English
English version: Ultimately, Buddhahood can be achieved through the practice of the mind. The saying 'This mind is Buddha' is because it was previously heard that the essence of the Buddha is a pure mind without thought, hence the existence of the Buddha. If one therefore thinks that the mind and the Buddha are completely different, that's why it is said 'is,' meaning there is no Buddha outside the mind, nor is there a cause for becoming a Buddha. At the beginning of learning, it is called 'making'; at the end of achievement, it is Buddha. If one can clearly distinguish that the Dharmakaya (法身) of all Buddhas is the same as oneself, and what appears in the mind when contemplating the Buddha is the essence of the Dharmakaya of all Buddhas, this is called 'the mind is Buddha.' Hoping that one will become a Buddha in the future, and generating this hope through contemplation, this is called 'the mind makes Buddha.' 'The ocean of Right and Universal Knowledge arises from the thoughts of the mind' because the mind is pure, the Buddhas will appear, so it is said to 'arise.' Also, because of this Samadhi (三昧) of contemplating the Buddha, one is born and achieves Buddhahood. Tathāgata (多陀阿伽度, Thus Come One), or explaining the ten titles, countless names, etc. Here, three titles are briefly mentioned, namely Tathāgata, Arhat (应供, Worthy of Offerings), and Samyak-saṃbuddha (正遍知, Right and Universal Knowledge). The three names in India are similar. Arhat is translated as Worthy of Offerings, Arhat is translated as No Birth, and Arhan is translated as Slayer of Thieves. 'To make it agree with the Sutra (修多罗)' means that when practicing contemplation, it should be in accordance with the teachings, so it is said to 'agree.' It is also explained as agreeing with the twelve divisions of the teachings. Entering Samadhi is Sutra, and when coming out of Samadhi, the mind is in harmony with Samadhi, so it is said 'to agree with the Sutra.' The ninth contemplation of the true Dharmakaya of the Buddha has five points: The first point is to summarize the above. The second point is that one should further contemplate the following content, that is, formally contemplate the Buddha's body. The third point is from 'Starting from making this contemplation,' formally explaining the contemplation of the Buddha's mind. The fourth point is from 'Those who make this contemplation and abandon their bodies in another life,' listing the benefits to encourage practice. The fifth point is from 'Those who make this contemplation,' showing the correctness and incorrectness of contemplation. Contemplate the size of the Buddha's body, which is sixty trillion Niyutas (那由他, a unit of number) of Ganges sands Yojanas (由旬, a unit of length) high. The Urna (毫相, white hair mark between the eyebrows) is like five Mount Sumerus (须弥山, name of a mountain). The height of Mount Sumeru is three million three hundred and sixty thousand miles, and the width is also the same. The Buddha's Urna exceeds this by five times. The eyes are like the four great seas. According to the size of the eyes to estimate the body size, the body size is too long. The height of ordinary people is seven feet, and the eyes are more than one inch long. The four great seas, one sea is eighty-four thousand Yojanas, and the four seas total three hundred and thirty-six thousand Yojanas. The body size exceeds the eyes by fifty-six billion times. Even if it is extremely large, it does not exceed ten thousand times. Why can the Buddha's body grow to sixty trillion Niyutas of Ganges sands Yojanas? --------------------------------------------------------------------------------
Chinese
准眼定身。正六十万亿那由他由旬。言恒河沙者译人谬耳。眼见佛身即见佛心。身由心起故见身即见心。由见身心想转明。故得见佛心。佛心者大慈悲心是。以无缘慈普摄众生。释论云。慈有三种。一众生缘。无心攀缘一切众生。而于众生自然现益。如涅槃经。我实不往。慈善根力。能令众生见如斯事。二法缘者。无心观法。而于诸法自然普照。如日照物无所分别。三者无缘。无心观理。而于平等第一义中。自然安住。以无缘慈摄诸众生。辩佛心相也。念佛众生摄取不舍者。若为佛慈悲所护。终得离苦永得安乐。释论云。譬如鱼子母。若不念子则烂坏众生亦尔。佛若不念善根则坏。今明无缘慈者。诸佛所被谓心不住有无。不依三世。知缘不实。以众生不知故。实相智慧令众生得之。是为无缘也。舍身他世生诸佛前。以修念佛三昧故发见佛。愿生生常值。如人习巧从少至长所作遂妙。以随念佛三昧故。得生无量寿佛国。故般舟经云。众生问佛。何因缘得生此国。弥陀佛答。以修念佛三昧得生我国也。从一相好入但观眉问白毫者。如观佛三昧经云释迦如来眉间白毫者(云云)宝性论明。佛毫相在两眉间。阔三百六十万里。方圆亦然。故文云。无量寿佛身量无边。非是凡夫心力所及。正可取如释迦毫相大小现。观若得三昧观 现代汉语译本 ‘准眼定身’。真正有六十万亿那由他由旬（一种长度单位）。说‘恒河沙’是翻译的人弄错了。眼睛见到佛身，就是见到佛心。身体由心而生，所以见到佛身就是见到佛心。由于见到身心，想法转为光明，所以能够见到佛心。佛心就是大慈悲心。用无缘慈悲普遍摄受众生。《释论》说，慈悲有三种：一是众生缘，不刻意攀缘一切众生，却自然而然地利益众生，就像《涅槃经》所说：‘我实际上没有去，是慈善的根力，能够让众生看到这样的事情。’二是法缘，不刻意观察法，却自然而然地普遍照耀诸法，就像太阳照耀万物没有分别。三是无缘，不刻意观察真理，却自然而然地安住在平等的第一义中。用无缘慈悲摄受所有众生，这是辨别佛心的相状。念佛的众生被摄取而不舍弃，如果被佛的慈悲所护佑，终究能够脱离苦难，永远得到安乐。《释论》说，譬如鱼和鱼卵，如果不念及鱼卵，鱼卵就会腐烂损坏，众生也是这样，佛如果不念及众生的善根，善根就会坏灭。现在说明无缘慈悲，是诸佛所施予的，意思是心不住于有无，不依赖过去、现在、未来三世，知道因缘是不真实的。因为众生不知道这个道理，所以用真实的智慧让众生得到它，这就是无缘。舍弃此身，在来世生于诸佛面前，因为修习念佛三昧的缘故，发愿见到佛，愿生生世世常常遇到佛，就像人学习技艺，从小到大，所做的越来越精妙。因为随念佛三昧的缘故，能够往生到无量寿佛国。所以《般舟经》说，众生问佛，是什么因缘能够往生到这个佛国？弥陀佛回答说，因为修习念佛三昧，所以能够往生到我的佛国。从一相好入门，只观看眉间的白毫，就像《观佛三昧经》所说，释迦如来眉间的白毫（此处省略）。《宝性论》说明，佛的毫相在两眉之间，宽三百六十万里，方圆也是这样。所以经文说，无量寿佛的身量无边无际，不是凡夫的心力所能达到的，只能取释迦牟尼佛的毫相大小来显现，这样观想如果得到三昧观。
English
English version 'Accurate Eye Fixation on the Body'. Truly six hundred trillion nayuta yojanas (a unit of distance). The saying 'Ganges river sands' is a mistake by the translator. Seeing the Buddha's body is seeing the Buddha's mind. The body arises from the mind, so seeing the body is seeing the mind. Because of seeing the body and mind, thoughts turn to brightness, so one is able to see the Buddha's mind. The Buddha's mind is the great compassionate mind. Universally embracing all sentient beings with impartial compassion. The Shastra says that there are three types of compassion: first, compassion towards sentient beings, without deliberately clinging to any sentient being, yet naturally benefiting them, as the Nirvana Sutra says: 'I do not actually go, it is the power of the roots of goodness and charity that enables sentient beings to see such things.' Second, compassion towards the Dharma, without deliberately observing the Dharma, yet naturally and universally illuminating all Dharmas, like the sun shining on all things without discrimination. Third, impartial compassion, without deliberately observing the truth, yet naturally dwelling in the equal and supreme first principle. Embracing all sentient beings with impartial compassion, this is distinguishing the characteristics of the Buddha's mind. Those sentient beings who recite the Buddha's name are embraced and not abandoned; if they are protected by the Buddha's compassion, they will ultimately be able to escape suffering and attain eternal bliss. The Shastra says, for example, like a fish and its eggs, if the fish does not think of its eggs, the eggs will rot and decay; sentient beings are also like this, if the Buddha does not think of sentient beings' roots of goodness, the roots of goodness will decay. Now explaining impartial compassion, it is what all Buddhas bestow, meaning that the mind does not dwell on existence or non-existence, does not rely on the three periods of time (past, present, and future), and knows that conditions are not real. Because sentient beings do not know this principle, the Buddha uses true wisdom to enable sentient beings to attain it, this is impartiality. Abandoning this body and being born in the next life before the Buddhas, because of cultivating the Samadhi of reciting the Buddha's name, one makes a vow to see the Buddha, wishing to always encounter the Buddha in every lifetime, just like a person learning a skill, from young to old, what they do becomes more and more refined. Because of following the Samadhi of reciting the Buddha's name, one is able to be born in the land of Amitabha Buddha. Therefore, the Pratyutpanna Samadhi Sutra says, sentient beings ask the Buddha, what causes one to be born in this Buddha land? Amitabha Buddha answers, because of cultivating the Samadhi of reciting the Buddha's name, one is able to be born in my Buddha land. Entering from one characteristic, only observing the white hair between the eyebrows, just like the Contemplation of Buddha Samadhi Sutra says, the white hair between the eyebrows of Shakyamuni Tathagata (omitted here). The Ratnagotravibhāga explains that the Buddha's hair mark is between the two eyebrows, three hundred and sixty million li wide, and square and round as well. Therefore, the text says that the body of Amitabha Buddha is boundless and limitless, not within the reach of the minds of ordinary people, one can only take the size of Shakyamuni Buddha's hair mark to manifest, if one obtains Samadhi through this contemplation. --------------------------------------------------------------------------------
Chinese
心成就。方可称彼佛相而观也。智度论云。为增长诸菩萨念佛三昧故。说般若波罗蜜经。今说般若现奇特身相光明色像遍至十方。以此为观也。 第十观观音中有三。初结上。次复应观观世音菩萨下。正明观菩萨身也。第三作此观者。观之邪正也。观菩萨法身中有三。初观身相。冠中立化佛者。带果而行因也。第二明与佛同异。第三佛告阿难下。还举利劝修也。释迦毗楞伽翻能圣。 第十一势至中有三。初明因光神力制二种名。次此菩萨天冠有五百宝下。明与观音同异。后除无量劫罪下。劝修。略无观法当不异上。故不重明。所以观佛。先作像想。后观法身菩萨。直明法身者。但佛法身妙极。不可一往而观。故先作像想流利。后观法身则易。菩萨者。观佛既竟。次二大士是眷属庄严。如王来即有营从。有佛必有菩萨也。 第十二普观普杂何异而为二耶。普观作自身往想。称彼境界一一具观。杂观明佛菩萨神力自在转变非恒。大小不定。或随物现故名为杂。以此为别。普中有二。初从见此事时当起自心下。作自身往想次无量寿佛化身下。佛及菩萨化身来现也。 第十三杂观有二。第一观丈六像。第二无量寿佛身量无边下。明弥陀变现自在。坚固行者。常令习观修行不倦。所观若大若小皆是佛身 现代汉语译本：心专注成就，才可以称量彼佛的相好而观想。智度论说，为了增长诸菩萨的念佛三昧，所以宣说般若波罗蜜经。现在宣说般若，显现奇特的身相光明色像，遍至十方，以此作为观想的内容。 第十观，观音观中分为三部分。首先是总结上文，其次是‘复应观观世音菩萨’以下，正式阐明观想菩萨的身相。第三部分是‘作此观者’，说明观想的正确与否。观想菩萨法身分为三部分。首先是观想身相，‘冠中立化佛’，意味着带著果位而行菩萨因行。第二部分说明观音与佛的相同与不同之处。第三部分是‘佛告阿难’以下，再次举出利益劝勉修行。释迦毗楞伽，翻译为能圣。 第十一观，势至观中分为三部分。首先说明因光神力而制定的两种名称。其次是‘此菩萨天冠有五百宝’以下，说明势至与观音的相同与不同之处。最后是‘除无量劫罪’以下，劝勉修行。因为省略了观想方法，应当与上文观音观没有差异，所以不再重复说明。之所以观想佛，先作佛像之想，然后观想法身。菩萨观直接阐明法身，是因为佛的法身玄妙至极，不可一次观想成功，所以先作佛像之想使之流畅，然后观想法身就容易了。观想菩萨，是因为观想佛已经完毕，其次观想两大士是眷属庄严，如同国王来临必有随从，有佛必定有菩萨。 第十二观，普观和杂观有什么不同而分为两种观法呢？普观是作自身前往之想，称量彼佛境界一一具足观想。杂观说明佛菩萨神力自在转变，并非恒常不变，大小不定，或者随著事物而显现，所以名为杂观，以此作为区别。普观中分为两部分。首先是‘从见此事时当起自心’以下，作自身前往之想。其次是‘无量寿佛化身’以下，佛及菩萨化身来显现。 第十三观，杂观分为两部分。第一部分是观想丈六佛像。第二部分是‘无量寿佛身量无边’以下，说明弥陀变现自在。为了坚固修行者，常常令其习观修行不倦。所观想的无论是大是小，都是佛身。