English
English version: Not clinging to acquisition, and not even begrudging one's own flesh and blood. Why is this so? Because making offerings to the Buddha brings great merit, swiftly achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), enabling all sentient beings to attain peace and happiness; making offerings to the Dharma increases wisdom, attaining freedom in the Dharma, and being able to correctly understand the true nature of all phenomena; making offerings to the Sangha increases immeasurable merit and wisdom resources, ultimately achieving Buddhahood. Making offerings to parents, Upadhyaya (ordaining teacher), venerable teachers, and those in the world who have benefited oneself and upon whose kindness one relies, one should repay their kindness with even greater offerings. Why is this so? Because those who are grateful, even in the cycle of birth and death, will not destroy their roots of goodness; those who are ungrateful will have their roots of goodness severed, and will commit all kinds of evil deeds. Therefore, all Tathagatas praise those who are grateful and condemn those who betray kindness. Furthermore, they constantly have compassion and relieve the suffering of sentient beings, and through this, Bodhisattvas obtain vast roots of goodness, which they will never lose. If a person can diligently cultivate merit, constantly think of repaying kindness, and have compassion for sentient beings, then it can be said that Bodhi is already in their grasp. It should be known that the Buddha said that by making offerings to these three fields of merit, each one can achieve immeasurable roots of goodness. O De Zang (name of a Bodhisattva), you should know that Bodhisattvas should next plant vast seeds, and from this, the sprout of Samadhi (meditative absorption) will grow, and the fruit of Bodhi will be achieved. How does one plant seeds? It is by using various exquisite flower garlands, scented ointments, powdered incense, and various musical instruments, respectfully making offerings to the Buddhas present now, or to the images of the Buddhas, thinking thus: ‘As mentioned above, throughout the space of a hair tip and in the countless lands within a mote of dust, in each place where the power of the Buddhas and the Bodhisattva assemblies are seen, I, with a single-minded focus, make offerings to all of them. Just as the Dharma-nature of one Buddha that I offer to is the Dharma-nature of all Buddhas, if I make offerings to one Tathagata, it is equivalent to making offerings to all Tathagatas. According to the divine power of each Buddha, which can enter into a single thought in how many kalpas, I will also make offerings to the Tathagatas for that many kalpas.’ If there are sentient beings who believe and understand this Dharma, and plant vast seeds, they will be able to obtain the vast Samadhi of the inconceivable realm of the Tathagatas. Therefore, O good man! You should use this method to make offerings daily, and by this, you will reach the place of the Buddhas, but --------------------------------------------------------------------------------
Chinese
一敬礼，亦能令此种子增长三昧牙生。又应常以布施、持戒、大愿、智慧而溉灌之。又复菩萨为灌三昧，修行施时，不简福田、怨亲、善恶、持戒破戒、富贵贫穷。又复思惟：‘施于富者虽无所用，然我自应修习施行。’菩萨又应清净持戒，见毁禁者起大悲愍，不应于彼生嫌恚心。又应深发大菩提愿：‘我当决定念念普于遍满虚空毛端量处，乃至一切佛刹尘中无量世界，成等正觉，转妙法轮，度诸众生，如今世尊毗卢遮那，等无有异，不起功用，摄无量劫入于一念。’即于如是一一刹中，各现佛刹微尘等诸佛威仪，一一威仪各度恒河沙等众生，皆令离苦，乃至虚空众生界尽，常无休息。 “佛子！修智慧者，一心谛听，今为汝说。若善男子、善女人为求无上菩提，发心欲证此三昧者，是人要须先修智慧，以此三昧由慧得故。修智慧者，应当远离妄语、绮语、及诸散乱无益之事，于诸众生虽起大悲而常摄心，不染、不散。诣精舍中睹佛形像，金色庄严，或纯金成，身相具足，无量化佛入于三昧，在圆光中次第而坐。即于像前头面礼足，作是思惟：‘我闻十方无量诸佛，今现在世，所谓：一切义成佛、阿弥陀佛、宝幢佛、阿閦佛、毗卢遮那佛、宝月佛、宝光佛等。’于彼诸佛随心所乐尊重之处，生大净信。想佛形像 现代汉语译本 一次敬礼，也能使这三昧的种子增长，生出三昧的萌芽。又应当经常用布施、持戒、大愿、智慧来灌溉它。菩萨为了灌溉三昧，在修行布施时，不选择福田（指值得布施的对象）、怨亲、善恶、持戒破戒、富贵贫穷。又进一步思惟：‘布施给富人虽然他们用不上，但我自己应当修习布施的行为。’菩萨又应当清净地持戒，见到毁犯戒律的人，生起大悲悯之心，不应该对他们产生嫌恶憎恨的心。又应当深深地发起大菩提愿：‘我应当决定在每一个念头中，普遍地在遍满虚空的毛端那样微小的地方，乃至一切佛刹的微尘中无量的世界，成就等正觉，转动微妙的法轮，度化一切众生，就像现在的世尊毗卢遮那（Vairocana，意为光明遍照）一样，没有任何差别，不需刻意作为，就能将无量劫的时间摄入一个念头之中。’就在这样一个又一个的刹土中，各自显现佛刹微尘那样多的诸佛的威仪，每一个威仪都度化恒河沙数那样多的众生，都让他们脱离痛苦，乃至虚空中的众生界全部度尽，永不停息。 ‘佛子！修行智慧的人，一心仔细听，现在为你们说。如果善男子、善女人为了求得无上菩提，发心想要证得这个三昧，这个人必须先修习智慧，因为这个三昧是由智慧而得到的。修行智慧的人，应当远离妄语、绮语，以及各种散乱无益的事情，对于一切众生虽然生起大悲心，但要常常收摄自己的心，不被污染，不散乱。到精舍中看到佛的形像，金色庄严，或者纯金制成，身相具足，无量化佛进入三昧，在圆光中依次而坐。就在佛像前头面礼足，这样思惟：‘我听说十方无量诸佛，现在世间，比如：一切义成佛（Sarvarthasiddha，意为一切义成就）、阿弥陀佛（Amitābha，意为无量光）、宝幢佛（Ratnaketu，意为宝幢）、阿閦佛（Akshobhya，意为不动）、毗卢遮那佛（Vairocana，意为光明遍照）、宝月佛（Ratnachandra，意为宝月）、宝光佛（Ratnaprabha，意为宝光）等。’对于这些诸佛，随自己心中所喜欢和尊重的地方，生起大清净的信心。观想佛的形像。
English
English version A single act of reverence can also cause the seed of this samadhi to grow, sprouting the shoot of samadhi. Moreover, one should constantly irrigate it with generosity, moral discipline, great vows, and wisdom. Furthermore, when a Bodhisattva cultivates generosity to irrigate samadhi, they do not discriminate between fields of merit (those worthy of giving), enemies and friends, good and evil, those who uphold or break precepts, the rich and the poor. They further contemplate: ‘Although giving to the wealthy may be of no use to them, I myself should cultivate the practice of giving.’ A Bodhisattva should also maintain pure moral discipline, and upon seeing those who violate precepts, they should arise with great compassion, and should not harbor feelings of dislike or hatred towards them. They should also deeply generate the great Bodhi vow: ‘I shall, with determination, in every single thought, universally in every space as small as the tip of a hair, and even in the countless worlds within the dust of all Buddha-lands, attain perfect enlightenment, turn the wondrous Dharma wheel, and liberate all sentient beings, just like the present World Honored One, Vairocana (meaning 'the Illuminator'), without any difference, without any effort, encompassing countless kalpas into a single thought.’ In each and every such land, they manifest the majestic demeanor of Buddhas as numerous as the dust of Buddha-lands, and each demeanor liberates sentient beings as numerous as the sands of the Ganges River, causing them all to be free from suffering, until the realm of sentient beings in space is completely exhausted, without ever ceasing. ‘Children of the Buddha! Those who cultivate wisdom, listen attentively with one mind, I will now speak to you. If a good man or good woman, seeking supreme Bodhi, aspires to attain this samadhi, that person must first cultivate wisdom, for this samadhi is obtained through wisdom. Those who cultivate wisdom should refrain from false speech, frivolous speech, and all scattered and useless activities. Although they generate great compassion for all sentient beings, they should always gather their minds, not being defiled or scattered. Upon entering a monastery and seeing the image of the Buddha, adorned with golden splendor, or made of pure gold, with a complete form, countless manifested Buddhas entering samadhi, seated in order within the halo, they should bow their heads and feet before the image, and contemplate thus: ‘I have heard that countless Buddhas in the ten directions are now in the world, such as: Sarvarthasiddha Buddha (meaning 'the Accomplisher of All Purposes'), Amitābha Buddha (meaning 'Infinite Light'), Ratnaketu Buddha (meaning 'Jeweled Banner'), Akshobhya Buddha (meaning 'Immovable'), Vairocana Buddha (meaning 'the Illuminator'), Ratnachandra Buddha (meaning 'Jeweled Moon'), Ratnaprabha Buddha (meaning 'Jeweled Light'), and others.’ Towards these Buddhas, in the place that one likes and respects in their heart, they should generate great pure faith. They should visualize the image of the Buddha. --------------------------------------------------------------------------------
Chinese
，作彼如来真实之身，恭敬尊重如现前见，上下谛观一心不乱。往空闲处端坐思惟，如佛现前，一手量许，心常系念，不令忘失；若暂忘失，复应往观。如是观时，生极尊重恭敬之心，如佛真身现在其前，了了明见，不复于彼作形像解。见已，即应于彼佛所，以妙花鬘、末香、涂香恭敬右绕，种种供养。彼应如是一心系念，常如世尊现其前住。然佛世尊一切见者、一切闻者、一切知者，悉知我心。如是审复，想见成已，还诣空处，系念在前，不令忘失。一心勤修，满三七日，若福德者，即见如来现在其前；其有先世造恶业障不得见者，若能一心精勤不退，更无异想，还得速见。何以故？若有为求无上菩提，于一事中专心修习，无不成办。若于所修数数怯退，彼尚不能自得解脱，何况度脱诸苦众生？若遇如是，疾得菩提正真之道，不能勤修，当知徒是地之重担。譬如有人于大海中，饮一掬水，即为已饮阎浮提中一切河水。菩萨如是，若能修习此菩提海，则为已修一切三昧诸忍、诸地、诸陀罗尼，是故常应勤修匪懈，离于放逸，系念一心，要令自得现前见佛。 “如是修习初见佛时，作是思惟：‘为真佛耶？为形像耶？’若知所见是真佛者，便于佛前，两膝着地，合掌恭敬，忆念虚空毛端量处及微尘中一切诸佛无量 现代汉语译本：将他视为如来的真实之身，恭敬尊重，如同亲眼所见一般，上下仔细观察，一心不乱。前往空闲之处端坐思惟，如同佛陀显现在眼前，大小约一手掌的距离，心中常常系念，不让它忘失；如果暂时忘失，应当再次前往观察。如此观察时，生起极其尊重恭敬之心，如同佛陀真身现在眼前，清清楚楚地看见，不再将他理解为形像。看见之后，就应当在那佛陀之处，用美妙的花鬘、末香、涂香恭敬地右绕，进行种种供养。他应当这样一心系念，常常如同世尊显现在他面前。然而佛陀世尊是一切见者、一切闻者、一切知者，完全知道我的心。如此仔细反复，观想成就之后，再回到空闲之处，将佛陀系念在眼前，不让它忘失。一心勤奋修行，满二十一天，如果有福德的人，就能看见如来现在他的面前；那些前世造作恶业有障碍而不能看见的人，如果能够一心精勤不退，不再有其他想法，也能很快见到。为什么呢？如果有人为了求得无上菩提，在某一件事中专心修习，没有不能成就的。如果对于所修习的常常退缩，他尚且不能自己得到解脱，更何况度脱那些受苦的众生呢？如果遇到这样的法门，能够迅速得到菩提正道，却不能勤奋修行，应当知道他只是白白地成为大地的负担。譬如有人在大海中，喝了一捧水，就等于喝了阎浮提（Jambudvipa，指我们所居住的这个世界）中所有的河水。菩萨也是这样，如果能够修习这菩提海，就等于修习了一切三昧（Samadhi，禅定）、诸忍（Ksanti，忍辱）、诸地（Bhumi，菩萨修行的阶位）、诸陀罗尼（Dharani，总持），所以应当常常勤奋修习不懈怠，远离放逸，一心系念，一定要让自己亲眼见到佛陀。 ‘如此修习初次见到佛陀时，应当这样思惟：‘这是真佛吗？还是形像呢？’如果知道所见的是真佛，就应当在佛前，双膝跪地，合掌恭敬，忆念虚空毛端大小的地方以及微尘中一切诸佛无量
English
English version: Consider that to be the true body of the Tathagata, respectfully and reverently, as if seeing it directly before you, observing it carefully from top to bottom, with a focused and unwavering mind. Go to a quiet place, sit upright, and contemplate, as if the Buddha were appearing before you, about the size of a hand span, constantly keeping it in mind, not letting it be forgotten; if it is temporarily forgotten, you should go back to observe it again. When observing in this way, generate a deep sense of respect and reverence, as if the true body of the Buddha were present before you, seeing it clearly and distinctly, no longer interpreting it as a mere image. Having seen it, you should then, at that Buddha's place, respectfully circumambulate to the right with beautiful flower garlands, powdered incense, and fragrant ointments, making various offerings. He should thus focus his mind, constantly as if the World Honored One were standing before him. However, the Buddha, the World Honored One, is the one who sees all, hears all, and knows all, fully aware of my mind. After such careful and repeated contemplation, when the visualization is accomplished, return to a quiet place, keep the Buddha in mind, not letting it be forgotten. Diligently practice with a focused mind for twenty-one days. If one has merit, one will see the Tathagata present before them; those who have created evil karma in past lives and have obstacles preventing them from seeing, if they can diligently practice with a focused mind without retreating, and without other thoughts, they will also quickly see. Why is this so? If someone seeks unsurpassed Bodhi (Enlightenment) and focuses their practice on one thing, there is nothing that cannot be accomplished. If one frequently retreats from what they are practicing, they cannot even liberate themselves, let alone liberate suffering beings? If one encounters such a Dharma, which can quickly lead to the true path of Bodhi, but cannot practice diligently, know that they are merely a burden on the earth. For example, if someone in the great ocean drinks a handful of water, it is as if they have drunk all the water in all the rivers of Jambudvipa (the world we live in). A Bodhisattva is like this; if they can practice this ocean of Bodhi, it is as if they have practiced all Samadhis (meditative states), all Ksantis (patience), all Bhumis (stages of Bodhisattva practice), and all Dharanis (mantras), therefore, one should always practice diligently without laziness, abandoning negligence, focusing the mind, and ensuring that one personally sees the Buddha. ‘When first seeing the Buddha through such practice, one should think: ‘Is this the true Buddha? Or is it an image?’ If one knows that what is seen is the true Buddha, then one should kneel on both knees before the Buddha, join palms in reverence, and remember all the Buddhas in the space of a hair tip and in the dust particles, immeasurable --------------------------------------------------------------------------------