

Fifteenth Contemplation: The Middle Stage of those who will be born.

Next come the beings who will be born in the highest form of the middle stage: these are those who observed five obetos or eight obetos, who did not commit the five deadly sins, did not harm living beings. Possessing such virtues, they will take a vow and seek birth in the Land of Utmost Joy. When such a person is close to death, Buddha Amitayus, surrounded by a retinue of monks, will appear before him and illuminate the dying person with golden light. They preach to him the Dharma of suffering, emptiness, impermanence and the absence of "I". They will also praise the virtue of homelessness (monasticism), freeing from all worries. At the sight of the Buddha, the believer will be extremely happy and find himself sitting in a lotus flower. Kneeling and hands folded, he will bow to the Buddha, and before he raises his head, he will already be born in the Land of Extreme Joy. Soon the lotus flower will blossom, the newcomer will hear many voices glorifying the Four Noble Truths. He will immediately acquire the fruit of the Arhatship, the threefold knowledge, the six supernatural powers, and complete the eightfold liberation. Such are those who will be born in the highest form of the middle stage.
Those who will be born in the middle form of the middle stage are those who for one day and one night have observed without any omission either the eight vows, or the novice vows, or the perfect moral precepts. Possessing such virtues, they will take vows and seek birth in the Land of Utmost Joy. When one who observes this practice is close to death, he will see in the rays of light the Buddha Amitayus and his retinue with precious lotus flowers in their hands. The dying person will hear a voice from heaven, praising him and saying: "O son of a noble family, you are indeed a good person, committed to the teachings of the Buddha. We have come to greet you." After that, the believer will find himself inside the lotus flower. He will be born in the Land of Ultimate Joy among precious lakes. He will stay there for seven days before the lotus flower opens.
In seven days the lotus flower will blossom, the newcomer will open his eyes and give praise to the World Honored One. He will hear the preaching of the Dharma and immediately gain the fruit of Stream-Entry. Within half a small kalpa, he will gain the fruit of Arhatship.
Next are the creatures that will be born in the lowest form of the middle degree. They are the sons and daughters of noble families, honoring their parents and supporting them, practicing generosity and compassion in the world. At the end of their lives, they will meet a good and knowledgeable teacher who will describe to them in detail the state of happiness in the Land of Buddha Amitayus, and also explain the forty-eight vows of the monk Dharmakara. As soon as this person hears all this, his life span will come to an end. After a short interval, he will be born in the Land of Extreme Joy in the western direction.
In seven days he will meet the Bodhisattvas Avalokiteshvara and Mahasthama, hear the Dharma preaching from them, and gain the fruit of Stream Entry. In the course of a small kalpa, he will acquire the fruit of Arhatship.
This is the image of the middle stage of beings who will be born in the Land of Extreme Joy, and it is called the Fifteenth Contemplation.

Sixteenth Contemplation: The lowest level of those who will be born.

The Buddha addressed Ananda and Vaidehi: “The highest category of the lowest rung are those beings who have committed billions of evil deeds, but have never slandered the Mahayana teachings. a good and knowledgeable teacher who will explain to them the twelve chapters of the sutras and their names, and by hearing the names of these wholesome sutras they will be freed from the effects of the negative deeds done during five hundred million eons of births and deaths.
A wise teacher will also teach them to fold their hands and say the words "Glory to the Buddha of Infinite Life!" (Sansk. " Namo Amitabhaya Buddhaya"; Japanese. "Namu Amida Butsu"). By pronouncing the name of Buddha Amitayus, they will be freed from the consequences of negative deeds committed over countless millions of kalpas. After that, the Buddha of Infinite Life will send to this person the magically created Buddha and two Bodhisattvas. They will turn to dying with words of praise, saying: "O son of a noble family, as soon as you uttered the name of this Buddha, all the consequences of your negative deeds were destroyed and therefore we came to greet you." After these words, the believer will see how the light of the created Buddha fills his house. Soon he will die and in a lotus flower he will be transported to the Land of Ultimate Joy, where he will be born among the precious lakes.
After seven weeks, the lotus flower will open and Avalokiteshvara, the Bodhisattva of Great Compassion, and the Bodhisattva Mahasthama will emit great light and appear before the newcomer, preaching the deepest meaning of the twelve sections of the Sutras. Hearing these words, he will believe and understand them and generate an unsurpassed thought of enlightenment. Within ten small kalpas, he will acquire knowledge of many categories of phenomena and enter the first "Joyful" stage of the Bodhisattva. Such are those who will be born in the highest form of the lowest stage.
Next are the creatures that will be born in the middle form of the lower level. They violated the five and eight vows, violated every perfect moral precept, stole things belonging to the community or individual monks, and preached the Dharma incorrectly. Because of their depravity, they must inevitably go to hell. However, when such a person is close to death and hellfire already surrounds him from all sides, he will still meet a good and knowledgeable teacher who, out of great compassion, preaches to the dying ten powers and the unsurpassed virtue of Buddha Amitayus. He will glorify the spiritual power and light of the Buddha of Infinite Life and explain the meaning of moral vows, concentration, wisdom, liberation, and the perfect knowledge that accompanies liberation. When the dying person hears such words, he will be freed from the consequences of the negative deeds done for eight hundred million kalpas. The cruel flames of hell will turn into a cool breeze, swaying heavenly flowers. Magically created Buddhas and Bodhisattvas who are on the tops of flowers greet this person. In a moment he will be born in a lotus flower among the precious lakes of the Land of Utmost Joy. Six kalpas will pass before the lotus flower opens. Bodhisattvas Avalokiteshvara and Mahasthama will encourage and comfort the newcomer and preach to him the deepest meaning of the Mahayana Sutras. Hearing this Dharma, he will immediately generate the unsurpassed thought of enlightenment. Such are those who will be born in the middle form of the lower level.
The Buddha addressed Ananda and Vaidehi: “Next are those beings who will be born in the lowest form of the lowest stage. They committed the five deadly sins and ten crimes, were hostile to all living beings. Because of their depravity, they must inevitably go to hell and spend countless kalpas there before the consequences of their evil deeds are exhausted, yet when such a person is close to death, he will meet a good and knowledgeable teacher who will console and encourage him with the preaching of the Dharma and teach him to remember the Buddha. to do this, the teacher will tell him: "Even if you cannot practice remembrance of the Buddha, you can at least pronounce the name of Buddha Amitayus". With the utmost exertion of strength, the dying person should repeat ten times: "Glory to the Buddha of Infinite Life!". Each recitation of the name of Buddha Amitayus will relieve him of the consequences of the negative deeds done for eight million kalpas.Before death, he will see a golden lotus flower similar to golden disk of the sun. In a short moment he will be born in the Land of Ultimate Joy. Twelve great kalpas will pass before the lotus flower opens. Bodhisattvas Avalokitesvara and Mahasthama preach to him the true nature of reality. Upon hearing this Dharma, the newcomer will rejoice and give birth to the unsurpassed thought of enlightenment. Such are those who will be born in the lower form of the lower rung.
This is the image of the lowest level of beings, and it is called the Sixteenth Contemplation.

Section 4.

When the Buddha finished his speech, Vaidehi, along with five hundred maids, saw the Land of Ultimate Joy and the bodies of Buddha Amitayus and two Bodhisattvas. Their delusions were dispelled, and they gained tolerance for whatever might arise. Five hundred maidservants took a vow to be reborn in that country. The World Honored One prophesied to them that they would all be reborn there and find concentration in the presence of many Buddhas. The countless gods also gave birth to the unsurpassed thought of enlightenment.
At this time Ananda got up from his seat and addressed the Buddha: "World Honored One, what should we call this Sutra? And how should we receive and keep this Sutra?"
The Buddha replied, "Ananda, this Sutra should be called 'Contemplation of the Land of Ultimate Joy, Buddha of Infinite Life, Bodhisattva Avalokiteshvara and Bodhisattva Mahasthama'. It is also called 'The Sutra on Completely Eliminating Karmic Obstacles and Taking Rebirth in the Presence of the Buddhas.' You must accept and keep without any carelessness or error.Those who practice concentration according to this Sutra will see the Buddha of Infinite Life and the two Bodhisattvas in this life.
In the event that a son or daughter of a noble family simply hears the names of this Buddha and the two Bodhisattvas, they will be freed from the consequences of the negative deeds done during countless kalpas of births and deaths. How much more merit can the diligent remembrance and reverence of that Buddha bring!
One who practices the remembrance of the Buddha of Infinite Life is the lotus flower among people. The bodhisattvas Avalokiteshvara and Mahasthama will be his friends and he will be born in the Buddha family."
The Buddha then addressed Ananda: "You are unsurpassed in keeping the Sutras. You must keep the name of the Buddha of Infinite Life." When the Buddha finished his words, venerable Ananda, venerable Mahamaudgalyayana and Vaidehi experienced boundless joy.
Following this, the Sky-Honored One returned to Kite Peak Mountain. Ānanda spread the teachings of this Sutra widely among a great assembly of monks and innumerable gods, nagas, yakshas and demons. Hearing this Sutra, they all experienced boundless joy and, after honoring all the Buddhas, they dispersed.
The Sutra of Contemplating the Buddha of Infinite Life, proclaimed by Buddha Shakyamuni, is finished.

The word "sutra" itself means a thread on which something is strung (for example, beads or a rosary). So in India, the basic texts of religious and philosophical schools were called, fixing the teachings of the founder of this tradition. However, if the Brahminist sutras are extremely laconic aphorisms, fixing the essence of a particular teaching in the form of brief formulas that require indispensable commentary, then the Buddhist sutras are sometimes huge works of a narrative (narrative) nature with numerous descriptions, enumerations and repetitions (as an example, cite the Prajna Paramita Sutra of Five Hundred Thousand Shlokas, the most voluminous of the Buddhist canonical works, a complete translation of which into any European language would take several solid volumes). Since the word "sutra" is a Sanskritization of the original Pali word "sutta", there is even an assumption in science that this Sanskritization was false and that the word "sutta" corresponds to a completely different Sanskrit word - "sukta" ("well said"). This interpretation also takes into account the fundamental genre difference between the Buddhist sutras and the texts of the same name in the Brahminist tradition. The Buddhist sutras are regarded in the Buddhist tradition as the sermons of the Buddha himself.

Mahayanists recognize by the word Buddha both the soups of the Pali Canon of Theravada and the Sanskrit sutras of the Mahayana, Theravadins - only Pali soups. Most of the Buddhist sutras belong to the Mahayana tradition. Over several centuries of the formation of the Mahayana, a huge number of the most diverse sutras were created, differing from each other both in form, type, and in content. Moreover, many sutras directly contradicted each other, and often one sutra denied what another proclaimed. But the Mahayana argued that all sutras are the teachings of the Buddha, that is, there was no tendency in the Mahayana to sort the sutras and separate the "authentic" texts from the "apocryphal". But that is why it became necessary to classify the texts and explain the contradictions between the sutras. Thus, in Buddhism, the problem of hermeneutics, that is, the interpretation of the text, arose. As a result, Buddhist hermeneutics divided all sutras into two groups: sutras of "final meaning" (nitartha) and sutras "requiring interpretation" (neiartha). The first group included sutras in which the Buddha directly, directly and unambiguously proclaims his teachings, the second - texts that can be defined as "skillful means" (upaya); in them, the Buddha preaches the Dharma allegorically, adapting to the level of understanding of immature people who are subject to delusion and influenced by various false teachings. Both those and other texts were declared to be the authentic words of the Buddha, the defamation of even the texts "neiartha" was considered a sin, however, the value of these two types of texts was still recognized as different. However, the classification of the sutras according to the principle of "nitarthaneyartha" by no means solved all the problems. As different schools of Buddhist philosophy arose, it became clear that those sutras that were declared the sutras of the "final meaning" by one school, the other school recognized only conditionally true, "requiring additional interpretation." Thus, for example, the Madhyamika school considered the prajna-paramitic texts, which taught about the emptiness and essencelessness of dharmas, to be the sutras of the "final meaning", while the sutras proclaiming the principle of "only consciousness" were rejected by it as "requiring additional interpretation". On the contrary, the Yogacara school considered these last texts to be sutras expressing the highest teaching of the Buddha, recognizing only relative truth behind the Prajna-paramita sutras. Subsequently, within the framework of Chinese (and later, the entire Far Eastern) Buddhism, even a special method of pan jiao appeared - "criticism / classification of teachings", according to which each school classified various Buddhist schools according to the "degree" of their truth and proximity to the "genuine" teaching Buddha (corresponding, of course, to the teaching of the school that carried out the classification). Interestingly, over time, even the so-called “two nights theory” was formed in Buddhism, which is set forth in some sutras. According to this theory, from the night of awakening to the night of departure to nirvana, the Buddha did not utter a single word at all, but his consciousness, like a clear mirror, reflected all the problems that people came to him with, and gave them a silent answer, which they verbalized in different sutras. Thus, the doctrines of all the sutras are conditional (conventional) and make sense only in the context of the “questioning” that brought them to life.