English
English version The eyes can see everything. After the sun sets, raise the object of contemplation and begin to imagine it descending. Correctly observing is what is meant by 'lower binding' (xià jié). Teaching correct observation is to eliminate doubt. As explained in the 'Great Sutra' (Dà Běn Jīng), those who cultivate various merits with a doubtful mind and are reborn in the Pure Land will fall into the borderlands and experience rebirth from the womb again. Therefore, this contemplation is performed to eliminate doubt. As for 'obstacles,' the 'Great Sutra' says, 'Except for those who commit the five heinous crimes and slander the true Dharma.' Therefore, contemplation is necessary. The five heinous crimes are extremely grave sins, but even those reborn in the lower grades can eliminate the sins of sixty kalpas of birth and death, etc. Second, the Water Contemplation. Initially, create the thought of water, raise the object of contemplation, and begin the correct practice of contemplation from seeing the water clear. This is the meaning of the water thought. The steps of contemplation are: first, create the thought of water; second, transform the water into ice; third, transform the ice into crystal; fourth, contemplate the crystal forming the earth, clear inside and out. Underground, there are jeweled pillars supporting the ground, and on the ground, there are various adorned scenes. The ground is decorated with various jewels, each jewel emitting various colors of light, and the light forms various pavilions. On both sides of the pavilions are flower banners, and on the banners are many musical instruments, playing wonderful music. The eight kinds of pure winds, there is actually no season there, if borrowing these eight, it refers to the four directions and four intermediate directions other than up and down. It can also be used to correspond to the Eight Trigrams. Third, the Earth Contemplation. The text has four parts. First, gradual contemplation, starting from 'If one attains samadhi.' Second, actual contemplation, starting from 'The Buddha said.' Clarifying the benefits. Starting from 'Performing this contemplation,' showing the correctness or incorrectness of the contemplation. The previous water contemplation is imagination and cannot eliminate sins, while the earth contemplation is real, so it can eliminate sins. Fourth, the Tree Contemplation. The text has three parts. First, clarifying the connection between the previous and the following. Second, starting from 'Contemplate the jeweled tree,' formally clarifying the practice of contemplation. Finally, a conclusion. There are five aspects to correct contemplation: first, clarifying the essence of the tree; second, clarifying the adorned scenes; third, clarifying the law of generation; fourth, starting from 'There is great light,' showing the Buddha's land; fifth, starting from 'Seeing the trunk and leaves of the tree,' summarizing the contemplation. Fifth, the Pond Contemplation. There are five aspects in the text. First, clarifying the essence of the pond; second, clarifying the scenes of the pond; third, clarifying following one's heart's desire; fourth, clarifying the benefits; fifth, summarizing the contemplation. Mani (mó ní) refers to the wish-fulfilling jewel. The eight merits (bā gōng dé) refer to: lightness, clarity, coolness, softness, beauty, non-odor, and feeling comfortable when drinking. --------------------------------------------------------------------------------
Chinese
饮已无患。清是色入。不臭香入。轻冷软是触入。美是味入。调适无患是法入。 第六总观中有四。众宝国土下。明总观。初宝楼。二树。三地。四池。观楼中初正观楼。次观上及虚空中。诸音乐声。结成观想名为粗见。从是为下。二结。从若见下。第三利益。作是观下。第四显观邪正。 第七明佛身中有四。第一佛告下。敕听许说。第二从说是语时下。明佛现身相。第三从时韦提下。为未来请。第四佛告下。酬请广明佛身。五种观门。第一观华座。第二观像。第三观佛身。第四观观音。第五观势至。初华座中有五。一明成座法用并辩其相。二一一金色下。明能随机利物。三是为华想下结观。四阿难如此华下。明由愿力所成。五若欲念彼佛下。明观未来有利益。 第八明像想中有三。初泛明诸佛法身自在从心想生。二是故应当下。遍观彼弥陀。并示观行。三作是观者下。明修观获利也。法界身者。报佛法性身也。众生心净法身自在。故言入众生心想中。如似白日升天影现百川。即是三十二相八十种好。明佛身自在。能随物现前。明佛菩萨此显能随也。又法界身是佛身。无所不遍法界为体。入一切众生心想中者。得此观佛三昧解入相应。故言入心想中也。是心作佛者。佛本是无心净故有。亦因此三昧 现代汉语译本：饮用之后就没有忧患。清澈是色入（Rūpa-dhātu，色界）。不臭是香入（Gandha-dhātu，香界）。轻、冷、柔软是触入（Sparśa-dhātu，触界）。美好是味入（Rasa-dhātu，味界）。调和适宜没有忧患是法入（Dharma-dhātu，法界）。 第六部分总观有四点。从‘众宝国土’下开始，阐明总观。第一是宝楼（Bao Lou，Treasure Pavilion），第二是树（Shu，Trees），第三是地（Di，Ground），第四是池（Chi，Pond）。观楼中，首先是正观楼（Zheng Guan Lou，Correct Observation Pavilion），其次是观楼上以及虚空中的各种音乐声。总结这些观想，称为粗见（Cu Jian，Rough Observation）。从‘从是为’下开始，是第二点总结。从‘若见’下开始，是第三点利益。从‘作是观’下开始，是第四点显示观想的邪正。 第七部分阐明佛身有四点。第一点从‘佛告’下开始，是敕令听闻并允许宣说。第二点从‘说是语时’下开始，阐明佛显现身相。第三点从‘时韦提’下开始，是为了未来而请法。第四点从‘佛告’下开始，是酬谢所请，广泛阐明佛身，包括五种观门。第一是观华座（Guan Hua Zuo，Observing the Flower Throne），第二是观像（Guan Xiang，Observing the Image），第三是观佛身（Guan Fo Shen，Observing the Buddha's Body），第四是观观音（Guan Guan Yin，Observing Avalokiteśvara），第五是观势至（Guan Shi Zhi，Observing Mahāsthāmaprāpta）。首先，华座中有五点。一是阐明成就座的方法和作用，并辨别其相状。二是‘一一金色’下，阐明能够随机利益众生。三是‘是为华想’下，总结观想。四是‘阿难如此华’下，阐明是由愿力所成就。五是‘若欲念彼佛’下，阐明观想未来有利益。 第八部分阐明像想有三点。首先是泛泛地阐明诸佛法身自在，从心想生。二是‘是故应当’下，普遍观想彼弥陀（Amitābha，阿弥陀佛），并展示观行。三是‘作是观者’下，阐明修习观想可以获得利益。‘法界身’是指报佛的法性身。众生心清净，法身自在，所以说‘入众生心想中’，就像白日升天，影子显现在百川中。这就是三十二相（Thirty-two Marks of a Buddha）和八十种好（Eighty Minor Marks of a Buddha），阐明佛身自在，能够随事物显现。阐明佛菩萨能够随顺众生。另外，法界身是佛身，无所不遍，以法界为体。‘入一切众生心想中’，是说得到这种观佛三昧，解悟与相应，所以说‘入心想中’。‘是心作佛’，佛本来是无心清净而有的，也因此三昧。
English
English version: Having drunk, there is no more suffering. Clarity is the Rūpa-dhātu (realm of form). Non-stench is the Gandha-dhātu (realm of scent). Lightness, coolness, and softness are the Sparśa-dhātu (realm of touch). Beauty is the Rasa-dhātu (realm of taste). Harmony and suitability without suffering is the Dharma-dhātu (realm of dharma). The sixth section, General Observation, has four points. Starting from 'Numerous Treasure Lands,' it elucidates the General Observation. First is the Bao Lou (Treasure Pavilion), second are the Shu (Trees), third is the Di (Ground), and fourth is the Chi (Pond). Within the observation of the pavilion, first is the Zheng Guan Lou (Correct Observation Pavilion), and second is the observation of the various musical sounds above the pavilion and in the void. Summarizing these contemplations is called Cu Jian (Rough Observation). Starting from 'From this is,' is the second point of summary. Starting from 'If seeing,' is the third point of benefit. Starting from 'Making this observation,' is the fourth point, showing the correctness and incorrectness of the observation. The seventh section elucidates the Buddha's Body in four points. The first point, starting from 'The Buddha said,' is the command to listen and permission to speak. The second point, starting from 'When these words were spoken,' elucidates the Buddha manifesting his bodily form. The third point, starting from 'When Vaidehi,' is a request for the future. The fourth point, starting from 'The Buddha said,' is in response to the request, extensively elucidating the Buddha's Body, including five types of observation gates. First is Guan Hua Zuo (Observing the Flower Throne), second is Guan Xiang (Observing the Image), third is Guan Fo Shen (Observing the Buddha's Body), fourth is Guan Guan Yin (Observing Avalokiteśvara), and fifth is Guan Shi Zhi (Observing Mahāsthāmaprāpta). First, the Flower Throne has five points. One is to elucidate the method and function of accomplishing the throne, and to distinguish its characteristics. Two, 'Each and every golden color,' elucidates the ability to benefit beings according to their capacity. Three, 'This is the flower thought,' summarizes the observation. Four, 'Ananda, this flower,' elucidates that it is accomplished by the power of vows. Five, 'If desiring to contemplate that Buddha,' elucidates that contemplating the future has benefits. The eighth section elucidates the Image Thought in three points. First, it broadly elucidates that the Dharmakāya of all Buddhas is free and arises from the mind's thought. Two, 'Therefore, one should,' universally contemplate that Amitābha (Amitābha), and demonstrate the practice of observation. Three, 'One who makes this observation,' elucidates that cultivating observation can obtain benefits. 'Dharmadhātu Body' refers to the reward Buddha's Dharma-nature body. The minds of sentient beings are pure, and the Dharmakāya is free, so it is said 'enters the minds of sentient beings,' just like the sun rising in the sky, and its shadow appearing in hundreds of rivers. This is the Thirty-two Marks of a Buddha and Eighty Minor Marks of a Buddha, elucidating that the Buddha's Body is free and able to manifest according to things. It elucidates that Buddhas and Bodhisattvas are able to accord with sentient beings. Furthermore, the Dharmadhātu Body is the Buddha's Body, all-pervading, taking the Dharmadhātu as its essence. 'Enters the minds of all sentient beings' means that one obtains this Buddha-contemplation samādhi, and understanding and correspondence are achieved, so it is said 'enters the mind's thought.' 'This mind makes Buddha,' the Buddha originally exists because of the purity of no-mind, and also because of this samādhi. --------------------------------------------------------------------------------
Chinese
。心终成作佛也。是心是佛者。向闻佛本是无心净故有。便谓条然有异。故言即是。心外无佛亦无佛之因也。始学名作。终成即是佛。若当现分别诸佛。法身与己同体。现观佛时心中现者。即是诸佛法身之体。名心是佛。望己当果由观生彼。名心作佛也。正遍知海从心想生者。以心净故诸佛即现。故云生也。亦因此观佛三昧出生作佛。多陀阿伽度。或明十号。无量名号等。此中略举三号。即如来应供正遍知。天竺三名相近。阿罗诃翻应供。阿罗汉翻无生。阿卢汉翻杀贼。令与修多罗合者。观行之时。令与教法相应。故言合也又解。与十二部经教合。入定是修多罗出定之时心与定合。故云与修多罗合也。 第九观佛真法身中有五。一明结上。第二次当更观下。正观佛身。第三从作是观下。正明观于佛心。第四从作此观者舍身他世下。举利劝修。第五从作是观者下。显观邪正。观身大小。高六十万亿那由他恒河沙由旬。毫相如五须弥山。须弥山举高三百三十六万里。纵广亦尔。彼佛毫相过此五倍。眼如四大海水。准眼量以度身。身量太长。世人身长七尺者。眼长一寸余。四大海水。一海八万四千由旬。四海合三十三万六千由旬。身过其眼。五十六亿倍。假令极多无出万倍。何缘佛身得长六十万亿那由他恒河沙由旬。 现代汉语译本：最终通过心的修行可以成就佛果。所谓‘是心是佛’，是因为之前听说佛的本体是无心清净的，所以才会有佛的存在。如果因此就认为心和佛是截然不同的，所以才说‘即是’，意思是心外没有佛，也没有成佛的因。开始学习时称为‘作’，最终成就时就是佛。如果能够清楚地分别诸佛的法身与自己同体，在观想佛的时候，心中显现的就是诸佛法身的本体，这叫做‘心是佛’。期望自己将来成佛，通过观想而生起这种期望，这叫做‘心作佛’。‘正遍知海从心想生’，是因为心清净的缘故，诸佛就会显现，所以说是‘生’。也因为这种观佛三昧而出生，成就佛果。多陀阿伽度（Tathāgata，如来），或者说明十号，无量名号等等。这里简略地举出三个名号，即如来、应供、正遍知。天竺（印度）的三种名称相近，阿罗诃（Arhat）翻译为应供，阿罗汉（Arhat）翻译为无生，阿卢汉（Arhan）翻译为杀贼。‘令与修多罗合者’，是指观行的时候，要与教法相应，所以说是‘合’。又解释为，与十二部经教相合。入定是修多罗（Sutra，经），出定的时候心与定合，所以说‘与修多罗合’。 第九观佛真法身中有五点：第一点是总结上文。第二点是接下来应当进一步观想下面的内容，即正式观想佛身。第三点是从‘从作是观下’开始，正式阐明观想佛心。第四点是从‘作此观者舍身他世下’开始，列举利益以劝勉修行。第五点是从‘作是观者下’开始，显示观想的邪正。观想佛身的大小，高六十万亿那由他（Niyuta，数量单位）恒河沙由旬（Yojana，长度单位）。毫相（白毫相）如同五座须弥山（Sumeru，山名）。须弥山的高度是三百三十六万里，纵广也是如此。佛的毫相超过这个的五倍。眼睛如同四大海水。按照眼睛的尺寸来推算身量，身量太长了。世人身高七尺，眼睛长一寸多。四大海水，一海八万四千由旬，四海合计三十三万六千由旬。身量超过眼睛五十六亿倍。即使是极多，也没有超过万倍的。为什么佛身能够长到六十万亿那由他恒河沙由旬呢？