Vuddyy qra Ananda qapp Vaidehi qongw, “C.-cingcyw-c. qnir diyc Buliong Siursor Vut liauxau, suar .lyc iarr ingdongx quansniu Quansewimx Posad. Jitt jrunx posad quann veh-jap-ig nayuta Ganges Hyy suax ee sowliong hiacc je ee yojana, sinkux si jixqimsig, taukag-dingw u bacqer, amrqunw u ngikox ee qngx, muixx jit bin qaur jap-bxan yojana. Dirr hex ngikox ee qngx diongx:a u go-vah jrunx vut ee huawsinx, cincniu Shakyamuni qangrkuanw. Muixx jit jrunx vut ee huawsinx u go-vah jrunx posad qapp buliong ee tenzinn jyr suisi. Ix qui' srinx huad qngx, go dy jiongwsingx ee itcer sikdir qapp hingjong longxx dirr hitt diongqanx henxhen. Ix ee taukag-dingw u Shakra-abhilagna-mani bixbiau vyxjiyc jyr ee by-aw. Hex tnidingw jiacc u ee by-aw diongx:a u jit jrunx kia lehh ee vut, quann zi-jap-go yojana.
Quansewimx Posad ee bin si kyxviw Jambu Hyy ee qimsig, bagbaii diongx:a ee xmngg u cid jiongw vyxbut ee sig, hongwsia cud veh-bxan sir-cingx jiongw qngx. Muixx jit jiongw qngx u buliong busor vaccingx jrunx vut ee huawsinx. Muixx jit jrunx vut ee huawsinx u busor posad ee huawsinx jyr suisi, jurjai venwhuar dirr sibhongqair muaw siwqer. Ix ee ciuxqow bersux angg lenhuex ee sig, u veh-jap-ig bibiau ee qngx jyr jongsikpinw. Hiaxee jongsikpinw henxhen cud itcer jonggiamm ee su. Jniuxsimx u go-vah-ig jiongw lenhuex ee sig. Jap qix ciuxjnaiw ee muixx jit xee ciuxjnaiw-buew u veh-bxan sir-cingx vxag rue, uanxzenn inr :ee. Muixx jit vxag rue u veh-bxan sir-cingx jiongw sig. Muixx jit sig u veh-bxan sir-cingx dy qngx. Hex qngx ziunngw poxjiyr itcer, ixx jitt qix vyw-ciuw jiap’inw jiongwsingx.
Ix ee kax giaa .kiw .laii ee sii, kax erdew u jit-cingx ciaqnir ee cialenw-hrunn, jurzenn huawsingg go-vah-ig e huatqngx ee daii. Kax vangr .lyc ee sii, u suanrjiyc qapp mani vyxjiyc ee huex snruar dirr siwqer, byy jit xui byy kamr .diyc. Ixgua ee hingsiong u ham' vut byy jingcax soxu ee hyw, dna’ taukag-dingw bacqer qapp knuar be diyc taukag-dingw jitt nng hxang ham' Sewjunx be viw .did. Jex si quansniu Quansewimx Posad jinsit sintew ee hingsiong, miaa qiyr jyr derr jap quansniu.”
Vuddyy qra Ananda qongw, “Narr beh quansniu Quansewimx Posad :ee qaidongx anxnex quansniu. U jiauww anxnex quansniu :ee be duw diyc hyrhuan, tangx cingduu giabjiongr, siauduu busor kalpa hiacc quw snesiw ee jue. Jitt hy posad, liw dna’ tniax diyc ix ee miaa dyrr tangx did diyc buliong hokkir, hyhongr jimjiog quansniu. Narr u beh quansniu Quansewimx Posad :ee, qaidongx singx quansniu ix taukag-dingw ee bacqer, suar .lyc quansniu by-aw. Ixgua ee jerje hingsiong iarr jiauww cuwsu it'id quansniu, longxx qra knuar hro cingcyw, bersux decc knuar qaqi ee jniuxsimx hiacc cingcyw. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”
(The Sutra On Contemplation Of Amitayus - 18)
The Buddha said to Ananda and Vaidehi, “After you have seen Amitayus clearly and distinctly, next visualize the Bodhisattva Avalokiteshvara. His height is eighty kotis of nayutas of yojanas multiplied by the number of the sands of the Ganges. His body is the color of purple-gold, and on the top of his head is a mound surrounded by an aureole with a radius of a hundred thousand yojanas, in which there are five hundred transformed Buddhas. Each transformed Buddha resembles Shakyamuni, and is attended by five hundred transformed bodhisattvas and innumerable devas. In the light emanating from his entire body are seen the sentient beings of the five realms of Samsara in all their distinct physical forms. On his head he wears a heavenly crown made of Shakra-abhilagna-mani-gems, on which stands a transformed Buddha (Amitayus) measuring twenty-five yojanas in height.
The face of the Bodhisattva Avalokiteshvara is the color of gold from the Jambu River, while the tuft of hair between his eyebrows has the colors of the seven jewels, and from it issue forth eighty-four thousand different rays of light. In each of these rays dwell innumerable and uncountable hundreds of thousands of transformed Buddhas, each attended by countless transformed bodhisattvas, all of whom manifest in various forms at will, filling completely the worlds of the ten quarters. Avalokiteshvara’s arms are the color of red lotus-flowers. They emit eighty kotis of exquisite rays of light in the shape of ornaments, in which are reflected all the glorious objects of that land. The palms of his hands are the color of five hundred kotis of various lotus-flowers. Each of his ten fingertips bears eighty-four thousand signs like impressed patterns, each with eighty-four thousand colors. Each color in turn emits eighty-four thousand delicate rays of light, illuminating all beings. With his jewelled hands he welcomes and guides sentient beings.
When he lifts one of his feet, the mark of a thousand-spoked wheel on its sole spontaneously changes into a pedestal, which emits five hundred kotis of light-rays. When he puts his foot down, flowers made of diamond and mani-gems are scattered everywhere. All the other physical characteristics and marks which he fully possesses are the same as the Buddha’s, except for the mound on his head and the uppermost, invisible part, which are not equal to those of the World-Honored One. This is the visualization of the true physical features of the Bodhisattva Avalokiteshvara and is known as the tenth contemplation.
Then the Buddha said to Ananda, “Those who wish to see the Bodhisattva Avalokiteshvara should follow the method of contemplation just mentioned. Those who practice this contemplation will not encounter any misfortune, but will be freed from karmic hindrances and rid of the evil karma which they have committed during innumerable kalpas of Samsara. If you only hear the name of this bodhisattva, you will obtain immeasurable merit. And so, how much more merit will you acquire if you clearly visualize him! Those who wish to see the Bodhisattva Avalokiteshvara should first envision the mound on his head and, next, his heavenly crown. Then they should visualize the other physical characteristics in order, as clearly as if they were looking at something in the palm of the hand. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”
(佛說觀無量壽佛經 -18)
佛告阿難及韋提希:「見無量壽佛了了分明已,次亦應觀觀世音菩薩。此菩薩身長八十億那由他恒河沙由旬,身紫金色,頂有肉髻,項有圓光,面各百千由旬。其圓光中有五百化佛,如釋迦牟尼。一一化佛,有五百菩薩,無量諸天,以為侍者。舉身光中五道眾生,一切色相皆於中現。頂上毘楞伽摩尼妙寶,以為天冠。其天冠中有一立化佛,高二十五由旬。觀世音菩薩面如閻浮檀金色;眉間毫相備七寶色,流出八萬四千種光明;一一光明,有無量無數百千化佛;一一化佛,無數化菩薩以為侍者,變現自在滿十方界。臂如紅蓮花色,有八十億微妙光明,以為瓔珞;其瓔珞中,普現一切諸莊嚴事。手掌作五百億雜蓮華色;手十指端,一一指端有八萬四千畫,猶如印文。一一畫有八萬四千色;一一色有八萬四千光,其光柔軟普照一切,以此寶手接引眾生。舉足時,足下有千輻輪相,自然化成五百億光明臺。下足時,有金剛摩尼花,布散一切莫不彌滿。其餘身相,眾好具足,如佛無異,唯頂上肉髻及無見頂相,不及世尊。是為觀觀世音菩薩真實色身相,名第十觀。」
佛告阿難:「若欲觀觀世音菩薩當作是觀。作是觀者不遇諸禍,淨除業障,除無數劫生死之罪。如此菩薩,但聞其名,獲無量福,何況諦觀!若有欲觀觀世音菩薩者,當先觀頂上肉髻,次觀天冠。其餘眾相亦次第觀之,悉令明了,如觀掌中。作是觀者,名為正觀。若他觀者,名為邪觀。」
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