佛說觀佛三昧海經 4.25

4.25

「云何觀如來胸德字、万字相？腋下摩尼珠皆放光明，其光紅紫中有金華，其華開敷，化為無量百千萬億無數眾華，一一華上有無量佛，是諸化佛各有千光，光一化佛，其光五色。若有眾生遇此光明，狂者得正、亂者得定、病者得愈、貧窮者自然得寶、盲者得視、聾者得聽、啞者能言、癃跛疥癩皆得除愈，遍入十方諸佛頂上。入已諸佛胸中有百千光，從万字生；一一光中歌百千偈，演說檀波羅蜜。如是眾光演說六波羅蜜，其偈無量，行者正坐聞無量佛皆說是法；一一化佛遣一化人，端嚴微妙狀如彌勒，安慰行者而作是言：『善哉善哉，善男子！汝繫念故見諸佛光，諸佛光中說無相施、說無相戒、說無相忍、說無相精進、說無相定、說無相慧。汝聞此法慎勿驚怖，過去諸佛繫念思惟，亦聞是法、亦解是相。解是相已不畏生死，處大地獄阿鼻猛火盛不能燒，雖處地獄如遊天宮，是故万字名實相印。諸佛如來無量無邊阿僧祇劫學得此印，得此印故不畏生死、不染五欲。』」

"How does one contemplate the mark of the virtue-symbol, the sauvastika, on the Tathāgata’s chest? The mani jewels beneath his armpits all emit light; the light is reddish-purple, containing golden flowers. These flowers bloom, transforming into immeasurable hundreds of thousands of myriads of koṭis of countless flowers. Upon each flower is an immeasurable Buddha; each of these transformation Buddhas has a thousand lights; each light has a transformation Buddha, its light having five colours. If any sentient beings encounter this light, those who are mad will regain sanity, those who are distracted will attain concentration, the sick will be cured, the poor will naturally obtain treasures, the blind will gain sight, the deaf will hear, the mute will be able to speak, and those with lameness, paralysis, scabies, or leprosy will all be healed. The light enters the crowns of all the Buddhas throughout the ten directions. Having entered, within the chests of the Buddhas are hundreds of thousands of lights, arising from the sauvastika; in each light, hundreds of thousands of verses are sung, expounding the dāna-pāramitā. In this way, all the lights expound the six pāramitās in countless verses. The practitioner sits upright and hears immeasurable Buddhas all preaching this Dharma. Each transformation Buddha dispatches an apparitional person, dignified, exquisite, and resembling Maitreya, who comforts the practitioner, saying: 'Excellent, excellent, good man! Because you have focused your mindfulness, you see the lights of the Buddhas. Within the lights of the Buddhas, non-marked giving is expounded, non-marked morality is expounded, non-marked patience is expounded, non-marked vigor is expounded, non-marked concentration is expounded, and non-marked wisdom is expounded. Hearing this Dharma, do not be frightened or terrified! When the Buddhas of the past focused their mindfulness and contemplated, they also heard this Dharma and understood these marks. Having understood these marks, they did not fear birth and death; abiding in the great hells, the fierce fires of Avīci blazing could not burn them; though abiding in the hells, it was like wandering in heavenly palaces. Therefore, the sauvastika is called the seal of true reality. For immeasurable, boundless asaṃkhyeya kalpas, the Tathāgatas practiced and attained this seal; having attained this seal, they do not fear birth and death, nor are they defiled by the five desires.'"