English
English version: ‘Quickly explain this Dharma.’ The Nāgas (dragon deities), Yakṣas (guardian spirits), Gandharvas (celestial musicians), and others, together with the devas (gods), praised the Buddha. The Venerable Ānanda (one of the Buddha's ten principal disciples), Kālodāyin (a disciple of the Buddha), and a thousand bhikṣus (monks), countless devas, and the assembly of the Eight Classes of beings, hearing what the Buddha said, joyfully accepted and practiced it, bowed to the Buddha, and withdrew. One who attains this contemplation is called the Ten Colors of Impurity, also called the Contemplation of Discriminating the Realm of Various Worms. This is the initial gate of impurity. There are eighteen expedient methods, and the nature of the various realms cannot be fully described. When entering samādhi (meditative absorption), one will naturally attain this contemplation. This concludes the eighteenth contemplation. Thus have I heard: At one time, the Buddha was dwelling in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. At that time, the World-Honored One (Bhagavān, title for the Buddha) was with twelve hundred and fifty bhikṣus. At that time, in the assembly, there was a bhikṣu named Dhyānānandi (Joy of Meditation) – who had long been thoroughly versed in deep meditation, had become an Arhat (one who has attained enlightenment), possessed the Three Clarities and Six Supernatural Powers, and was complete with the Eight Liberations – immediately arose from his seat, arranged his robes, folded his hands, knelt on his knees, and said to the Buddha: ‘The Tathāgata (title for the Buddha) is now in the world to benefit and bring peace to all beings. After the Buddha's parinirvana (death), when the Buddha is no longer present in the world, if those of the Four Assemblies (bhikṣus, bhikṣunis, upāsakas, upāsikās) who have karmic obstacles, when focusing their minds, do not have the realm appear before them, how should those who wish to repent of such afflictions and all offenses, from duṣkṛta (minor offenses) to serious offenses, eliminate these signs of offenses? Furthermore, if someone has committed killing and holds wrong views, and wishes to cultivate right mindfulness, how should they eliminate the evil afflictive obstacles of wrong views and killing?’ After speaking these words, like a great mountain collapsing, he prostrated himself with his five limbs touching the ground, paying homage to the Buddha's feet, and again said to the Buddha: ‘I only wish that the World-Honored One would explain this for me, so that all beings in the future world may constantly attain right mindfulness and not be separated from the wise and virtuous.’ At this time, the World-Honored One, like a compassionate father comforting his child, said: ‘Excellent! Excellent! Good man! You practice loving-kindness, and loving-kindness arises with you. Now you are complete with great compassion, and the undefiled roots, powers, enlightenment, and path have been accomplished. Today, for all beings in the future world, you ask about the method of eliminating offenses. Listen carefully, listen carefully, and contemplate it well.’ At this time, the World-Honored One immediately emitted light from the crown of his head. This light was golden, and there were five hundred manifested Buddhas, circling the Buddha seven times, illuminating the Jetavana (grove) and also turning it golden. -------------------------------------------------------------------------------- 。现此相已，还从佛枕骨入。 尔时世尊告禅难提及敕阿难：“汝等当教未来众生罪业多者，为除罪故，教使念佛。以念佛故，除诸业障、报障、烦恼障。念佛者当先端坐，叉手闭眼、举舌向腭，一心系念，心心相注使不分散。心既定已，先当观像。观像者，当起想念，观于前地极使白净，取相长短壁方二丈，益使明净犹如明镜。见前地已，见左边地亦使明净，见右边地亦使明净，及见后地亦使明净，使四方地悉平如掌。其一一方各作二丈地想，极使明净。地既明已，还当摄心观于前地，作莲华想。其华千叶，七宝庄严。复当作一丈六金像想，令此金像结加趺坐，坐莲华上。见此像已，应当谛观顶上肉髻。见顶上肉髻发绀青色，一一发舒长丈三，还放之时右旋宛转。有琉璃光住佛顶上。如是一一孔一毛旋生，观八万四千毛皆使了了。见此事已，次观像面，像面圆满如十五日月，威光益显，分齐分明。复观额广平正眉间毫相，白如珂雪、如颇梨珠，右旋宛转。复观像鼻，如铸金铤、似鹰王嘴，当于面门。复观像口，唇色赤好，如频婆罗果。次观像齿，口四十齿，方白齐平。齿上有印，印中出光，如白真珠。齿间红色，流出红光。次观像颈，如琉璃筒，显发金颜。次观像胸德字万字，众相印中极令分明，印印出光五 色具足。次观佛像，臂如象王鼻，柔软可爱。次观像手，十指参差，不失其所。手内外握，手上生毛，如琉璃光。毛悉上靡，如赤铜爪，爪上金色。爪内红色，如赤铜山与紫金合。次观合曼掌，犹如鹅王，舒时则现，似真珠网；摄手不见。观像手已，次观像身，方坐安隐如真金山，不前不却，中坐得所。复观像胫，如鹿王腨，𦟛直圆满。次观足趺，平满安庠，足下莲华千辐具足，足上生毛如绀琉璃，毛皆上靡。脚指齐整，参差得中。爪色赤铜，于脚指端亦有千辐相轮，脚指网间犹如罗文，似雁王脚。如是诸事，及与身光、圆光、项光，光有化佛、诸大比丘、众化菩萨。如是化人如旋火轮，旋逐光走。如是逆观者，从足逆观乃至顶髻；顺观者，从顶至足。如是观像，使心分明，专见一佛像。见一像已，复当更观得见二像。见二佛像时，使佛像身成琉璃出众色光，焰焰相次如烧金山，化像无数。见二像已，复见三像。见三像已，复见四像。见四像已，复见五像。见五像已，乃至见十像。见十像已，心转明利，见阎浮提齐四海内。凡夫心狭不得令广，若广大者，摄心令还，齐四海内，以铁围山为界。见此海内满中佛像，三十二相八十随形好皆使分明。一一相好有无数光。若于众光见一一境界杂秽不净，从罪报得。复应更起扫 { "translations": [ "现代汉语译本", "色具足（拥有美好的外形）。接下来观想佛像，手臂像象王（指体型巨大的大象）的鼻子一样，柔软可爱。然后观想佛像的手，十个手指长短不一，但位置恰当。手掌或内或外握着，手上有毛，像琉璃一样发光。所有的毛都向上生长，指甲像赤铜一样，指甲上有金色的光泽。指甲内部是红色的，像赤铜山与紫金混合在一起。接下来观想合曼掌（佛的手掌），像鹅王（指体型最大的鹅）一样，伸展开时显现，像真珠网一样；收回手时就看不见了。观想佛像的手之后，接下来观想佛像的身体，端正地坐着，安稳如真金山，不向前也不向后，端坐在合适的位置。再观想佛像的小腿，像鹿王（指鹿中之王）的小腿一样，笔直而圆润饱满。接下来观想脚背，平坦而饱满，安详而稳重，脚底有莲花，一千个辐条都完整具备，脚上生长的毛像绀青色的琉璃一样，所有的毛都向上生长。脚趾整齐，长短不一但恰到好处。指甲的颜色是赤铜色，在脚趾的末端也有千辐轮相，脚趾间的蹼膜像罗纹一样，像雁王（指体型最大的雁）的脚。像这样观想各种细节，以及身体的光芒、圆光、项光，光中有化佛（由佛变化而来的佛）、各位大比丘（出家受具足戒的男性佛教徒）、众多的化菩萨（由菩萨变化而来的菩萨）。这些化人像旋转的火轮一样，随着光芒旋转移动。像这样逆向观想，从脚开始逆向观想到头顶的发髻；顺向观想，从头顶到脚。像这样观想佛像，使内心清晰明了，专注地只观想一尊佛像。见到一尊佛像之后，再进一步观想，能够见到两尊佛像。见到两尊佛像时，使佛像的身体变成琉璃，发出各种颜色的光芒，光焰相继，像燃烧的金山一样，化现出无数的佛像。见到两尊佛像之后，再见到三尊佛像。见到三尊佛像之后，再见到四尊佛像。见到四尊佛像之后，再见到五尊佛像。见到五尊佛像之后，乃至见到十尊佛像。见到十尊佛像之后，内心变得更加明亮敏锐，能够见到整个阎浮提（Jambudvipa，四大部洲之一，我们所居住的这个世界）直到四海之内。凡夫的心胸狭窄，不能让它变得宽广，如果变得宽广，就要收摄心念，回到四海之内，以铁围山（Mount Chakravada，佛教宇宙观中的山名）为界限。见到这片海内充满了佛像，三十二相（Thirty-two marks of a Great Man，佛的三十二种殊胜的身体特征）和八十随形好（Eighty minor marks，佛的八十种较小的身体特征）都要清晰分明。每一个相好都有无数的光芒。如果在众多的光芒中见到任何杂乱污秽的境界，那是从罪业报应中得来的。应该重新开始扫除。", "English version", 'Possessing perfect form. Next, contemplate the Buddha image, with arms like the trunk of an elephant king (referring to a large elephant), soft and lovely. Then contemplate the image\'s hands, with ten fingers of varying lengths, but each in its proper place. The palms are either held inward or outward, with hair growing on the hands, shining like lapis lazuli. All the hairs grow upwards, the nails are like red copper, with golden luster on them. The inside of the nails is red, like a combination of a red copper mountain and purple gold. Next, contemplate the joined palms, like a swan king (referring to a large swan), appearing when extended, like a net of pearls; invisible when the hand is withdrawn. After contemplating the image\'s hands, next contemplate the image\'s body, sitting upright and secure like a mountain of pure gold, neither leaning forward nor backward, sitting in the proper position. Then contemplate the image\'s shanks, like the shanks of a deer king (referring to a noble deer), straight, round, and full. Next, contemplate the insteps, flat and full, peaceful and steady, with lotuses beneath the feet, complete with a thousand spokes, and hair growing on the feet like dark blue lapis lazuli, all the hairs growing upwards. The toes are aligned, varying in length but in perfect proportion. The color of the nails is red copper, and at the tips of the toes there are also thousand-spoked wheels, and the webbing between the toes is like brocade, like the feet of a swan king. Contemplate all these details, as well as the body\'s aura, the halo, and the nimbus, with transformation Buddhas (emanated Buddhas), great Bhikkhus (ordained male monastics), and numerous transformation Bodhisattvas (emanated Bodhisattvas) within the light. These transformation beings move like spinning fire wheels, following the light as it revolves. Those who contemplate in reverse order, contemplate from the feet upwards to the topknot; those who contemplate in forward order, contemplate from the top of the head to the feet. Contemplate the image in this way, making the mind clear and distinct, focusing solely on one Buddha image. After seeing one image, then contemplate further, so as to see two images. When seeing two Buddha images, make the Buddha images\' bodies become lapis lazuli, emitting various colors of light, with flames following one another like a burning mountain of gold, manifesting countless images. After seeing two images, then see three images. After seeing three images, then see four images. After seeing four images, then see five images. After seeing five images, then see up to ten images. After seeing ten images, the mind becomes clearer and sharper, able to see the entire Jambudvipa (one of the four continents in Buddhist cosmology, the world we inhabit) within the four seas. The minds of ordinary people are narrow and should not be allowed to expand; if they do expand, then gather the mind back, within the four seas, with Mount Chakravada (a mountain range in Buddhist cosmology) as the boundary. See this sea filled with Buddha images, with the thirty-two marks (Thirty-two marks of a Great Man) and eighty minor marks (Eighty minor marks) all clearly distinct. Each mark has countless rays of light. If, within the multitude of lights, one sees any impure or defiled realms, that is the result of sinful karma. One should then begin anew to cleanse.' ] } --------------------------------------------------------------------------------
Chinese
兜婆涂地，造作净筹，谦卑下下，修诸忏悔。复当安心正念一处，如前观像，不缘余事，谛观像眉间。观像眉间已，次第观其余诸相，一一相好皆使分明。若不分明，更复忏悔作诸苦役，然后摄心如前观像。见诸佛像身色端严，三十二相皆悉具足，满四海内皆坐华上。见坐像已，复更作念：‘世尊在世，执钵持锡，入里乞食，处处游化，以福度众生。我于今日，但见坐像、不见行像。宿有何罪？’作是念已，复更忏悔。既忏悔已，如前摄心系念观像。观像时，见诸坐像一切皆起，巨身丈六，方正不倾，身相光明皆悉具足。见像立已，复见像行，执钵持锡，威仪庠序，诸天人众皆亦围绕。复有众像，飞腾虚空放金色光满虚空中，犹如金云、复似金山，相好无比。复见众像，于虚空中作十八变，身上出水、身下出火，或现大身满虚空中，大复现小如芥子许，履地如水、履水如地，于虚空中，东踊西没、西踊东没、南踊北没、北踊南没、中踊边没、边踊中没、上踊下没、下踊上没，行住坐卧随意自在。见此事已，复当作念：‘世尊在世，教诸比丘右胁而卧。我今亦当观诸像卧。’寻见诸像牒僧伽梨，枕右肘，右胁而卧。胁下自然生金色床，金光栴檀、种种杂色众妙莲华以为敷具，上有宝帐垂诸璎珞。佛放大光满宝帐内，犹如 金华、复似星月，无量宝光犹如团云处空明显，中有化佛弥满虚空。见卧像已，复当作念：‘过去有佛名释迦牟尼，唯独一身教化众生，住在此世四十九年，入大涅槃而般涅槃，犹如薪尽火灭永灭无余。我今心想，以想心故见是多像。此多像者，来无所从、去无所至，从我心想妄见此耳。’作是念时，渐渐消灭，众像皆尽，唯见一像独坐华台结加趺坐。谛观此像，三十二相八十种好皆使明了。见此像已，名观像法。” 佛告禅难提及敕阿难：“佛灭度后，若比丘、比丘尼、优婆塞、优婆夷，欲忏悔者、欲灭罪者，佛虽不在，系念谛观形像者，诸恶罪业速得清净。观此像已，复当更观从像脐中便放一光。其光金色，分为五支：一光照左、一光照右、一光照前、一光照后、一光照上。如是五光，光光之上皆有化佛，佛相次第满虚空中。见此相时，极使明了。复见化佛，上至梵世，弥满三千大千世界。于三千大千世界中见金色光，如紫金山，内外无妨。见此事时，心意快然，见前坐像如佛真影。见佛影已，复当作念：‘此是影耳。世尊威力、智慧自在，现作此事。我今应当谛观真佛。’◎尔时寻见佛身微妙如净琉璃，内有金刚。于金刚内有紫金光，共相映发，成众相好。三十二相八十种好犹如印文，炳然明显，微妙清 现代汉语译本：金色的光华，又像是星月一般，无量的宝光就像一团团云彩在空中显现，其中有化身佛弥漫在虚空中。见到卧佛像后，又应当这样想：‘过去有佛名叫释迦牟尼（Sakyamuni，佛教创始人），仅仅以一身教化众生，住在这个世间四十九年，进入大涅槃（Mahaparinirvana，佛教术语，指佛或阿罗汉的逝世）而般涅槃（Parinirvana，佛教术语，指完全的涅槃），就像柴火烧尽火焰熄灭一样，永远灭尽没有剩余。我现在用心去想，因为心想的缘故，所以见到这么多的佛像。这些众多的佛像，来没有从哪里来，去也没有到哪里去，都是从我心中妄想而见到罢了。’这样想的时候，（佛）像渐渐地消失，所有的佛像都消失了，只见到一尊佛像独自坐在莲花台上结跏趺坐（坐禅姿势）。仔细地观察这尊佛像，三十二相（32 marks of a Buddha，佛的三十二种殊胜的身体特征）和八十种好（80 secondary characteristics of a Buddha，佛的八十种较小的身体特征）都应当看得清清楚楚。见到这尊佛像后，就叫做观像法。” 佛告诉禅难提（Chanandi，人名）并敕令阿难（Ananda，佛陀的十大弟子之一）说：‘佛灭度（Nirvana，佛教术语，指从轮回中解脱）后，如果比丘（Bhikkhu，佛教僧侣）、比丘尼（Bhikkhuni，佛教女尼）、优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士），想要忏悔的人、想要灭除罪业的人，佛虽然不在世，如果能系念专注地观察佛像，各种恶的罪业就能迅速得到清净。观想这尊佛像后，又应当再观想从佛像的脐中放出光芒。那光芒是金色的，分为五支：一支光芒照向左边、一支光芒照向右边、一支光芒照向前边、一支光芒照向后边、一支光芒照向上边。像这样的五道光芒，每一道光芒之上都有化身佛，佛的形象依次充满虚空之中。见到这种景象时，要极力使它清晰明了。又见到化身佛，向上到达梵世（Brahma realm，色界天的最高层），弥漫三千大千世界（three thousand great thousand worlds，佛教宇宙观中的一个宇宙）。在三千大千世界中见到金色的光芒，像紫金山一样，内外没有阻碍。见到这种景象时，心中感到快乐，见到面前坐着的佛像如同佛的真实影像。见到佛的影像后，又应当这样想：‘这只是影像罢了。世尊（World Honored One，对佛的尊称）的威力、智慧自在，显现出这样的景象。我现在应当仔细地观察真佛。’这时，随即见到佛的身躯微妙如同清净的琉璃，内部有金刚（Vajra，佛教术语，象征坚不可摧的智慧）。在金刚内部有紫金色的光芒，互相辉映，成就各种殊胜的相好。三十二相和八十种好就像印章的纹路一样，鲜明而清晰，微妙而清净。