Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (15)

Vuddyy qra Ananda qapp Vaidehi qongw, “Jimjiog tniax, jimjiog tniax! Diyhh hyw hyw aw sniu. Guaw beh uirr linw it'id qaixsuad qaixduu koxlan ee honghuad. Linw diyhh qir diauu lehh, siwqer uirr dairjiongr it'id qaixsuad.”

Jiaxee ue decc qongw ee sii, Buliong Siursor Amitayus Vut dirr kongdiongx kia lehh, Avalokiteshvara(Quansewimx) qapp Mahasthamaprapta(Dairsewjir) nng xui dairsu dirr jyxiu suisi. Inx huad cud qimx sicsih ee qngx, byy huatdo qra inx knuar cingcyw, jap-bxan Jambu Hyy qimx-aw ee sig iarr ham' inx be viw .did.

Hitt sii, Vaidehi qnir diyc Buliong Siursor Vut liauw, dirr Vuddyy ee kax-xe kap tauu duiww Vuddyy qongw, “Sewjunx! Guaw dnaxx in’ui Vuddyy ee uilik tangx qnir diyc Buliong Siursor Vut qapp nng xui posad. Birlaii ee jiongwsingx diyh'air anwjnuaw jiacc tangx qnir diyc Buliong Siursor Vut qapp nng xui posad?”

Vuddyy qra Vaidehi qongw, “Beh qnir diyc hitt xui Vut :ee, qaidongx kiw quansniu, quansniu dirr cid jiongw vyxbut ee de dingxquann ee lenhuex, lenhuex ee muixx jit pnir hiyc u vah jiongw vyxbut ee sikjuiw, hiyhmec u veh-bxan sir-cingx, uanxzenn tnisinn soxx rue. Muixx jit jua hiyhmec u veh-bxan sir-cingx dy qngsnuar, c.-cingcyw-c., longxx knuar e diyc. Huehiyc ser :ee, dngg qapp kuah u nng-vah-go-jap iojana hiacc dua. Jitt hy lenhuex u veh-bxan sir-cingx pnir dua hiyc, muixx jit pnir hiyc diongqanx u vah-ig liap muni jux jyr jngsig. Muixx jit liap muni jux hongwsia cud cxenx dy qngx. Hex qngx si cid jiongw vyxbut jywjniaa :ee, bersux quar kamr dirr venww de. 

Huedaii si Shakra-abhilagna-mani vyxjiyc jyr :ee. Jitt xee lenhuex-daii u veh-bxan liap suanrjiyc, kimshuka qapp brahma-mani vyxjiyc ixqip qibiau jinjux-bxang jngtna. Dirr huedaii-dingw, j.-jurzenn-z. u sir qix donghuanx jyr tiau, muixx jit qix donghuanx kyxviw vaccingbanrig Sumeru Snuax hiacc quann. 

Donghuanx dingxtauu u vyxquir ee diuu, kyxviw Yama Tniqiongx, qycc u go-vah-ig bibiau ee vyxjux jngtna. Muixx jit liap vyxjux u veh-bxan sir-cingx dy qngsnuar, muixx jit dy qngsnuar u veh-bxan sir-cingx byy qangg jiongw qimsig, muixx jit jiongw qimsig jiyr dirr u dinvyw ee venww qoktow, siwqer venwhuar jyr qokk jiongw byy qangg ee hingsiong. Uree si suanrjiyc-daii, uree si jinjux-bxang, uree si cincniu hunn ee jabsig huex, dirr sibhongx suiir venwhen decc jyr vut ee dairjir. Jex si quansniu lenhuex-vyxjy, miaa qiyr jyr derr cid quansniu.”

Vuddyy qra Ananda qongw, “Jitt hy bibiau ee huex si ixx Dharmakara(Huatjong) Bikiu huatguan ee ligliong soxx jywjniaa. Narr beh quansniu jitt xui Vut :ee, qaidongx singx quansniu jitt xee bixbiau lenhuejy. Quansniu ee sii, berdangr sniu duiww vadd xui, diyhh sui' xee aw quansniu, muixx jit pnir hiyc, muixx jit liap jux, muixx jit dy qngx, muixx jit jxy huedaii, muixx jit qix dongrhuanx, longxx diyhh c.-cingcyw-c., kyxviw dirr qniar-lai knuar qaqi ee siongr. Quansniu jitt hxang uansingg :ee tangx bedduu go-vah-ig kalpa hiacc quw snesiw ee jue, vitdnia tangx ongxsingx kir dirr Qiglok Sewqair. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 15)

The Buddha said to Ananda and Vaidehi, “Listen carefully, listen carefully and ponder deeply. I will expound for you the method of removing suffering. Bear my words in mind and explain them to the multitude of beings.”

When these words were spoken, Amitayus appeared in the air above, attended on his left and right by the two Mahasattvas, Avalokiteshvara and Mahasthamaprapta. So brilliant was their radiance that it was impossible to see them in detail. They could not be compared even with a hundred thousand nuggets of gold from the Jambu River.

After she had this vision of Amitayus, Vaidehi knelt down in worship at Shakyamuni’s feet and said to him, “World-Honored One, through your power I have been able to see Amitayus and the two Bodhisattvas, but how can sentient beings of the future see them?”

The Buddha said to Vaidehi, “Those who wish to see that Buddha should form an image of a lotus-flower on the seven-jewelled ground. They visualize each petal of this flower as having the colors of a hundred jewels and eighty-four thousand veins like a celestial painting, with eighty-four thousand rays of light issuing forth from each vein. They should visualize all of these clearly and distinctly. Its smaller petals are two hundred and fifty yojanas in both length and breadth. This lotus-flower has eighty-four thousand large petals. Between the petals there are a hundred kotis of king-mani-gems as illuminating adornments. Each mani-gem emits a thousand rays of light which, like canopies of the seven jewels, cover the entire earth.

The dais is made of Shakra-abhilagna-mani-gems and is decorated with eighty thousand diamonds, kimshuka-gems, brahma-mani-gems and also with exquisite pearl-nets. On the dais four columns with jewelled banners spontaneously arise, each appearing to be as large as a thousand million kotis of Mount Sumerus. On the columns rests a jewelled canopy similar to that in the palace of the Yama Heaven. They are also adorned with five hundred kotis of excellent gems, each emitting eighty-four thousand rays shining in eighty-four thousand different tints of golden color. Each golden light suffuses this jewelled land and transforms itself everywhere into various forms, such as diamond platforms, nets of pearls and nebulous clusters of flowers. In all the ten directions it transforms itself into anything according to one’s wishes, and performs the activities of the Buddha. This is the visualizing of the lotus-throne, and is known as the seventh contemplation.”

The Buddha further said to Ananda, “This majestic lotus-flower was originally produced by the power of the Bhiksu Dharmakara’s Vow. Those who wish to see the Buddha Amitayus should first practice this contemplation of the flower-throne. In doing so, do not contemplate in a disorderly way. Visualize the objects one by one — each petal, each gem, each ray of light, each dais and each column. See all of these as clearly and distinctly as if you were looking at your own image in a mirror. When this contemplation is accomplished, the evil karma which you have committed during five hundred kotis of kalpas of Samsara will be extinguished, and you will certainly be born in the Land of Utmost Bliss. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -15)

佛告阿難及韋提希：「諦聽，諦聽！善思念之。吾當為汝分別解說除苦惱法，汝等憶持，廣為大眾分別解說。」說是語時，無量壽佛住立空中，觀世音、大勢至，是二大士侍立左右。光明熾盛不可具見，百千閻浮檀金色不可為比。

時韋提希見無量壽佛已，接足作禮，白佛言：「世尊！我今因佛力故，得見無量壽佛及二菩薩，未來眾生，當云何觀無量壽佛及二菩薩？」

佛告韋提希：「欲觀彼佛者，當起想念，於七寶地上作蓮花想，令其蓮花一一葉作百寶色。有八萬四千脈，猶如天畫；一一脈有八萬四千光，了了分明，皆令得見。華葉小者，縱廣二百五十由旬；如是蓮華有八萬四千大葉，一一葉間，有百億摩尼珠王以為映飾。一一摩尼珠放千光明，其光如蓋，七寶合成，遍覆地上。釋迦毘楞伽摩尼寶以為其臺；此蓮花臺，八萬金剛甄叔迦寶，梵摩尼寶，妙真珠網，以為交飾。於其臺上，自然而有四柱寶幢，一一寶幢如百千萬億須彌山；幢上寶縵如夜摩天宮，復有五百億微妙寶珠，以為映飾。一一寶珠有八萬四千光，一一光作八萬四千異種金色，一一金色遍其寶土，處處變化，各作異相；或為金剛臺，或作真珠網，或作雜花雲，於十方面隨意變現，施作佛事，是為花座想，名第七觀。」

佛告阿難：「如此妙花，是本法藏比丘願力所成，若欲念彼佛者，當先作此妙花座想。作此想時不得雜觀；皆應一一觀之，一一葉，一一珠，一一光，一一臺，一一幢，皆令分明，如於鏡中自見面像。此想成者，滅除五百億劫生死之罪，必定當生極樂世界。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (14)

Vuddyy qra Ananda qapp Vaidehi qongw, “U jerje jiongw vyxbut ee qoktow, ix siwhngx ee venqair u go-vah-ig jxy ee vyw-lxauu, lauqyh lairdew u buliong ee tenzinn decc enxjaur imgak. Qycc u gagkir dirr kongdiongx henn lehh, bersux tenvyw donghuan, qow benw langg' pah qaqi e cud snia'imx. Jiaxee snia'imx longxx decc liam vut, liam Hxuad qapp liam bikiu. Jitt xee quansniu liauw, miaa qiyr jyr iokliok qnir diyc Qiglok Sewqair ee vyw-ciu, vyw-de, vyw-dii, si jongw quansniu, miaa qiyr jyr derr lak quansniu.

Narr u qnir diyc jiaxee, tangx siauduu buliong ig qalpa ixlaii qik dang ee og giap, siurjiongx liauxau vitdnia ongxsingx kir dirr hitt qog. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 14)

The Buddha said to Ananda and Vaidehi, “In each region of this jewelled land, there are five hundred kotis of jewelled pavilions, in which innumerable devas play heavenly music. There are also musical instruments suspended in the sky, which, like those on the heavenly jewelled banners, spontaneously produce tones even without a player. Each tone proclaims the virtue of mindfulness of the Buddha, the Dharma and the Sangha. When this contemplation has been accomplished, it is called the general perception of the jewelled trees, jewelled ground and jewelled ponds of the Land of Utmost Bliss. This is a composite visualization and is called the sixth contemplation.

Those who have perceived these objects will be rid of extremely heavy evil karma which they have committed during innumerable kalpas and will certainly, after death, be born in that land. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -14)

佛告阿難及韋提希：「眾寶國土，一一界上有五百億寶樓，其樓閣中有無量諸天，作天伎樂。又有樂器懸處虛空，如天寶幢不鼓自鳴。此眾音中，皆說念佛、念法、念比丘僧。此想成已，名為粗見極樂世界寶樹、寶地、寶池，是為總觀想，名第六觀。

若見此者，除無量億劫極重惡業，命終之後必生彼國。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (13)

Vuddyy qra Ananda qapp Vaidehi qongw, "'Quansniu ciu’ uansingg, suar .lyc quansniu juiw. Beh anwjnuaw quansniu? Qiglok Qoktow u veh kud juixdii. Muixx jit kud juixdii si cid jiongw vyxbut soxx jywjniaa. Hiaxee vyxbut nngxzun longxx si an' Zu’ir Jux snix :ee, hunx jyr jap-sir qix, muixx jit qix u cid jiongw vyxbut ee sig. Juixdy si ngqimx jyr :ee, juixdy erbin si jabsig suanrjiyc ee suax jyr drew. Muixx jit xee juixdy lairdew u lak-jap-ig luiw ee cid vyw lenhuex, muixx jit luiw lenhuex duiwdiongx jniawjniar jap-zi iojana hiacc dua. Moni vyxjiyc ee juiw lrauu duiww huejangg, dingxe decc lrauu. Hex snia'imx bibiau, enxsuad kow, kangx, busiongg, bugnow qapp jiongxjiongw paramita, qycc u decc janwtanr jiongw vut ee hyw siongwtew. An’ Zu’ir Jux sria cud qimsig bibiau ee qngx, hex qngx huar jyr vacvyw sikjuiw ee jiauw, dangjee qiyr cud iugnaw ee sniax, siongsiongg decc janwtanr vut, liam Hxuad, qapp simliam jingdoo. Jex si veh qongdig juiw quansniu, miaa qiyr jyr derr go quansniu. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.” 

(The Sutra On Contemplation Of Amitayus - 13)

The Buddha said to Ananda and Vaidehi, “When you have accomplished visualization of the trees, next contemplate the ponds. This is how to do so. In the Land of Utmost Bliss, there are ponds of water possessing eight excellent qualities, each made of seven jewels which are soft and pliable. The water, springing from a wish-fulfilling king-mani-gem, forms fourteen streams. Each stream is the color of the seven jewels. Its banks are made of gold and its bed strewn with diamond sand of many colors. In each stream there are sixty kotis of lotus-flowers of seven jewels, which are round and symmetrical, measuring twelve yojanas in diameter. The water from the mani-gem flows among the flowers and meanders between the trees. As it ripples, it produces exquisite sounds, which proclaim the truths of suffering, emptiness, impermanence, no-self and of the Paramitas. Its sound also praises the physical characteristics and marks of the Buddhas. The king of wish-fulfilling mani-gem emits a splendid golden light, which transforms itself into birds with the colors of a hundred jewels. Their songs are melodious and elegant, constantly praising the virtue of mindfulness of the Buddha, the Dharma and the Sangha. This is the visualizing of the water possessing eight excellent qualities, and is known as the fifth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -13)

佛告阿難及韋提希：「樹想成已，次當想水。欲想水者，極樂國土有八池水。一一池水七寶所成；其寶柔軟從如意珠王生，分為十四支；一一支作七寶色。黃金為渠，渠下皆以雜色金剛以為底沙。一一水中有六十億七寶蓮花，一一蓮華團圓正等十二由旬。其摩尼水流注華間，尋樹上下。其聲微妙，演說苦、空、無常、無我、諸波羅蜜，復有讚歎諸佛相好者。從如意珠踊出金色微妙光明，其光化為百寶色鳥，和鳴哀雅，常讚念佛、念法、念僧，是為八功德水想，名第五觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (12)

Vuddyy qra Ananda qapp Vaidehi qongw, “'Quansniu de' uansingg, suar .lyc quansniu vyw-ciu. Quansniu vyw-ciu, muixx jit vaiw diyhh sniu ciu u cid jua. Muixx jit jangg u veh-cingx iojana hiacc quann, vyw-ciu ee huex qapp hiyc u cid jiongw vyxbut, muixx jit jangg longxx u. Muixx jit luiw huex qapp muixx jit pnir hiyc si qi'ngi dinvyw ee sig. Liulii-sig ee huex qapp hiyc cud qimsig ee qngx, vylee-sig :ee cud angsig ee qngx, bexlyw-sig :ee cud ciaquu-sig ee qngx, ciaquu-sig :ee cud ligsig jinjux ee qngx, sanhoo qapp hoxpig jerje itcer vyxbut huatqngx jyr jngtna. Ciu-dingw virr qibiau ee jinjux-bxang kamr lehh, muixx jit jangg ciu u cid dingg bxang, muixx jit dingg bxang u go-vah-ig jxy qiongden si qibiau ee huex kiw :ee, kyxviw huantenx ee ongqiongx. Jiongww tenzinn ee ginxaw juriuu-jurjai dirr lairdew, muixx jit xee ginxaw u go-vah-ig Shakra-abhilagna-mani vyxjux jyr judui, mani ee qngx jiyr jit-vah iojana hiacc hng, uanxzenn vac'ig liap zit qapp guec hap .kiw .laii hiacc qngx, byy huatdo it'id qongw miaa, qokk jiongw vyxbut siy' tac, longxx si siongrr suiw ee sikjuiw. 

Jiaxee vyw-ciu, muixx jit jua li qaxx vnii hng, muixx jit pnir hiyc huad qaxx vnii hng, dirr hiyc diongqanx snix cud jerje bixbiau ee huex, huex-dingw jurzenn snix cud cid jiongw vyxbut ee quexjiw. Muixx jit pnir ciurhiyc, dit :ee qapp hnuii :ee longxx si zi-jap-go iojana. Hiaxee hiyc-aw u cingx jiongw sig qapp vah jiongw huengiu, kyxviw tnidingw ee judui. Jiokk je bixbiau ee huex, cincniu Jambu Hyy hitt jiongw qimsig, kyxviw huexlunn dirr hiyc-aw diongqanx decc sec. Huex itdit snix cud quexjiw, bersux Shakra ee hueqanx, huad cud dua qongbingg, huar sxingg donghuanx qapp buliong vyxbut ee quar. Jiaxee vyxbut juewjniaa ee quar jiyr cud snax-cingx daircenx sewqair itcer vut ee dairjir. Sibhongx vudqog iarr dirr hitt lairdew henxhen. 

Qnir diyc ciu liauxau, iarr qaidongx jiauww cuwsu it’id quansniu, quancad ciursinx, ciurqix, ciurhiyc, huex qapp quexjiw, longxx knuar hro hunbingg. Jex si quansniu ciu, miaa qiyr jyr derr si quansniu. U jiauww anxnex quansniu :ee si jniar quansniu, ixgua ee quansniu qiyr jyr siaa quansniu."

(The Sutra On Contemplation Of Amitayus - 12)

The Buddha said to Ananda and Vaidehi, “When you have accomplished visualization of the ground, next contemplate the jewelled trees. This is how to do so. Visualize each one and then form an image of seven rows of trees, each being eight thousand yojanas high and adorned with seven-jewelled blossoms and leaves. Each blossom and leaf has the colors of various jewels. From the beryl-colored blossoms and leaves issues forth a golden light. From the crystal-colored issues forth a crimson light. From the agate-colored issues forth a sapphire light. From the sapphire-colored issues forth a green pearl light. Coral, amber and all the other jewels serve as illuminating ornaments. Splendid nets of pearls cover the trees. Between these seven rows of nets covering each tree there are five hundred kotis of palaces adorned with exquisite flowers, like the palace of King Brahma, where celestial children naturally dwell. Each of these children wears ornaments made of five hundred kotis of Shakra-abhilagna-mani-gems, which light up a hundred yojanas in all directions, like a hundred kotis of suns and moons shining together, and so it is impossible to describe them in detail. Manifold jewels intermingle, producing the most beautiful colors.

Rows of these jewelled trees are evenly arranged, and their leaves are equally spaced. From among the leaves appear wonderful blossoms which spontaneously bear fruits of seven jewels. Each leaf is twenty-five yojanas in both length and breadth. Like the celestial ornaments, the leaves are of a thousand colors and a hundred patterns. These trees have marvelous blossoms which are the color of gold from the Jambu River and spin like fire-wheels among the leaves. From these blossoms appear various fruits, as from Shakra’s vase, and from the fruits issue forth great floods of light, which transform themselves into banners and innumerable jewelled canopies. Inside the jewelled canopies can be seen reflections of all the activities of the Buddha throughout the universe of a thousand million worlds. The Buddha-lands in the ten quarters are also reflected in them.

After you have seen these trees, visualize each detail in order: the trunks, branches, leaves, blossoms and fruits, and let your vision of all of them be clear and distinct. This is the visualizing of the trees, and is called the fourth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -12)

佛告阿難及韋提希：「地想成已，次觀寶樹。觀寶樹者，一一觀之，作七重行樹想。一一樹高八千由旬，其諸寶樹，七寶花葉無不具足。一一華葉，作異寶色。琉璃色中出金色光；頗梨色中出紅色光；馬腦色中出車𤦲光；車𤦲色中出綠真珠光；珊瑚琥珀一切眾寶以為映飾。妙真珠網彌覆樹上，一一樹上有七重網，一一網間有五百億妙華宮殿，如梵王宮。諸天童子自然在中，一一童子有五百億釋迦毘楞伽摩尼寶以為瓔珞；其摩尼光照百由旬，猶如和合百億日月，不可具名，眾寶間錯色中上者。此諸寶樹，行行相當，葉葉相次，於眾葉間生諸妙花，花上自然有七寶果。一一樹葉，縱廣正等二十五由旬；其葉千色有百種畫，如天纓珞；有眾妙華，作閻浮檀金色；如旋火輪，宛轉葉間，踊生諸果，如帝釋瓶；有大光明，化成幢幡無量寶蓋。是寶蓋中，映現三千大千世界一切佛事；十方佛國亦於中現。見此樹已，亦當次第一一觀之，觀見樹莖、枝葉、華果，皆令分明。是為樹想，名第四觀。作是觀者，名為正觀。若他觀者，名為邪觀。」