佛說觀佛三昧海經 7.31

7.31

「爾時世尊化五百寶車，佛處車中分身五百。爾時寶車住虛空中迴旋自在，車轂輞間百千光明，一一光明無數化佛，不動不轉到迦毘羅城，坐師子座如入三昧，一毛孔中有一佛出；一毛孔中還一佛入。如是出入滿虛空中，無量化佛結加趺坐，是名如來坐時境界。佛滅度後佛諸弟子，若欲知佛行者，如向所說；若欲知佛坐者當觀佛影。觀佛影者先觀佛像作丈六想，結加趺坐敷草為座，請像令坐。見坐了了復當作想，作一石窟，高一丈八尺，深二十四步，清白石想；此想成已見坐佛像住虛空中足下雨花，復見行想，入石窟中，入已復令石窟作七寶山想；此想成已復見佛像踊入石壁，石壁無礙猶如明鏡；此想成已如前還想三十二相，相相觀之極令明了；此想成已見諸化佛，坐大寶花結加趺坐，放身光明普照一切。一一坐佛身毛孔中，雨阿僧祇諸七寶幢；一一幢頭百千寶幡，幡極小者，縱廣正等如須彌山。此寶幡中，復有無數百千化佛；一一化佛，踊身皆入此石窟中佛影、臍裏，此想現時如佛心說。如是觀者名為正觀，若異觀者名為邪觀。

Then the Bhagavat manifested five hundred jeweled chariots, and the Buddha, dwelling in the chariots, divided his body into five hundred. The jeweled chariots then remained in the sky, turning freely. Between the chariot hubs and rims were hundreds of thousands of rays of light, and within each ray were countless transformation Buddhas. Without moving or turning, he arrived at the city of Kapilavastu, sat on the lion throne as if entering samādhi, and from one pore a Buddha emerged; into one pore another Buddha returned. Thus emerging and entering, boundless transformation Buddhas sat cross-legged filling the sky. This is called the realm of the Tathāgata while sitting.
After the Buddha's parinirvāṇa, if the Buddha's disciples wish to know the Buddha's walking, it is as spoken above; if they wish to know the Buddha's sitting, they should contemplate the Buddha's shadow. Those who contemplate the Buddha's shadow should first contemplate an image of the Buddha, imagining it to be sixteen feet high, sitting cross-legged with grass spread as a seat, inviting the image to sit. Having seen it sitting clearly, they should further form a visualization: visualize a rock cave, eighteen feet high, twenty-four paces deep, visualized as clear white stone. When this visualization is achieved, they see the sitting Buddha image abiding in the sky, raining flowers beneath its feet. Again, they form the visualization of walking, entering into the rock cave. Having entered, they further cause the rock cave to be visualized as a seven-jeweled mountain. When this visualization is achieved, they again see the Buddha image leaping into the rock wall, the rock wall unimpeded like a bright mirror. When this visualization is achieved, as before, they again visualize the thirty-two marks, contemplating each mark so that it is extremely clear. When this visualization is achieved, they see transformation Buddhas sitting cross-legged on large jeweled flowers, emitting bodily light that illuminates everywhere. From the pores of the body of each seated Buddha rain an asaṃkhyeya of seven-jeweled banners. At the top of each banner are hundreds of thousands of jeweled pennants; the very smallest pennant is equal in length and breadth to Mount Sumeru. Within these jeweled pennants are countless hundreds of thousands of transformation Buddhas; each transformation Buddha leaps and enters the shadow and the navel of the Buddha in this rock cave. When this visualization appears, it is preached as from the Buddha's mind. One who contemplates thus is called one of right contemplation; if one contemplates otherwise, it is called wrong contemplation.