English
English version: Bright light comes with the Mani jewel. If the jewel appears and enters the midst of people, upon entering, one can clearly and without obstruction see the thirty-six objects. The practitioner at that time can be certain to attain the complete form of male and female. The method of White Bone Contemplation. White Bone Contemplation means eliminating all the flesh, blood, tendons, and veins of the body, leaving only bones supporting each other, as white as conch shells and snow, and the light is also like that. If one cannot see it, it is like a leper whose doctor tells his family: 'If you can get him to drink blood that is the color of milk, he can be cured.' The family makes everything in the house white, puts blood in a silver vessel, and says: 'Drink milk, this disease will surely be cured.' The patient says: 'This is blood.' The family replies: 'We are using white things to treat it. Don't you see that everything in the house is white? It is because of your sins that you see blood. Just focus on the appearance of milk and don't think of it as blood.' After seven days, the blood will turn into milk, so how can you not see real white? Then one can see the bone person, and within the bone person, the arising and ceasing of the mind continues like a thread stringing beads. What is seen in this way, and the external body that is contemplated, are also like this. If the mind remains steadfast and diligence is not abandoned, it is like drilling wood for fire, seeing smoke, and digging a well for water, seeing mud, and getting water will not be far off. If the mind is calm and stable, opening the eyes will clearly see the bones, like clear water, one can see one's face; if it is turbid, one cannot see it. The Samadhi of Buddha Contemplation. The Buddha (Buddha, the awakened one) is the Dharma King, who can enable people to obtain all kinds of good dharmas, so those who practice meditation should first contemplate the Buddha. The Buddha can make people's immeasurable sins become light and obtain various samadhis. If one sincerely contemplates the Buddha, the Buddha will also contemplate that person. Being contemplated by the king, enemies and creditors cannot invade; contemplating the Buddha is also like this, all other evil dharmas cannot disturb. If one contemplates the Buddha, but the Buddha is not in the world, how should one remember him? People trust their eyes more than anything else, so one should contemplate the Buddha image as if seeing the real Buddha without any difference. First, from the ushnisha (ushnisha, the protuberance on the crown of the Buddha's head), the urna (urna, the white hair between the eyebrows), down to the feet, and then back to the ushnisha, carefully observing each of the Buddha's characteristics. Return to a quiet place, close your eyes and contemplate, keep your mind on the image of the Buddha, and do not think of other things. If there are other things, bring your mind back. The mind naturally observes, and one can see the Buddha image as desired, this is obtaining the Samadhi of Contemplation. One should think like this: 'I have not gone, and the image has not come, and --------------------------------------------------------------------------------
Chinese
得见者由心定想住也。”得观佛定已，然后进观生身，便得见之如对面无异也。人心驰散多缘恶法，当如乳母看视其子不令作恶。若心不住，当自责心：“老病死苦常来逼切。若生天上著于妙欲，无有治心善法。若堕三恶，苦恼怖懅善心不生。今于此身当至心念佛。”复作是念言：“生在末世法欲灭尽，犹如打鼓开门放囚，鼓声渐止门闭一扇，岂不自知不求出狱也。过去无始世界生死已来，所更苦恼万端。今始受法未得成就，无常死贼常来侵害，经无数劫生死之苦。”如是种种责心令住于相，坐卧行步常得见佛，然后更进生身。得禅定已，展转则易生身观。法身观者，既以观像心随想成就，敛意入定即便得见。当因于像以念生身。观云如坐于菩提树下，光明显照相好奇特。又如鹿野苑中为五比丘说四谛法。又如耆阇崛山放大光明为诸大众说般若时。随用一处，系念在前不令外散，心想得住即便见佛，举身快乐贯彻骨髓。譬如热时得清凉池、寒得温室，世间之乐无以为喻。法身观者，已于空中见佛生身，当因生身观内法身，十力、四无所畏、十八不共法、大慈大悲无量善业。如人先见金瓶，后观瓶内摩尼宝珠。所以法身真妙神智无比，无近无远无难无易，无量世界悉如目前，无有一法而不知者，一切诸法无所不了。是故 现代汉语译本： ‘能得见佛陀与否取决于内心专注的观想。’在能够稳定地观想佛陀的形象后，再进一步观想佛陀的应化之身，就能清楚地见到佛陀，如同面对面一样没有差别。人的心容易散乱，常常被各种恶念所牵引，应当像乳母照看自己的孩子一样，不让他做坏事。如果心不能安定，就应当自我责备：‘衰老、疾病和死亡的痛苦常常逼迫着我。如果投生到天界，沉溺于美妙的欲望之中，就没有修习善法来调伏内心。如果堕落到三恶道，充满痛苦、烦恼和恐惧，善良的心就无法生起。现在，我应当全心全意地念佛。’ 进一步这样想：‘我生于末法时代，佛法将要灭尽，就像敲鼓开门释放囚犯一样，鼓声渐渐停止，门也关闭了一扇，难道不应该自觉地寻求出离牢狱吗？从过去无始以来的生死轮回中，我已经经历了无数的痛苦。现在才开始接受佛法，还没有获得成就，无常的死亡就像盗贼一样常常来侵扰，经历无数劫的生死之苦。’像这样用各种方式责备自己的心，使它安住在观想的境界中，无论坐着、躺着、行走或站立，都能常常见到佛陀，然后更进一步观想佛陀的应化之身。在获得禅定之后，就更容易转而修习应化之身的观想。 至于法身的观想，既然已经通过观想佛像使内心随所想而成就，收摄心意进入禅定，就能见到法身。应当通过观想佛像来忆念佛陀的应化之身，观想佛陀如同坐在菩提树下，光明明显照耀，相貌奇特美好。又如在鹿野苑中为五位比丘宣说四谛之法。又如在耆阇崛山（Grdhakuta，鹫峰山）放出大光明，为大众宣说般若经时。随意选择一处场景，将心念专注于此，不让它向外散乱，心想能够安住，就能见到佛陀，全身感到快乐，这种快乐渗透到骨髓之中。就像炎热时得到清凉的池塘，寒冷时得到温暖的房间一样，世间的快乐无法与此相比。 对于法身的观想，已经在空中见到佛陀的应化之身，应当通过观想应化之身来观想内在的法身，即佛陀的十力（Dasabala，如来所具有的十种力）、四无所畏（catu vaiśāradyāni，佛陀的四种无畏）、十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀独有的十八种功德）、大慈大悲以及无量的善业。就像人先看到金瓶，然后观察瓶内的摩尼宝珠（mani-ratna，如意宝珠）一样。所以，法身是真正微妙的神奇智慧，无与伦比，没有远近之分，没有难易之别，无量的世界都如同在眼前一样，没有一法是不知道的，对于一切诸法没有不了解的。因此，
English
English version: 'The ability to see the Buddha depends on the focused contemplation of the mind.' Having attained stability in visualizing the Buddha's image, then further contemplate the manifested body of the Buddha, and you will be able to see the Buddha clearly, as if face to face without any difference. People's minds are easily scattered and often led by various evil thoughts. One should care for their mind like a wet nurse cares for her child, not allowing it to do bad things. If the mind cannot be stabilized, one should reproach oneself: 'The suffering of old age, sickness, and death is constantly pressing upon me. If I am reborn in the heavens, indulging in wonderful desires, there will be no practice of good Dharma to tame the mind. If I fall into the three evil realms, filled with pain, affliction, and fear, good thoughts will not arise. Now, I should wholeheartedly recite the name of the Buddha.' Further, think like this: 'I am born in the degenerate age, when the Dharma is about to perish, like opening the door to release prisoners, the sound of the drum gradually stops, and the door closes again. Shouldn't I consciously seek to escape from prison? From the beginningless cycle of birth and death, I have experienced countless sufferings. Now I am just beginning to receive the Dharma and have not yet attained accomplishment. Impermanent death is like a thief, constantly coming to invade, experiencing countless eons of the suffering of birth and death.' In this way, reproach your mind in various ways, so that it dwells in the realm of contemplation. Whether sitting, lying down, walking, or standing, one can always see the Buddha, and then further contemplate the manifested body of the Buddha. As for the contemplation of the Dharmakaya (Dharmakāya, the body of the Dharma), since the mind has been accomplished through the contemplation of the Buddha's image, gather your thoughts and enter into samadhi (samādhi, a state of meditative consciousness), and you will be able to see the Dharmakaya. One should use the contemplation of the Buddha's image to remember the manifested body of the Buddha, contemplating the Buddha as if sitting under the Bodhi tree, with bright light shining clearly, and with a unique and beautiful appearance. Or like in Mrigadava (Mrigadāva, Deer Park) where the Four Noble Truths were preached to the five Bhikkhus (bhikkhus, monks). Or like on Grdhrakuta Mountain (Grdhakuta, Vulture Peak Mountain) emitting great light, speaking the Prajna Sutra (Prajna Sutra, Perfection of Wisdom Sutra) to the masses. Choose any scene, focus your mind on it, and do not let it scatter outward. If the mind can dwell there, you will see the Buddha, and your whole body will feel joy, which penetrates into your bones. It is like getting a cool pond in hot weather, or a warm room in cold weather. The joy of the world cannot compare to this. Regarding the contemplation of the Dharmakaya, having already seen the manifested body of the Buddha in the sky, one should contemplate the inner Dharmakaya through the contemplation of the manifested body, that is, the Ten Powers (Dasabala, the ten powers of the Tathagata), the Four Fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of the Buddha), the Eighteen Uncommon Qualities (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique qualities of the Buddha), great compassion, and immeasurable good deeds. It is like a person who first sees a golden vase and then observes the mani jewel (mani-ratna, wish-fulfilling jewel) inside the vase. Therefore, the Dharmakaya is truly subtle and wonderful, with unparalleled divine wisdom, without near or far, without difficulty or ease, immeasurable worlds are all like in front of the eyes, there is nothing that is not known, and there is nothing that is not understood about all dharmas. Therefore, --------------------------------------------------------------------------------
Chinese
行者当常专念不令心散，若念余缘摄之令还。复次一切命过者，知当死时先失诸根。如投火坑，发声至梵天。甚大怖畏无过死贼，唯佛一人力能救拔，与种种人天涅槃之乐。复次一切诸佛，世世常为一切众生故不惜身命。如释迦文佛为太子时出游观看，见一癞人，即敕医言：“当须不死人血饮之、髓涂之，乃可得差。”太子念言：“是人难得。设使有者，复不可害，一差一死。”即便以身与之令治。佛为一切众生亦复如是，佛恩深重过于父母，假使一切众生悉为一分，二分之中当念佛，不应余念。如是种种功德，随念行事。若此念成，断除结缚，乃至可得无生法忍。若于中间诸病起者，随病服药。若不得定，六欲天中豪尊第一，业行所致宫殿自随，或生诸佛前无不定也。如人药和赤铜，若不成金不失于银也。 观十方诸佛法 念十方佛者，坐观东方廓然大光，无诸山河石壁，唯见一佛结加趺坐举手说法。心明观察光明相好画然明了，系心在佛不令他缘，心若余念摄之令还。如是见者，便增十佛。既见之后，复增百佛千佛乃至无边身。近者则使转远转广，但见诸佛光光相接。心明观察得如是者，回想东南复如上观。既得成已，西北方四维上下亦复如是。既向方方皆见诸佛已，当复一时并观十方诸佛，一念所缘 现代汉语译本：修行者应当经常专心忆念佛法，不让心念散乱，如果心念攀缘其他事物，就要立即收摄回来。再者，一切将要死亡的人，知道自己将要死的时候，会先失去各种感官功能。如同被投入火坑，发出的声音响彻梵天。没有什么比死亡更令人恐惧，只有佛陀一人有力量救拔众生，给予各种人天涅槃的快乐。再者，一切诸佛，世世代代常为一切众生的缘故而不惜牺牲自己的生命。例如释迦牟尼佛做太子的时候，出游观看，见到一个麻风病人，就告诉医生说：‘应当用不死人的血来饮用，用不死人的骨髓来涂抹，才可以治好。’太子心想：‘这种人很难找到。即使有，也不可以伤害，治好了一个却要杀死一个。’于是就用自己的身体给病人治疗。佛陀为了一切众生也是这样。佛恩深重超过父母，即使一切众生都成为一份，两份之中也应当忆念佛陀，不应该有其他的念头。像这样种种功德，随着忆念而行事。如果这种忆念成就，就能断除烦恼的束缚，甚至可以得到无生法忍。如果在修行的过程中生病，就随着病情服用药物。如果不能得到禅定，也能在六欲天中成为豪门贵族，因为业力所致，宫殿自然跟随，或者能出生在诸佛面前，没有不能得到禅定的。如同用药物调和赤铜，即使不能炼成黄金，也不会失去白银的价值。 观十方诸佛法 忆念十方诸佛的人，坐禅观想东方空旷广大光明，没有山河石壁，只看见一尊佛结跏趺坐，举手说法。心中清楚地观察光明和佛的相好，清晰明了，将心系在佛身上，不让它攀缘其他事物，心如果产生其他的念头，就收摄回来。像这样见到佛，就能增加十尊佛。见到之后，再增加百佛、千佛乃至无量无边的佛身。近处的佛则使其逐渐变远变广，只见诸佛的光芒互相连接。心中清楚地观察能够达到这种程度，就回想东南方，也像上面一样观想。已经成就之后，西北方、四维、上下方也像这样观想。已经向各个方向都见到诸佛之后，应当再同时观想十方诸佛，一念所缘。