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Pratyutpannabuddhasamādhisūtra

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Pratyutpannabuddhasamādhisūtra
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(3F) de skad źus nas bcom ldan 'das de bźin gśegs pa tshe1 dpag med des byaṅ chub sems dpa' de la 'di skad ces bka' stsal to ||  rigs kyi bu | saṅs rgyas rjes su dran pa kun tu bsten | ṅes par bsten ciṅ bsgoms la maṅ du byas na | 'jig rten gyi khams 'dir skye bar byed do || saṅs rgyas rjes su dran pa kun tu bsten | ṅes par bsten ciṅ bsgoms la maṅ du byas na | saṅs rgyas kyi źiṅ 'dir skye bar 'gyur ro ||  rigs kyi bu | de la saṅs rgyas rjes su dran pa de gaṅ źe na | 'di lta ste | gaṅ de bźin gśegs pa yid la byed pa ste | 'di ltar de ni2 de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa'i saṅs rgyas rig pa daṅ źabs su ldan pa | bde bar gśegs pa | 'jig rten mkhyen pa | skyes bu 'dul ba'i kha lo sgyur ba bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas bcom ldan 'das skyes bu chen po'i mtshan sum cu3 rtsa gñis daṅ | gser gyi mdog lta bu'i sku daṅ ldan pa | gser gyi gzugs 'tsher źiṅ gsal la legs par gnas pa daṅ 'dra ba rin po che'i mchod sdoṅ ltar śin tu brgyan4 pa | ñan thos kyi dge 'dun gyi naṅ na chos kyaṅ ston te | ci nas kyaṅ chud mi za ba de ltar ston to ||  ci źig chud mi za źe na | sa chud mi gzon to5 || chu daṅ | me daṅ | rluṅ daṅ | 'byuṅ po daṅ | lha daṅ | bram ze daṅ | skye dgu'i6 bdag po chud mi gzon to || gzugs chud mi gzon to || tshor ba daṅ | 'du śes daṅ | 'du byed daṅ | rnam par śes pa chud mi gzon to ||  de7 de bźin gśegs pa rlom sems su mi byed | mi dmigs | mṅon par mi chags | yaṅ dag par mi śes | mi rtog | rnam par mi rtog | yaṅ dag par rjes su mi mthoṅ ste | gaṅ de ltar de bźin gśegs pa mi dmigs par yid la byed pas stoṅ pa ñid kyi tiṅ ṅe 'dzin thob pa de ni | saṅs rgyas rjes su dran pa źes bya ste | 
(3F) 'Having been asked this question, the Lord and Tathāgata Amitāyus said to those bodhisattvas:  "Sons of good family, if the calling to mind of the Buddha (Skt. buddhānusmṛti) is practised, cultivated, developed and rehearsed, then one is reborn in this world-system. If the calling to mind of the Buddha is practised, cultivated, developed and rehearsed, then one will be reborn in this Buddha field.  What then, sons of good family, is the calling to mind of the Buddha? It is when one concentrates on the Tathāgata in this way: 'He, the Tathāgata, Arhat and Perfectly Awakened One, the Accomplished in Knowledge and Conduct, the Sugata, the Knower of the World, the Leader of All Men Capable of Conversion, the Supreme One, the Teacher of Devas and Humankind, the Buddha and Lord,9 endowed with the thirty-two marks of the Great Man and a body with a colour like gold, resembling a bright, shining, and well-set golden image, and well adorned like a bejewelled pillar, teaches the Dhanna in the midst of an assembly of sravakas, that is, teaches to the effect that nothing perishes.  What does not perish? Earth does not perish. Water, fire, air, beings (Skt. bhūta), the devas, Brahmā and Prajapati do not perish. Fonn does not perish. Feelings, apperception, predispositions, and consciousness do not perish;'  and one does not misconceive, does not objectify (Skt. upalabhyate), does not fixate on, does not falsely perceive, does not falsely imagine, does not falsely discriminate, and does not review the Tathāgata: 12 when in this way one obtains the samādhi of emptiness by concentrating on the Tathāgata without objectification, that is known as the calling to mind of the Buddha.'" 
 
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