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。」

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。」