Vuddyy qra Ananda qapp Vaidehi qongw, “Quansniu jitt hxang uansingg, suar .lyc qaidongx qycc quansniu Buliong Siursor Vut ee hingsiong qapp qngx. Ananda, liw qaidongx jaix. Buliong Siursor Vut ee vudsinx bersux vaccingbanrig Yama Tnix ee Jambu Hyy hitt jiongw qimsig. Vudsinx quann lak-jap-bxan-ig nayuta Ganges Hyy suax ee sowliong hiacc je ee yojana. Ix ee bagbaii diongx:a vehsig ee xmngg uanx duiww jniawvingg, bersux go jxy Sumeru Snuax hiacc dua. Vut ee bagjiux cingjing bersux sir dua haixjuiw, cnix :ee qapp vec :ee hunx qaxx c.-cingcyw-c. Sinkux ee mngqngxkangx hongwsia cud qngx, kyxviw Sumeru Snuax. Vut taukag ee qngx kyxviw jit-vah-ig snax-cingx daircenx sewqair. Dirr taukag ee qngx lairdew u vacbanrig nayuta vut ee huatsinx, sowliong cincniu Ganges Hyy ee suax hiacc je. Muixx jit jrunx vut ee huawsinx iarr u buliong posad ee huawsinx jyr suisi.
Buliong Siursor Vut u veh-bxan sir-cingx xee hingsiong, muixx jitt xee hingsiong qokk u veh-bxan sir-cingx xee duer hingsiong soxx sanxsingx ee hyw. Muixx jit xee hyw qycc u veh-bxan sir-cingx dy qngsnuar. Muixx jit dy qngsnuar venww jiyr sibhongx sewqair liamrvut ee jiongwsingx, qra inx kanx lehh byy siawsag. Hex qngx, hingsiong qapp duer hinsiong soxx sanxsingx ee hyw, ixqip vut ee huawsinx, jiaxee beh qongw be jin. Mrqycc narr quansniu, simx-ganw dyrr tangx knuar .qnir.
Qnir diyc jitt hxang :ee dyrr qnir diyc sibhongx soxu ee vut. U qnir diyc soxu ee vut, soxiw qiyr jyr liamrvut samadhi. U jiauww anxnex quansniu :ee qiyr jyr quansniu itcer vudsinx. U quansniu vudsinx, soxiw iarr qnir diyc vudsimx. Jiongww vut ee simx si dua juvix, ixx byy enn juvix kankiyh jiongwsingx. Jyr jitt jiongw quansniu :ee, siawsag jitt srinx qaur au sxer, tangx ongxsingx kir vut binrjingg, did diyc byy snix byy bet ansimx diamr lehh. Soxiw u diwhui :ee ingdongx itsimx jimjiog quansniu Buliong Siursor Vut.
Quansniu Buliong Siursor Vut :ee, an’ jit xee hingsiong qapp jit xee hyw zibciuw, dna’ quansniu bagbaii diongx:a vehsig ee xmngg, qra knuar qaxx jiokk cingcyw. Qnir diyc bagbaii diongx:a vehgsig ee xmngg ee hingsiong :ee, duer hingsiong soxx sanxsingx ee veh-bxan sir-cingx xee hyw jurzenn tangx qnir .diyc. Qnir diyc Buliong Siursor Vut :ee, dyrr qnir diyc sibhongx buliong jiongww vut. U qnir diyc buliong jiongww vut ee enqor, soxu vut e cuthen dirr ix binrjingg qra ix jyr qiwhy. Jex si duiww vut ee siksinx jyr venww quansniu, miaa qiyr jyr derr qauw quansniu. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”
(The Sutra On Contemplation Of Amitayus - 17)
The Buddha said to Ananda and Vaidehi, “After you have succeeded in seeing these images, next envision the physical characteristics and the light of Amitayus. Ananda, you should realize that his body is as glorious as a thousand million kotis of nuggets of gold from the Jambu River of the Yama Heaven and that his height is six hundred thousand kotis of nayutas of yojanas multiplied by the number of the sands of the Ganges. The white tuft of hair curling to the right between his eyebrows is five times as big as Mount Sumeru. His eyes are clear and as broad as the four great oceans; their blue irises and whites are distinct. From all the pores of his body issues forth a flood of light, as magnificent as Mount Sumeru. His aureole is as broad as a hundred kotis of universes, each containing a thousand million worlds. In this aureole reside transformed Buddhas numbering as many as a million kotis of nayutas multiplied by the number of the sands of the Ganges. Each Buddha is attended by innumerable and uncountable transformed bodhisattvas.
The Buddha Amitayus possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each light shining universally upon the lands of the ten quarters, embracing, and not forsaking, those who are mindful of the Buddha. It is impossible to describe in detail these rays of light, physical characteristics and marks, transformed Buddhas, and so forth. But you can see them clearly with your mind’s eye through contemplation.
Those who have envisioned them see all the Buddhas of the ten quarters. Because they see the Buddhas, this is called the Buddha-Recollection Samadhi. To attain this contemplation is to perceive the bodies of all the Buddhas. By perceiving these, one also realizes the Buddha’s mind. The Buddhas’ mind is Great Compassion. It embraces sentient beings with unconditional Benevolence. Those who have practiced this contemplation will, after death, be born in the presence of the Buddhas and realize the insight into the non-arising of all dharmas. For this reason, the wise should concentrate their thoughts and visualize Amitayus.
In contemplating him, begin with one of his physical characteristics. Visualize only the white tuft of hair between his eyebrows until you see it quite clearly and distinctly. When you visualize it, all the eighty-four thousand physical characteristics will spontaneously become manifest. When you see Amitayus, you will also see innumerable Buddhas of the ten quarters. Having visualized these innumerable Buddhas, you will receive from each the prediction of your future Buddhahood. This is the general perception of all the physical characteristics of the Buddha and is known as the ninth 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 -17)
佛告阿難及韋提希：「此想成已，次當更觀無量壽佛身相光明。阿難當知！無量壽佛身，如百千萬億夜摩天閻浮檀金色。佛身高六十萬億那由他恒河沙由旬；眉間白毫右旋宛轉，如五須彌山。佛眼清淨如四大海水，清白分明。身諸毛孔演出光明，如須彌山。彼佛圓光如百億三千大千世界；於圓光中，有百萬億那由他恒河沙化佛；一一化佛，亦有眾多無數化菩薩，以為侍者。無量壽佛有八萬四千相；一一相中，各有八萬四千隨形好；一一好中復有八萬四千光明；一一光明遍照十方世界，念佛眾生攝取不捨。其光相好及與化佛，不可具說；但當憶想令心明見。見此事者，即見十方一切諸佛，以見諸佛故名念佛三昧。作是觀者，名觀一切佛身，以觀佛身故亦見佛心。諸佛心者大慈悲是，以無緣慈攝諸眾生。作此觀者，捨身他世，生諸佛前，得無生忍。是故智者應當繫心諦觀無量壽佛。觀無量壽佛者，從一相好入，但觀眉間白毫，極令明了。見眉間白毫相者，八萬四千相好自然當見。見無量壽佛者，即見十方無量諸佛；得見無量諸佛故，諸佛現前受記。是為遍觀一切色想，名第九觀。作是觀者，名為正觀。若他觀者，名為邪觀。」
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