English
English version One should always protect oneself so that the precept of self-protection never fails. If one engages in such a wrong livelihood (邪命業, *ājīvika*), this wrong livelihood is like a mad elephant destroying a lotus pond, destroying and ruining good roots. The Buddha told Ananda (阿難, one of the ten principal disciples of the Buddha): Those who practice mindfulness of the Buddha should protect themselves and not be lax. If those who practice the Samadhi (三昧, a state of meditative consciousness) of mindfulness of the Buddha do not protect themselves and develop arrogance, the evil wind of wrong livelihood will blow the fire of arrogance, burning away all good dharmas. The so-called good dharmas refer to all immeasurable dhyanas (禪定, meditative states) and various methods of mindfulness of the Buddha, which arise from the mind. This is called the treasury of merit. The Buddha told Ananda: This sutra is called ‘Fixing the Mind Without Moving’ (系想不動), and should be received and upheld in this way. It can also be called ‘Contemplating the White Hair Mark of the Buddha’ (觀佛白毫相), and should be received and upheld in this way. It can also be called ‘Observing the Body of the Tathagata in Direct and Reverse Order’ (逆順觀如來身分), or ‘Distinguishing the Body of the Tathagata in Each and Every Pore’ (一一毛孔分別如來身分), or ‘Contemplating the Thirty-Two Marks and Eighty Minor Characteristics, and All the Wisdom and Light’ (觀三十二相八十隨形好諸智慧光明), or ‘Contemplating the Samadhi Sea of the Buddha’ (觀佛三昧海), or ‘The Gate of the Samadhi of Mindfulness of the Buddha’ (念佛三昧門), or ‘The Sutra of the Wondrous Flower Adorned Body of All Buddhas’ (諸佛妙華莊嚴色身經). You should receive and uphold it well, and never forget it. Furthermore, as stated in the ‘Dragon King Chapter’ of the *Mahasamnipata Sutra* (大集經濟龍品), at that time, the Dragon King Sagara (娑伽羅龍王, a nāga king in Hindu and Buddhist mythology) invited the Buddha to the dragon palace to receive offerings. The Buddha accepted the Dragon King's invitation. After the Buddha and the holy assembly had finished their meal, the Great Dragon King requested the Buddha to preach the Dharma. At that time, the Dragon King's son, named Flower Face (華面), stood up before the Buddha, gave away his four limbs, and sorrowfully repented the sins he had committed in the past, which caused him to be born as a dragon. This sutra also proves that this is the most sincere method of repentance. It should be known that all sutras contain such passages, which cannot all be recorded. Now, I will briefly transcribe three sutras to show to later learners. As long as one is not insincere, the author knows that the Buddha's words are true and not false. Furthermore, as stated in the *Mokugen Sutra* (木槵經), at that time, there was a Nanda King (難陀國王), named Virudhaka (波琉璃, a king of Kosala), who sent an envoy to the Buddha's place, prostrated at the Buddha's feet, and reported to the Buddha: ‘World Honored One, my country is small and bordered by enemies, and has been invaded by bandits for years. The price of grains has soared, and epidemics are rampant, causing the people to suffer. I am often unable to sleep peacefully. The Tathagata's Dharma treasury is vast and profound, but I am unable to practice because of my worries about state affairs. I beseech the World Honored One to have special compassion and grant me a concise method of practice, so that I can easily practice day and night, and be free from all suffering in future lives.’ The Buddha told the envoy: ‘Tell your king that if he wants to eliminate afflictions’ --------------------------------------------------------------------------------
Chinese
恼障报障者。当贯木槵子一百八以常自随。若行若坐若卧。恒当至心无分散意。口称佛陀达磨僧伽名。乃过一木槵子。如是若十若二十。若百若千。乃至百千万。若能满二十万遍。身心不乱。无诸谄曲者。舍命得生第三炎摩天。衣食自然常受安乐。得除断百八结业。背生死流。趣涅槃道。获无上果。使还启王。王大欢喜头面礼佛。遥白世尊。顶受尊教。我当奉行。即敕吏民营办木槵子。以为千具。六亲国戚皆与一具。王常诵念。虽亲军旅。亦不废舍。又作是念。世尊大慈普应一切。若我此善得免长沦苦海。如来当现为我说法。王以愿乐逼心三日不食。佛即现身与诸圣众来入宫内。为王说法。又以此证。直是王心真实。念念障除。佛知罪灭。应念而现。应知。 观念阿弥陀佛相海三昧功德法门经一卷 现代汉语译本：对于那些被烦恼障和业报障所困扰的人，应当用一百零八颗木槵子（Sapindus mukorossi，一种树的种子）串成念珠，经常随身携带。无论是行走、坐着还是躺卧，都应当以至诚之心，不散乱意念，口中称念佛陀（Buddha，觉悟者）、达磨（Dharma，佛法）和僧伽（Sangha，僧团）的名号，然后拨过一颗木槵子。像这样，无论是十遍、二十遍，还是一百遍、一千遍，乃至百万遍、千万遍。如果能够念满二十万遍，身心不乱，没有虚伪谄媚，那么舍弃生命后就能往生到第三层炎摩天（Yama Heaven，欲界天之一），衣食自然丰足，常受安乐，能够断除一百零八种烦恼结业，背离生死轮回，趋向涅槃（Nirvana，寂灭）之道，获得无上果位。使者回来禀告国王，国王非常欢喜，顶礼佛陀，遥向世尊禀告，表示会遵从教诲，并立即命令官吏百姓准备木槵子，制作了一千串念珠，分发给六亲国戚每人一串。国王经常诵念，即使在军旅之中也不废弃。国王又这样想：世尊大慈大悲，普遍应化一切众生，如果我凭借这善行能够免除长久沉沦苦海，如来应当显现为我说法。国王以强烈的愿望逼迫自己，三天没有进食。佛陀随即显现身形，与诸圣众一同来到宫内，为国王说法。又以此事证明，正是因为国王心念真实，念念消除业障，佛陀知道他的罪业已经消除，所以应念而现。应当知晓。 《观念阿弥陀佛相海三昧功德法门经》一卷
English
English version: Those who are troubled by the afflictions of the 'Klesha-avarana' (煩惱障, afflictive obstructions) and 'Karma-avarana' (報障, retributive obstructions) should string together one hundred and eight 'Muktakas' (木槵子, Sapindus mukorossi seeds) and always carry them. Whether walking, sitting, or lying down, one should always be sincere and without a scattered mind, verbally reciting the names of 'Buddha' (佛陀, the awakened one), 'Dharma' (達磨, the teachings), and 'Sangha' (僧伽, the monastic community), and then pass one 'Muktakas'. Like this, whether it is ten, twenty, one hundred, one thousand, or even one million, ten million times. If one can complete two hundred thousand recitations, with body and mind undisturbed, and without any deceit or flattery, then upon abandoning this life, one will be reborn in the third 'Yama Heaven' (炎摩天, one of the heavens in the desire realm), where clothing and food will naturally be abundant, and one will constantly experience happiness. One will be able to sever the one hundred and eight afflictive bonds, turn away from the cycle of birth and death, and proceed towards the path of 'Nirvana' (涅槃, cessation), attaining the supreme fruit. The messenger returned to inform the king, who was overjoyed and prostrated before the Buddha, reporting to the 'World-Honored One' (世尊) from afar, expressing his commitment to follow the teachings. He immediately ordered officials and people to prepare 'Muktakas', making one thousand strings of beads, and distributing one string to each of his relatives and members of the royal family. The king constantly recited, even amidst military campaigns, he did not abandon this practice. The king also thought: The 'World-Honored One' is greatly compassionate and universally responds to all beings. If I, through this virtuous act, can be freed from the long-term suffering in the sea of misery, the 'Tathagata' (如来) should appear and teach the 'Dharma' for me. The king, with intense aspiration, compelled himself and did not eat for three days. The 'Buddha' then manifested his form, and together with the assembly of sages, entered the palace to teach the 'Dharma' to the king. This also proves that it was precisely because the king's mind was sincere, and each thought eliminated karmic obstacles, that the 'Buddha', knowing that his sins had been extinguished, appeared in response to his thoughts. It should be known. The Sutra of the Merit and Virtue of the Samadhi of Contemplating the Ocean of Characteristics of Amitabha Buddha, one fascicle. --------------------------------------------------------------------------------