English
English version: The Method of Contemplating the Emanation Body: The contemplation of the emanation body (Nirmanakaya) means that after contemplating the image of the Buddha and achieving mental accomplishment, one should gather one's mind and enter into samadhi (meditative absorption). Then, one will be able to see the Buddha. At this time, one should use the image of the Buddha to recollect the emanation body. Contemplate the Buddha sitting under the Bodhi tree, with radiant light and extraordinary features; or contemplate the Buddha sitting in the Deer Park, preaching the Four Noble Truths to the five Bhikkhus (monks); or contemplate the Buddha emitting great light on Grdhrakuta Mountain (Vulture Peak), preaching Prajna (wisdom) to the assembly. In this way, choose any one of these scenes, focus your mind on it, and do not let it wander outward. If the mind can dwell on the contemplation, you will see the Buddha, and your whole body will feel joy, a joy that penetrates to the marrow of your bones. It is like a hot person finding a cool pond, or a cold person finding a warm room. The joys of the world cannot compare to this. The Method of Contemplating the Dharma Body: The contemplation of the Dharma body (Dharmakaya) means that after seeing the emanation body of the Buddha in the sky, one should use the emanation body to contemplate the inner Dharma body, which includes the Ten Powers (Dasabala) of the Buddha, the Four Fearlessnesses (Catur-vaisaradya), great compassion, and immeasurable good deeds. It is like first recollecting a golden vase and then contemplating the Mani jewel (Mani-ratna) inside the vase. Therefore, the Buddha's noble, subtle, and divine wisdom is unparalleled. There is no distance, no difficulty, no ease. Infinite worlds are all like being before one's eyes. There is no one outside of the Buddha, and there is nothing that one does not understand about all dharmas (teachings). One should always focus on recollecting the Buddha and not let the mind wander. If the mind thinks of other things, one should bring it back. Furthermore, when all foolish and wise people die, they lose all their sense organs, like falling into a dark pit. If they can make a sound, the sound can reach Brahma (a deity). There is no greater power, greater suffering, greater fear, or greater dread than the thief of death. Only the Buddha has the power to save and deliver, and can give all kinds of human and heavenly beings the joy of Nirvana (liberation). Moreover, all Buddhas, in every lifetime, constantly sacrifice their lives for the sake of all sentient beings. For example, when Sakyamuni Buddha (the founder of Buddhism) was a prince, he went out and saw a leper and ordered a doctor to treat him. The doctor said, 'It is necessary to drink the blood of a person who is not angry and to smear the marrow on him in order to cure him.' The prince thought, 'Such a person is hard to find, and even if there is one, it is impossible to do that.' He immediately gave his own body to be used for treatment. It is the same for the sake of all sentient beings. The Buddha's kindness is deeper than that of parents. Even if all sentient beings were one's parents, the Buddha would still account for a share. Among these two, one should always recollect the Buddha, and should not... --------------------------------------------------------------------------------
Chinese
念。如是种种功德，随念何事，若此定成除断结缚，乃至可得无生法忍。若于中间诸病起者，随病习药。若不得定，六欲天中豪尊第一，飞行所至宫殿自随。或生诸佛前，终不空也；若人药和赤铜，若不成金，不失银也。 十方诸佛观法： 念十方诸佛者，坐观东方廓然明净，无诸山河石壁，唯见一佛结跏趺坐举手说法。心眼观察，光明相好画然了了，系念在佛不令他缘，心若余缘摄之令还。如是见者，更增十佛，既见之后复增百千，乃至无有边际，近身则狭转远转广，但见诸佛光光相接。心眼观察得如是者，回身东南，复如上观。既得成就，南方西南方，西方西北方，北方东北方，上下方都亦如是。既得方方皆见诸佛，如东方已，当复端坐总观十方诸佛，一念所缘周匝得见。定心成就者，即于定中十方诸佛皆为说法，疑网云消得无生忍。若宿罪因缘不见诸佛者，当一日一夜六时忏悔随喜劝请，渐自得见，纵使诸佛不为说法，是时心得快乐身体安隐。是则名为观十方诸佛也。 观无量寿佛法： 观无量寿佛者，有二种人。钝根者，先当教令心眼观察额上一寸，除却皮肉但见赤骨。系念在缘不令他念，心若余缘摄之令还。得如是见者，当复教令变此赤骨辟方一寸令白如珂。既得如是见者，当复 现代汉语译本：如此种种功德，随你念及何事，如果此禅定能够成就，便能去除、断灭烦恼的束缚，甚至可以获得无生法忍（Anutpattika-dharmakshanti，对法不生不灭的证悟）。如果在修定过程中出现各种疾病，就根据病情服用药物。如果不能获得禅定，也能在六欲天（Six Desire Realms）中成为最尊贵的人，飞行时所到的宫殿也会自然跟随。或者能够出生在诸佛面前，终究不会空过此生；如果有人用药物调和赤铜，即使不能炼成黄金，也不会失去白银。 十方诸佛观法： 念诵十方诸佛的名号，可以这样观想：端坐观想东方，空旷明净，没有山河石壁，只能看见一尊佛结跏趺坐（vajrasana，一种坐姿）举手说法。用你的心眼仔细观察，佛的光明和庄严的相好清晰明了，将心念专注于佛，不要让它攀缘其他事物，如果心念跑到别处，就把它收回来。如果能够这样观想，就再增加十尊佛，见到之后再增加百尊千尊，乃至无边无际，佛像离你近的时候感觉狭小，转远就感觉宽广，只能看见诸佛的光芒相互连接。如果用心眼观察能够达到这种程度，就转身面向东南方，再像上面那样观想。如果能够成就，南方、西南方、西方、西北方、北方、东北方、上方、下方，都像这样观想。如果能够做到每个方向都能看见诸佛，就像东方那样，就应当再次端坐，总观十方诸佛，一念之间，所缘之境周遍都能看见。如果禅定之心能够成就，那么在禅定中，十方诸佛都会为你说法，疑虑和迷惑像云一样消散，获得无生法忍。如果因为前世的罪业因缘而不能看见诸佛，就应当一日一夜六时忏悔、随喜、劝请，逐渐就能看见，即使诸佛不为你说法，这时你的心也会感到快乐，身体也会感到安稳。这就是观想十方诸佛的方法。 观无量寿佛法： 观想无量寿佛（Amitayus Buddha）有两种人。对于根器迟钝的人，应当先教他用心眼观察额头上一寸的地方，除去皮肉，只看见红色的骨头。将心念专注于这个境界，不要让它产生其他的念头，如果心念跑到别处，就把它收回来。如果能够这样观想，就应当再教他将这块红色的骨头变成一寸见方，像珂贝一样洁白。如果能够这样观想，就应当再...
English
English version: Such are the various merits. Whatever you contemplate, if this Samadhi (concentration) can be achieved, it can remove and sever the bonds of afflictions, and even attain Anutpattika-dharmakshanti (the patient acceptance of the non-arising of phenomena). If various illnesses arise during the practice of Samadhi, then take medicine according to the illness. If Samadhi cannot be attained, one will become the most honored and wealthy in the Six Desire Realms (Six Desire Realms), and the palaces one flies to will naturally follow. Or one may be born before the Buddhas, and will not pass this life in vain; if one mixes medicine with red copper, even if it cannot be turned into gold, one will not lose silver. The Method of Contemplating the Buddhas of the Ten Directions: To contemplate the Buddhas of the ten directions, one can visualize the East as vast, clear, and bright, without mountains, rivers, or stone walls, only seeing one Buddha sitting in the vajrasana (vajrasana, a seated posture) and raising his hand to teach the Dharma. Observe carefully with your mind's eye, the Buddha's light and majestic features are clear and distinct. Focus your mind on the Buddha, do not let it cling to other things. If the mind wanders elsewhere, bring it back. If you can visualize in this way, then add ten more Buddhas. After seeing them, add hundreds and thousands more, until there is no limit. When the Buddha images are close to you, they feel narrow, and when they are far away, they feel wide. You can only see the light of the Buddhas connecting with each other. If you can achieve this level of observation with your mind's eye, then turn to the Southeast and visualize as above. If you can achieve this, then visualize the South, Southwest, West, Northwest, North, Northeast, above, and below in the same way. If you can see the Buddhas in every direction, just like in the East, then you should sit upright again and contemplate all the Buddhas of the ten directions. In one thought, the object of your contemplation can be seen everywhere. If the mind of Samadhi can be achieved, then in Samadhi, all the Buddhas of the ten directions will teach you the Dharma, doubts and confusions will dissipate like clouds, and you will attain Anutpattika-dharmakshanti. If you cannot see the Buddhas due to the karmic causes of past sins, then you should repent, rejoice, and request six times a day and night, and you will gradually be able to see them. Even if the Buddhas do not teach you the Dharma, your heart will feel happy and your body will feel at peace. This is called contemplating the Buddhas of the ten directions. The Method of Contemplating Amitayus Buddha: There are two types of people who contemplate Amitayus Buddha (Amitayus Buddha). For those with dull faculties, you should first teach them to observe one inch above the forehead with their mind's eye, removing the skin and flesh, only seeing the red bone. Focus your mind on this object, do not let it generate other thoughts. If the mind wanders elsewhere, bring it back. If you can visualize in this way, then you should teach them to transform this red bone into a square inch, as white as a conch shell. If you can visualize in this way, then you should... --------------------------------------------------------------------------------
Chinese
教令自变其身皆作白骨，无有皮肉色如珂雪。复得如是见，当更教令变此骨身使作琉璃，光色清净视表彻里，既得如是见者，当复教令从此琉璃身中放白光明，自近及远遍满阎浮，唯见光明不见诸物，还摄光明入于身中。既入之后，复放如初。凡此诸观从易及难，其白亦应初少后多。既能如是，当从身中放此白光，乃于光中观无量寿佛。无量寿佛其身姝大光明亦妙，西向端坐相相谛取，然后总观其身，结跏趺坐颜容巍巍如紫金山。系念在佛不令他缘，心若余缘摄之令还，常如与佛对坐不异，如是不久便可得见。若利根者，但当先作明想，晃然空净，乃于明中观佛，便可得见。行者若欲生于无量寿佛国者，当作如是观无量寿佛也。 诸法实相观法： 诸法实相观者，当知诸法从因缘生，因缘生故不得自在，不自在故毕竟空相，但有假名无有实者。若法实有不应说无，先有今无是名为断。不常不断亦不有无，心识处灭言说亦尽，是名甚深清净观也。又观淫怒痴法即是实相。何以故？是法不在内不在外。若在内，不应待外因缘生；若在外，则无所住。若无所住亦无生灭，空无所有清净无为，是名淫怒痴实相观也。又一切诸法毕竟清净，非诸佛贤圣所能令尔。但以凡夫未得慧观，见诸虚妄之法有种种相。得实相者 现代汉语译本 教导使其自身变化，全部变成白骨，没有皮肉，颜色像珂雪（洁白的玉）。再次获得这样的观想后，应当进一步教导使其变化此骨身，使之变成琉璃（一种宝石），光芒清澈明亮，从外到内都能看透。已经获得这样观想的人，应当再次教导使其从此琉璃身中放出白色光明，从近到远遍满阎浮（世界），只看见光明而看不见其他事物，然后收回光明进入自身中。进入之后，再次放出如初。所有这些观想，从容易到困难，其白色也应当开始时少，后来增多。已经能够这样做了，应当从自身中放出这白色光明，然后在光明中观想无量寿佛（阿弥陀佛）。无量寿佛其身形美好高大，光明也美妙，面向西方端正坐着，仔细观察其相貌，然后总体观想其身，结跏趺坐（一种坐姿），颜容巍峨如紫金山。将意念系在佛身上，不让它攀缘其他事物，心如果攀缘其他事物，就收摄它回来，常常像与佛面对面坐着一样，没有差别，像这样不久就可以得见。如果是利根的人，只要先作明亮的观想，晃然空净，然后在明亮中观想佛，就可以得见。修行者如果想要往生到无量寿佛国，应当作这样的观想无量寿佛。 诸法实相观法： 观想诸法实相的人，应当知道诸法从因缘（条件）而生，因为因缘生所以不能自在，因为不能自在所以毕竟是空相，只有假名而没有真实。如果法是真实存在的，不应该说没有，先前有现在没有，这叫做断灭。不常不断，也不有不无，心识之处灭尽，言说也穷尽，这叫做甚深清净的观想。又观想淫怒痴（佛教三毒）的法就是实相。为什么呢？因为这法不在内也不在外。如果在内，不应该等待外在的因缘而生；如果在外，就没有所住之处。如果没有所住之处，也就没有生灭，空无所有，清净无为，这叫做淫怒痴的实相观想。又一切诸法毕竟清净，不是诸佛贤圣所能使它这样的。只是因为凡夫没有得到智慧的观照，看见诸虚妄的法有种种相。得到实相的人