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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 78 amitayur-dhyana-sOtra, § 17. next perceive Buddha himself. Do you ask how ? Every Buddha Tatha^^ata is one whose (spiritual) body is the principle of nature (Darmadhatu-kaya), so that he may enter into the mind of any beings. Consequently, when you have perceived Buddha, it is indeed that mind of yours that possesses those thirty-two signs of perfection and eighty minor marks of excellence (which you see in Buddha). In fine, it is your mind that becomes Buddha, nay, it is your mind that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas derives its source from one's own mind and thouoht. Therefore you should apply your thought with an undivided attention to a careful meditation on that Buddha Tathagata, Arhat, the Holy and Fully Enlightened One. In forming the perception of that Buddha, you should first perceive the image of that Buddha ; whether your eyes be open or shut, look at an image like (S"ambunada gold in colour, sitting on that flower (throne mentioned before). ' When you have seen the seated figure your mental vision will become clear, and you will be able to see clearly and distinctly the adornment of that Buddha country, the jewelled ground, &c. In seeing these things, let them be clear and fixed just as you see the palms of your hands. When you have passed through this experience, you should further form (a perception of) another great lotus-flower which is on the left side of Buddha, and is exactly equal in every way to the above-mentioned lotusflower of Buddha. Still further, you should form (a perception of) another lotus-flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokitejvara is sitting on the left- § l8. MEDITATION ON BUDDHA AMITAYUS. I 79
2hand flowery throne, shooting forth golden rays exactly like those of Buddha. Perceive then that an image of Bodhisattva Mahasthama is sitting on the right-hand flowery throne. ' When these perceptions are gained the images of Buddha and the Bodhisattvas will all send forth brilliant rays, clearly lighting up all the jewel-trees with golden colour. Under every tree there are also three lotus-flowers. On every lotus-flower there is an image, either of Buddha or of a Bodhisattva ; thus (the images of the Bodhisattvas and of Buddha) are found everywhere in that country. When this perception has been gained, the devotee should hear the excellent Law preached by means of a stream of water, a brilliant ray of light, several jewel-trees, ducks, geese, and swans. Whether he be wrapped in meditation or whether he has ceased from it, he should ever hear the excellent Law. What the devotee hears must be kept in memory and not be lost, when he ceases from that meditation ; and it should agree with the Sutras, for if it does not agree with the Sutras, it is called an illusory perception, whereas if it does agree, it is called the rough perception of the World of Highest Happiness ; — such is the perception of the images, and it is the Eio^hth Meditation. ' He who has practised this meditation is freed from the sins (which otherwise involve him in) births and deaths for innumerable millions of kalpas, and during this present life he obtains the Samadhi due to the remembrance of Buddha. ^18. 'Further, when this perception is gained, you should next proceed to meditate on the bodily marks and the light of Buddha Amitayus. '^N 2
3i8o amitayur-dhyana-sCtra, § i8. ' Thou shouldst know, O Ananda, that the body of Buddha Amitayus is a hundred thousand milHon times as bright as the colour of the G"ambunada gold of the heavenly abode of Yama ; the height of that Buddha is six hundred thousand niyutas of ko/is of yo^nas innumerable as are the sands of the river Gahga. ' The white twist of hair between the eyebrows all turning to the right, is just like the five Sumeru mountains. ' The eyes of Buddha are like the water of the four great oceans ; the blue and the white are quite distinct. ' All the roots of hair of his body issue forth brilliant rays which are also like the Sumeru mountains. ' The halo of that Buddha is like a hundred millions of the Great Chiliocosms ; in that halo there are Buddhas miraculously created, to the number of a million of niyutas of ko/is innumerable as the sands of the Gahga ; each of these Buddhas has for attendants a great assembly of numberless Bodhisattvas who are also miraculously created. * Buddha Amitdyus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eightyfour thousand rays, each ray extends so far as to shine over the worlds of the ten quarters, whereby Buddha embraces and protects all the beings who think upon him and does not exclude (any one of them). His rays, signs, ^'c, are difficult to be explained in detail. Pnit in simple meditation let the niind's eye dwell upon them.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 78 amitayur-dhyana-sOtra, § 17. next perceive Buddha himself. Do you ask how ? Every Buddha Tatha^^ata is one whose (spiritual) body is the principle of nature (Darmadhatu-kaya), so that he may enter into the mind of any beings. Consequently, when you have perceived Buddha, it is indeed that mind of yours that possesses those thirty-two signs of perfection and eighty minor marks of excellence (which you see in Buddha). In fine, it is your mind that becomes Buddha, nay, it is your mind that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas derives its source from one's own mind and thouoht. Therefore you should apply your thought with an undivided attention to a careful meditation on that Buddha Tathagata, Arhat, the Holy and Fully Enlightened One. In forming the perception of that Buddha, you should first perceive the image of that Buddha ; whether your eyes be open or shut, look at an image like (S"ambunada gold in colour, sitting on that flower (throne mentioned before). ' When you have seen the seated figure your mental vision will become clear, and you will be able to see clearly and distinctly the adornment of that Buddha country, the jewelled ground, &c. In seeing these things, let them be clear and fixed just as you see the palms of your hands. When you have passed through this experience, you should further form (a perception of) another great lotus-flower which is on the left side of Buddha, and is exactly equal in every way to the above-mentioned lotusflower of Buddha. Still further, you should form (a perception of) another lotus-flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokitejvara is sitting on the left- § l8. MEDITATION ON BUDDHA AMITAYUS. I 79
2hand flowery throne, shooting forth golden rays exactly like those of Buddha. Perceive then that an image of Bodhisattva Mahasthama is sitting on the right-hand flowery throne. ' When these perceptions are gained the images of Buddha and the Bodhisattvas will all send forth brilliant rays, clearly lighting up all the jewel-trees with golden colour. Under every tree there are also three lotus-flowers. On every lotus-flower there is an image, either of Buddha or of a Bodhisattva ; thus (the images of the Bodhisattvas and of Buddha) are found everywhere in that country. When this perception has been gained, the devotee should hear the excellent Law preached by means of a stream of water, a brilliant ray of light, several jewel-trees, ducks, geese, and swans. Whether he be wrapped in meditation or whether he has ceased from it, he should ever hear the excellent Law. What the devotee hears must be kept in memory and not be lost, when he ceases from that meditation ; and it should agree with the Sutras, for if it does not agree with the Sutras, it is called an illusory perception, whereas if it does agree, it is called the rough perception of the World of Highest Happiness ; — such is the perception of the images, and it is the Eio^hth Meditation. ' He who has practised this meditation is freed from the sins (which otherwise involve him in) births and deaths for innumerable millions of kalpas, and during this present life he obtains the Samadhi due to the remembrance of Buddha. ^18. 'Further, when this perception is gained, you should next proceed to meditate on the bodily marks and the light of Buddha Amitayus. '^N 2
3i8o amitayur-dhyana-sCtra, § i8. ' Thou shouldst know, O Ananda, that the body of Buddha Amitayus is a hundred thousand milHon times as bright as the colour of the G"ambunada gold of the heavenly abode of Yama ; the height of that Buddha is six hundred thousand niyutas of ko/is of yo^nas innumerable as are the sands of the river Gahga. ' The white twist of hair between the eyebrows all turning to the right, is just like the five Sumeru mountains. ' The eyes of Buddha are like the water of the four great oceans ; the blue and the white are quite distinct. ' All the roots of hair of his body issue forth brilliant rays which are also like the Sumeru mountains. ' The halo of that Buddha is like a hundred millions of the Great Chiliocosms ; in that halo there are Buddhas miraculously created, to the number of a million of niyutas of ko/is innumerable as the sands of the Gahga ; each of these Buddhas has for attendants a great assembly of numberless Bodhisattvas who are also miraculously created. * Buddha Amitdyus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eightyfour thousand rays, each ray extends so far as to shine over the worlds of the ten quarters, whereby Buddha embraces and protects all the beings who think upon him and does not exclude (any one of them). His rays, signs, ^'c, are difficult to be explained in detail. Pnit in simple meditation let the niind's eye dwell upon them.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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