淨土五會念佛誦經觀行儀卷中．下 2.271

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又禪祕要經說。爾時佛會中有禪難提比丘。而白佛言。如來今者。現在世間。利安一切。佛滅度後。諸四部眾。有業障多者。若正念時。境界不得現前。如是煩惱及一切罪犯。於小罪乃至重罪殺生邪見之罪。欲懺悔者。當云何除滅是罪。說此語已。太山崩。五體投地。頂禮佛足。唯願為我解說。為未來生眾。恒得正念。不離賢聖。爾時世尊由如慈父慰喻其子告言。善男子。汝行慈。為未來眾生。問除罪法。善哉諦聽。當為汝說。佛告禪難提。及勅阿難。汝等教未來眾生罪障業多者。為除罪故。教令念佛。以念佛故。初見一佛。乃至十佛。見佛已心轉明利。三十二相。皆使明了。又佛告禪難提。及勅阿難。佛滅度後。諸四部眾。欲懺悔者。欲滅罪者。佛雖不在。教正念觀像者。諸惡罪障。速得清淨。觀此像已。又教觀像齊中請放一光。其光金色。分作五枝。一光照左。一光照右。一光照前。一光照後。一光照上。如是五光。光光之上。皆有佛。佛佛相次。滿虛空中。見此相時。極使明了。佛告難提。此名觀佛三昧。亦名念佛定。亦名除罪業。亦名救破戒者。佛告阿難。汝好持是觀佛三昧灌頂之法。為未來世眾生。當廣分別。在於密處。使心不散。如前觀佛。

Furthermore, the Chanmiyao Jing states: At that time, in the Buddha's assembly, there was the bhikṣu Channanti, who said to the Buddha: 'The Tathāgata is now present in the world, benefiting and bringing peace to all. After the Buddha's parinirvāṇa, among the fourfold assembly, there will be those with many karmic obstructions. When they maintain right mindfulness, the realm does not appear before them. Regarding such afflictions and all transgressions—from minor offenses up to grave offenses of taking life and wrong views—for those who wish to repent, how should these offenses be eradicated?' Having spoken these words, like a great mountain collapsing, he threw his five limbs to the ground and prostrated at the Buddha's feet: 'I only pray that you explain it for me, so that for the sake of future sentient beings, they may constantly attain right mindfulness and never be separated from the worthy and noble.' At that time, the World-Honoured One, like a compassionate father comforting his son, told him, saying: 'Good son, you practice compassion and ask about the method for eradicating offenses for the sake of future sentient beings. Excellent! Listen attentively, and I shall explain it for you.' The Buddha told Channanti and instructed Ānanda: 'You should teach future sentient beings whose offenses and karmic obstructions are heavy: in order to eradicate their offenses, teach them to practice mindfulness of the Buddha. Because of mindfulness of the Buddha, at first they will see one buddha, up to ten buddhas. Having seen the buddhas, their minds become increasingly clear and sharp, and the thirty-two marks will all be made clearly visible.' The Buddha also told Channanti and instructed Ānanda: 'After the Buddha's parinirvāṇa, among the fourfold assembly, for those who wish to repent and eradicate offenses, although the Buddha is not present, if you teach them right mindfulness in contemplating the image, all evil offenses and obstructions will swiftly become purified. Having contemplated this image, next teach them to contemplate asking the navel of the image to emit a beam of light. That light is golden in color and divides into five branches: one light illuminates the left, one illuminates the right, one illuminates the front, one illuminates the back, and one illuminates above. Such are the five lights; above each and every light, there is a buddha. Buddha after buddha follows in succession, filling the emptiness of space. When seeing this sign, cause it to be extremely clear.' The Buddha told Nanti: 'This is called the samādhi of contemplating the Buddha; it is also called the concentration of mindfulness of the Buddha; it is also called the eradication of karmic offenses; it is also called the salvation of those who break precepts.' The Buddha told Ānanda: 'Hold well to this method of consecration through the samādhi of contemplating the Buddha. For the sake of sentient beings in future ages, you should distinguish it broadly. In a secluded place, cause the mind not to be scattered, contemplating the Buddha as before.'