Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (22)

Vuddyy qra Ananda qapp Vaidehi qongw, “Ongxsingx kir Sehongx :ee hunx jyr qauw dingxhy langg. Dingw dingxhy dingw janr :ee sniu beh ongxsingx kir hitt qog ee jiongwsingx u jitt snax jiongw simx. Dycc snax jiongw? Derr id, jiww singkunw ee simx; derr zi, cimx cimx siongsinr ; derr snax, huehiongr huatguan ee simx. Jitt snax jiongw simx longxx u :ee vitdnia ongxsingx kir hiax.

Qycc u snax jiongw jiongwsingx erdid ongxsingx. Dycc snax jiongw? Derr id, u jusimx, byy satsingx, u siuw qaiwlut; derr zi, siongrtok Dairsing ee qingdenw; derr snax, siuhing, simx liam vut, Hxuad, jingdoo, vowsix, qaiwlut qapp tnix jitt lak jiongw, huehiongr huatguan ongxsingx kir hitt xee vudqog. Jiaxee qongdig longxx u, jit zit qaur cid zit, dyrr tangx ongxsingx. 

Beh ongxsingx kir hitt qog ee sii, in'ui jitt xee langg u qutlat jingjinr, Amitayus Zulaii qapp Quansewimx, Dirsewjir, busor vut ee huawsinx, vaccingx xee bikiu, jerje shravakas ixqip buliong tenzinn dirr cid vyw qiongden decc gingjiab .ix. Quansewimx Posad tec qimqongx-daii qapp Dairsewjir Posad qniaa qaur ix binrtaujingg. Amitayus hongwsia cud dua qngx jiyr siuhing :ee ee sinkux, cam' jerje posad crunx ciuw qra gingjiab. Quansewimx, Dairsewjir qapp busor posad janwtanr siuhing :ee, qoxle ix jingjinr. Siuhing :ee knuar .diyc, hnuahiw qaxx kax lang ciuw lang. Ix qnir diyc qaqi jre dirr qimqongx-daii duer dirr Vut aurviah, diak jingxtauu hiacc dew ee siqanx dyrr ongxsingx kir hitt qog. 

Ongxsingx kir hitt qog liauw, ix qnir diyc Vut ee hingsiong uanbiw, qnir diyc jerje posad ee hingsiong uanbiw, tniax diyc inx dirr qongbingg vyw-nxaa enxsuad bibiau ee Hxuad. Tniax liauw, ix jiksii liauxgo byy snex byy bet dniardiyc ee diwhui. Qingquer diap aw quw, ix qingwvair jerje vut, qniaa venww sibhongqair, dirr jiongww vut jingg jiauww cuwsu ho'ngg jyr qiwzin. Dngw kir vunxqog, ix did diyc buliong vaccenx dharani. Jex qiyr jyr dingw dingxhy dingw janr :ee.

(The Sutra On Contemplation Of Amitayus - 22)

The Buddha said to Ananda and Vaidehi, “Those born in the Western Land are of nine grades. Those who attain birth on the highest level of the highest grade are sentient beings who resolve to be born in that land, awaken the three kinds of faith and so are born there. What are the three? They are, first, the sincere faith; second, the deep faith; and third, the faith that seeks birth there by transferring one’s merit. Those who have these three kinds of faith will certainly be born there.

There are three other kinds of sentient beings who also attain birth. Who are the three? They are, first, those who have a compassionate heart, abstain from killing and observe the precepts; second, those who chant the Mahayana sutras of greater scope; and third, those who practice the six forms of mindfulness. They aspire to be born in that Buddha-land by transferring there the merit of practice. With the merit acquired from doing these acts for one to seven days, they attain birth.

When an aspirant is about to be born in that land through dedicated and undaunted practices, the Tathagata Amitayus arrives together with Avalokiteshvara, Mahasthamaprapta, innumerable transformed Buddhas, a great assembly of a hundred thousand monks and shravakas and innumerable devas in seven-jewelled palaces. The Bodhisattva Avalokiteshvara, carrying a vajra-seat, together with the Bodhisattva Mahasthamaprapta, approaches the aspirant. Amitayus releases a great flood of light which illuminates the aspirant’s body and, along with the bodhisattvas, extends his hands in welcome. Avalokiteshvara and Mahasthamaprapta, together with innumerable bodhisattvas, praise and encourage the aspirant. Seeing this, the aspirant rejoices so greatly as to dance. Then he sees himself sitting on the vajra-seat, and following the Buddha, is born into that land in the time it takes to snap one’s fingers.

After being born in that land, he sees the Buddha’s body complete with all its physical characteristics and also the bodies of the bodhisattvas equally complete with all their physical characteristics. Hearing the discourse on the wonderful Dharma sent forth by the light and the jewelled trees, he then reaches the insight into the non-arising of all dharmas. In a single moment, he visits and worships all the Buddhas of the ten quarters and receives from each of them the prediction of his future Buddhahood. Returning to the Pure Land, he is endowed with innumerable hundreds of thousands of dharanis. Such a person is called one who attains birth on the highest level of the highest grade.

(佛說觀無量壽佛經 - 22)

佛告阿難及韋提希：「凡生西方有九品人。上品上生者，若有眾生願生彼國者，發三種心，即便往生。何等為三？一者、至誠心。二者、深心。三者、迴向發願心。具三心者必生彼國。復有三種眾生，當得往生。何等為三？一者、慈心不殺，具諸戒行。二者、讀誦大乘方等經典。三者、修行六念，迴向發願生彼佛國。具此功德，一日乃至七日，即得往生。生彼國時，此人精進勇猛故，阿彌陀如來與觀世音及大勢至，無數化佛，百千比丘，聲聞大眾，無量諸天，七寶宮殿，觀世音菩薩執金剛臺，與大勢至菩薩至行者前。阿彌陀佛放大光明，照行者身，與諸菩薩授手迎接。觀世音、大勢至與無數菩薩，讚歎行者，勸進其心。行者見已，歡喜踊躍。自見其身乘金剛臺，隨從佛後，如彈指頃，往生彼國。生彼國已，見佛色身眾相具足，見諸菩薩色相具足。光明寶林，演說妙法。聞已即悟無生法忍。經須臾間歷事諸佛，遍十方界，於諸佛前次第受記。還至本國，得無量百千陀羅尼門，是名上品上生者。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (21)

Vuddyy qra Ananda qapp Vaidehi qongw, “Narr itsimx beh ongxsingx kir Sehongx :ee, qaidongx singx quansniu dirr juixdii dingxtauu jit dxng lak ee hingsiong. Dyrr cincniu jinwjingg soxx qongw :ee, Buliong Siursor Vut ee sintew si buvenx dua, m si huanhux sniu e qaur :ee. Mrqycc in'ui hitt xui Zulaii siokguan ee ligliong, u simliam ix :ee vitdnia e u singjiu. Dandanx sniu Vut ee hingsiong dyrr tangx did diyc buliong ee hokkir, hyhongr quansniu Vut qui’ sinkux! 

Amitayus tangx suiir denw sintongx, dirr sibhongx qoktow jurjai venwhuar henxhen. Ix ursii henxhen dua, sinkux dirr kongdiongx ciongmuaw; ursii henxhen siyw, sinkux jit dxng lak iacc veh ciyh. Soxx henxhen ee hxingg longxx si jinx qimx ee sikdir, ngikox qngx lairdew Vut ee huawsinx qapp vyw-lenhuex longxx ham' dingxquann soxx qongw qangrkuanw. 

Quansewimx Posad qapp Dairsewjir huawsinx dirr qokk soxjai ham' jiongwsingx siy' cancniu, danrsi knuar inx tauu ee hingsiong dyrr jaix inx si Quansewimx, si Dairsewjir. Jitt nng jrunx posad jo Amitayus poxhuar itcer. Jex si jrap sniu ee quansniu, miaa qiyr jyr derr jap-snax quansniu. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 21)

The Buddha said to Ananda and Vaidehi, “If you sincerely desire to be born in the Western Land, you should first picture a figure, sixteen feet tall, on the surface of a pond. The dimensions of Amitayus as previously described are boundless and beyond the mental scope of ordinary beings. But, by the power of the original vows of that Tathagata, those who contemplate him will certainly succeed. You can acquire immeasurable merit simply by visualizing an image of that Buddha. And so, how much more merit will you acquire by visualizing his complete physical characteristics! 

Amitayus, exercising supernatural powers at will, can freely manifest his various forms in the lands of the ten quarters. At times he may appear as a large figure, filling the whole sky; at other times as a small figure, only sixteen or eight feet high. The figures which he manifests are all of the color of pure gold. The transformed Buddhas and jewelled lotus-flowers in the aureole of each manifested form are like those described above.

The Bodhisattvas Avalokiteshvara and Mahasthamaprapta have a similar appearance, wherever they are. Sentient beings can only tell one from the other by looking at the emblems on their heads. These two bodhisattvas assist Amitayus in saving all beings everywhere. This is the miscellaneous visualization, and is known as the thirteenth 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 - 21)

佛告阿難及韋提希：「若欲至心生西方者，先當觀於一丈六像在池水上。如先所說，無量壽佛身量無邊，非是凡夫心力所及。然彼如來宿願力故，有憶想者必得成就。但想佛像得無量福，況復觀佛具足身相！阿彌陀佛神通如意，於十方國變現自在。或現大身滿虛空中；或現小身丈六八尺。所現之形皆真金色，圓光化佛及寶蓮花，如上所說。觀世音菩薩及大勢至，於一切處身同眾生，但觀首相，知是觀世音，知是大勢至，此二菩薩助阿彌陀佛，普化一切。是為雜想觀，名第十三觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (20)

Vuddyy qra Ananda qapp Vaidehi qongw, “Qnir diyc jitt hxang ee sii, simx qaidongx sniu kiw qongxx qaqi ongxsingx dirr Sehongx Qiglok Sewqair, dirr lenhuex-diongx tiabpuann jre lehh, sniu lenhuex hap .kiw .laii qapp lenhuex decc kuix ee sii, u go-vah jiongw sikdir ee qngx laii jiyr srinx. Quansniu qongxx bagjiux kuix .kuix ee sii, qnir diyc vut qapp posad dirr tnidingw muaw siwqer, juixjiauw, ciurnaa qapp jerje vut soxx cud ee imsniax longxx decc qangxsuad bibiau ee Hxuad, longxx qapp jap-zi vxo qingx u hac. Cutdnia ee sii, qiwdii byy srid .kir. Qnir diyc jit hxang liauw, miaa qiyr jyr qnir diyc Buliong Siursor Vut ee Qiglok Sewqair. Jex si poxpenr quansniu, miaa qiyr jyr derr jap-zi quansniu. 

Buliong Siursor Vut u busor ee huawsinx, qapp Quansewimx ixqip Dairsewjir dniardnia laii jitt xui u jiauww anxnex quansniu :ee jiax. U jiauww anxnex quansniu :ee qiyr jyr jniar quasniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 20)

The Buddha said to Ananda and Vaidehi, “After you have contemplated thus, next visualize yourself as born in the Western Land of Utmost Bliss sitting cross-legged upon a lotus-flower. Visualize this lotus-flower as closed; as it opens, five hundred rays of colored light illuminate your body; then your eyes are open and you see Buddhas and bodhisattvas filling the sky and hear the sounds of the water, birds and trees, and the voices of the Buddhas all expounding the wonderful Dharma in accord with the twelve divisions of the scriptures. When you rise from meditation, keep those things in mind and do not forget them. Seeing them thus is called the visualization of the Land of Utmost Bliss of the Buddha Amitayus. This is the comprehensive visualization, and is known as the twelfth contemplation.

Innumerable transformed bodies of Amitayus, together with those of Avalokiteshvara and Mahasthamaprapta, will always accompany those who contemplate thus. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 - 20)

佛告阿難及韋提希：「見此事時當起想作心，自見生於西方極樂世界，於蓮華中結跏趺坐，作蓮華合想，作蓮華開想。蓮華開時，有五百色光來照身想；眼目開想，見佛菩薩滿虛空中，水鳥、樹林及與諸佛，所出音聲，皆演妙法，與十二部經合。若出定時憶持不失。見此事已，名見無量壽佛極樂世界。是為普觀想，名第十二觀。無量壽佛化身無數，與觀世音及大勢至，常來至此行人之所。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (19)

Vuddyy qra Ananda qapp Vaidehi qongw, “Suar .lyc quansniu Dairsewjir Posad. Jitt jrunx posad sintew ee dairsiauw iarr ham' Quansewimx qangrkuanw, ngikox ee qngx muixx jit bin qokk nng-vah-zi-jap-go yojana, jiyr qaur nng-vah-go-jap yojana hiacc hng. Qui' srinx ee qngx jiyr sibhongx ee qoktow venr jniaa jixqimsig. U enn ee jiongwsingx longxx qnir e diyc. Dna’ qnir diyc jitt jrunx posad jit xee mngqngxkangx ee qngx, dyrr tangx qnir diyc sibhongx buliong jerje posad cingjing bibiau ee qongbingg, mrjiacc jitt jrunx posad miaa Buvenx Qngx. Ixx ix diwhui ee qngx poxjiyr itcer, hro jiongwsingx tuatli snax og dy, did diyc busiong ee lat, mrjiacc qra jitt jrunx posad hy jyr Dairsewjir. 

Jitt jrunx posad ee by-aw u go-vah luiw vyw-lenhuex. Muixx jit luiw vyw-lenhuex u go-vah xee vyw-daii. Muixx jit xee vyw-daii lairdew, sibhongx jerje vut cingjing bibiau iurr kuah iurr dngg ee hxingg longxx dirr hitt diongx:a henxhen. 

Ix taukag-dingw bacqer ee hxingg kyxviw lenhuex. Dirr bacqer-dingw u jit xee vyw-hueqanx drew jerje qngx, poxpenr henxhen vut ee su. Ix sintew qitax vorhun ee kuanw ham' Quansewimx qangrkuanw byy jingcax. Jitt jrunx posad decc qniaa ee sii, sibhongx sewqair iarr longxx dinxdang. De decc dang ee soxjai qokk u go-vah-ig luiw vyw-huex. Muixx jit luiw vyw-huex longxx jonggiamm, qycc quann qycc binghenw, kyxviw Qiglok Sewqair. 

Jitt jrunx posad jre .lyc ee sii, cid vyw qoktow jidsii dinxdang, an’ siongrr erdew ee Qimqongx Qoktow, qaur qaxx siongrr dingxquann ee Qongbingg Ongg Qoktow, qapp dirr hitt diongqanx cincniu din’aix sowliong ee Buliong Siursor Vut ee hunsinx, Quansewimx ee hunsinx ixqip Dairsewjir ee hunsinx, longxx dirr Qiglok Qoktow jibhap, jre dirr lenhuejy qra tnidingw jiamr muaw decc enxsuad bibiau ee Hxuad tangx qiuwdo siurkow ee jiongwsingx. U anxnex quansniu :ee, miaa qiyr jyr quansniu Dairsewjir Posad, si quansniu Dairsewjir sintew ee hingsiong. Quansniu jitt jrunx posad miaa qiyr jyr derr jap-id quansniu, tangx dubet busor kalpa hiacc quw buliong snesiw ee jue. U anxnex quansniu :ee mrbenw qycc an' buxtaix cutsir, tangx dniardnia dirr jerje vut cingjing bibiau ee qoktow iuhongx. Jitt hxang quansniu uansingg, dyrr qiyr jyr quansniu Quansewimx qapp Dairsewjir uanjuann. U anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 19)

The Buddha said to Ananda and Vaidehi, “Next visualize the Bodhisattva Mahasthamaprapta. The dimensions of this bodhisattva are the same as those of Avalokiteshvara. His aureole, two hundred and twenty-five yojanas in diameter, shines to a distance of two hundred and fifty yojanas. The light emanating from his entire body illuminates the worlds of the ten quarters, making them shine like purple-gold. This light can be seen by anyone who has a close karmic relationship with him. Even if one sees the light emanating from only one pore of his skin, one can perceive the pure and glorious lights of the innumerable Buddhas of the ten quarters. This is why this bodhisattva is called Boundless Light. Furthermore, he has great power to illumine all beings with the light of wisdom in order to deliver them from the three evil realms. It is for this reason that he is also called Possessed of Great Power.

The heavenly crown of this bodhisattva is adorned with five hundred jewelled lotus-flowers, each having five hundred jewelled pedestals. On each pedestal appear the pure and resplendent lands of the Buddhas in the ten quarters with all their boundless and glorious features.

The mound on his head, shaped like a lotus-bud, has a jewelled vase in front. This is suffused with various lights which reveal all the activities of the Buddha. The rest of the characteristics of his body are exactly the same as Avalokiteshvara’s. When this bodhisattva walks, all the worlds in the ten quarters shake. Wherever the earth trembles, five hundred kotis of jewelled flowers appear, each as beautiful and brilliant as a flower in the Land of Utmost Bliss. When this bodhisattva sits down, all the seven-jewelled lands, from that of the Buddha Golden Light in the nadir to that of the Buddha King of Light in the zenith, tremble simultaneously. From between these, manifested bodies of Amitayus, Avalokiteshvara, and Mahasthamaprapta, as innumerable as particles of dust, all assemble like clouds in the Land of Utmost Bliss, filling the entire sky. Sitting on lotus-seats, they expound the wonderful Dharma to save suffering beings. To visualize thus is known as the contemplation of Mahasthamaprapta Bodhisattva, and is also called the contemplation of Mahasthamaprapta’s physical characteristics. To visualize that bodhisattva in this way is known as the eleventh contemplation. It extinguishes the evil karma which one has committed during immeasurable and uncountable kalpas of Samsara. Those who practice this contemplation will no longer be subject to birth from the womb. They can journey to the pure and exquisite lands of the Buddhas. These contemplations are called the complete contemplations of Avalokiteshvara and Mahasthamaprapta. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -19)

佛告阿難及韋提希：「次觀大勢至菩薩。此菩薩身量大小亦如觀世音，圓光面各二百二十五由旬，照二百五十由旬。舉身光明照十方國，作紫金色。有緣眾生皆悉得見。但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光。以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至。此菩薩天冠有五百寶蓮華；一一寶華有五百寶臺。一一臺中，十方諸佛淨妙國土廣長之相，皆於中現。頂上肉髻如鉢頭摩花。於肉髻上有一寶瓶，盛諸光明，普現佛事。餘諸身相如觀世音，等無有異。此菩薩行時，十方世界一切震動，當地動處各有五百億寶花。一一寶花莊嚴高顯，如極樂世界。此菩薩坐時，七寶國土一時動搖。從下方金光佛剎，乃至上方光明王佛剎，於其中間無量塵數分身無量壽佛，分身觀世音、大勢至，皆悉雲集極樂國土，側塞空中坐蓮華座，演說妙法，度苦眾生。作此觀者，名為觀見大勢至菩薩；是為觀大勢至色身相。觀此菩薩者名第十一觀，除無數劫阿僧祇生死之罪；作是觀者不處胞胎，常遊諸佛淨妙國土。此觀成已，名為具足觀觀世音及大勢至。作是觀者，名為正觀。若他觀者，名為邪觀。」