Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (18)

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。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (17)

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。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (16)

Vuddyy qra Ananda qapp Vaidehi qongw, “U qnir diyc jitt hxang liauxau, suar .lyc diyhh quansniu Vut. Si anwjnuaw lehh? Jiongww vut Zulaii si huatqair-srinx, tangx zip itcer jiongwsingx simx soxx sniu :ee lairdew. Soxiw linw ee simx decc quansniu vut ee sii, jitt xee simx dyrr si snax-jap-zi xee siongwtew qapp veh-jap xee duer siongwtew soxx sanxsingx ee hyw. Simx decc sniu vut, simx dyrr si vut. Jiongww vut cincniu haiw hiacc kuah hiacc jniar ee qakdix, longxx si an’ simx soxx sniu laii sanxsingx. Soxiw ingdongx itsimx diddit sniu, jimjiog quansniu vut, Tathagata, Arhat qapp kaigno jniurjniar ee Vuddyy.

Quansniu hitt jrunx Vut ee sii, qaidongx singx quansniu ix ee siongr, bagjiux vreh qimx iacc kreh lehh longxx e qnir diyc jitt jrunx sikdir cincniu Jambu Hyy qimx-aw :ee jre dirr lenhuex dingxquann. Qnir diyc jre lehh ee siongr liauxauw, simganw e kuix, knuar qaxx c.-cingcyw-c. Qnir diyc Qiglok Qoktow cid vyw jonggiamm, vyw-de, vyw-dii qapp jit jua jit jua ee vyw-ciu. Jiokk je tnidingw dinvyw jywjniaa ee dniuwlii kamr dirr ciu-dingw, qokk jiongw dinvyw jywjniaa ee lybang muaw kongdiongx. Decc qaunsniu jitt hxang diyhh knuar qaxx qik cingcyw, bersux decc knuar qaqi ee jniuxsimx hiacc cingcyw.

Qnir diyc jitt hxang liauw, qycc laii qaidongx quansniu jit luiw dua lenhuex dirr vut dywvingg, ham' jinwjingg ee lenhuex byy jingcax. Qycc laii si quansniu jit luiw dua lenhuex dirr vut jniawvingg. Sniu jit jrunx Quansewimx Posad ee siongr, jre dirr dywvingg ee lenhuejy, iarr hongwsia qimqngx, ham' jinwjingg :ee byy jingcax. Sniu jit jrunx Dairsewjir Posad ee siongr, jre dirr jniawvingg ee lenhuejy. 

Sniu jitt hxang uansingg, vut qapp posad ee siongr longxx hongwsia cud bixbiau ee qngx, hex qngx si qimsig :ee, jiyr hiaxee vyw-ciu. Muixx jit jangg ciu erdew iarr u snax jangg lenhuex, muixx jit jangg lenhuex dingxquann qokk u jit jrunx vut qapp nng jrunx posad ee siongr dirr hitt qog muaw siwqer.

Sniu jit hxang uansingg, siuhingrlangg ingdongx e tniax diyc juixlauu, knuar diyc qngsnuar qapp hiaxee vyw-ciu, iaxah, ingjiauw, gan qapp uanngiux longxx decc qongw bibiau ee Hxuad. Cutdnia qapp zibdnia longxx u tniax diyc bibiau ee Hxuad. Siuhingrlangg soxx tniax .diyc .ee, cutdnia ee sii iarr qir diauu lehh byy danwsag, ham' qingx duiwdangg. Narr byy duiwdangg :ee, qiyr jyr bongrsiongw, narr u duiwdangg :ee, qiyr jyr coliok qnir diyc Qiglok Sewqair, jex dyrr si quansniu siongr, miaa qiyr jyr derr veh quansniu. U jiauww anxnex sniu :ee, tangx dubet buliong ig kalpa hiacc quw snesiw ee jue, dirr jitt sxer did diyc liamrvut samadhi. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 16)

The Buddha said to Ananda and Vaidehi, “After you have seen this, next visualize the Buddha. Why the Buddha? Because Buddhas, Tathagatas, have cosmic bodies, and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a Buddha, that mind itself takes the form of his thirty-two physical characteristics and eighty secondary marks. Your mind produces the Buddha’s image, and is itself the Buddha. The ocean of perfectly and universally enlightened Buddhas thus arises in the meditating mind. For this reason, you should single-mindedly concentrate and deeply contemplate the Buddha, Tathagata, Arhat and Perfectly Enlightened One.

When you visualize the Buddha, you should first form his image. Whether your eyes are open or closed, perceive a jewelled image of him, who is the color of gold from the Jambu River, sitting on that flower-throne. When you have perceived a seated image of the Buddha, your mind’s eye will open and you will clearly and distinctly see the seven-jewelled glorious objects of the Land of Utmost Bliss, including the seven-jewelled ground, the jewelled ponds, the rows of jewelled trees covered with heavenly jewelled curtains and jewelled nets spreading over the sky. Perceive these as clearly and distinctly as if you were seeing an object in the palm of your hand.

After you have seen this image, visualize on the Buddha’s left a large lotus-flower, which is exactly the same as the one described above, and then another large one on his right. Visualize an image of the Bodhisattva Avalokiteshvara sitting on the flower-seat on his left, sending forth a golden light just like the Buddha image described above, and then an image of the Bodhisattva Mahasthamaprapta sitting on the flower-seat on his right.

When you have attained this vision, you will see these images of the Buddha and bodhisattvas sending forth golden rays, which illuminate the jewelled trees. Under each tree there are also three lotus-flowers with images of a Buddha and two Bodhisattvas sitting on them, so that the land is completely filled with such images.

When you have attained this vision, you will perceive the streams, rays of light, jewelled trees, ducks, geese, male and female mandarin ducks, and so forth, all expounding the wonderful Dharma. Whether in meditation or not, you will always hear the wonderful Dharma. When you rise from meditation, you should remember what you have heard, not forget it, and confirm it with the sutras. If it does not agree with the sutras, it should be called an illusion, but if it does agree, it is called the attainment of the general perception of the Land of Utmost Bliss. This is the visualizing of the Buddha-image, and is known as the eighth contemplation. If you have attained this, the evil karma which you have committed during innumerable kotis of kalpas of Samsara will be extinguished and, while in this life, you will attain the Buddha-Recollection Samadhi. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -16)

佛告阿難及韋提希：「見此事已，次當想佛。所以者何？諸佛如來是法界身，遍入一切眾生心想中；是故汝等心想佛時，是心即是三十二相、八十隨形好。是心作佛，是心是佛。諸佛正遍知海，從心想生，是故應當一心繫念，諦觀彼佛、多陀阿伽度、阿羅呵、三藐三佛陀。想彼佛者，先當想像。閉目開目，見一寶像，如閻浮檀金色，坐彼華上。像既坐已，心眼得開，了了分明，見極樂國七寶莊嚴，寶地、寶池、寶樹行列，諸天寶縵彌覆樹上，眾寶羅網滿虛空中。見如此事，極令明了，如觀掌中。見此事已，復當更作一大蓮華在佛左邊，如前蓮華等無有異。復作一大蓮華在佛右邊，想一觀世音菩薩像坐左華座，亦放金光如前無異。想一大勢至菩薩像坐右華座。此想成時，佛菩薩像皆放妙光；其光金色，照諸寶樹。一一樹下亦有三蓮華，諸蓮華上各有一佛二菩薩像，遍滿彼國。此想成時，行者當聞水流、光明及諸寶樹、鳧鴈、鴛鴦皆說妙法。出定、入定恒聞妙法。行者所聞，出定之時憶持不捨，令與修多羅合。若不合者，名為妄想，若與合者，名為麁想見極樂世界。是為想像，名第八觀。作是觀者，除無量億劫生死之罪，於現身中得念佛三昧。作是觀者，名為正觀。若他觀者，名為邪觀。」

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。」