Chinese
大正藏第 47 册 No. 1959 观念阿弥陀佛相海三昧功德法门 No. 1959 观念阿弥陀佛相海三昧功德法门一卷 比丘善导集记 依观经明观佛三昧法一 依般舟经明念佛三昧法二 依经明入道场念佛三昧法三 依经明道场内忏悔发愿法四 依观经明观佛三昧法(出观经观佛三昧海经) 观阿弥陀佛真金色身圆光彻照端正无比。行者等一切时处昼夜常作此想。行住坐卧亦作此想。每常住意向西。及彼圣众一切杂宝庄严等相。如对目前。应知。 又行者若欲坐。先须结跏趺坐。左足安右髀上与外齐。右足安左髀上与外齐。右手安左手掌中。二大指面相合。次端身正坐。合口闭眼似开不开。似合不合。即以心眼先从佛顶上蠃髻观之。头皮作金色。发作绀青色。一发一蠃卷在头上。头骨作雪色内外明彻。脑如玻[王*(黍-禾+利)]色。次想脑有十四脉。一一脉有十四道光。从发根孔出外。绕发蠃七匝。还从毛端孔中入。次想前光从二眉毛根孔中出向外。次想额广平正相。次想眉高而长相由如初月。次想眉间白毫相卷在眉间。其毛白外实内虚。出金色光。从毛端而出。直照自身来。如观佛三昧经说。若有人。一须臾顷观 现代汉语译本 大正藏第 47 册 No. 1959 观念阿弥陀佛（Amitabha，音译，意为无量光佛）相海三昧（Samadhi，音译，意为正定）功德法门 No. 1959 观念阿弥陀佛相海三昧功德法门一卷 比丘善导集记 依《观经》（《观无量寿经》的简称）明观佛三昧法一 依《般舟经》（《般舟三昧经》的简称）明念佛三昧法二 依经明入道场念佛三昧法三 依经明道场内忏悔发愿法四 依《观经》明观佛三昧法(出《观经观佛三昧海经》) 观阿弥陀佛真金色身圆光彻照端正无比。行者等一切时处昼夜常作此想。行住坐卧亦作此想。每常住意向西。及彼圣众一切杂宝庄严等相。如对目前。应知。 又行者若欲坐。先须结跏趺坐。左足安右髀上与外齐。右足安左髀上与外齐。右手安左手掌中。二大指面相合。次端身正坐。合口闭眼似开不开。似合不合。即以心眼先从佛顶上蠃髻观之。头皮作金色。发作绀青色。一发一蠃卷在头上。头骨作雪色内外明彻。脑如玻[王*(黍-禾+利)]色。次想脑有十四脉。一一脉有十四道光。从发根孔出外。绕发蠃七匝。还从毛端孔中入。次想前光从二眉毛根孔中出向外。次想额广平正相。次想眉高而长相由如初月。次想眉间白毫相卷在眉间。其毛白外实内虚。出金色光。从毛端而出。直照自身来。如《观佛三昧经》说。若有人。一须臾顷观
English
English version T47, No. 1959, The Dharma Method of Contemplating the Merit of the Samadhi (Samadhi, meaning concentration) of the Ocean of Characteristics of Amitabha Buddha (Amitabha, meaning immeasurable light). No. 1959 A Scroll on the Dharma Method of Contemplating the Merit of the Samadhi of the Ocean of Characteristics of Amitabha Buddha Compiled and Recorded by Bhiksu Shandao 1. According to the Visualization Sutra (short for the Sutra of Visualization of Immeasurable Life), Explaining the Method of Buddha Visualization Samadhi 2. According to the Pratyutpanna Sutra (short for the Pratyutpanna Samadhi Sutra), Explaining the Method of Buddha Recitation Samadhi 3. According to the Sutras, Explaining the Method of Buddha Recitation Samadhi for Entering the Mandala 4. According to the Sutras, Explaining the Method of Repentance and Vows within the Mandala According to the Visualization Sutra, Explaining the Method of Buddha Visualization Samadhi (Extracted from the Sutra of the Ocean of Buddha Visualization Samadhi) Contemplate Amitabha Buddha's true golden body, whose radiant light shines through, incomparably dignified. Practitioners should constantly cultivate this thought at all times and places, day and night. Whether walking, standing, sitting, or lying down, also cultivate this thought. Always keep the mind focused towards the West, and the aspects of the holy assembly and all the various jewel adornments, as if they are right before your eyes. This should be known. Furthermore, if the practitioner wishes to sit, first they must sit in the lotus position. Place the left foot on the right thigh, aligned with the outside. Place the right foot on the left thigh, aligned with the outside. Place the right hand in the left palm, with the faces of the two thumbs touching. Then, sit upright with the body straight. Close the mouth and keep the eyes half-open, as if not fully open, as if not fully closed. Then, use the mind's eye to first contemplate the spiral protuberance (ushnisha) on the Buddha's crown. Visualize the scalp as golden, and the hair as dark blue. Each strand of hair spirals and curls on the head. Visualize the skull as snow-white, clear and bright inside and out. Visualize the brain as crystal-like. Next, visualize that there are fourteen channels in the brain. Each channel has fourteen rays of light. These rays of light emerge from the pores at the roots of the hair, encircling the hair spirals seven times, and then re-enter through the pores at the tips of the hair. Next, visualize the light in front emerging outward from the pores at the roots of the eyebrows. Next, visualize the broad and even forehead. Next, visualize the high and long eyebrows, resembling a crescent moon. Next, visualize the white hair mark (urna) between the eyebrows, curled between the eyebrows. The hair is white on the outside and hollow on the inside, emitting golden light. The light emerges from the tip of the hair and shines directly upon oneself. As the Sutra on Contemplating the Buddha Samadhi says, 'If someone, for even a short moment, contemplates' --------------------------------------------------------------------------------
Chinese
白毫相。若见若不见。即除却九十六亿那由他恒河沙微尘数劫生死重罪。常作此想。太除障灭罪。又得无量功德。诸佛欢喜。次想二眼广长黑白分明光明彻照。次想鼻修高直如铸金铤。次想面部平满无有唱𣇍。次想耳轮垂腄孔有七毛。光从毛内出。遍照佛身。次想唇色赤好光明润泽。次想齿白齐密。白如珂月。内外映彻。次想舌薄广长柔软。舌根下有二道。津液注入咽筒。直入心王。佛心如红莲华。开而不开合而不合。有八万四千叶。叶叶相重。一一叶有八万四千脉。一一脉有八万四千光。一一光作百宝莲华。一一华上有一十地菩萨。身皆金色。手持香华供养心王。异口同音歌赞心王。行者等作此想时。除灭罪障得无量功德。诸佛菩萨欢喜。天神鬼神欢喜。又抽心向上。次想咽项圆相二肩圆相。次想两臂𦟛圆相。次想二手掌平满千辐轮相。十指纤长指间网缦相。甲作赤铜色相。又抽心向上。次想佛胸前平满相万德之字朗然。次想腹平不现相。次想脐圆孔深相光明内外常照。次想阴藏相平满。由如十五日夜月。亦如腹背。平处无别。佛言。若有男子女人。多贪欲色者。即想如来阴藏相者。欲心即止。罪障除灭得无量功德。诸佛欢喜。天神鬼神好心影护。长命安乐永无病痛。次想两髀膝膝骨圆满。次想二胫如鹿王膊。次想 现代汉语译本： 白毫相（眉间白毫）：如果能够观想或者不观想白毫相，就能消除九十六亿那由他（极大的数字单位）恒河沙（数量极多）微尘数劫的生死重罪。经常作这样的观想，能够大大地消除业障，灭除罪过，并且获得无量的功德，诸佛都会欢喜。 接下来观想佛的双眼，广阔修长，黑白分明，光明能够彻底照亮一切。然后观想佛的鼻子，修长高挺，如同用黄金铸造的金属锭。再观想佛的面部，平坦饱满，没有皱纹。接着观想佛的耳轮，下垂肥厚，耳孔中有七根毫毛，光芒从毫毛中发出，遍照佛身。再观想佛的嘴唇，颜色红润美好，光明润泽。然后观想佛的牙齿，洁白整齐紧密，白得像珂月（美玉般的月亮），内外透彻光亮。再观想佛的舌头，薄而宽广修长柔软，舌根下有两条通道，津液注入咽喉，直接进入心王（指心）。佛的心就像红莲花，开放却又像未开放，闭合却又像未闭合，有八万四千片花瓣，花瓣层层相叠，每一片花瓣有八万四千条脉络，每一条脉络有八万四千道光芒，每一道光芒化作百宝莲花，每一朵莲花上有一位十地菩萨，身皆金色，手持香花供养心王，异口同声地歌颂赞美心王。修行者等作这样的观想时，能够消除罪障，获得无量的功德，诸佛菩萨欢喜，天神鬼神欢喜。 再将心念向上提升，接下来观想佛的咽喉和脖颈的圆润相，双肩的圆润相。然后观想佛的两臂的肘部的圆润相。再观想佛的双手掌，平坦饱满，有千辐轮相（佛的三十二相之一），十指纤细修长，手指间有网状薄膜相连。指甲呈现赤铜色。再将心念向上提升。接下来观想佛的胸前，平坦饱满，有万德之字（卍，佛教的吉祥标志）清晰明亮。再观想佛的腹部平坦不显露。然后观想佛的肚脐，圆形孔深，光明内外常照。再观想佛的阴藏相，平坦饱满，犹如十五日夜的满月，也像腹部和背部一样，平坦处没有差别。佛说：‘如果有男子女人，贪恋美色，就观想如来的阴藏相，贪欲之心就会停止，罪障消除，获得无量的功德，诸佛欢喜，天神鬼神心怀善意地守护，长寿安乐，永远没有病痛。’接下来观想佛的两条大腿和膝盖，膝盖骨圆满。再观想佛的两条小腿，如同鹿王的腿。
English
English version: The White Hair Mark (Urna): If one sees or does not see the White Hair Mark (a tuft of white hair between the eyebrows of the Buddha), one can eliminate the heavy sins of birth and death for ninety-six billion nayutas (extremely large number units) of Ganges sands (extremely numerous) of dust-mote kalpas (eons). Constantly cultivate this thought, which greatly eliminates obstacles and extinguishes sins, and also obtains immeasurable merits. All Buddhas will rejoice. Next, contemplate the Buddha's eyes, broad and long, with clear black and white, and light that thoroughly illuminates everything. Then, contemplate the Buddha's nose, long and straight, like a gold ingot. Then, contemplate the Buddha's face, flat and full, without wrinkles. Then, contemplate the Buddha's earlobes, drooping and thick, with seven hairs in the ear holes, light emanating from the hairs, illuminating the entire body of the Buddha. Then, contemplate the Buddha's lips, red and beautiful, with bright luster. Then, contemplate the Buddha's teeth, white, even, and close together, as white as a conch-shell moon (a moon like a beautiful jade), bright and clear inside and out. Then, contemplate the Buddha's tongue, thin, broad, long, and soft, with two channels under the root of the tongue, where fluids flow into the throat, directly into the Heart King (referring to the mind). The Buddha's heart is like a red lotus flower, open yet like unopened, closed yet like unclosed, with eighty-four thousand petals, petals layered upon petals, each petal with eighty-four thousand veins, each vein with eighty-four thousand rays of light, each ray of light transforming into a hundred-treasure lotus flower, each flower with a Tenth-Ground Bodhisattva, all with golden bodies, holding incense and flowers to offer to the Heart King, singing praises to the Heart King in unison. When practitioners cultivate such thoughts, they can eliminate sins and obtain immeasurable merits. All Buddhas and Bodhisattvas rejoice, and gods and spirits rejoice. Then, draw the mind upward. Next, contemplate the roundness of the Buddha's throat and neck, and the roundness of the shoulders. Then, contemplate the roundness of the elbows of the Buddha's arms. Then, contemplate the Buddha's hands, flat and full, with the thousand-spoke wheel mark (one of the thirty-two marks of the Buddha), the ten fingers slender and long, with webbed membranes between the fingers. The fingernails are the color of red copper. Then, draw the mind upward. Next, contemplate the Buddha's chest, flat and full, with the character of ten thousand virtues (卍, a Buddhist auspicious symbol) clear and bright. Then, contemplate the Buddha's abdomen, flat and not protruding. Then, contemplate the Buddha's navel, round and deep, with light constantly shining inside and out. Then, contemplate the Buddha's hidden genitals, flat and full, like the full moon on the fifteenth night, also like the abdomen and back, with no difference in flatness. The Buddha said: 'If there are men and women who are greedy for beauty, contemplate the Tathagata's hidden genitals, and the desire will cease, sins will be eliminated, immeasurable merits will be obtained, all Buddhas will rejoice, and gods and spirits will protect with good intentions, granting long life, peace, and freedom from illness forever.' Next, contemplate the Buddha's thighs and knees, the kneecaps round and full. Then, contemplate the Buddha's shins, like the legs of a deer king. --------------------------------------------------------------------------------
Chinese
二足跟如象王鼻。次想二足趺高如龟王背。次想足十指长指间有网缦。甲作赤铜色。次想佛结跏趺坐相。左足安右髀上与外齐。右足安左髀上与外齐。次想二足下平有千辐轮相。辐辋具足。皆有光明遍照十方刹。从顶上下至足千辐轮相已来。名为具足观佛色身庄严功德。是名顺观。又次想华座法。次想华台相。次想华叶。叶叶相重八万四千重。一一叶上想有百亿宝王庄严。一一宝中有八万四千光明。上照佛身。次想宝华茎八面。一一方面百千众宝庄严。放大光明上下俱照。次想华茎下依宝地。地上众宝皆放八万四千光明。一一光明照佛身。及照十方六道。亦想一切光明照触行者自身来。作此想时。除灭罪障得无量功德。诸佛菩萨欢喜。天神鬼神亦喜。日夜随身影护行者。行住坐卧常得安隐。长命富乐永无病痛。准佛教。得见净土中事。若见但自知。不得向人说。即大有罪横招恶病短命之报。若顺教门者。临命终时。上品往生阿弥陀佛国。如是上下依前十六遍观。然后住心向眉间白毫。极须捉心令正。更不得杂乱。即失定心。三昧难成。应知。是名观佛三昧观法。一切时中常回生净土。但依观经十三观安心。必得不疑。又白行者。欲生净土。唯须持戒念佛诵弥陀经。日别十五遍。二年得一万。日别三十遍。一年一万。日 别念一万遍佛。亦须依时礼赞净土庄严事。大须精进或得三万六万十万者。皆是上品上生人。自余功德尽回往生。应知。已前明观佛三昧法。 般舟三昧经请问品明七日七夜入道场念佛三昧法(出般舟三昧经) 佛告跋陀和。有三昧。名十方诸佛悉在前立。能行是法。汝之所问悉可得也。跋陀和白佛。愿为说之。多所过度。安隐十方。为诸众生现大明相。佛告跋陀和。有三昧。名定意。学者常当守习持。不得复随余法。功德中最第一。次行品云。佛告跋陀和。菩萨欲疾得是定者。常立大信。如法行之。则可得也。勿有疑想如毛发许。是定意法名为菩萨超众行。 立一念 信是法 随所闻 念其方 宜一念 断诸想 立定信 勿狐疑 精进行 勿懈怠 勿起想 有与无 勿念进 勿念退 勿念前 勿念后 勿念左 勿念右 勿念无 勿念有 勿念远 勿念近 勿念痛 勿念痒 勿念饥 勿念渴 勿念寒 勿念热 勿念苦 勿念乐 勿念生 勿念老 勿念病 勿念死 勿念命 勿念寿 勿念贫 勿念富 勿念贵 勿念贱 勿念色 勿念欲 勿念小 勿念大 勿念长 勿念短 勿念好 勿念丑 勿念 现代汉语译本： 不必只念诵一万遍佛号，也需要按时礼赞净土的庄严景象。务必精进修行，如果能够达到三万、六万甚至十万遍，这些人都是上品上生的修行者。其余的功德全部回向往生净土。应该知道，以上已经阐明了观佛三昧的方法。 《般舟三昧经》请问品阐明了七日七夜进入道场念佛三昧的方法（出自《般舟三昧经》）。 佛陀告诉跋陀和（Batuohe，人名）：有一种三昧，名为‘十方诸佛悉在前立’，能够修行这种方法，你所提出的问题都可以得到解答。跋陀和（Batuohe）对佛说：希望您能为我解说这种方法，以便能够广泛地度化众生，使十方世界得到安宁，为所有众生展现光明的景象。佛陀告诉跋陀和（Batuohe）：有一种三昧，名为‘定意’，学习者应当经常守护、修习和保持这种状态，不要再追随其他的方法。这种三昧在所有功德中是最为殊胜和第一的。其次，《行品》中说，佛陀告诉跋陀和（Batuohe）：菩萨如果想要快速获得这种禅定，应当始终保持坚定的信心，如法修行，这样就可以获得。不要有像毛发一样细微的怀疑和杂念。这种‘定意’的方法被称为菩萨超越众生的修行。 立定一念，相信这种法，随所听闻，念诵其方。 应当一心一念，断除各种杂念，树立坚定的信心，不要犹豫怀疑。 精进修行，不要懈怠，不要生起‘有’与‘无’的念头。 不要念‘进’，不要念‘退’，不要念‘前’，不要念‘后’。 不要念‘左’，不要念‘右’，不要念‘无’，不要念‘有’。 不要念‘远’，不要念‘近’，不要念‘痛’，不要念‘痒’。 不要念‘饥’，不要念‘渴’，不要念‘寒’，不要念‘热’。 不要念‘苦’，不要念‘乐’，不要念‘生’，不要念‘老’。 不要念‘病’，不要念‘死’，不要念‘命’，不要念‘寿’。 不要念‘贫’，不要念‘富’，不要念‘贵’，不要念‘贱’。 不要念‘色’，不要念‘欲’，不要念‘小’，不要念‘大’。 不要念‘长’，不要念‘短’，不要念‘好’，不要念‘丑’。 不要念……