The Lotus Throne Contemplation Begins

Seventh, within the lotus throne contemplation, the text likewise first raises the matter, next distinguishes it in detail, and finally concludes it. There are nineteen points in all.

First, from "the Buddha told Ānanda" down through "the method that removes suffering and affliction," this makes plain the command to listen, and the granting of permission to speak. There are three points within it. First, this makes plain the issuing of this command to both these two people. Second, this makes plain the command to listen, causing them to receive it attentively and to practice with right mindfulness. Third, this makes plain that the Buddha, in expounding this method of the lotus throne contemplation, teaches that one need only settle the mind and hold this object in thought, and offense and suffering shall thereby be removed.

Second, from "you should bear this in mind and uphold it" down through "expound and explain it," this makes plain the exhortation to promulgate and transmit this teaching. This makes plain that this method of contemplation is profound and essential, urgently rescuing sentient beings forever sunk in delusion, their minds confused by false attachment, adrift throughout the six destinies. You should uphold this contemplation and exhort its cultivation everywhere, so that all who come to know and hear of it might rise together into liberation.

Third, from "as he spoke these words" down through "cannot be compared," this makes plain that Śākyamuni, the teaching-lord of this Sahā world, on behalf of all beings, fixed his own thought upon the West — while Amitābha, the compassionate honored one of the Land of Peace and Bliss, knowing this very intent, cast his own reflection into this Eastern realm. This is thus the two honored ones responding as one, entirely without difference between them, differing only in whether they conceal or reveal themselves — precisely because the countless different capacities of unrefined beings require that these two work as craftsmen together, each completing what the other begins. As for "as he spoke these words": this makes plain, within this very meaning, seven distinct points. First, this makes plain the moment this command and exhortation was addressed to these two people. Second, this makes plain that Amitābha, responding to this very voice, appeared at once, thereby bearing witness that rebirth is truly attained. Third, this makes plain that Amitābha appeared standing in the sky — for as soon as any being turns their own mind, holds right mindfulness, and vows to be reborn in his own land, they attain that rebirth at once, standing there just as he does.

Question: "The Buddha's own virtue is so revered and lofty that he ought never to bestir himself lightly and without cause — and yet, if he can indeed answer this call of great compassion without abandoning his own original vow, why does he not respond seated with proper dignity, rather than standing?"

Answer: "This makes plain that the Tathāgata carries here some further, hidden intent. It is simply that this Sahā world is a realm of suffering, where every manner of evil dwells intermingled, the eight sufferings burning against one another, movement itself becoming betrayal, false intimacy concealed behind a smile, the six thieves forever in pursuit, the fiery pit of the three evil destinies looming ever closer, ready to be entered at any moment. Were he not to raise his own foot at once to rescue the deluded, how could anyone ever be spared the prison of their own karmic bondage? It is for this very reason that he rises and moves at once, rather than waiting to respond with the leisure of one seated in dignity."

Fourth, this makes plain that Avalokiteśvara and Mahāsthāmaprāpta serve as his own attendants, signifying that no other assembly is present. Fifth, this makes plain that these three honored ones' own bodies and minds are perfectly pure, their radiance blazing ever more brilliant. Sixth, this makes plain that the Buddha's own bodily light shines brightly throughout the ten directions — how could a defiled, obstructed ordinary being ever behold it in full? Seventh, this makes plain that the Buddha's own body is entirely free of defilement, and his light likewise so — how, then, could it ever be compared to the gold of the heavens, itself still subject to defilement?