Thus I have heard: At one time the Buddha was staying on the Grdhrakuta Mountain, near the city of Rajagrha, together with 12,000 great bhiksus, who all had acquired great transcendental powers. Such venerable ones included Ajnatakaundinya, ASvajit, Baspa, Mahanama, Bhadrajit, Vimala, Yasodeva, Subahu, Purnaka, Gavampati, Uruvilva-kasyapa, Gayakasyapa, Nadi-kasyapa, Mahakasyapa, Sariputra, Mahamaudgalyayana, Mahakapphina, Mahakausthilya, Mahakatyayana, Mahacunda, Purnamaitrayaniput, Aniruddha, Revata, Kimpila, Mogharaja, Parayanika, Vakula, Nanda, Svagata, Rahula, and the blessed Ananda. Holy bhiksus such as these were at the head of the assembly.
In attendance as well was a multitude of Bodhisattva-Mahasattvas, such as Samantabhadra Bodhisattva, Manjusri Bodhisattva, and Maitreya Bodhisattva. Also present were all Bodhisattvas of this Worthy Kalpa, and the sixteen Upright Ones including Worthy Protector Bodhisattva, Good Deliberation Bodhisattva, Faith and Wisdom Bodhisattva, Emptiness Bodhisattva, Transcendental Power Bloom Bodhisattva, Brilliant Hero Bodhisattva, Wisdom Superior Bodhisattva, Knowledge Banner Bodhisattva, Silent Faculty Bodhisattva, Vow and Wisdom Bodhisattva, Fragrant Elephant Bodhisattva, Jewel Hero Bodhisattva, Center Abiding Bodhisattva, Restrained Action Bodhisattva, and Liberation Bodhisattva.
First of all, I will translate this part of the scripture into vernacular Chinese.
Thus I have heard: at one time the Buddha was staying on the Grdhrakuta Mountain, near the city of Rajagrha, together with 12,000 great bhiksus constantly following our Buddha, all saints with great transcendental powers. Such venerable ones included Ajnatakaundinya, ASvajit, Baspa, Mahanama, Bhadrajit, Vimala, Yasodeva, Subahu, Purnaka, Gavampati, Uruvilva-kasyapa, Gayakasyapa, Nadi-kasyapa, Mahakasyapa, Sariputra, Mahamaudgalyayana, Mahakapphina, Mahakausthilya, Mahakatyayana, Mahacunda, Purnamaitrayaniput, Aniruddha, Revata, Kimpila, Mogharaja, Parayanika, Vakula, Nanda, Svagata, Rahula, and the blessed Ananda, etc. Holy bhiksus such as these well-known were at the head of the assembly.
In attendance as well was a multitude of Bodhisattva-Mahasattvas, such as Samantabhadra Bodhisattva, Manjusri Bodhisattva, and Maitreya Bodhisattva, etc. Also present were all Bodhisattvas of this Worthy Kalpa, and the sixteen Upright Ones of Lay Buddhists, including Worthy Protector Bodhisattva, Good Deliberation Bodhisattva, Faith and Wisdom Bodhisattva, Emptiness Bodhisattva, Transcendental Power Bloom Bodhisattva, Brilliant Hero Bodhisattva, Wisdom Superior Bodhisattva, Knowledge Banner Bodhisattva, Silent Faculty Bodhisattva, Vow and Wisdom Bodhisattva, Fragrant Elephant Bodhisattva, Jewel Hero Bodhisattva, Center Abiding Bodhisattva, Restrained Action Bodhisattva, and Liberation Bodhisattva.
This beginning part of the scripture introduces the time and the location of Buddha’s preaching “The Sutra of Amitayus Buddha”, as well as the congregation participating in the Dharma assembly. As you can see, due to different translators, the opening sentence of this scripture is “I have heard it so”, whereas the beginning sentence of the scriptures translated by Master Kumarajiva is always “Thus I have heard”. Whether it’s “I have heard it so” or “Thus I have heard”, the meaning is the same, that is – what I have heard is like this. We’d better not trifle with this difference.
“I have heard it so” and “at one time” are the opening formats for the Mahayana canons. Since no Buddhist written scriptures existed during our Buddha’s lifetime, disciples at that time mainly relied on hearing and memorizing Buddhist teachings. After Buddha’s Nirvana, the disciples organized Buddha’s teachings through several gatherings into written texts. Most of the classic Hinayana scriptures were recited by the Venerable Ananda, who was both knowledgeable and had an excellent memory. Other disciples supplemented and sanctified them, and thereby, the current written scriptures began to take shape. In order to demonstrate that the content of this scripture is indeed originally preached by the Buddha at that time, each scripture begins with the four words “Thus I have heard”, which highlights the fact that it is the Buddha who says this, and no speculations, personal understanding, or any changes are made.
In terms of time, because the Buddha’s teachings are given to the sentient beings of three realms and six paths whose experiences and definitions of time and space are totally different, from this perspective, there shall be no unified time of the Dharma assembly. Therefore, the phrase “at one time” is used to indicate that there is a time for the Dharma assembly. Besides, the adding of four words “Thus I have heard” at the beginning of each scripture agrees with the will made by the Buddha to his disciples during the Nirvana.
The location of the Dharma assembly is the Gridhrakuta mountain near the city of Rajagriha, which is a big city in Magadha Kingdom of ancient India. The Gridhrakuta mountain is also referred to as Gridhkut Vulture Peak near the city of Rajagriha in other classics, where the Buddha often pronounces Mahayana scriptures.
First, the ordained monks often practicing with the Buddha, who are basically great Arhats possessing supernatural powers. Their names are often heard of in other scriptures, but in this scripture, their names may vary due to the translator’s individual treatment of the original text.
Second, also present were all Bodhisattvas of this Worthy Kalpa, with Samantabhadra Bodhisattva, Manjusri Bodhisattva, and Maitreya Bodhisattva at the head of the assembly. “Kalpa” is a unit of time in Buddhism, which divides into Antara kalpas (a small kalpa), middling kalpas and Mahakalpa. According to human life expectancy, the highest was 84,000 years, with a decrease of one year every hundred years, all the way down to ten years. Then increase by one year every hundred years, until reaching 84,000 years old. This one increase and one decrease constitute a small kalpa. According to current mathematics, a small kalpa equals 16,798,000 years. The twenty small kalpas here make up one middling kalpa, and the four middling kalpas make up one Mahakalpa. The time of one Mahakalpa can be divided equally into four periods: the period of the kalpas of formation, existence, destruction and non-existence, each with twenty kalpas. The past Mahakalpa is called “the Glorious Kalpa”, and the Mahakalpa in the future is called “the Constellations Kalpa”. The Mahakalpa we are currently in is called the “Bhadrakalpa” (the Worthy Kalpa or the Kalpa of the sages). During the existence period of the twenty small kalpas of the Worthy Kalpa, one thousand Buddhas will emerge one after another.
Let us look at our existence kalpa in more detail. From the first to the eighth kalpa, no Buddha was born. In the ninth kalpa, four Buddhas were born. When the life expectancy was reduced to 60,000 years old, Krakuchchanda Buddha, the first of the Buddhas of the present Bhadrakalpa, was born. When the life expectancy of human beings was reduced to 40,000 years old, Kanakamuni Buddha, the second of Buddhas of the present Bhadrakalpa, was born. When the life expectancy was reduced to 20,000 years old, Kassapa Buddha was born and became the third Buddha of the present Bhadrakalpa. When the life expectancy was reduced to a hundred years old, Shakyamuni Buddha was born, becoming the fourth Buddha of the present Bhadrakalpa. We are currently in this period, learning the teachings of Shakyamuni Buddha. In the tenth kalpa, when the life expectancy of human beings increased to 84,000 years old, Maitreya Buddha will be born, becoming the fifth Buddha of this Bhadrakalpa. From the 11th to 14th kalpas, no Buddha will be born. In the fifteenth kalpa, altogether 994 Buddhas will be born one after another. The 16th to 19th kalpa will see no Buddha to be born. The 20th kalpa will witness the birth of the last Buddha of this Bhadrakalpa, Rucika Buddha, who is now commonly known as Bodhisattva Wei-to, the guardian deity facing the main hall of a temple. The above-mentioned are known as the Thousand Buddhas of the present Bhadrakalpa. The past “Glorious Kalpa” had also witnessed the birth of one thousand Buddhas, and so will the future “Constellations Kalpa”. The Thousand Buddhas mentioned above are all Buddhas who make their appearances as the founders of Buddhism in our world and as the leaders of a great chiliocosm. These Buddhas’ Nirmanakayas (bodies of transformation) by which they can appear in any form, and their disciples who become enlightened, are not included in this list.
Some practitioners may ask, “Why, on occasion, no Buddha appears during the period of the kalpas of existence?” The reason lies in that all living beings are bound by the karma in common. The shared karma decides that in a certain period during the kalpas of existence, no one will believe in Buddhism or no one will become a Buddha, therefore no Buddha gets born. Likewise, during the period of the kalpas of formation, destruction and non-existence, the principal and the subsidiary causes prove inadequate for a Buddha to appear in this world.
As we often see, the past three Buddhas or the past seven Buddhas are enshrined and worshiped in the main hall of temples. The past three Buddhas refer to the last three of one thousand Buddhas in the past “Glorious Kalpa”: the Vipashyin Buddha, the Shikhin Buddha, and the Vishvabhu Buddha. In addition to these three Buddhas, the past seven Buddhas also involve the inclusion of the four Buddhas of our present Kalpa who have made their appearances and subsequently attained Nirvana, namely, the Krakuchchanda Buddha, the Kanakamuni Buddha, the Kashyapa Buddha and the Shakyamuni Buddha. Fortunately enough, we are still in the teachings of the Shakyamuni Buddha, though we have already found ourselves in the period of degeneration of the dharma in which the true teaching has fallen into decay and is threatened with extinction.
Before attaining Buddhahood, the Thousand Buddhas of the present Bhadrakalpa are uniformly called Bodhisattvas. These Bodhisattvas as well as their disciples come to the Gridhrakuta mountain to attend the Assembly. The Sutra provides the details: “a multitude of Bodhisattva-Mahasattvas, … Samantabhadra Bodhisattva, Manjusri Bodhisattva, and Maitreya Bodhisattva” were at the head of the assembly, and “also present were all Bodhisattvas of this Worthy Kalpa”. Manjusri Bodhisattva is referred to as “Miao De” Bodhisattva, and Maitreya Bodhisattva is referred to as “Ci Shi” Bodhisattva in China. Samantabhadra Bodhisattva, Manjusri Bodhisattva, and Maitreya Bodhisattva are popular with devotees of Buddhism. In the World of Saha, Samantabhadra and Manjusri are situated beside Shakyamuni Buddha, just like left and right arms, assisting Shakyamuni Buddha. In the main hall of the temple, it is common to see Manjusri Bodhisattva sitting on a green lion known as the “Great Wisdom Manjushri”, while Samantabhadra Bodhisattva on a six-toothed white elephant known as the “Great Action Samantabhadra”, both serving and standing on the left and right sides of Shakyamuni Buddha. Moreover, in the main hall of the temple, it is common to see the Vairochana Buddha, Samantabhadra Bodhisattva, and Manjusri Bodhisattva, collectively known as the “Three Hua-yen Saints”, who are enshrined and worshipped by devotees.
Maitreya Bodhisattva, also referred to as the Future Buddha in the Buddhist community, will succeed Shakyamuni Buddha and become the fifth Buddha of the Worthy Kalpa. It is widely believed by the Buddhists that Maitreya Bodhisattva presently resides in the fourth level of the six deva-heavens of desire named the “Tushita Heaven”, which is divided into inner courtyard and outer courtyard. The inner courtyard is the abode where Ekajati-prati-buddha Bodhisattvas reside and deliver Dharma teachings. When Shakyamuni Buddha was serving as an Ekajati-prati-buddha Bodhisattva, he also resided in the inner courtyard of the Tushita Heaven, from where he got born in our world of Saha (sufferings). Maitreya, who is now an Ekajati-prati-buddha Bodhisattva, also preaches and spreads Dharma teachings here. Samantabhadra Bodhisattva, Manjusri Bodhisattva and Maitreya Bodhisattva are not only exemplary models for all Bodhisattvas to learn from in the world of Saha, but also enjoy a great reputation across the worlds in all directions. Therefore, they deservedly serve as the heads of all Bodhisattvas at the assembly.
Third, present at the assembly were the Lay Buddhists, represented by the Worthy Protector Bodhisattva. As indicated in the Sutra, names of sixteen Upright Ones of Lay Buddhists were mentioned. The Upright Ones and Mahasattva are alternative names for Bodhisattva; for example, Avalokitesvara Bodhisattva is also called Avalokitesvara Mahasattva. Slight difference lies in that the Upright Ones here are mainly used to address the laymen, while Mahasattvas indicate their identity being the ordained monks. In accordance with the volume 109 of Maharatnakuta-sutra (Great Gem-Heap Sutra), Bhadrapala (the Worthy Protector Bodhisattva) was the son of a wealthy merchant. The joy and blessings he enjoyed due to his good karma surpassed those of Sovereign Shakra (Lord of the Trayastrimshas, i.e. the 33 heavens). At the Shurangama Dharma Assembly, Bhadrapala (the Worthy Protector Bodhisattva) ranked the fifth among the twenty-five Bodhisattvas who stood up to share their way of realizing the Enlightenment. He was taking a shower in the bathroom when he suddenly woke up to understand the nature of water when it came into contact with his body. Accordingly, some practitioners often place the statue of Bhadrapala (the Worthy Protector Bodhisattva) in the bathroom for worship in the hope of receiving his blessings and realizing all things in their real aspect while bathing. With respect to Bhadrapala Bodhisattva, he was often referred to as one of the “Sixteen Virtuous Bodhisattvas of Bhadrakalpa”. The term “Sixteen Virtuous Bodhisattvas of Bhadrakalpa” appeared in Esoteric Buddhism, referring to the Sixteen Virtuous Bodhisattvas with Maitreya Bodhisattva as the supreme head. In Esoteric Buddhism, Bhadrapala is also known as Qiaohu Vajra or Ligou Vajra. Since in Esoteric Buddhism the number “sixteen” is commonly associated with the meaning of “completeness and endlessness”, the “Sixteen Upright Ones” in this scripture can also be understood as the limitless Bodhisattvas who are lay Buddhists.
Judging from the congregation, we can come to a conclusion that the level of the main attendees of the Dharma assembly is very high. In addition to the disciples who have already become Arhats with miraculous supernatural powers, Bodhisattvas, whether they are laymen or ordained monks, stage of a Bodhisattva’s practice, Ekajati-prati-baddha Bodhisattvas (Bodhisattvas who are to be the next Buddhas in various worlds), and all the Bodhisattvas of Bhadrakalpa who are to become Buddhas in the present kalpa in this world and their respective disciples. In such a high-level assembly, what kind of Dharma would our Buddha say to target the natural capacities of the audience? What are the proper insights to hear and concerns to pay attention to by these Bodhisattvas of Samyak-sambodhi and Ekajati-prati-baddha Bodhisattvas? Let’s continue to look at the original sutra.