佛說觀經
The Buddha Speaks the Contemplation Sutra
觀十方佛法 念觀十方佛者。坐觀東方。廓然大光。唯見一佛。結跏趺坐。舉手說法。心明觀察。光明相好書然明了。常係在心不令外緣心。若餘念攝念令還。如是見者便增至十佛即見十佛。增至百佛。乃至千佛。乃至無量無邊佛。若近者則便轉遠廣博。但見諸佛光光相接。心明觀察得如是者。復觀想東南方亦如上觀。既得成已乃至西方。乃至十方亦復如是。既向方方皆見佛。說法與當。復一時往觀十方佛。一念所緣周遍得見。定心成就者。於定中見十方佛。皆與已說法疑網悉除得無生忍。若有宿業因緣不見諸佛者。當一日一夜六時懺悔。勸請隨喜漸得見佛也。縱使諸佛不為說法。是人心得安樂無諸患也。
Visualizing the Buddhas of the ten directions. To contemplate the Buddhas of the ten directions, sit in meditation facing east. A vast, bright light opens up, and you see a single Buddha seated cross-legged, raising a hand to teach the Dharma. Observe clearly with a bright mind: the radiant features are distinct and luminous. Keep this constantly in mind, not letting the mind wander to outer objects. If other thoughts arise, gather your attention and bring it back. Seeing in this way, you gradually increase to ten Buddhas, and then you see ten Buddhas. Increase to a hundred Buddhas, then a thousand, and even to immeasurable, boundless Buddhas. If you come close, they become distant and vast; you see only the Buddhas' lights interconnecting. With a bright mind observing clearly, once you succeed in this, then visualize the southeast in the same way. Having accomplished this, continue to the west, and likewise through the ten directions. Once you see Buddhas in every direction, teaching the Dharma appropriately, then at one time turn to contemplate the Buddhas of the ten directions. In a single moment of focused attention, you see them everywhere. When concentration is accomplished, you see the Buddhas of the ten directions in samādhi, all teaching you the Dharma; the net of doubts is completely removed, and you attain the acceptance of non-arising. If past karma prevents you from seeing the Buddhas, then for one day and one night, six times a day, practice repentance, urging and rejoicing, and gradually you will come to see the Buddhas. Even if the Buddhas do not teach the Dharma, this person's mind gains peace and happiness, free from all afflictions.
五門禪要經云。坐禪法要五門。一者安般。二者不淨。三慈心。四觀緣。五念佛。安般不淨二門。觀緣此三門。有內外境界。念佛慈心緣外境界。所以五門者隨眾生病。若亂心多者教以安般。若貪受多者教以不淨。瞋恚多者教以慈心。若著我多教以因緣。若不沒心者教以念佛。乃一心觀佛。若觀佛時當至心。觀佛相好。了了分別。已然後閉目憶念在心。若明了即開目。極心觀之明了。然後還坐。正身意係念。如前如對真佛。明了無異。即白師云。係念見佛無異。師言。汝還本坐係念額上一心念佛。爾時額上有佛像相。從一至十乃至無邊。若行人所見多佛。從額上出者。若去身乃遠而還者乃見大乘人也。三乘人所出佛。還近身作地金色。此諸佛盡人於平如掌。淨如鏡。觀己身明淨如地。此名念佛三昧境界。得是境界已白師云。此好境界。此名初門觀也。復今係念在心。然後觀佛即見諸佛。從心出乃手執瑠璃仗。仗兩頭出。三乘人光焰有大小。如是出已未後佛執仗。在心正立而住。末後住佛。迴身還入。先去佛盡來隨人。若小乘人入盡則止。若大乘人入已。悉從身毛孔滿於四海。上至有頂。下至風際。如是明已還來人身如淨瑠璃。所以光明還來人身者。欲示踴猛健疾境界。相好如是已如師云。此名一切念處。以能生諸定故名念處。是邪道上杖者定。相光者智慧相也。此內凡夫境也。復令捨前二觀。係心在臍。即一心觀臍觀臍不久覺臍有動相。諦觀不亂。見臍有物。如鷹卵。其色鮮白。即再白師。師云。汝更觀在處。乃觀已有蓮華。琉璃為莖。黃金為臺。臺上有佛。結跏趺坐。第一佛如臍中。復有蓮華。上復有佛。結跏趺坐。如是展轉相出。乃至大海邊。末後一佛還入第二佛臍。第二佛還入第三佛臍。如是展轉還入乃至人臍。佛令為一一佛人。行人臍中已。行人自諸毛孔之迴出蓮華。滿虛空中。如垂寶瓔珞。如是出生諸蓮花。盡入臍。行人乃身體柔軟。輕悅自見。己身明淨如雜寶色。即以白師。師云。大善成定相也。復令有觀臍中。即見頂有五瑞相。觀已見有一佛。有光中結跏趺坐。更觀佛有物。即見佛口中種種蓮華出。出已遍滿大地。更觀五光中佛。見臍中五師子出。已食出蓮華。已還入五色光中。佛臍中師子入已五光。及佛即入此頂名師子奮迅三昧定相也。行人觀光入佛身已行人作金色。已見臍中有物。如日月明淨。見已白師。師云。言更觀即見佛。於腋下及腰中出凡四佛。乃出已一一佛放無量日光。日光明淨。因日光見四天下色。上至有頂。下至風際。總皆明了。如見掌中。無所罣礙。名為清淨解脫也。若見此已還見四佛。從出處如入。入已復見焰光。前入後出。後入前出。左出右入。右出左入。如是竟見自身明淨。及水四邊圓滿淨光。名為念佛三昧。在四禪境界也。
The Sutra of the Essential Methods of the Five Gates of Meditation says: There are five gates to the essential methods of sitting meditation. First, mindfulness of breathing. Second, contemplation of impurity. Third, loving-kindness. Fourth, contemplation of causes and conditions. Fifth, Buddha Recitation. The gates of mindfulness of breathing and contemplation of impurity, and the gate of contemplation of causes and conditions—these three gates involve both inner and outer objects. Buddha Recitation and loving-kindness have outer objects as their focus. The reason there are five gates is to suit the varying illnesses of sentient beings. If someone's mind is very scattered, teach them mindfulness of breathing. If someone is very greedy for pleasures, teach them contemplation of impurity. If someone is very prone to anger, teach them loving-kindness. If someone is very attached to the idea of a self, teach them causes and conditions. If someone's mind tends to sink and dull, teach them Buddha Recitation—that is, focusing the mind single-pointedly on the Buddha. When contemplating the Buddha, one should do so with full sincerity, observing the Buddha's marks and excellent features, distinguishing them clearly. After that, close the eyes and hold the memory in the mind. If it becomes clear, then open the eyes and contemplate with utmost concentration until it is clear. Then return to sitting, straighten the body, and fix the mind on the thought. As before, visualize as though facing the real Buddha, clear and no different. Then report to the teacher: "Holding the thought, I see the Buddha without difference." The teacher says: "Return to your original seat, fix your thought on the forehead, and single-mindedly recite the Buddha's name." At that moment, a Buddha image appears on the forehead. From one it grows to ten, and even to boundless numbers. If the practitioner sees many Buddhas emerging from the forehead—and if those that leave the body far away then return—this person is seen to be of the Great Vehicle capacity. The Buddhas that emerge for followers of the Three Vehicles return close to the body and take on a golden earth-like color. All these Buddhas are entirely gathered in something flat as the palm of a hand and pure as a mirror. One contemplates one's own body as bright and pure as the ground. This is called the state of the Buddha Recitation samādhi. Having attained this state, one reports to the teacher: "This is a good state." This is called the first gate of contemplation. Then one is again told to fix the thought on the heart. After that, when contemplating the Buddha, one sees all Buddhas emerging from the heart, holding a crystal staff. Light comes from both ends of the staff. For followers of the Three Vehicles, the light and flames vary in size. After they have emerged in this way, the last Buddha holds the staff, standing upright at the heart. The last-standing Buddha turns around and re-enters. The Buddhas who left first all come back following the person. If a follower of the Small Vehicle re-enters completely, then it stops there. If a follower of the Great Vehicle has entered, they all emerge from the body's pores and fill the four seas, reaching upward to the Summit of Existence and downward to the Wind Circle. When this clarity is achieved, they return to the person's body, which becomes like pure crystal. The reason the light returns to the person's body is to demonstrate the state of leaping vigor and swiftness. When the marks and features are like this, one reports to the teacher: "This is called the all-encompassing station of mindfulness, because it can give rise to all concentrations; therefore it is called the station of mindfulness." The staff on the path of the non-Buddhist is the mark of concentration. The radiant light is the mark of wisdom. This is the state of an ordinary person inwardly. Then one is told to set aside the previous two contemplations and fix the mind at the navel. Single-mindedly contemplate the navel. Before long, one feels a stirring at the navel. Contemplate carefully without distraction and see something at the navel like a hawk's egg, bright white in color. Then one reports again to the teacher. The teacher says: "Look again at where it is." Then one sees a lotus flower with a crystal stem and a golden platform. On the platform sits a Buddha in the cross-legged posture. The first Buddha is in the navel. Again there is a lotus flower, and above it another Buddha sitting cross-legged. In this way they emerge one after another, extending even to the edge of the great ocean. The last Buddha re-enters the navel of the second Buddha. The second Buddha re-enters the navel of the third Buddha. In this way they re-enter one after another until they return to the person's navel. The Buddha causes each one to enter. After the person has them enter the navel, lotus flowers emerge in turn from all the person's pores, filling the sky like hanging jeweled necklaces. Having thus produced all these lotus flowers, they all enter the navel. The practitioner's body then becomes soft and pliable, and one feels light and joyful. One sees one's own body as bright and pure as a mix of precious colors. Then one reports to the teacher. The teacher says: "Excellent—this is the mark of accomplished concentration." Then one is told to contemplate within the navel. Immediately one sees five auspicious signs on the crown of the head. Having contemplated, one sees a Buddha seated cross-legged within the light. Contemplating further, one sees something on the Buddha. Then one sees various lotus flowers emerging from the Buddha's mouth. After emerging, they fill the entire earth. Contemplating further the Buddha within the five lights, one sees five lions emerging from the navel. They eat the emerging lotus flowers and then re-enter the five-colored light. After the lions enter the Buddha's navel, the five lights and the Buddha then enter this crown. This is the mark of the lion's fearless stride samādhi. After the practitioner has contemplated the light entering the Buddha's body, the practitioner becomes golden in color. Then one sees something in the navel bright and pure like the sun and moon. Having seen it, one reports to the teacher. The teacher says: "Look again." Then one sees Buddhas. From the armpits and waist emerge four Buddhas in total. Each Buddha emits boundless sunlight. The sunlight is bright and pure. By its light one sees the colors of the four continents, reaching up to the Summit of Existence and down to the Wind Circle—all completely clear, as if seeing something in the palm of one's hand, with no obstruction. This is called pure liberation. When one has seen this, one again sees the four Buddhas re-entering from where they emerged, just as they came out. After they have entered, one again sees flame-light: the front enters and the back emerges, the back enters and the front emerges, the left emerges and the right enters, the right emerges and the left enters. When this is finished, one sees one's own body bright and pure, and the water and the four sides perfectly full of pure light. This is called the Buddha Recitation samādhi, in the state of the fourth dhyāna.
修白骨觀法 先觀身皮肉筋脈總壞盡唯白骨連。色如珂雪光亦如是。若不見者。譬如癩病人。醫語言。須飲血色同乳者即當差。其家人令作銀器盛血即令飲之。云汝病差也。其病人云。血我當不喫。語云。白乳。汝肯不見中物。悉皆白色耶。汝罪故見是血也。但作乳想。莫念血想也。如是七日即變。為乳也。何況實是白骨。而不能見也 乃見骨人人骨人之中其心生滅相續如線貫珠。如是所見及觀外身亦如是。若心故精進不懈怠。如鑽燧見煙。穿井見埿。得水不久。若心靜即行住坐臥皆見白骨。了了如水澄。清則見面相。濁則不見也。
The method for contemplating the white bone: first visualize the body's skin, flesh, tendons, and veins completely rotting away, leaving only white bones connected together. Their color is like white conch shell or snow, and their radiance is likewise. If you cannot see this, consider the example of a leper. The doctor tells him, "You must drink blood that is the color of milk, and then you will be cured." His family has a silver vessel filled with blood and tells him to drink it, saying, "Your illness will be cured." The sick man says, "I will not drink blood." They tell him, "It is white milk. Are you unwilling to see that the contents are all white? Because of your illness you see it as blood. Just perceive it as milk; do not think of it as blood." In this way, after seven days it changes into milk. How much more so when it is truly white bone — how could you fail to see it? Then you see bone person after bone person, and within that, the mind's arisen-and-ceased moments continue without interruption, like a thread stringing beads. What you see thus, and your contemplation of outer bodies, is also like this. If the mind is diligent and unwavering, like drilling wood until you see smoke, or digging a well until you see mud, you will soon obtain water. If the mind is calm, then whether walking, standing, sitting, or lying down, you will always see white bones, clearly, like still water — when clear, you see your own face reflected; when muddy, you do not.
觀佛三昧 佛為法王。能令人得種種善法。是故坐禪之人先當念佛。念佛者能令無量罪滅也。人若念佛。佛亦念人。譬如王念於人怨家不能侵害 念佛亦耳惡法敬為患也。或云。佛不在世。云何憶念之。人自信無過於服。當觀如好佛像。如見真佛也。先從肉髻眉毫下至足。復至肉髻相。相諦觀還於靜處。閉目思念。係心在像。不令他緣。若有餘想收之令還。心自觀察如意得見。是名觀緣定也。當作是念。云我亦不往。像亦不來。乃見佛者當由心定想住也 得觀佛言。已然後進觀生身便得見之。如對面無異也 念心馳散。多緣惡法。當如乳母看子。不令作惡。或心不肯住。即責之云。生老病死苦常來逼切。若生天上樂著妙欲無有治心。若墜惡道恐怖苦惱即善心不生也 今遇佛教。當至心念佛。種種責已。念心行住坐觀。常得見佛也 然後更進生身禪定。已展轉則易生身觀。法觀者既以觀像心隨相成就。即斂意入定即得見。當因心於像以念。生身觀云。如坐於菩提樹下。光明頭照相奇特。又如鹿苑中為五比丘說四諦法時。又如耆舍崛山放大光明為大眾說般若法時。隨用一處。係念在心。不令散亂。心想既得住。即便見佛。乃舉身快樂貫徹四支。譬如熱得清涼寒遇溫室。世間之樂無已喻法身。法觀者已於空中見佛生身。當因生身觀內法身。十力四無所畏十八不共法大悲無量善業。如人先見金瓶內有寶珠。所以法身真妙。神智無比。無近無遠。無難無易。無邊世界悉在目前 無有一法而不知者。一切法無所不了。是故行人當專念不令散亂。若心有餘緣即攝之令還。復復次一切命過者。知當死時。先悉諸根如投大坑。發至梵天。甚大怖畏。無邊死賊唯佛力能救拔。興種種人天涅槃樂。復次一切諸佛世世常為一切眾生故不惜身命。如釋迦佛。為太子時出遊見癩人。即勅醫言。須得生人血飲之乃差矣。太子云。是人難得一死一生即不可也即以自身與之。令病愈矣。佛為一切眾生亦復如是。佛恩深過父母過也 假使一切人悉為一分二分。分中當念佛。不應餘念。如是種種功德隨念行事。若此念成斷除結縛。乃至可得無生忍。若不得定即生六欲天中。最尊第一。後生諸佛前也。
Contemplating the Buddha in Samādhi: The Buddha is the King of Dharma. He can enable people to attain all kinds of good dharmas. Therefore, those who practice seated meditation should first recite the Buddha's name. Reciting the Buddha's name can cause immeasurable sins to be extinguished. If a person recites the Buddha's name, the Buddha also remembers that person. Just as when a king remembers someone, that person's enemies cannot harm them — reciting the Buddha's name is likewise: evil dharmas respectfully cease to be a threat. Some say: the Buddha is no longer in the world, so how can one recollect and remember him? A person's own faith surpasses even the taking of medicine. One should contemplate a fine Buddha image as though seeing the real Buddha. Begin from the fleshy mound on the crown and the white tuft between the brows, and go down to the feet; then again up to the fleshy mound mark. Having carefully contemplated the marks, return to a quiet place, close the eyes, and recollect. Anchor the mind on the image and do not let it follow other objects. If other thoughts arise, gather them back. The mind observes itself and, as one wishes, one sees — this is called the samādhi of contemplative focus. One should think thus: "I do not go there, and the image does not come here; yet I see the Buddha — this must be because the mind is settled in concentration and the visualization abides." Having attained the visualization of the Buddha, one then advances to contemplate the living body and can see it, no different from face to face. When the recollecting mind runs scattered and mostly pursues evil dharmas, one should be like a wet nurse watching a child, not letting it do wrong. Or if the mind refuses to stay, then reprimand it, saying: "The sufferings of birth, aging, sickness, and death constantly press and torment. If reborn in the heavens, one clings to delightful pleasures and has no way to govern the mind. If one falls into the evil realms, terror and affliction mean good thoughts do not arise." Now that we have encountered the Buddha's teaching, we should wholeheartedly recite the Buddha's name. Having reprimanded oneself in various ways, whether the recollecting mind is walking, standing, sitting, or lying down, one will constantly see the Buddha. Then one further advances to the samādhi of the living body. Having progressed step by step, the contemplation of the living body becomes easy. As for the contemplation of Dharma: once the mind that contemplates the image has accomplished following the marks, one then gathers the attention and enters concentration, and immediately can see. One should, based on the mind focused on the image, turn to recollect the living body, contemplating: as when he sat beneath the Bodhi tree, with the light of his halo and his marks so extraordinary; or as when in Deer Park he taught the Four Noble Truths to the five monks; or as when on Vulture Peak he emitted great radiance and taught the Prajñā Dharma to the great assembly. Whichever scene one uses, anchor the recollection in the mind and do not let it become scattered. Once the mind's visualization is able to abide, one immediately sees the Buddha, and the whole body becomes filled with joy penetrating the four limbs — like heat finding coolness, or cold meeting a warm room. No worldly pleasure can compare to it. As for the contemplation of Dharma: having seen the Buddha's living body in space, one should then use the living body to contemplate the inner Dharma body — the Ten Powers, the Four Fearlessnesses, the Eighteen Exclusive Dharmas, great compassion, immeasurable good karma. It is like first seeing a golden vase containing a precious jewel within. The Dharma body is thus truly wondrous — its spiritual wisdom is incomparable. It is neither near nor far, neither difficult nor easy. Boundless worlds all appear before one. There is no single dharma that one does not know; all dharmas are fully understood. Therefore, practitioners should focus single-mindedly and not let the mind scatter. If the mind has other concerns, gather it back. Furthermore, all who pass away — when they know death is coming, first all their faculties collapse as if falling into a great pit, and they are carried up to the Brahma heaven. Great terror arises. The boundless thief of death can only be rescued by the Buddha's power. He brings all kinds of human and heavenly Nirvana bliss. Furthermore, all Buddhas, life after life, constantly for the sake of all sentient beings, do not spare their bodies or lives. For example, when Śākyamuni Buddha was a crown prince and went out wandering, he saw a leper and immediately ordered the physician, saying: "One must obtain blood from a living person for him to drink, and only then will he be cured." The crown prince said: "Such a person is hard to find — one death, one birth, and it cannot be done." Thereupon he gave his own body to him and caused the illness to be healed. The Buddha for all sentient beings is likewise. The Buddha's kindness is deeper than that of parents. Even if all people were to divide themselves into one part or two parts, within each part one should recite the Buddha's name and not think of other things. In this way, with various merits, one acts according to the recollection. If this recollection is accomplished, one cuts off the fetters and bonds, and may even attain the acceptance of non-arising. If one does not attain concentration, one will be born in the six heavens of desire, most honored and foremost, and later be born before the Buddhas.
無量壽佛觀 無量壽觀者。有二種人。鈍根者先觀額上一寸無皮但見赤骨。念念在心不令他緣。心若有餘念攝之令還。如是成已。令變赤骨方可一寸令白如雪。既如是已令觀自身。皆白骨亦如雪色。得成已又觀身骨。作琉璃色。光明清淨。觀徹表裏。如是見已。又令琉璃身中放日光。自近乃遠遍滿閻浮唯見光明。又攝其光入於身中。既入盡已復放如初。凡諸觀行從易及難。初少後多。從身中放日光已。即於光中觀阿彌陀佛。其佛身放大光明。向西端坐。相諦觀。然後總觀其身。結跏趺坐。如紫金山。係念在之。妙相不令他緣。若有餘念收之令還。與佛對坐無異。如是不久便可得見也 若利根者。乃便觀作日光。然光明想法界光明。乃於光中觀之。便可見佛也 行者若欲生為淨土者。當作是觀也 乃觀諸法實相云。世間如夢如幻皆無實者。但以顛倒虛妄之□橫起煩惱受諸罪報。如人見小兒共爭。瓦石土木等便生瞋悶。觀諸世間亦復如是。當與大悲誓願度一切有情。常伏其心。修行二忍。所為眾生忍法忍也。眾生忍者。若恒沙等眾生扣惡心。于己分乃不生瞋恚也。種種恭敬不生歡喜也。又觀眾生無先無後。若有先者則無因緣。是即無初。若無初者亦無中後。如是觀者□墮常斷二邊。用安隱道觀諸眾生。不生邪見。是名眾生忍也。法忍者。當觀諸清淨畢竟空想。心無罣礙能忍。是名法忍也 新發心者。雖未得此法忍者。當如是修習也。又觀諸畢竟空想。而於眾生常興大悲。凡有善事無皆迴向願生無量壽佛國也。
Contemplation of Amitabha Buddha
The contemplation of Amitabha Buddha is practiced by two kinds of people.
For those of dull faculties: First, visualize a patch one inch above your forehead, where there is no skin, only bare red bone. Keep this firmly in mind, moment after moment, without letting the mind wander elsewhere. If other thoughts arise, gather the mind back. When this visualization is accomplished, transform the red bone until that one-inch area becomes as white as snow. When that is done, visualize your entire body as white bone, also snow-white in color. Once this is accomplished, further visualize your body's bones as the color of lapis lazuli — luminous and pure, so that you see through them inside and out. Having seen this, next cause the lapis lazuli body to radiate sunlight, spreading from near to far until it fills the entire world, so that you see only light. Then draw that light back into your body. Once it has been fully absorbed, radiate it again as before.
In all contemplative practices, proceed from easy to difficult, from little at first to much later.
After radiating sunlight from your body, visualize Amitabha Buddha within that light. This Buddha's body radiates great brilliant light. He sits upright facing west. Contemplate his marks carefully. Then visualize his entire body — seated cross-legged like a golden mountain tinged with purple. Fix your attention on him and do not let your mind wander to his sublime marks. If other thoughts arise, gather the mind back. Sitting face to face with the Buddha, there is no difference between you and him. Before long, you will be able to see him.
For those of keen faculties: They may directly visualize the sunlight and contemplate the light as the light of the Dharma realm. Then, within that light, they will be able to see the Buddha.
If practitioners wish to be reborn in the Pure Land, they should cultivate this contemplation.
Furthermore, contemplate the true nature of all things, thus: The world is like a dream, like an illusion — nothing is real. Only because of inverted, deluded thinking do people arbitrarily give rise to afflictions and receive all manner of karmic retribution. It is like a person watching children quarrel over tiles, stones, earth, and wood, and becoming angry and distressed on their behalf. Contemplating the world is just the same. One should make great compassionate vows to liberate all sentient beings, constantly subduing one's own mind and cultivating the two kinds of patience — patience toward sentient beings and patience toward the Dharma.
What is patience toward sentient beings? Even if sentient beings as numerous as the sands of the Ganges harbor ill will toward oneself, one does not give rise to anger. And when receiving all kinds of respectful offerings, one does not give rise to delight. Furthermore, contemplate that sentient beings have no before and no after. If there were a "before," there would be no cause or condition — which means no beginning. If there is no beginning, there is also no middle or end. One who contemplates in this way does not fall into the two extremes of eternalism and nihilism. With a peaceful and secure path, one contemplates all sentient beings without giving rise to wrong views. This is called patience toward sentient beings.
What is patience toward the Dharma? One should contemplate all pure phenomena as ultimately empty. With a mind free of hindrance, one is able to endure. This is called patience toward the Dharma.
Those who have newly aroused the aspiration, even if they have not yet attained this patience toward the Dharma, should train in this way. Furthermore, contemplate the ultimately empty nature of all things, while constantly cultivating great compassion toward sentient beings. Whatever good deeds one performs, dedicate them all toward rebirth in the land of Amitabha Buddha.
佛說觀經一卷
The Buddha Speaks the Contemplation Sutra, one fascicle