English
English version Instructing to transform oneself entirely into white bones, devoid of skin and flesh, with a color resembling karkata snow (pure white jade). Upon attaining such a vision, further instruct to transform this skeletal body into lapis lazuli (a gemstone), its radiance clear and pure, transparent from exterior to interior. Having achieved this vision, further instruct to emit white light from this lapis lazuli body, extending from near to far, pervading Jambudvipa (the world), perceiving only light and not seeing other objects, then retracting the light back into the body. After entering, emit it again as before. All these contemplations, from easy to difficult, should have the white light initially small and gradually increasing. Once capable of this, emit this white light from the body, and within the light, contemplate Amitayus Buddha (the Buddha of Immeasurable Life). Amitayus Buddha's form is beautiful and grand, his light also wondrous, sitting upright facing west, carefully observing his features, then contemplating his entire form, sitting in the lotus position (a seated posture), his countenance majestic like a purple-golden mountain. Focus the mind on the Buddha, not allowing it to wander to other objects, and if the mind wanders, bring it back, always as if sitting face to face with the Buddha, without difference. In this way, one can soon attain a vision. If one has sharp faculties, simply begin by contemplating brightness, a radiant emptiness, and then contemplate the Buddha within the brightness, and one can attain a vision. If a practitioner wishes to be reborn in the land of Amitayus Buddha, one should perform this contemplation of Amitayus Buddha. The Method of Contemplating the True Nature of All Dharmas: One who contemplates the true nature of all dharmas should know that all dharmas arise from causes and conditions, and because they arise from causes and conditions, they are not self-existent. Because they are not self-existent, they are ultimately empty in nature, having only provisional names and no reality. If a dharma were truly existent, it should not be said to be non-existent; to be existent before and non-existent now is called annihilation. Neither permanent nor impermanent, neither existent nor non-existent, the realm of consciousness ceases, and speech also ends. This is called a profound and pure contemplation. Furthermore, contemplate that the dharmas of lust, anger, and delusion (the three poisons) are the true nature. Why? Because these dharmas are neither internal nor external. If they were internal, they should not depend on external causes and conditions to arise; if they were external, they would have no abiding place. If they have no abiding place, they also have no arising or ceasing, empty and without anything, pure and unconditioned. This is called the contemplation of the true nature of lust, anger, and delusion. Furthermore, all dharmas are ultimately pure, not something that Buddhas and sages can make them to be. It is only because ordinary beings have not attained the wisdom of contemplation that they see various appearances in the false dharmas. One who attains the true nature --------------------------------------------------------------------------------
Chinese
观之，如镜中像，但诳人眼，其实不生亦无有灭。如是观法甚深微妙，行者若能精心思惟，深静实相不生邪者，即便可得无生法忍。此法难缘，心多驰散，若不驰散或复缩没，常应清净其心了了观察。若心难摄当呵责心：“汝无数劫来常应杂业无有厌足，驰逐世乐不觉为苦，一切世间贪乐致患，随业因缘受生五道，皆心所为，谁使尔者？汝如狂象，蹈藉残害无有物制，谁调汝者？若得善调则离世患。当知处胎不净，苦厄逼迮切身犹如地狱。既生在世，老病死苦忧悲万端不得自在；若生天上，当复堕落。三界无安，汝何以乐着？”如是种种呵责其心已，还念本缘。心想住者，心得柔软，见有种种色光从身而出，是名诸法实相观也。 欲生无量寿佛国者，应当如是上观无量寿佛。又观诸法实相，又当观于世间如梦如幻皆无实者，但以颠倒虚妄之法，横起烦恼受诸罪报。如人见诸小儿共诤瓦石土木，便生瞋斗。观诸世间亦复如是，当兴大悲誓度一切，常伏其心修行二忍，所谓众生忍、法忍也。众生忍者，若恒河沙等众生种种加恶，心不瞋恚；种种恭敬供养，心不欢喜。又观众生无初无后，若有初者则无因缘，若有因缘是则无初，若无初者中后亦无。如是观时不堕常断二边，用安隐道观诸众生不生邪见，是名众生忍。法 现代汉语译本：观察万物，就像镜中的影像，只是迷惑人的眼睛，实际上既没有产生也没有消灭。像这样观察事物的方法非常深刻微妙，修行者如果能够精心思考，在深刻寂静的实相中不产生邪念，就可以获得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的深刻领悟和接受）。这种方法难以攀缘，因为心容易散乱，如果不散乱就容易萎靡不振，所以应该经常保持内心的清净，明明白白地观察。如果心难以控制，就应该呵斥它：‘你无数劫以来总是沉迷于各种杂乱的事务，没有厌倦满足的时候，追逐世俗的快乐却不觉得是痛苦，世间一切贪图享乐的行为都会导致灾祸，随着业力的因缘在五道（地狱、饿鬼、畜生、人、天）中轮回受生，这些都是你的所作所为，是谁指使你的？你就像一头狂象，践踏破坏，没有东西可以制服你，是谁来调伏你的？如果能够得到很好的调伏，就能远离世间的灾祸。应当知道处在胎中的不净，痛苦厄难逼迫身体就像在地狱一样。既然出生在世上，就要面对衰老、疾病、死亡的痛苦，忧愁悲伤，万般无奈，不得自在；即使生到天上，将来还会堕落。三界（欲界、色界、无色界）没有安宁，你为什么还乐于执着呢？’像这样用各种方法呵斥自己的心之后，再回到最初的因缘上。如果心能安住，心就会变得柔软，看到有各种颜色的光芒从身体中发出，这就是诸法实相观（reality contemplation of all dharmas）。 想要往生到无量寿佛（Amitabha Buddha，阿弥陀佛）的佛国，应当像这样向上观察无量寿佛。还要观察诸法实相，还要观察世间万物如梦如幻，都没有真实性，只是因为颠倒虚妄的认知，横生烦恼，承受各种罪报。就像人们看到小孩子们一起争夺瓦片、石头、泥土、木头，就产生嗔恨争斗。观察世间万物也是这样，应当兴起大悲心，发誓度化一切众生，经常降伏自己的心，修行两种忍辱，也就是众生忍（patience with sentient beings）和法忍（patience with dharmas）。众生忍是指，如果有像恒河沙一样多的众生用各种方式加害于你，内心不生嗔恨；用各种方式恭敬供养你，内心不生欢喜。还要观察众生没有开始也没有结束，如果有一个开始，就没有因缘，如果有因缘，就没有开始，如果没有开始，中间和后来也没有。像这样观察的时候，就不会落入常见和断见两种极端，用安稳的道路观察众生，不产生邪见，这就是众生忍。法
English
English version: Observe all things as images in a mirror, which only deceive the eyes, for in reality, they neither arise nor cease. Such a method of observation is profoundly subtle. If a practitioner can contemplate diligently, and not generate perverse thoughts in the deep, tranquil reality, then one can attain Anutpattika-dharma-kshanti (无生法忍, the acceptance of the non-arising of all dharmas). This Dharma is difficult to grasp, as the mind is often scattered. If it is not scattered, it may become contracted and dull. One should always purify the mind and observe clearly. If the mind is difficult to control, one should rebuke it: 'For countless kalpas, you have always been engaged in various mixed activities, never finding satisfaction. You chase after worldly pleasures without realizing the suffering they bring. All worldly desires lead to calamity. Following the causes and conditions of karma, you are reborn in the five paths (hell, hungry ghosts, animals, humans, and gods). All of this is your doing. Who commands you? You are like a mad elephant, trampling and destroying without restraint. Who will tame you? If you can be well-tamed, you will be free from worldly suffering. You should know that being in the womb is impure, and the suffering and distress are as oppressive as being in hell. Once born into the world, one faces the suffering of old age, sickness, and death, with endless worries and sorrows, unable to be free. Even if born in the heavens, one will eventually fall. The Three Realms (Desire Realm, Form Realm, Formless Realm) offer no peace. Why do you delight in attachment?' After rebuking the mind in this way, return to the original cause. When the mind dwells in contemplation, it becomes soft and sees various colored lights emanating from the body. This is called the reality contemplation of all dharmas (诸法实相观). Those who wish to be born in the Buddha-land of Amitabha Buddha (无量寿佛, Buddha of Immeasurable Life) should contemplate Amitabha Buddha in this way. Also, contemplate the reality of all dharmas, and contemplate the world as being like a dream or illusion, without any reality. It is only through inverted and false perceptions that one gives rise to afflictions and receives various karmic retributions. It is like people seeing children fighting over tiles, stones, earth, and wood, and then becoming angry and fighting. Observing the world in this way, one should arouse great compassion and vow to liberate all beings, constantly subduing one's mind and cultivating the two patiences, namely, patience with sentient beings (众生忍) and patience with dharmas (法忍). Patience with sentient beings means that even if sentient beings as numerous as the sands of the Ganges River inflict various evils upon you, one does not become angry; and if they offer various forms of respect and offerings, one does not become joyful. Also, contemplate that sentient beings have no beginning and no end. If there were a beginning, there would be no causes and conditions. If there are causes and conditions, there is no beginning. If there is no beginning, there is no middle or end either. When contemplating in this way, one does not fall into the two extremes of permanence and annihilation. Using the path of peace and stability, one observes sentient beings without generating perverse views. This is called patience with sentient beings. Dharma --------------------------------------------------------------------------------
Chinese
忍者，当观诸法甚深清净毕竟空相，心无挂碍能忍是事，是名法忍。新发意者虽未得是法忍，当如是修习其心。又观诸法毕竟空相，而于众生常兴大悲，所有善本尽以回向，愿生无量寿佛国，便得往生。 法华三昧观法： 三七日一心精进如说修行，正忆念《法华经》者，当念释迦牟尼佛于耆阇崛山与多宝佛在七宝塔共坐，十方分身化佛遍满所移众生国土之中，一切诸佛各有一生补处菩萨一人为侍，如释迦牟尼佛以弥勒为侍。一切诸佛现神通力，光明遍照无量国土，欲证实法出其舌相，音声满于十方世界。所说《法华经》者，所谓十方三世众生若大若小，乃至一称南无佛者，皆当作佛。惟一大乘，无二无三，一切诸法一相一门，所谓无生无灭毕竟空相。唯有此大乘，无有二也。习如是观者，五欲自断、五盖自除，五根增长，即得禅定。住此定中深爱于佛，又当入是甚深微妙一相一门清净之法。当恭敬普贤、药王、大乐说、观世音、得大势、文殊、弥勒等大菩萨众，是名一心精进如说修行正忆念《法花经》也。此谓与禅定和合令心坚固，如是三七日中，则普贤菩萨乘六牙白象来至其所，如经中说。 思惟略要法 现代汉语译本：忍者，当观照一切诸法，其体性甚深、清净，最终归于空相，心中没有任何挂碍，能够安忍于此，这便称为法忍（Dharma-ksanti，对佛法的安忍）。对于新发菩提心的人来说，即使尚未获得这种法忍，也应当如此修习自己的心。进一步观照一切诸法最终归于空相，但对于众生常怀大悲之心，将所有善行功德全部回向，愿能往生到无量寿佛（Amitabha，阿弥陀佛）的佛国，便能得以往生。 法华三昧观法： 在二十一天（三七日）内，一心精进，按照所说的去修行，正确忆念《法华经》（Lotus Sutra）的人，应当观想释迦牟尼佛（Sakyamuni Buddha）在耆阇崛山（Grdhrakuta Mountain）与多宝佛（Prabhutaratna Buddha）一同坐在七宝塔中，十方诸佛以分身化现的形式遍满所教化的众生国土之中，一切诸佛各自有一位一生补处菩萨作为侍者，如同释迦牟尼佛以弥勒菩萨（Maitreya Bodhisattva）为侍者。一切诸佛展现神通之力，光明遍照无量国土，想要证实佛法的真实，伸出舌相，音声充满十方世界。所说的《法华经》的内容是，无论是十方三世的众生，无论是大人还是小孩，乃至仅仅念诵一声‘南无佛’，都将能够成佛。只有唯一的大乘佛法，没有第二种或第三种，一切诸法都是一相一门，即无生无灭的毕竟空相。只有这唯一的大乘佛法，没有其他的。修习这种观想的人，五欲自然断除，五盖自然消除，五根增长，立即就能获得禅定。安住于这种禅定之中，深深地爱慕佛陀，又应当进入这种甚深微妙的一相一门清净之法。应当恭敬普贤菩萨（Samantabhadra Bodhisattva）、药王菩萨（Bhaisajyaraja Bodhisattva）、大乐说菩萨（Mahapratibhana Bodhisattva）、观世音菩萨（Avalokitesvara Bodhisattva）、得大势菩萨（Mahasthamaprapta Bodhisattva）、文殊菩萨（Manjusri Bodhisattva）、弥勒菩萨等大菩萨众，这便是称为一心精进，按照所说的去修行，正确忆念《法华经》。这指的是与禅定相结合，使心坚固。像这样在二十一天中，普贤菩萨就会乘坐六牙白象来到他的面前，正如经中所说。 思惟略要法