Chinese
教自观身令心转细，教还观佛。若言：“我见百佛至千佛，明了如前。”是六事。 教自观身令心转细，还教观佛。若言：“我见二百佛至四百佛，明了胜前。”是七事。 教自观身令心转细，教还观佛。若言：“我见四百佛至八百佛，相好转明。”是八事。 教自观身令心转细，还教观佛。若言：“我见八百佛至千佛。”是九事。 从一佛至千佛，谛观相好极令分明，还自观身不净脓血，即教作不净观。若见白骨，即作白骨观。若见苦痛众生，即作慈心观。若不见此事，还观一佛，至心恳恻求哀忏悔。是初学家观佛法。若趣住地，应广观佛。若言：“我见一佛至百千万乃至众多佛，相好明了。”是第十事。 教观自身令身明净，教还观佛，发大誓愿心生供养。言：“我见无量诸佛，于佛前自然有花，便取供养悉令周遍。”是十一事。 教自观身令身明净，还教观佛。若言：“我如前见已心生欢喜。”教至心观佛念欲供养。若言：“我见自然有花树踊出，上生种种杂色花，自然有人取此好花与我，供养散诸佛上，普使周遍华故不尽。”是十二事。 次教于佛边坐，自观己身极令明净，还教观从东方始，令意东行见无数佛，意疲乃息。是十三事 现代汉语译本：‘好如前’，这是第五种情况。 教导他自己观察身体，使心念变得细微，再教导他观想佛。如果他说：‘我见到一百尊佛到一千尊佛，清晰明了如前。’这是第六种情况。 教导他自己观察身体，使心念变得细微，再教导他观想佛。如果他说：‘我见到两百尊佛到四百尊佛，清晰明了胜过之前。’这是第七种情况。 教导他自己观察身体，使心念变得细微，再教导他观想佛。如果他说：‘我见到四百尊佛到八百尊佛，相好更加明显。’这是第八种情况。 教导他自己观察身体，使心念变得细微，再教导他观想佛。如果他说：‘我见到八百尊佛到一千尊佛。’这是第九种情况。 从一尊佛到一千尊佛，仔细观察佛的相好，务必使其极其分明，再回头观察自己的身体是不净的脓血，就教导他作不净观。如果见到白骨，就作白骨观。如果见到受苦受难的众生，就作慈心观。如果没有见到这些景象，就再观想一尊佛，至诚恳切地祈求哀怜忏悔。这是初学者观佛的方法。如果趋向于安住的境界，应该广泛地观想佛。如果他说：‘我见到一尊佛到百千万乃至众多佛，相好清晰明了。’这是第十种情况。 教导他观想自身，使身体明亮洁净，再教导他观想佛，发起大誓愿心，生起供养之心。他说：‘我见到无量诸佛，在佛前自然有花，便取来供养，全部周遍。’这是第十一种情况。 教导他自己观察身体，使身体明亮洁净，再教导他观想佛。如果他说：‘我如前见到后，心中生起欢喜。’教导他至诚地观想佛，念着想要供养。如果他说：‘我见到自然有花树涌出，向上生长出各种杂色的花，自然有人取这些好花给我，供养散在诸佛身上，普遍使之周遍，花用完了也不会减少。’这是第十二种情况。 接着教导他在佛的旁边坐下，自己观察自身，务必使其极其明亮洁净，再教导他从东方开始，使意念向东行进，见到无数的佛，意念疲惫了就停止。这是第十三种情况。
English
English version: 'It is as before.' This is the fifth case. Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see a hundred Buddhas to a thousand Buddhas, clearly as before,' this is the sixth case. Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see two hundred Buddhas to four hundred Buddhas, clearer than before,' this is the seventh case. Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see four hundred Buddhas to eight hundred Buddhas, their marks and characteristics becoming clearer,' this is the eighth case. Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see eight hundred Buddhas to a thousand Buddhas,' this is the ninth case. From one Buddha to a thousand Buddhas, carefully observe their marks and characteristics, making them extremely clear. Then, turning back to observe his own body as impure pus and blood, he should be taught to practice the contemplation of impurity. If he sees white bones, he should practice the contemplation of white bones. If he sees suffering beings, he should practice the contemplation of loving-kindness. If he does not see these things, he should contemplate one Buddha again, sincerely and earnestly seeking pity and repenting. This is the method of contemplating the Buddha for beginners. If approaching the stage of abiding, he should contemplate the Buddha extensively. If he says, 'I see one Buddha to hundreds of thousands, even numerous Buddhas, their marks and characteristics clear,' this is the tenth case. Instruct him to contemplate his own body, making it bright and pure, and then instruct him to contemplate the Buddha, generating a great vow and a mind of offering. He says, 'I see immeasurable Buddhas, and in front of the Buddhas, there are naturally flowers, which I take and offer, making them all-pervasive.' This is the eleventh case. Instruct him to observe his own body, making it bright and pure, and then instruct him to contemplate the Buddha. If he says, 'I see as before, and my heart is filled with joy,' instruct him to contemplate the Buddha sincerely, with the thought of wanting to make offerings. If he says, 'I see a natural flower tree spring forth, growing various colored flowers, and naturally someone takes these good flowers and gives them to me, which I offer and scatter on the Buddhas, making them universally pervasive, and the flowers do not diminish even when used up,' this is the twelfth case. Next, instruct him to sit beside the Buddha, observing his own body, making it extremely bright and pure, and then instruct him to begin from the east, directing his mind eastward, seeing countless Buddhas, and stopping when his mind is weary. This is the thirteenth case. -------------------------------------------------------------------------------- 。
Chinese
教前境界次东行。若言：“我意东行，见无数佛满于虚空无有边际，意疲乃息。复更旋意东行，要有限碍乃住，南西北方亦复如是。”是十四事。 教令自观身中支节悉已明了。若言：“我见者。”教还观佛足下。若言：“我见佛足下杂光明，然后还至四方，一切诸佛悉在光上莲花中。”是十五事。 教发观佛喜心，谛观足下。若言：“我见佛足下光出，至于大地无有边际。”教乘此光观。若言：“我见苦痛众生无量无边，光所照处悉皆安乐。”是十六事。 教观自身令复转明净，教观一佛齐中。若言：“我见佛齐中光出，遍至四方极远之处，一切诸佛悉上光住。”是十七事。 教寻光观。若言：“我见无量人于光中现，悉受快乐。”是十八事。 教自观身令极明净，教还观一佛两乳。若言：“我见佛两乳中自然光出，遍至四方，一切诸佛悉在光上。”是十九事。 教寻光观。若言：“我见此光中有无量人，悉受快乐。”是二十事。 教自观身见身极明，教还观一佛眉间。若言：“我见光从眉间出，大如斗许，渐渐粗大，便上向去踊在空中。”教令寻光观，为随何光上？意疲乃息，复更寻去。若言：“我寻去，上至无极，到光所尽。”是二十一事。二十二事本 现代汉语译本 教导进入先前境界后向东行进。如果（修习者）说：‘我用意念向东行进，看见无数的佛（Buddha）充满虚空，没有边际，直到意念疲惫才停止。然后再次转移意念向东行进，一定要到达有限制阻碍的地方才停止，南、西、北方也像这样。’这是第十四种情况。 教导（修习者）自己观察身体中的各个部分，全部都已明了。如果（修习者）说：‘我看见了。’教导（修习者）回头观察佛（Buddha）的脚下。如果（修习者）说：‘我看见佛（Buddha）的脚下有各种各样的光明，然后回到四方，一切诸佛（Buddhas）都在光明之上的莲花中。’这是第十五种情况。 教导发起观想佛（Buddha）的喜悦之心，仔细观察（佛）的脚下。如果（修习者）说：‘我看见佛（Buddha）的脚下发出光芒，到达大地，没有边际。’教导（修习者）乘坐这光芒观想。如果（修习者）说：‘我看见受苦受难的众生无量无边，光芒所照耀的地方都得到安乐。’这是第十六种情况。 教导观想自身，使之更加明亮洁净，教导观想一尊佛（Buddha）的肚脐中央。如果（修习者）说：‘我看见佛（Buddha）的肚脐中央发出光芒，遍及四方极其遥远的地方，一切诸佛（Buddhas）都在光芒之上安住。’这是第十七种情况。 教导沿着光芒观想。如果（修习者）说：‘我看见无数的人在光芒中显现，都享受着快乐。’这是第十八种情况。 教导自己观想身体，使之极其明亮洁净，教导回头观想一尊佛（Buddha）的两乳。如果（修习者）说：‘我看见佛（Buddha）的两乳中自然发出光芒，遍及四方，一切诸佛（Buddhas）都在光芒之上。’这是第十九种情况。 教导沿着光芒观想。如果（修习者）说：‘我看见这光芒中有无数的人，都享受着快乐。’这是第二十种情况。 教导自己观想身体，看见身体极其明亮，教导回头观想一尊佛（Buddha）的眉间。如果（修习者）说：‘我看见光芒从眉间发出，大如斗，渐渐粗大，便向上涌起，悬在空中。’教导（修习者）沿着光芒观想，随着哪一道光向上？意念疲惫才停止，再次继续寻找。如果（修习者）说：‘我继续寻找，向上到达没有边际的地方，到达光芒所终结的地方。’这是第二十一种情况。第二十二种情况原本
English
English version Instruct to proceed eastward from the previous state. If one says, 'I intend to go east, and I see countless Buddhas (Buddha) filling the void without limit, and I stop when my mind is exhausted. Then I turn my mind again to go east, and I must stop at a place with limitations and obstacles. The same is true for the south, west, and north.' This is the fourteenth case. Instruct to observe the parts of one's own body, all of which are clear. If one says, 'I see,' instruct to look back at the feet of the Buddha (Buddha). If one says, 'I see various lights under the feet of the Buddha (Buddha), and then return to the four directions, all the Buddhas (Buddhas) are in the lotus flowers above the light.' This is the fifteenth case. Instruct to generate a joyful mind in contemplating the Buddha (Buddha), and carefully observe the feet. If one says, 'I see light emanating from the feet of the Buddha (Buddha), reaching the earth without limit,' instruct to ride this light and contemplate. If one says, 'I see countless suffering beings, and all places illuminated by the light are peaceful and happy,' this is the sixteenth case. Instruct to contemplate oneself, making oneself even brighter and purer, and instruct to contemplate the center of one Buddha's (Buddha) navel. If one says, 'I see light emanating from the center of the Buddha's (Buddha) navel, reaching the extremely distant places in all directions, and all the Buddhas (Buddhas) dwell above the light,' this is the seventeenth case. Instruct to follow the light and contemplate. If one says, 'I see countless people appearing in the light, all enjoying happiness,' this is the eighteenth case. Instruct to contemplate oneself, making oneself extremely bright and pure, and instruct to look back at the two breasts of one Buddha (Buddha). If one says, 'I see natural light emanating from the two breasts of the Buddha (Buddha), reaching all directions, and all the Buddhas (Buddhas) are above the light,' this is the nineteenth case. Instruct to follow the light and contemplate. If one says, 'I see countless people in this light, all enjoying happiness,' this is the twentieth case. Instruct to contemplate oneself, seeing oneself extremely bright, and instruct to look back at the space between the eyebrows of one Buddha (Buddha). If one says, 'I see light emanating from between the eyebrows, as big as a dipper, gradually becoming thicker and larger, then rising upward and suspended in the air,' instruct to follow the light and contemplate, following which light upward? Stop when the mind is exhausted, and then continue searching. If one says, 'I continue searching, reaching the limitless place, reaching the end of the light,' this is the twenty-first case. The twenty-second case originally -------------------------------------------------------------------------------- 阙。
Chinese
教寻此花佛，从东方始。若言：“我见光着，有无量细微光皆悉如观。此光头尽有化佛满于东方，中间相去或五步。”教续东行观之。若言：“我行见无量佛。意疲乃息。”教续观至极远处更见余相，乃至南西北方亦复如是。是二十三事。 教自观身。若言：“我自见身悉明净喻如聚光。”教令观佛次第作礼供养。若言：“我见无量诸佛行列，我持众花次第洒散，供养诸佛悉令周遍。”是二十四事。 教令观此所供养花。若言：“我见花堕者，在于佛边便成花帐，行伍次第严好微妙，悉皆如是。如是一切诸佛，悉在帐中坐其床上。”是二十五事。 教观花帐。若言：“我见花帐渐渐高出，踊在空中合成一盖覆一切佛。”是二十六事。 教观自身。若言：“我见自身粗大喻如聚光。”教还观佛次第作礼悉令周遍，仰观于盖。若言：“我见上花盖中，有花台下向，七宝成，中有花下，以手承取。”教散诸方供养诸佛悉令周遍。是二十七事。 教向佛作礼求愿已周，教令至心在于佛边坐。若言：“我坐须臾顷，见地自然踊出七宝台色妙香好，便取供养一切诸佛。”是二十八事。 教自观身极令明，教令明。教令于佛边坐，观所供养花。若言：“我见此花在佛足下，便成琉 现代汉语译本： （此处省略原文开始的缺失部分） 教导（行者）寻找此花佛（以花为化身的佛），从东方开始。如果（行者）说：‘我见到光芒，有无量细微的光芒都像所观察到的那样。此光芒的尽头有化佛充满东方，中间相隔或许五步。’教导（行者）继续向东行走并观察。如果（行者）说：‘我行走时见到无量佛。’（如果行者）感到疲惫就休息。教导（行者）继续观察直到极远处，（如果）再见到其他景象，乃至南方、西方、北方也同样如此。这是第二十三件事。 教导（行者）自我观照身体。如果（行者）说：‘我看到自身全部明亮清净，譬如聚集的光芒。’教导（行者）观想佛并依次作礼供养。如果（行者）说：‘我见到无量诸佛排列成行，我手持各种鲜花依次洒散，供养诸佛，全部周遍。’这是第二十四件事。 教导（行者）观想所供养的鲜花。如果（行者）说：‘我见到落下的鲜花，在佛的旁边就变成花帐，行列次第严整美好微妙，全部都是这样。像这样一切诸佛，全部都在花帐中坐在床上。’这是第二十五件事。 教导（行者）观想花帐。如果（行者）说：‘我见到花帐渐渐高出，涌在空中合成一个伞盖覆盖一切佛。’这是第二十六件事。 教导（行者）观想自身。如果（行者）说：‘我见到自身粗大，譬如聚集的光芒。’教导（行者）返回观想佛并依次作礼，全部周遍，仰头观望伞盖。如果（行者）说：‘我见到上面的花盖中，有花台向下，由七宝构成，中间有花落下，我用手承接。’教导（行者）向四方散花供养诸佛，全部周遍。这是第二十七件事。 教导（行者）向佛作礼，求愿完毕，教导（行者）至诚地在佛的旁边坐下。如果（行者）说：‘我坐下片刻，见到地面自然涌出七宝台，颜色美妙香气芬芳，便取来供养一切诸佛。’这是第二十八件事。 教导（行者）自我观照身体，使其极度明亮，教导（行者）使其明亮。教导（行者）在佛的旁边坐下，观想所供养的鲜花。如果（行者）说：‘我见到此花在佛的足下，便变成琉璃……’