English
It is painted to be very beautiful and pleasing to the eye. The height is equivalent to a span, with a size that matches what is seen in front of the eyes. Through the power of faith, one remembers the blessings of the Tathagata and recites the Essence of Dependent Origination, thus consecrating it. Place it in front of oneself, not too close and not too far, in a position suitable for looking down. Look at it and regard it as the actual body of the Tathagata, thinking: In this way, the Tathagata arises from immeasurable and inconceivable accumulations of merit and wisdom, like the Udumbara flower in the world, which is rarely encountered in hundreds of thousands of eons. The Tathagata is adorned with the thirty-two major marks and eighty minor marks, so that seeing him brings joy. In the world with gods and humans, the Tathagata's extremely bright and radiant form is seen in common by all beings in that realm at that time, and he also teaches the Dharma and manifests various miraculous transformations. For the sake of taming beings, he also demonstrates various actions such as being born, walking, standing, and sleeping. Through these actions, he also ripens the roots of virtue of immeasurable beings. Our teacher, Shakyamuni Buddha, the Lion of the Shakyas, was also born into the Shakya clan and eventually attained Buddhahood. In places such as Vulture Peak Mountain, in gatherings of Bodhisattvas, Shravakas, and the majority of the populace, one remembers the signs and forms of teaching the Dharma and so on. The shape and appearance of such a Tathagata's body are like this. The Tathagata possesses the aggregates of morality, concentration, wisdom, liberation, and the wisdom of liberation, as well as countless, inconceivable qualities of undefiled Dharma that cannot be measured even by the extent of the sky. He holds us with great compassion and has practiced countless austerities for our benefit. This should be understood starting from how the Brahmin generated the mind with ocean-like dust, as mentioned earlier. In this way, in countless three thousand great thousand worlds, he accumulated through the six perfections
Chinese
如今以不可思议且不可言说的福德和智慧之聚，悉皆积聚，远离一切障碍，降伏四魔，功德之法无不圆满，证得遍知一切所知之大智慧身，直至轮回的尽头，成为一切众生的怙主、救护者和助伴，忆念如此无上的薄伽梵，顶礼膜拜，称念名号，瞻仰圣像，以及一心专注于彼等，即使是再微小的善根，也会成为无上菩提之因。这是因为如来往昔的愿力以及不可思议的智慧之力的缘故，因此我等是何等的幸运啊！如此生起对忆念佛陀的广大信心。然后，对于如是的如来之身形，心既不要过于收敛，也不要过于放松，以平和的姿态，不失正念和正知，持续地系念。从所有与所缘境不符的分别念中，将自己的心拉开，仅仅安住于彼。然后逐渐地，尽力做到无间断地专注于一境。总之，要通过九种住心的方法，次第修持，直至成就所期望的专注一境之心。对此，可以观 general 身相而专注，或者为了获得殊胜的功德和寂静沉没，也可以将心专注于顶髻等不明显之处。为了获得等持和寂静掉举，可以将心专注于胸前的吉祥旋纹处。为了积累广大的福德和感受安乐，可以将心专注于双眉之间的眉间毫相，其形如雪山之白螺，向右旋转。为了使法音大声遍布世间，并通过向众生说法而利益他们，可以将心专注于发出六十支分妙音之处，即颈部具有三道法螺纹的形象等，在任何自己喜欢的地方，毫不动摇地摄持心。如此摄持心时，最初就像抓住蛇一样，呈现出极其难以驯服和散乱的状态。
English
Now, having accumulated inconceivable and inexpressible collections of merit and wisdom, having completely gathered them, being free from all obscurations, having conquered the four maras, having completely perfected all qualities, having attained the great wisdom body that knows all aspects of knowable things, until the end of samsara, becoming the refuge, protector, and ally of all sentient beings, remembering such an unsurpassed Bhagavan, prostrating, reciting names, seeing the image, and focusing the mind single-pointedly on them, even the smallest root of virtue becomes a cause for supreme enlightenment. This is because of the power of the Tathagata's previous aspirations and inconceivable wisdom, so we are so fortunate! Thus, generate great faith in remembering the Buddha. Then, regarding the form of such a Tathagata, the mind should be neither too tight nor too loose, but in a gentle manner, without losing mindfulness and awareness, continuously hold the mind. From all conceptualizations that do not conform to the object of focus, draw your mind away and abide solely on that. Then gradually, strive to engage in single-pointedness without interruption as much as possible. In short, one should practice the nine ways of abiding the mind in sequence until the desired single-pointedness of mind is achieved. For this, one can focus on the general body, or to obtain special qualities and pacify sinking, one can also hold the mind on the invisible like the crown of the head. To obtain samadhi and pacify excitement, hold the mind on the auspicious svastika on the chest. To accumulate great merit and experience happiness, hold the mind on the white, conch-like, right-whirling hair between the eyebrows. To make the great sound of Dharma pervade all the world and benefit sentient beings by teaching them the Dharma, hold the mind on the place where the sixty qualities of speech arise, that is, the neck with the three conch-like lines, etc., in any place that one likes, without wavering. When holding the mind in this way, at first, like holding a snake, it appears very unruly and with a wild state.
Chinese
第一个阶段被称为如陡峭山上的流水般动摇的体验。那时，他们这样想：自己的心总是这样动摇。如《善臂请问经》中所说：心如闪电、风、云，犹如大海的波浪。如幻术般对欲妙之境显现欢喜，对于动摇漂泊的心，必须加以调伏。如是，一切众生都为这种散乱的心所控制，我无论如何都不能懈怠，必须精进。如果精进，最终没有不能成就的事。这样发心后，要长久地努力安住于所缘。这样努力，逐渐地，先前粗大、粗糙、狂野、炽热的分别念会稍微平息。但是，当各种各样的分别念的忙碌纷乱持续不断地涌现时，这被称为第二个阶段，如狭窄孔隙中的流水般获得的体验。狭窄孔隙中的流水虽然忙碌且声音大，但比陡峭山上的流水稍微缓慢，这只是一个比喻。之后，不放弃精进，继续安住于先前的状态，心的分别念会逐渐平静，似乎安住于所缘，但仔细观察，会发现许多微细的分别念持续不断地产生，这被称为第三个阶段，习惯的体验。它的比喻就像缓慢流淌的河流。从远处看，河流平缓流畅，看不出流动，但靠近时，会发现它不停地流动和摇曳。从那以后，如果不放弃精进，继续努力，就不会像以前那样感到困难和痛苦，所以从那时起，要非常持续地精进。这样做了之后，微细分别念的动摇也会平息，如果带着作意安住于所缘，虽然能够安住多久，但并非完全不会被外缘所动摇，这被称为第四个阶段，如远离波浪的海洋般稳定的体验。因为心安住且稳定。获得这个阶段后，不需要花费太大的力气，长期地习惯于这种状态，就会出现第五个阶段，圆满的体验，如山一般。这与无勤作意和要点相同。无论将心指向何处，心都会自然地融入其中，不需要努力。
English
The first stage is called the experience of wavering like water on a steep mountain. At that time, they think to themselves: my own mind is always wavering like this. As stated in the "Questions of Good Arms Sutra": The mind is like lightning, wind, and clouds, like the waves of a great ocean. Like an illusion, it manifests joy in desirable objects. The wavering and wandering mind must be tamed. Thus, since all sentient beings are controlled by such a distracted mind, I must not be lazy in any way, but must strive diligently. If I strive, there is nothing that cannot be accomplished in the end. Having generated this mind, one should strive to abide in the object of focus for a long time. By striving in this way, gradually, the previous large, coarse, wild, and intense thoughts will subside somewhat. However, when many busy and chaotic thoughts of various kinds constantly arise, this is called the second stage, the experience of obtaining something like water in a narrow hole. The water in a narrow hole is busy and loud, but it is slightly slower than the water on a steep mountain, which is just an analogy. After that, without giving up diligence, if one continues to abide in the previous state, the mind's thoughts will gradually calm down, and it will seem to abide in the object of focus. However, if one examines carefully, one will find that many subtle thoughts constantly arise, which is called the third stage, the experience of habituation. Its analogy is like a slowly flowing river. From a distance, the river is smooth and flowing, and its movement is not visible, but when one gets closer, one will find that it is constantly flowing and wavering. From then on, if one does not give up diligence and continues to strive, one will not feel as much difficulty and suffering as before, so from then on, one should strive very continuously. After doing this, the wavering of subtle thoughts will also subside, and if one abides in the object of focus with effort, although one can abide for as long as possible, it is not that one cannot be shaken by circumstances at all. This is called the fourth stage, the stable experience like an ocean without waves. Because the mind abides and is stable. After obtaining this stage, without needing to expend too much effort, if one becomes accustomed to this state for a long time, the fifth stage will appear, the perfect experience, like a mountain. This is the same as effortless effort and the essential point. Wherever the mind is directed, it will naturally merge into it, and no effort is needed.
Chinese
当心识随顺所欲安住时，便会生起念头无法动摇的状态，从而成就所谓的专注一境之心。那时，也会生起由心安住而产生的各种体验。如果习惯于那种状态，就会产生所谓的极度调柔身心。身心堪能，无论将目标置于何处，即使安住数日，也不会有身体无法承受或心识无法承受的情况，身体轻如棉花，心识清明，被喜乐所遍布。这种极度调柔，最初是粗重、沉重且稳定的状态，然后通过习惯，先前的状态消失，像影子一样变得非常轻薄清澈，与不动的寂止、禅定的真实心识相符。像这样的修行，才能获得寂止之名，因为是具有极度调柔的心识。这属于初禅近分无觉无观的范畴。通过它，无论修持有相的目标还是无相的空性等，都不会没有意义。因此，成就寂止的支分有四种作意和六种力量等多种分类，但实际上，就是将心识安住于任何目标上，以正念正知牢牢抓住并加以习惯，从而产生五种体验。当成就了这样的寂止时，凭借心识堪能的力量，身体会变得容貌端庄、安乐且充满力量，心识清明澄澈，能够进入各种各样的境界。身心会因无量喜乐的滋润而变得特别，烦恼减少，体验到与内在寂静之喜相应的特殊喜悦。在那里，这样的寂止，凭借缘于佛身的福德之力和佛的加持，无论在真实中、体验中还是梦中，都能见到佛并获得佛法等，从而在自相续中生起各种功德。如此成就寂止之后，就应当进入胜观瑜伽，那么，那是怎样的呢？像这样，最初在修习寂止的时候，将绘制的佛像...
English
When the mind dwells as desired, a state arises where conceptual thoughts cannot disturb it, thereby accomplishing what is called single-pointedness of mind. At that time, various experiences arising from the mind's abiding also occur. If one becomes accustomed to that state, what is called extreme pliancy of body and mind arises. Body and mind become workable, and no matter where the object is placed, even if one remains there for many days, there will be no inability of the body or inability of the mind. The body becomes as light as cotton, and the mind becomes clear and pervaded by bliss. This extreme pliancy is initially coarse, heavy, and stable, but then, through habituation, the former state diminishes, becoming extremely thin and clear like a shadow, in accordance with the actual mind of unwavering calm abiding, which is the basis of meditation. Such meditation is given the name calm abiding because it is a mind endowed with extreme pliancy. This also belongs to the category of the first dhyana's access concentration without conceptual thought. Through this, whatever is meditated upon, whether it be a sign-based object or signless emptiness, is not without purpose. Therefore, the limbs for accomplishing calm abiding include four mental engagements and six powers, and so forth, with many classifications, but in essence, it comes down to the fact that when the mind is focused on whatever object it dwells upon, it is firmly grasped by mindfulness and awareness and habituated, thereby giving rise to five experiences. When such calm abiding is accomplished, by the power of the mind's workability, the body becomes well-formed, comfortable, and endowed with strength, and the mind becomes clear and pure, able to enter into various realms of experience. The body and mind will also be distinguished by the moisture of immeasurable joy and bliss, afflictions will decrease, and one will experience a special joy that corresponds to the joy of inner solitude. There, such calm abiding, through the power of merit focused on the Buddha's body and the blessings of the Buddha, whether in reality, experience, or dreams, one sees the Buddha and obtains the Dharma, and so forth, thereby causing various qualities to arise in one's own being. Having thus accomplished calm abiding, one should then enter into the yoga of insight. So, what is that like? Like this, initially, when practicing calm abiding, the painted image of the Buddha...