English
English version: The following sutra says: 'Next, contemplate the two Bodhisattvas and all the lights, seeing them clearly and distinctly.' When seeing these things, the practitioner, in the Samadhi concentration, should hear the sounds of flowing water, the adornments of light, and other Dharma teachings. Whether entering or leaving Samadhi, the practitioner constantly hears the wonderful Dharma. This is also due to the external addition of Amitabha Buddha's three powers, thus seeing the Buddha. Therefore, it is called the Adhyashraya (增上缘) of Buddha-seeing Samadhi. Furthermore, the following is said in the True Body Contemplation: 'The Buddha told Ananda, after the image contemplation is accomplished, next contemplate Amitabha Buddha (无量寿佛), whose body is true gold, with the white hair mark (urna, 眉间毫相) between his eyebrows, the manifested Buddhas in his halo, and the lights of his characteristics and qualities. Simply remember and contemplate, causing the mind's eye to see. Having seen, one will see all the Buddhas in the ten directions.' Therefore, it is called Buddha-Recollection Samadhi. Using this passage as proof, this is also due to the external addition of Amitabha Buddha's three powers, thus seeing the Buddha. Therefore, it is called the Adhyashraya of Buddha-seeing Samadhi. Furthermore, the following sutra says: 'The Buddha said: Therefore, the wise should single-mindedly contemplate Amitabha Buddha, entering from one characteristic. Simply contemplate the white hair mark between the eyebrows, making it extremely clear, then the eighty-four thousand characteristics and qualities will naturally be seen. Having seen, one will see all the Buddhas in the ten directions, and receive predictions in order before all the Buddhas.' Again, using this sutra as proof, this is also due to the external addition of Amitabha Buddha's three powers, enabling ordinary people who concentrate their minds in contemplation to definitely see the Buddha. It is also called the Adhyashraya of Buddha-seeing Samadhi. Furthermore, like the Contemplation of Avalokiteshvara (观音), Mahasthamaprapta (势至), general mixed contemplations, and the nine grades of people in the lower rebirths, from the arising of practice in one lifetime, up to seven days, one day, ten recitations, one recitation, etc., those who vow to see the Buddha at the end of life, if they encounter a good teacher in this life, and the practitioner can recite Amitabha Buddha with their mind and mouth, the Buddha will appear with the holy assembly and lotus platform. The practitioner sees the Buddha and also sees the holy assembly, lotus platform, etc. Again, using this sutra as proof, this is also due to the external addition of Amitabha Buddha's three powers, thus being able to see the Buddha. Therefore, it is called the Adhyashraya of Buddha-seeing Samadhi. Furthermore, the following sutra says: 'The Buddha told Ananda, this sutra is named the Sutra of Contemplating the Land of Ultimate Bliss, Amitabha Buddha, and Avalokiteshvara and Mahasthamaprapta Bodhisattvas. You should uphold it and not forget it. Those who practice this Samadhi will see Amitabha Buddha and the two Bodhisattvas in this very life.' Again, using this sutra as proof, this is also Amitabha Buddha's --------------------------------------------------------------------------------
Chinese
三力外加。致使凡夫念者乘自三心力故得见佛。至诚心信心愿心为内因。又藉弥陀三种愿力以为外缘。外内因缘和合故即得见佛。故名见佛三昧增上缘。 又如般舟三昧经云。佛告跋陀和菩萨。有三昧。名十方诸佛悉在前立。若欲疾得是三昧者。常当守习持不得有疑想如毛发许。若比丘比丘尼优婆塞优婆夷欲行学是三昧者。七日七夜除去睡眠。舍诸乱想。独一处止。念西方阿弥陀佛身真金色三十二相光明彻照端正无比。一心观想。心念口称念念不绝者。佛言。七日已后见之。譬如有人夜观星宿。一星即是一佛。若有四众作是观者。见一切星。即见一切佛。又以此经证。亦是弥陀佛三力外加故见佛。言三昧者。即是念佛行人心口称念更无杂想。念念住心声声相续。心眼即开。得见彼佛了然而现。即名为定。亦名三昧。正见佛时。亦见圣众及诸庄严。故名见佛净土三昧增上缘。 又如月灯三昧经云。念佛相好及德行。能使诸根不乱动。心无迷惑。与法合。得闻得智。如大海。智者住于是三昧。摄念行。于经行所。能见千亿诸如来。亦遇无量恒沙佛。又以此经证。亦是见佛三昧增上缘。 又如文殊波若经云。文殊白佛言。云何名一行三昧。佛言。若男子女人在空闲处。舍诸乱意。随佛方所。端身正向不取 现代汉语译本： 三种力量的额外加持。使得凡夫念佛之人，凭借自身信、愿、行三心之力，得以见到佛。至诚心、信心、愿心是内在的原因。又凭借阿弥陀佛的三种愿力作为外在的助缘。内外因缘和合，因此就能见到佛。所以称为见佛三昧增上缘。 又如《般舟三昧经》所说：佛告诉跋陀和（Bhadra 和，贤护）菩萨，有一种三昧，名为十方诸佛悉在前立。如果想要快速得到这种三昧，应当常常守护修习，心中不得有丝毫的怀疑和杂念。如果有比丘、比丘尼、优婆塞、优婆夷想要修学这种三昧，七日七夜除去睡眠，舍弃各种杂乱的想法，独自在一处静止，念诵西方阿弥陀佛（Amitābha，无量光）身真金色，具足三十二相，光明彻照，端正无比。一心观想，心念口称，念念不绝。佛说，七日之后就能见到阿弥陀佛。譬如有人夜晚观看星宿，一颗星就是一尊佛。如果有四众弟子作这样的观想，见到一切星，就等于见到一切佛。又以此经来证明，这也是阿弥陀佛的三种力量额外加持，所以才能见到佛。所谓三昧，就是念佛行人口中称念佛名，心中没有其他杂念，念念专注于佛号，声声相续不断，心眼就能打开，得见彼佛清晰地显现，这就叫做定，也叫做三昧。在正见佛时，也能见到圣众以及各种庄严景象。所以称为见佛净土三昧增上缘。 又如《月灯三昧经》所说：念佛的相好和德行，能使诸根不散乱动摇，心中没有迷惑，与佛法相应，得到听闻和智慧，如同大海一般。有智慧的人安住于这种三昧，摄持念头，精进行持，在经行之处，能见到千亿诸如来，也能遇到无量恒河沙数的佛。又以此经来证明，这也是见佛三昧增上缘。 又如《文殊般若经》所说：文殊（Mañjuśrī，妙吉祥）菩萨问佛说：什么叫做一行三昧？佛说：如果男子女人在空闲之处，舍弃各种杂乱的念头，随顺佛所在的方向，端正身体，面向佛，不取...
English
English version: The additional support of the three powers. It enables ordinary people who recite the Buddha's name to see the Buddha by relying on the power of their own three minds of faith, aspiration, and practice. Sincere mind, faithful mind, and aspirational mind are the internal causes. Furthermore, it relies on the three vows of Amitābha (Amitābha, Infinite Light) Buddha as external conditions. When internal and external causes and conditions come together, one can see the Buddha. Therefore, it is called the 'Adhpathy of Seeing Buddha Samadhi'. Furthermore, as the Pratyutpanna Samādhi Sūtra says: The Buddha told the Bodhisattva Bhadra (Bhadra, Virtuous): 'There is a samadhi called 'All Buddhas of the Ten Directions Stand Before One'. If one wishes to quickly attain this samadhi, one should constantly guard and practice it, without any doubt or stray thought, even as small as a hair. If a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā wishes to practice this samadhi, they should eliminate sleep for seven days and seven nights, abandon all distracting thoughts, dwell alone in one place, and contemplate the Western Amitābha Buddha's body, which is true gold in color, possessing the thirty-two marks, with light shining through, incomparably dignified. With one-pointed mind, contemplate, recite with the mouth, and let the thoughts be continuous. The Buddha said, 'After seven days, one will see him.' It is like someone observing the stars at night; one star is one Buddha. If the fourfold assembly makes such contemplation, seeing all the stars is seeing all the Buddhas.' This sutra also proves that it is due to the additional support of Amitābha Buddha's three powers that one can see the Buddha. 'Samadhi' means that the practitioner of mindfulness of the Buddha recites the Buddha's name with their mouth and has no other distracting thoughts in their mind. Each thought dwells on the Buddha's name, and the sounds are continuous. The mind's eye will open, and one will see that Buddha clearly manifest. This is called 'samadhi'. When one correctly sees the Buddha, one also sees the holy assembly and all the adornments. Therefore, it is called the 'Adhpathy of Seeing Buddha Pure Land Samadhi'. Furthermore, as the Candraprabha Samādhi Sūtra says: 'Mindfulness of the Buddha's marks and virtues can prevent the senses from being disturbed and agitated. The mind is without confusion, in accordance with the Dharma, attaining hearing and wisdom, like a vast ocean. The wise abide in this samadhi, restraining their thoughts and practicing diligently. In the place of walking meditation, they can see billions of Tathāgatas and encounter countless Buddhas as numerous as the sands of the Ganges.' This sutra also proves that it is the 'Adhpathy of Seeing Buddha Samadhi'. Furthermore, as the Mañjuśrī Prajñā Sūtra says: Mañjuśrī (Mañjuśrī, Gentle Glory) Bodhisattva asked the Buddha, 'What is called the One-Practice Samadhi?' The Buddha said, 'If a man or woman is in a quiet place, abandoning all distracting thoughts, following the direction of the Buddha, straightening their body, facing the Buddha, not taking...' --------------------------------------------------------------------------------
Chinese
相貌。专称佛名。念无休息。即于念中能见过现未来三世诸佛。又以此经证。即是诸佛同体大悲念力加备令见。此亦是凡夫见佛三昧增上缘。 又言摄生增上缘者。即如无量寿经四十八愿中说。佛言。若我成佛。十方众生愿生我国。称我名字。下至十声。乘我愿力。若不生者。不取正觉。此即是愿往生行人命欲终时。愿力摄得往生。故名摄生增上缘。 又此经上卷云。若有众生。得生西方无量寿佛国者。皆乘弥陀佛大愿等业力。为增上缘。即为证也。亦是摄生增上缘。 又此经下卷初云。佛说。一切众生根性不同。有上中下。随其根性。佛皆劝专念无量寿佛名。其人命欲终时。佛与圣众自来迎接。尽得往生。此亦是摄生增上缘。 又如观经第十一观及下九品。皆是佛自说。修定散二行人命终时。一一尽是弥陀世尊自与圣众华台授手迎接往生。此亦是摄生增上缘。 又如四纸弥陀经中说。佛言。若有男子女人。或一日七日。一心专念弥陀佛名。其人命欲终时。阿弥陀佛与诸圣众自来迎接。即得往生西方极乐世界。释迦佛言。我见是利故说此言。即为证也。此亦是摄生增上缘。 又如四十八愿中说云。设我得佛。十方众生发菩提心。修诸功德。至心发愿欲生我国。临命终时。我不与 现代汉语译本 相貌。专心称念佛的名号，不停歇地念诵。这样就能在念诵中见到过去、现在、未来三世的一切诸佛。又用这部经来证明，这就是诸佛同体大悲的念力加持，使人得见。这也是凡夫俗子通过见佛三昧而得到的增上缘。 又说‘摄生增上缘’，就像《无量寿经》（Amitabha Sutra）四十八愿中所说。佛说：‘如果我成佛，十方世界的众生愿意往生我的国土，称念我的名字，哪怕只念十声，凭借我的愿力，如果不能往生，我就不成正觉。’这就是说，想要往生的修行人在临命终时，凭借佛的愿力而被摄受，得以往生，所以叫做摄生增上缘。 又这部经的上卷说：‘如果有众生，能够往生西方极乐世界（Western Pure Land）的无量寿佛国（the Land of Amitabha），都是凭借弥陀佛（Amitabha Buddha）的大愿等业力，作为增上缘。’这就是证明。这也是摄生增上缘。 又这部经的下卷开头说：佛说：‘一切众生的根性不同，有上等、中等、下等。佛都根据他们的根性，劝他们专心念诵无量寿佛（Amitabha Buddha）的名号。这个人临命终时，佛与诸圣众亲自来迎接，都能往生。’这也是摄生增上缘。 又如《观经》（Contemplation Sutra）第十一观以及下九品，都是佛亲自说的，修习禅定和散乱心的两种修行人在临命终时，都是弥陀世尊（Amitabha Buddha）亲自与诸圣众手持莲花台来迎接往生。这也是摄生增上缘。 又如四纸《弥陀经》（Amitabha Sutra）中说，佛说：‘如果有男子女人，或者一日七日，一心专念弥陀佛（Amitabha Buddha）的名号，这个人临命终时，阿弥陀佛（Amitabha Buddha）与诸圣众亲自来迎接，就能往生西方极乐世界（Western Pure Land）。’释迦佛（Sakyamuni Buddha）说：‘我见到这种利益，所以说这些话。’这就是证明。这也是摄生增上缘。 又如四十八愿中说：‘假设我成佛，十方众生发起菩提心（Bodhicitta），修习各种功德，至诚发愿想要往生我的国土，临命终时，我不与