English
English version: 'Bondage' is the first step in this practice; this is called 'observing detachment'. 'Observing cessation' also includes mindfulness of the in-and-out breath, where all bondages and sufferings cease in every place; this place is secure, and this is called 'observing cessation'. 'Observing abandonment' also includes mindfulness of the in-and-out breath, abandoning all attachments, afflictions, body and mind, the five aggregates, and all conditioned phenomena; this is the foremost security. Such observation is called 'observing the abandonment of all dharmas', and this is the sixteen aspects of mindfulness of breathing. The Fifth Dharma Gate for Treating Equanimity The fifth dharma gate is used to treat equanimity and those who have committed serious crimes and seek refuge in the Buddha. For these people, they should be taught to single-mindedly practice Buddha-recollection samadhi. There are three types of people who practice Buddha-recollection samadhi: beginners, those who have already practiced, and those who have practiced for a long time. For beginners, they should be brought to a Buddha image, or taught to carefully observe the auspicious marks and characteristics of the Buddha image themselves, clearly remembering each mark and characteristic, and maintaining this state with a single, undistracted mind. Then, they should return to a quiet place and visualize the Buddha image with their mind's eye, keeping their mind from wandering, focusing on the image, and not allowing other thoughts to arise; if other thoughts arise, they should be brought back, so that they are always focused on the image. If the mind cannot be stilled, the teacher should instruct them: 'You should rebuke your mind: 'Because of you, I have suffered countless sins, experienced endless cycles of birth and death, and all kinds of suffering, without exception. If in hell, I must swallow molten copper and eat burning iron balls; if in the animal realm, I must eat dung and gnaw grass; if in the hungry ghost realm, I must endure the pain of hunger; if in the human realm, I must suffer poverty and hardship; if in the heavens, I must feel sorrow and distress from the loss of desires. Always because of you, I have suffered all these physical and mental afflictions, and immeasurable suffering. Now I will control you, and you must obey me. I will now tie you down in one place, and I will never again be troubled by you or suffer pain again. You always trouble me, and now I will use methods to trouble you.' By rebuking in this way continuously, the mind will not be scattered, and at this time, one will be able to see the auspicious marks and light of the Buddha image with the mind's eye, just as if seeing with the eyes, without any difference. In this way, the mind can be stilled, and this is the contemplation that beginners should practice.' At this time, one should further recite: 'Whose image is this? This is the image of the past Sakyamuni Buddha. Just as I now see the image of the Buddha, the Buddha image will not come to me, nor will I go to the Buddha image.' --------------------------------------------------------------------------------
Chinese
”如是心想见过去佛，初降神时震动天地。有三十二相大人相：一者、足下安平立。二者、足下千辐轮。三者、指长好。四者、足跟广。五者、手足指合缦网。六者、足趺高平好。七者、伊尼延鹿𨄔。八者、平住手过膝。九者、阴马藏相。十者、尼俱卢陀身。十一者、一一孔一一毛生。十二者、毛生上向而右旋。十三者、身色胜上金。十四者、身光面一丈。十五者、皮薄好。十六者、七处满。十七者、两腋下平好。十八者、上身如师子。十九者、身大好端直。二十者、肩圆好。二十一者、四十齿。二十二者、齿白齐密等而根深。二十三者、四牙白而大。二十四者、颊方如师子。二十五者、味中得上味。二十六者、舌大广长而薄。二十七者、梵音深远。二十八者、迦兰频伽声。二十九者、眼绀青色。三十者、眼𥇒如牛王。三十一者、顶发肉骨成。三十二者、眉间白毛长好右旋。 复次八十种小相：一者、无见顶。二者、鼻直高好孔不现。三者、眉如初生月绀琉璃色。四者、耳好。五者、身如那罗延。六者、骨际如钩锁。七者、身一时回如象王。八者、行时足去地四寸而印文现。九者、爪如赤铜色薄而润泽。十者、膝圆好。十一者、身净洁。十二者、身柔软。十三者、身不曲。十四者、指长圆纤。十五者、指纹如画 现代汉语译本： ‘如果这样用心想念过去诸佛，（他们）最初降生时会震动天地。具有三十二种大丈夫相：第一，双足平稳站立。第二，足底有千辐轮相。第三，手指纤长美好。第四，足跟宽广。第五，手指和脚趾间有缦网相连。第六，脚背高而平整美好。第七，如伊尼延鹿（一种鹿）的𨄔（腿）。第八，站立时双手能超过膝盖。第九，阴藏相（男性性器官隐藏）。第十，身如尼俱卢陀树（榕树）般端正。第十一，每个毛孔只生一根毛。第十二，毛发向上生长并向右旋转。第十三，身色胜过黄金。第十四，身光四面各有一丈远。第十五，皮肤薄而美好。第十六，身体七处（双掌、双足、双肩、头顶）丰满。第十七，两腋下平整美好。第十八，上半身如狮子般雄伟。第十九，身形高大美好端正。第二十，肩膀圆润美好。第二十一，有四十颗牙齿。第二十二，牙齿洁白、整齐、紧密、大小相等且根基深固。第二十三，四颗牙齿洁白而巨大。第二十四，面颊方正如狮子。第二十五，在所有味道中能尝到最上等的味道。第二十六，舌头宽大、广长而薄。第二十七，声音如梵天般深远。第二十八，声音如迦兰频伽鸟（妙音鸟）般美妙。第二十九，眼睛呈绀青色。第三十，眼睛的睫毛如牛王般。第三十一，头顶的头发和肉骨自然隆起。第三十二，眉间有白色毫毛，长而美好，并向右旋转。 其次，还有八十种小相：第一，无法看见头顶。第二，鼻子端正高挺，鼻孔不外露。第三，眉毛如新月般弯曲，呈绀青琉璃色。第四，耳朵美好。第五，身体如那罗延天（毗湿奴）般强壮。第六，骨骼连接处如钩锁般坚固。第七，身体能像象王一样一时之间完全转动。第八，行走时双脚离地四寸，并显现印纹。第九，指甲如赤铜色般，薄而润泽。第十，膝盖圆润美好。第十一，身体干净洁白。第十二，身体柔软。第十三，身体不弯曲。第十四，手指纤长圆润。第十五，手指上的纹路如画一般清晰。’
English
English version: ‘If one contemplates the Buddhas of the past with such a mind, the earth will shake when they first descend into their mother's womb. They possess the thirty-two major marks of a great man: First, feet are firmly planted and level. Second, soles of the feet have the mark of a thousand-spoked wheel. Third, fingers and toes are long and well-formed. Fourth, heels are broad. Fifth, fingers and toes are connected by a web-like membrane. Sixth, insteps are high and even. Seventh, calves are like those of the Iniyana deer (a type of deer). Eighth, when standing, the hands can reach past the knees. Ninth, genitals are retracted and hidden (the male organ is concealed). Tenth, the body is upright like a Nigrodha tree (banyan tree). Eleventh, one hair grows from each pore. Twelfth, hairs grow upwards and curl to the right. Thirteenth, the color of the body surpasses gold. Fourteenth, the body emits light extending one fathom in all directions. Fifteenth, the skin is thin and fine. Sixteenth, the seven locations (palms, soles, shoulders, crown of the head) are full. Seventeenth, the armpits are even and well-formed. Eighteenth, the upper body is like a lion. Nineteenth, the body is tall, well-formed, and upright. Twentieth, the shoulders are round and well-formed. Twenty-first, there are forty teeth. Twenty-second, the teeth are white, even, close together, and deeply rooted. Twenty-third, the four canine teeth are white and large. Twenty-fourth, the cheeks are square like a lion. Twenty-fifth, one experiences the finest taste among all tastes. Twenty-sixth, the tongue is broad, long, and thin. Twenty-seventh, the voice is deep and far-reaching like Brahma. Twenty-eighth, the voice is melodious like the Kalavinka bird (a bird with a beautiful voice). Twenty-ninth, the eyes are the color of dark blue sapphire. Thirtieth, the eyelashes are like those of a bull king. Thirty-first, the crown of the head is naturally raised with flesh and bone. Thirty-second, there is a white hair between the eyebrows, long and well-formed, curling to the right. Furthermore, there are eighty minor marks: First, the crown of the head is invisible. Second, the nose is straight and high, with nostrils not visible. Third, the eyebrows are like a crescent moon, the color of dark blue lapis lazuli. Fourth, the ears are well-formed. Fifth, the body is as strong as Narayana (Vishnu). Sixth, the joints are as strong as interlocking hooks. Seventh, the body can turn completely around in an instant like an elephant king. Eighth, when walking, the feet lift four inches off the ground, and imprints appear. Ninth, the nails are the color of red copper, thin and lustrous. Tenth, the knees are round and well-formed. Eleventh, the body is clean and pure. Twelfth, the body is soft. Thirteenth, the body is not crooked. Fourteenth, the fingers are long, round, and slender. Fifteenth, the lines on the fingers are as clear as a painting.’ --------------------------------------------------------------------------------
Chinese
杂色庄严。十六者、脉深不现。十七者、踝深不现。十八者、身润光泽。十九者、身自持不委陀。二十者、身满足(三月受胎二月生)。二十一者、容仪备足。二十二者、住处安(如牛王立不动)。二十三者、威振一切。二十四者、一切乐观。二十五者、面不长。二十六者、正容貌不挠色。二十七者、唇如频婆果色。二十八者、面圆满。二十九者、响声深。三十者、脐圆深不出。三十一者、毛处处右旋。三十二、者手足满。三十三者、手足如意(旧言内外握者是)。三十四者、手足文明直。三十五者、手文长。三十六者、手文不断。三十七者、一切恶心众生见者皆得和悦色。三十八者、面广姝。三十九者、面如月。四十者、众生见者不怖不惧。四十一者、毛孔出香风。四十二者、口出香气众生遇者乐法七日。四十三者、仪容如师子。四十四者、进止如象王。四十五者、行法如鹅王。四十六者、头如磨陀罗果(此果不圆不长)。四十七者、声分满足(声有六十种分，佛皆具足)。四十八者、牙利。四十九者、(无汉名故不得出也)。五十者、舌大而赤。五十一者、舌薄。五十二者、毛纯红色色净洁。五十三者、广长眼。五十四者、孔门满(九孔门相具足满)。五十五者、手足赤白如莲华色。五十六者、腹不见不出。五十 七者、不凸腹。五十八者、不动身。五十九者、身重。六十者、大身。六十一者、身长。六十二者、手足满净。六十三者、四边遍大光，光明自照而行。六十四者、等视众生。六十五者、不着教化不贪弟子。六十六者、随众声满不减不过。六十七者、随众音声而为说法。六十八者、语言无碍。六十九者、次第相续说法。七十者、一切众生目不能谛视相知尽。七十一者、视无厌足。七十二者、发长好。七十三者、发好。七十四者、发不乱。七十五者、发不破。七十六者、发柔软。七十七者、发青毗琉璃色。七十八者、发绞上。七十九者、发不稀。八十者、胸有德字手足有吉字。 光明彻照无量世界，初生行七步，发口演要言，出家勤苦行，菩提树下，降伏魔军，后夜初明，成等正觉，光相分明，远照十方，靡不周遍，诸天空中，弦歌供养，散华雨香，一切众生，咸敬无量，独步三界，还顾转身，如象王回，观视道树，初转法轮，天人得悟，以道自证得至涅槃。 佛身如是，感发无量，专心念佛，不令外念；外念诸缘，摄之令还。如是不乱，是时便得见一佛、二佛乃至十方无量世界诸佛色身，以心想故皆得见之，既得见佛又闻说法言。或自请问，佛为说法解诸疑网。既得佛念，当复念佛功德法身，无量大慧， 现代汉语译本 七、不凸腹（腹部不突出）。 五十八、不动身（身体不轻易晃动）。 五十九、身重（身体稳重）。 六十、大身（身形高大）。 六十一、身长（身材修长）。 六十二、手足满净（手足饱满干净）。 六十三、四边遍大光，光明自照而行（身体四周散发大光明，光明照耀自身而行）。 六十四、等视众生（平等看待一切众生）。 六十五、不着教化不贪弟子（不执着于教化，不贪恋弟子）。 六十六、随众声满不减不过（随顺大众的声音，不多不少，恰到好处）。 六十七、随众音声而为说法（随着大众的声音而说法）。 六十八、语言无碍（语言表达没有障碍）。 六十九、次第相续说法（有条不紊地连续说法）。 七十、一切众生目不能谛视相知尽（一切众生的眼睛无法仔细观看并完全了解）。 七十一、视无厌足（观看时没有厌倦）。 七十二、发长好（头发长而美好）。 七十三、发好（头发美好）。 七十四、发不乱（头发不散乱）。 七十五、发不破（头发不破损）。 七十六、发柔软（头发柔软）。 七十七、发青毗琉璃色（头发呈现青色的毗琉璃（一种宝石）色）。 七十八、发绞上（头发向上盘旋）。 七十九、发不稀（头发不稀疏）。 八十、胸有德字手足有吉字（胸前有‘德’字，手足有吉祥的符号）。 光明彻照无量世界，初生行七步，发口演要言，出家勤苦行，菩提树下，降伏魔军，后夜初明，成等正觉，光相分明，远照十方，靡不周遍，诸天空中，弦歌供养，散华雨香，一切众生，咸敬无量，独步三界，还顾转身，如象王回，观视道树，初转法轮，天人得悟，以道自证得至涅槃。 佛身如是，感发无量，专心念佛，不令外念；外念诸缘，摄之令还。如是不乱，是时便得见一佛、二佛乃至十方无量世界诸佛色身，以心想故皆得见之，既得见佛又闻说法言。或自请问，佛为说法解诸疑网。既得佛念，当复念佛功德法身，无量大慧
English
English version 7. Not protruding abdomen. 58. Not moving the body. 59. Heavy body. 60. Large body. 61. Tall body. 62. Hands and feet are full and clean. 63. Great light all around, the light shines on itself and walks. 64. Viewing all beings equally. 65. Not attached to teaching and not greedy for disciples. 66. Following the voice of the crowd, full, not less, not more. 67. Preaching according to the voice of the crowd. 68. Unobstructed language. 69. Preaching in successive order. 70. The eyes of all beings cannot see clearly and know completely. 71. Insatiable in viewing. 72. Long and good hair. 73. Good hair. 74. Hair is not messy. 75. Hair is not broken. 76. Soft hair. 77. Hair is the color of blue beryl (a type of gemstone). 78. Hair is twisted upwards. 79. Hair is not sparse. 80. There is the character of 'virtue' on the chest, and auspicious symbols on the hands and feet. The light shines through immeasurable worlds, taking seven steps at birth, uttering essential words, diligently practicing asceticism after renouncing the world, subduing the demon army under the Bodhi tree, attaining perfect enlightenment in the early dawn, the light and form are clear, shining far in all directions, without being incomplete, the heavens in the sky, stringing songs for offerings, scattering flowers and raining incense, all beings, respectfully immeasurable, walking alone in the three realms, turning around, like the elephant king returning, viewing the Bodhi tree, initially turning the wheel of Dharma, gods and humans attain enlightenment, self-certifying the path to Nirvana. The Buddha's body is like this, inspiring immeasurable, focusing on reciting the Buddha's name, not allowing external thoughts; external thoughts and conditions, gather them and return them. If it is not chaotic like this, then one can see one Buddha, two Buddhas, and even the physical bodies of Buddhas in the immeasurable worlds of the ten directions, all of which can be seen because of mental thought. Having seen the Buddha, one also hears the words of Dharma. Or one may ask questions, and the Buddha will preach the Dharma to resolve all doubts. Having obtained the Buddha's mindfulness, one should then contemplate the Buddha's meritorious Dharma body and immeasurable great wisdom. --------------------------------------------------------------------------------