The Mahāsthāmaprāpta Contemplation Begins
Where Avalokiteśvara's own contemplation spent most of its length establishing his distinctive marks, this eleventh contemplation moves quickly past what the two bodhisattvas share, and lingers instead on what makes Mahāsthāmaprāpta distinct: a light whose very substance is freedom from defilement, and whose function is the removal of suffering itself.
Shared Marks, and a Distinct Halo
十一、就勢至觀中，亦先舉，次辨，後結。即有其十三。一、從次觀大勢至已下，總舉觀名。二、從此菩薩身量大小已下，次辨觀相。即有其五。一明身量等類觀音。二明身色等類觀音。三明面相等類觀音。四明身光相好等類觀音。五明毫相舒光轉變等類觀音。三、從圓光面各百二十五由旬已下，正明圓光等不同觀音之相。即有其四。一明圓光大小。二明光照遠近。三明化佛多少。四明化佛侍者多少。
Eleventh, within the Mahāsthāmaprāpta contemplation, the text likewise first raises the matter, next distinguishes it in detail, and finally concludes it. There are thirteen points in all.
First, from "next, contemplate Mahāsthāmaprāpta" onward, this generally names this contemplation.
Second, from "this bodhisattva's own bodily size" onward, this next distinguishes the mark of this contemplation. There are five points within it. First, this makes plain that his own bodily size is of the same kind as Avalokiteśvara's own. Second, this makes plain that his own bodily color is of the same kind as Avalokiteśvara's own. Third, this makes plain that his own facial appearance is of the same kind as Avalokiteśvara's own. Fourth, this makes plain that his own bodily light and excellent marks are of the same kind as Avalokiteśvara's own. Fifth, this makes plain that the light unfolding and transforming from his own curl of hair is of the same kind as Avalokiteśvara's own.
Third, from "his own halo of light, on each side, one hundred and twenty-five yojanas" onward, this makes plain that his own halo of light differs from Avalokiteśvara's own. There are four points within it. First, this makes plain the size of this halo of light. Second, this makes plain the reach of this light, both near and far. Third, this makes plain the number of transformation-buddhas present. Fourth, this makes plain the number of these transformation-buddhas' own attendants.
A Light Whose Name Is Its Own Function
四、從舉身光明下，至名大勢至已來，正明身光遠備照益有緣，等及他方，皆作紫金之色。即有其八。一明身光總別不同。二明光照遠近。三明光所觸處皆作紫金之色。四明但與勢至宿業有緣者，即得覩觸此光。五明但見一毛孔光即能多見諸佛淨妙身光。此即舉少以顯多益，欲使行之者悕心渴仰入觀以證之。六明依光以立名。七明光之體用，即無漏為體，故名智慧光。又能除息十方三惡之苦，名無上力，即為用也。八明名大勢至者，此即依德立名也。
Fourth, from "his entire body's own light" down through "named Mahāsthāmaprāpta," this makes plain that his own bodily light reaches far and wide, fully benefiting all those with whom he shares karmic affinity, extending equally even to other realms, everywhere taking on the color of purple gold. There are eight points within it. First, this makes plain the distinction between his own light taken as a whole and taken in its particular parts. Second, this makes plain the reach of this light, both near and far. Third, this makes plain that wherever this light touches, that place takes on the color of purple gold. Fourth, this makes plain that only those who share karmic affinity with Mahāsthāmaprāpta from past lives are able to behold and be touched by this very light. Fifth, this makes plain that merely beholding the light from a single one of his pores, one becomes able to behold, in far greater measure, the pure and wondrous bodily light of every buddha. This raises up but a small thing to reveal a far greater benefit, so that practitioners might yearn for it and enter this contemplation to bear witness to it themselves. Sixth, this makes plain that his own name is established according to this very light. Seventh, this makes plain the very substance and function of this light — its substance is freedom from all defilement, hence it is called the light of wisdom; and, further, it is able to remove and put to rest the sufferings of the three evil destinies throughout the ten directions, and is named unsurpassed power, which is itself its own function. Eighth, this makes plain that he is named Mahāsthāmaprāpta ("the one who has attained great power") — this name is established directly according to his own virtue.
Shandao's own etymology here treats "Mahāsthāmaprāpta" as a functional description rather than an arbitrary title: the name follows directly from what the light does, "removing and putting to rest the sufferings of the three evil destinies throughout the ten directions." His aside on beholding just "the light from a single one of his pores" as sufficient to reveal, in far greater measure, the light of every buddha continues a pattern already established for the true body contemplation's own white curl of hair — a single, manageable point of focus standing in for something the practitioner could not otherwise take in all at once.
Part 64 Complete
This closes Part 64. Part 65 continues with what distinguishes his crown, and his own distinctive manner of walking and sitting — movements said to shake entire buddha-lands and summon countless transformation-bodies, opening a striking question about suffering that even exists, in some sense, within the Land of Ultimate Bliss itself.
Continue to Part 65 — A Question About Suffering in the Pure Land →