English
English version: The golden radiance is like stars and moons, and the immeasurable precious light is like clusters of clouds appearing clearly in the sky, within which manifested Buddhas fill the void. Having seen the reclining image, one should contemplate further: 'In the past, there was a Buddha named Sakyamuni (Sakyamuni, the founder of Buddhism), who taught sentient beings alone, residing in this world for forty-nine years, entering the Great Nirvana (Mahaparinirvana, a Buddhist term referring to the passing away of a Buddha or Arhat) and Parinirvana (Parinirvana, a Buddhist term referring to complete Nirvana), like a fire extinguished when the firewood is exhausted, forever ceasing without remainder. Now, I contemplate with my mind, and because of this contemplation, I see these many images. These many images, they come from nowhere and go nowhere, they are merely illusory appearances arising from my mind.' When contemplating in this way, the images gradually disappear, all the images vanish, and only one image is seen sitting alone on a lotus platform in the lotus position. Carefully observe this image, making the thirty-two marks (32 marks of a Buddha, the thirty-two auspicious bodily characteristics of a Buddha) and eighty minor marks (80 secondary characteristics of a Buddha, the eighty minor bodily characteristics of a Buddha) all clear. Having seen this image, it is called the method of contemplating the image. The Buddha told Chanandi (Chanandi, a name) and instructed Ananda (Ananda, one of the ten great disciples of the Buddha): 'After the Nirvana (Nirvana, a Buddhist term referring to liberation from the cycle of rebirth) of the Buddha, if Bhikkhus (Bhikkhu, Buddhist monks), Bhikkhunis (Bhikkhuni, Buddhist nuns), Upasakas (Upasaka, lay male devotees), Upasikas (Upasika, lay female devotees) wish to repent, wish to extinguish their sins, even though the Buddha is not present, if they focus their minds and carefully observe the image, all evil karmas will quickly be purified. Having contemplated this image, one should further contemplate a light emanating from the navel of the image. This light is golden, dividing into five rays: one ray shines to the left, one ray shines to the right, one ray shines forward, one ray shines backward, and one ray shines upward. Like these five rays, upon each ray there is a manifested Buddha, the forms of the Buddhas successively filling the void. When seeing this appearance, make it extremely clear. Furthermore, see the manifested Buddhas, reaching up to the Brahma realm (Brahma realm, the highest level of the Form Realm), filling the three thousand great thousand worlds (three thousand great thousand worlds, a universe in Buddhist cosmology). Within the three thousand great thousand worlds, see golden light, like a mountain of purple gold, unobstructed inside and out. When seeing this, the mind feels joyful, and the seated image in front appears like the true shadow of the Buddha. Having seen the shadow of the Buddha, one should contemplate further: 'This is merely a shadow. The power and wisdom of the World Honored One (World Honored One, an honorific title for the Buddha) are freely manifesting this. Now, I should carefully observe the true Buddha.' At that time, one immediately sees the Buddha's body as subtle as pure crystal, with Vajra (Vajra, a Buddhist term symbolizing indestructible wisdom) within. Within the Vajra, there is purple-golden light, mutually reflecting, completing all the auspicious marks. The thirty-two marks and eighty minor marks are like the patterns of a seal, bright and clear, subtle and pure. --------------------------------------------------------------------------------
Chinese
净不可具说。手执澡瓶住立空中，瓶内盛水状如甘露，其水五色，五光清净，如琉璃珠柔软细滑，灌行者顶满于身中。自见身内水所触处，八十户虫渐渐萎落。虫既萎已，身体柔软，心意悦乐。当自念言：‘如来慈父以此法水上味甘露而灌我顶。此灌顶法，必定不虚。’尔时复当更起想念：‘唯愿世尊为我说法。’罪业除者，闻佛说法。佛说法者，说四念处、说四正勤，说四如意足、五根、五力，说七觉、说八圣道，此三十七法一一分别为行者说。说此法已，复教观苦空无常无我。教此法已，以见佛故，得闻妙法，心意开解如水顺流，不久亦成阿罗汉道。业障重者，见佛动口，不闻说法，犹如聋人无所闻知。尔时复当更行忏悔。既忏悔已，五体投地，对佛啼泣，经历多时修诸功德，然后方闻佛所说法。虽闻说法，于义不了。复见世尊以澡瓶水灌行者顶，水色变异，纯金刚色从顶上入，其色各异，青黄赤白，众秽杂相亦于中现。水从顶上入，直下身中，从足跟出，流入地中。其地即时变为光明，大如丈许，下入地中，如是渐深直到水际。到水际已，复当作意，随此光去。复观此水，水下淳空。复更当观空下有绀琉璃地，琉璃地下有金色地，金色地下有金刚地，金刚地下复见虚空。见此虚空，豁然大空都无所有。见此事已 现代汉语译本： 净观的细节难以完全用语言描述。观想自己手持澡瓶，站立在空中。瓶内盛满水，水的形态如同甘露，呈现出五种颜色，五种光芒清澈明净，如同琉璃珠般柔软细腻，灌注在行者的头顶，充满全身。行者会看到自己身体内被水触及的地方，八十种虫类渐渐萎缩脱落。虫类脱落后，身体变得柔软，内心感到喜悦。此时应当默念：‘如来慈父用这法水，这上等的甘露灌注我的头顶。这灌顶之法，必定真实不虚。’ 这时，再次生起这样的念头：‘唯愿世尊为我说法。’罪业消除的人，就能听到佛陀说法。佛陀所说的法，是四念处（身念处、受念处、心念处、法念处），四正勤（已生恶令断灭、未生恶令不生、已生善令增长、未生善令生起），四如意足（欲如意足、勤如意足、心如意足、观如意足），五根（信根、精进根、念根、定根、慧根），五力（信力、精进力、念力、定力、慧力），七觉支（念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支），八圣道（正见、正思惟、正语、正业、正命、正精进、正念、正定）。这三十七道品，佛陀一一分别为行者解说。 说完这些法后，佛陀又教导观苦、空、无常、无我。教导这些法后，因为见到佛陀的缘故，得以听闻妙法，心意开解如同水顺流而下，不久也能成就阿罗汉道。业障深重的人，只能看到佛陀动嘴，却听不到佛陀说法，就像聋人一样什么也听不见。这时，应当再次进行忏悔。忏悔完毕后，五体投地，对着佛陀啼哭，经历很长时间修习各种功德，然后才能听到佛陀所说的法。即使听到了佛陀说法，对于其中的含义也不明白。 再次看到世尊用澡瓶中的水灌注行者的头顶，水的颜色发生变化，变成纯金刚色，从头顶进入身体，水的颜色各不相同，有青色、黄色、红色、白色，各种污秽杂乱的景象也显现在其中。水从头顶进入，直接向下流到身体中，从脚后跟流出，流入地下。地面立刻变成光明，大约一丈大小，向下进入地下，这样逐渐深入直到水边。到达水边后，再次用意念跟随这道光而去。再次观察这水，水下是纯粹的空。再次观察空下有绀琉璃地，琉璃地下有金色地，金色地下有金刚地，金刚地下再次看到虚空。见到这虚空，豁然开朗，一片空旷，什么都没有。见到这些景象后。
English
English version: The details of the pure contemplation cannot be fully described in words. Visualize yourself holding a cleansing vase (zao ping), standing in the air. The vase is filled with water, the form of the water is like nectar (gan lu), presenting five colors, the five lights are clear and pure, as soft and delicate as a crystal (liu li) bead, pouring onto the crown of the practitioner's head, filling the entire body. The practitioner will see that in the places within their body touched by the water, the eighty types of worms gradually wither and fall off. After the worms have fallen off, the body becomes soft, and the mind feels joyful. At this time, one should silently recite: 'The Tathagata (Ru lai) compassionate father uses this Dharma water, this supreme nectar, to pour onto my head. This initiation (guan ding) Dharma is certainly true and not false.' At this time, again generate this thought: 'I wish that the World Honored One (Shi Zun) would preach the Dharma for me.' Those whose karmic obstacles have been removed will be able to hear the Buddha preach the Dharma. The Dharma that the Buddha preaches is the Four Foundations of Mindfulness (si nian chu) (mindfulness of body, feelings, mind, and phenomena), the Four Right Exertions (si zheng qin) (preventing evil from arising, abandoning evil that has arisen, generating good that has not yet arisen, increasing good that has arisen), the Four Bases of Supernatural Power (si ru yi zu) (desire, effort, mind, and investigation), the Five Roots (wu gen) (faith, effort, mindfulness, concentration, wisdom), the Five Powers (wu li) (faith, effort, mindfulness, concentration, wisdom), the Seven Factors of Enlightenment (qi jue zhi) (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity), and the Noble Eightfold Path (ba sheng dao) (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). The Buddha explains each of these thirty-seven factors of enlightenment (san shi qi dao pin) individually for the practitioner. After explaining these Dharmas, the Buddha then teaches the contemplation of suffering, emptiness, impermanence, and non-self. After teaching these Dharmas, because of seeing the Buddha, one is able to hear the wonderful Dharma, and the mind opens up like water flowing downstream, and soon one can also attain the state of Arhat (A luo han). Those with heavy karmic obstacles can only see the Buddha moving his mouth, but cannot hear the Buddha preaching the Dharma, just like a deaf person who cannot hear anything. At this time, one should again perform repentance. After completing the repentance, prostrate with the five limbs touching the ground, weeping before the Buddha, and after a long time of cultivating various merits, then one can hear the Dharma preached by the Buddha. Even if one hears the Dharma, one does not understand its meaning. Again, one sees the World Honored One pouring water from the cleansing vase onto the practitioner's head, the color of the water changes, becoming pure diamond (jin gang) color, entering the body from the top of the head, the colors of the water are different, there are blue, yellow, red, and white, and various impure and chaotic appearances also appear within it. The water enters from the top of the head, flowing directly down into the body, flowing out from the heels of the feet, flowing into the ground. The ground immediately transforms into light, about one zhang (丈) in size, entering the ground downwards, gradually deepening until it reaches the water's edge. After reaching the water's edge, again generate the intention to follow this light. Again, observe this water, below the water is pure emptiness. Again, observe that below the emptiness is dark crystal (gan liu li) ground, below the crystal ground is golden ground, below the golden ground is diamond ground, and below the diamond ground one sees emptiness again. Seeing this emptiness, it is suddenly vast and empty, there is nothing at all. After seeing these scenes. --------------------------------------------------------------------------------
Chinese
，复还摄心，如前观一佛像。尔时彼佛，光明益显不可具说，复持澡瓶水灌行者顶，水相光明亦如上说。如是七遍。” 佛告禅难提：“此名观像三昧，亦名念佛定，复名除罪业，次名救破戒。令毁禁戒者不失禅定。”佛告阿难：“汝好受持此观佛三昧灌顶之法，为未来世一切众生当广分别。” 佛说是语时，尊者禅难提，及诸天众、千二百五十比丘，皆作是言：“如来世尊于今日为诸众生乱心多者说除罪法。唯愿世尊更开甘露，令诸众生于佛灭后得涅槃道。”禅难提比丘，闻佛说此观佛三昧，身心欢喜，应时即得无量三昧门，豁然意解，成阿罗汉，三明六通，皆悉具足。佛告阿难：“此想成者，名第十九观佛三昧，亦名灌顶法。汝好受持，慎勿忘失，为未来世一切众生分别广说。”佛说此语时，诸比丘众闻佛所说，欢喜奉行。 佛告阿难：“贪淫多者，虽得如此观佛三昧，于事无益，不能获得贤圣道果。次当更教自观己身，令如前法还作骨人，使皎然大白犹如雪山。复当系念住意在脐中、或在腰中，随息出入，一数二随、或二数三随、或三数四随、或四数五随、或五数六随、或六数七随、或七数八随、或八数九随、或九数十随，终而复始，随息往反至十复舍数而止。尔时心意恬静无为，自见身皮 现代汉语译本，然后再次收摄心神，像之前那样观想一尊佛像。这时，那尊佛的光明更加显耀，难以用语言完全描述。佛又用澡瓶中的水灌注修行者的头顶，水的光明景象也如上面所说的那样。像这样重复七遍。 佛告诉禅难提（Chánnántí，尊者名）:‘这叫做观像三昧（guānxiàng sānmèi，通过观想佛像而获得的禅定），也叫做念佛定（niànfó dìng，通过忆念佛陀而获得的禅定），又叫做除罪业（chú zuìyè，消除罪恶业障），还叫做救破戒（jiù pòjiè，救助破戒之人）。能使毁犯禁戒的人不失去禅定。’佛告诉阿难（Ānán，佛陀的十大弟子之一）:‘你要好好地受持这观佛三昧灌顶之法，为未来世的一切众生广泛地分别解说。’ 佛说这些话的时候，尊者禅难提，以及诸天众、一千二百五十位比丘，都这样说:‘如来世尊今天为那些心意散乱的众生说了消除罪业的方法。只希望世尊再次开启甘露之门，使众生在佛陀灭度后能够得到涅槃之道。’禅难提比丘，听闻佛陀说这观佛三昧，身心欢喜，当时就得到了无量的三昧门，豁然开悟，成就了阿罗汉（āluóhàn，断尽烦恼的圣者），具足三明六通（sānmíng liùtōng，阿罗汉所具有的智慧和神通）。佛告诉阿难:‘这种观想成就，叫做第十九观佛三昧，也叫做灌顶法。你要好好地受持，千万不要忘记，为未来世的一切众生分别广泛地解说。’佛说这些话的时候，众比丘听闻佛陀所说，欢喜地奉行。 佛告诉阿难:‘贪欲淫邪心重的人，即使得到这样的观佛三昧，也没有什么益处，不能获得贤圣道果。接下来应当再教导他们自己观想自己的身体，像前面的方法一样，观想成一个骨人，使它洁白明亮，犹如雪山。再应当系念，把意念安住在脐中，或者在腰中，随着呼吸的出入，一次数一，二次数二，或者二次数三，或者三次数四，或者四次数五，或者五次数六，或者六次数七，或者七次数八，或者八次数九，或者九次数十，结束之后又重新开始，随着呼吸往返到十次就停止计数。这时，心意恬静无为，自己看见身体的皮肤