佛說觀佛三昧海經 4.19

4.19

「云何觀如來頸相？頸相出二光，其光萬色，遍照十方一切世界。有諸眾生善根熟者遇斯光明，悟十二緣成辟支佛，此光照諸辟支佛頸。此相現時，行者遍見十方一切諸辟支佛，擲鉢虛空作十八變，諸辟支佛一一足下皆有文字，其字演說十二因緣（無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱）；一字一光，一光十二音。一音說苦、空、無常、無我；一音演說十二因緣。如是辟支佛足下光中皆有是字，逆順往復凡十二遍，是名生死之根本也。此光照諸辟支佛已，還入佛頸。作此觀者，不生人中生兜率天，值遇一生補處菩薩為說妙法，既聞法已身心歡喜，學諸菩薩觀緣起法。如是觀者名為正觀，若異觀者名為邪觀。

"How does one contemplate the mark of the Tathāgata's neck? The mark of the neck emits two lights; their light is of ten thousand colors, shining everywhere across all worlds of the ten directions. Sentient beings whose roots of goodness are mature encounter this radiance, awaken to the twelve links of dependent origination, and become pratyekabuddhas; this light illuminates the necks of all those pratyekabuddhas. When this mark appears, the practitioner everywhere sees all the pratyekabuddhas of the ten directions, throwing their alms bowls into the air and performing eighteen transformations. Beneath each of the feet of the pratyekabuddhas are written letters, and these letters expound the twelve links of dependent origination (ignorance conditions mental formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, lamentation, pain, grief, and despair). Each letter has one light, and each light has twelve sounds. One sound expounds suffering, emptiness, impermanence, and non-self; one sound expounds the twelve links of dependent origination. Within the lights beneath the feet of these pratyekabuddhas, there are these letters, moving in forward and reverse sequence a total of twelve times; this is called the root of birth and death. After this light illuminates the pratyekabuddhas, it returns into the Buddha's neck. One who makes this contemplation will not be born among humans, but will be born in the Tuṣita heaven, where they will encounter the Bodhisattva in His Final Life, who will expound the wondrous Dharma for them. Having heard the Dharma, their body and mind will rejoice, and they will train with the bodhisattvas in contemplating the Dharma of dependent origination. Such contemplation is called right contemplation; if one contemplates otherwise, it is called wrong contemplation."