佛說觀佛三昧海經 1.41

1.41

「云何名繫念？或有欲繫心觀於佛頂上者；或有欲繫心觀佛毛髮者；或有欲繫心觀佛髮際者；或有欲繫心觀佛額廣平正相者；或有欲繫心觀佛眉間白毫相者；或有欲繫心觀佛眉者；或有欲繫心觀佛牛王眼相者；或有欲繫心觀佛修直鼻相者；或有欲繫心觀佛鷹王𭉨相者。自有眾生樂觀如來髭鬢如蝌斗形流出光明者；自有眾生樂觀如來脣上腭際者；自有眾生樂觀如來脣色赤好如頻婆果者；自有眾生樂觀如來下脣如鉢頭摩華莖者，其色紅赤上入頻婆果色中者；自有眾生樂觀如來口四十齒相者；自有眾生樂觀如來齒白齊密相者；自有眾生樂觀如來齒上印文相者；自有眾生樂觀如來齒畫界者；自有眾生樂觀如來上腭相者，八萬四千畫了了分明；自有眾生樂觀如來下齗如優曇鉢華莖色者；自有眾生樂觀如來咽喉如琉璃筒，狀如累蓮華相者；自有眾生樂觀如來廣長舌相蓮華葉形，上色五畫五彩分明，舌下十脈眾光流出，舌相廣長遍覆其面者；自有眾生樂觀如來咽喉節中有三相者；自有眾生樂觀如來咽膺相如金翅鳥眼者；自有眾生樂觀如來頭相者；自有眾生樂觀如來八萬四千髮相者；自有眾生樂觀如來毛右旋者；自有眾生樂觀如來一一孔一毛旋生者；自有眾生樂觀如來頭皮者；自有眾生樂觀如來肉髻骨者；自有眾生樂觀如來腦者；自有眾生樂觀如來耳普垂𦖋者；自有眾生樂觀如來耳輪郭相者；自有眾生樂觀如來耳旋生七毛相者；自有眾生樂觀如來缺盆骨滿相，於彼相中旋生光臺者；自有眾生樂觀如來腋下滿相，於其相中懸生五珠，如摩尼珠上跓佛腋者；自有眾生樂觀如來臂𦟛纖圓如象王鼻者；自有眾生樂觀如來肘骨如龍王髮婉轉相著，文彩不壞，節頭槃龍不見其迹，手指參差不失其所，於指節端十二輪現；自有眾生樂觀如來赤銅爪，其爪八色了了分明；自有眾生樂觀如來合曼掌相，張時則見𣫍指不見，如真珠網了了分明，勝閻浮檀金百千萬倍，其色明達過於眼界，於十指端各生卍字，卍字點間有千輻輪，眾相具足如和合百千蓮華；自有眾生樂觀如來掌文間成如自在天宮，其掌平正人天無類，當於掌中生千輻相，於十方面開摩尼光，於其輪下有十種畫，一一畫如自在天眼清白分明，然後入掌相中；自有眾生樂觀如來手背毛上向靡，如紺琉璃，流出五色光入網曼中者；自有眾生樂觀如來手足柔軟如天劫貝；自有眾生樂觀如來手內外握；自有眾生樂觀如來胸德字萬印相，三摩尼光相者；自有眾生樂觀如來臍如毘楞伽寶珠；自有眾生樂觀如來脇肋，大小正等婉轉相著；自有眾生樂觀如來諸骨支節，槃龍相結其間密緻者；自有眾生樂觀如來鈎鏁骨卷舒自在不相妨礙；自有眾生樂觀如來骨色鮮白，頗梨雪山不得為譬，上有紅光間錯成文，凝液如脂；自有眾生樂觀如來伊尼鹿王𨄔相者；自有眾生樂觀如來踝相者；自有眾生樂觀如來足趺平正相者；自有眾生樂觀如來足趺上色，閻浮檀金色，毛上向靡，足指網間如羅文彩，於其文間眾彩玄黃，不可具名；自有眾生樂觀如來赤銅爪相，於其爪端有五師子口；自有眾生樂觀如來脚指端䗍文相，如毘紐羯磨天所畫之印；自有眾生樂觀如來足下平滿不容一毛，足下千輻輪相，轂輞具足魚鱗相次，金剛杵相者。足跟亦有梵王頂相，眾䗍不異，如是名樂順觀者。自有眾生樂逆觀者，從足下千輻輪相，從下觀至足指上，一一相、一一好、一一色，從下至上了了逆觀，是名逆觀法。自有眾生樂觀如來金色，佛生閻浮提故，作色中上色，如百千日耀紫金山不可得具見；自有眾生樂觀如來巨身丈六者；自有眾生樂觀如來圓光一尋者；自有眾生樂觀如來舉身光明者；自有眾生樂觀如來說法時瑞應相者；自有眾生樂觀如來臍，上向相、下向相者。」

"What is called focusing the mind? Some wish to focus their mind to contemplate the crown of the Buddha's head; some wish to focus their mind to contemplate the Buddha's hair; some wish to focus their mind to contemplate the Buddha's hairline; some wish to focus their mind to contemplate the mark of the Buddha's broad and even forehead; some wish to focus their mind to contemplate the mark of the white curl between the Buddha's eyebrows; some wish to focus their mind to contemplate the Buddha's eyebrows; some wish to focus their mind to contemplate the mark of the Buddha's ox-king eyes; some wish to focus their mind to contemplate the mark of the Buddha's long, straight nose; some wish to focus their mind to contemplate the mark of the Buddha's falcon-king beak-like nose. There are sentient beings who delight in contemplating the Tathāgata's beard and whiskers, shaped like tadpoles and emitting radiance; there are sentient beings who delight in contemplating the line between the Tathāgata's upper lip and palate; there are sentient beings who delight in contemplating the beautiful red color of the Tathāgata's lips, resembling bimba fruit; there are sentient beings who delight in contemplating the Tathāgata's lower lip resembling the stem of a padma flower, its crimson-red color blending upward into the color of the bimba fruit; there are sentient beings who delight in contemplating the mark of the forty teeth in the Tathāgata's mouth; there are sentient beings who delight in contemplating the mark of the Tathāgata's teeth, white, even, and closely set; there are sentient beings who delight in contemplating the mark of the seal-patterns upon the Tathāgata's teeth; there are sentient beings who delight in contemplating the demarcations drawn upon the Tathāgata's teeth; there are sentient beings who delight in contemplating the mark of the Tathāgata's upper palate, with eighty-four thousand lines distinctly clear; there are sentient beings who delight in contemplating the Tathāgata's lower gums resembling the color of the stem of an udumbara flower; there are sentient beings who delight in contemplating the Tathāgata's throat resembling a beryl tube, its appearance like stacked lotuses; there are sentient beings who delight in contemplating the mark of the Tathāgata's broad and long tongue shaped like a lotus petal, its upper surface distinct with five lines of five colors, beneath the tongue ten veins from which manifold rays of light pour forth, the mark of the tongue being broad and long, covering his entire face; there are sentient beings who delight in contemplating the three marks within the joints of the Tathāgata's throat; there are sentient beings who delight in contemplating the mark of the Tathāgata's throat and chest resembling the eyes of a garuḍa; there are sentient beings who delight in contemplating the mark of the Tathāgata's head; there are sentient beings who delight in contemplating the mark of the Tathāgata's eighty-four thousand hairs; there are sentient beings who delight in contemplating the Tathāgata's hairs curling to the right; there are sentient beings who delight in contemplating the Tathāgata's hairs growing one to each pore, curling as they emerge; there are sentient beings who delight in contemplating the Tathāgata's scalp; there are sentient beings who delight in contemplating the bone of the Tathāgata's uṣṇīṣa; there are sentient beings who delight in contemplating the Tathāgata's brain; there are sentient beings who delight in contemplating the Tathāgata's ears hanging down everywhere; there are sentient beings who delight in contemplating the mark of the rims of the Tathāgata's ears; there are sentient beings who delight in contemplating the mark of the seven hairs growing curled in the Tathāgata's ears; there are sentient beings who delight in contemplating the mark of the Tathāgata's full clavicle cavities, within which mark radiant platforms emerge spiraling; there are sentient beings who delight in contemplating the mark of the Tathāgata's filled armpits, within which mark five pearls are suspended, like maṇi jewels resting upward against the Buddha's armpits; there are sentient beings who delight in contemplating the Tathāgata's arms and shoulders, slender and rounded like the trunk of an elephant king; there are sentient beings who delight in contemplating the Tathāgata's elbow bones, gracefully joined like the hair of a dragon king, their variegated patterns undamaged, the joints winding like coiled dragons with no joints visible, the fingers properly stepped without falling out of place, twelve wheels appearing at the tips of the finger joints; there are sentient beings who delight in contemplating the Tathāgata's copper-colored nails, distinctly displaying eight colors; there are sentient beings who delight in contemplating the Tathāgata's mark of webbed palms, which when opened are seen and when closed are not seen, distinctly clear like a net of genuine pearls, exceeding Jambūnada gold by hundreds of thousands of ten-thousands of times, their radiant color surpassing the realm of sight, on the tips of each of the ten fingers a svastika emerging, between the dots of the svastikas a thousand-spoked wheel, endowed with all marks like a cluster of hundreds of thousands of lotuses; there are sentient beings who delight in contemplating the patterns on the Tathāgata's palms, formed like the palace of the Īśvara Deva, his palms flat and even, beyond compare among gods and humans, in the palms emerging thousand-spoked marks, opening maṇi radiance in the ten directions, below those wheels ten kinds of drawings, each drawing clear and distinct like the eyes of the Īśvara Deva, and then entering into the marks of the palms; there are sentient beings who delight in contemplating the hairs on the backs of the Tathāgata's hands inclining upward like dark beryl, emitting five-colored light that enters into the webbing; there are sentient beings who delight in contemplating the Tathāgata's hands and feet, soft like heavenly karpāsa; there are sentient beings who delight in contemplating the Tathāgata's hands clenching inward and outward; there are sentient beings who delight in contemplating the mark of the svastika seal of virtue on the Tathāgata's chest, with three maṇi-light marks; there are sentient beings who delight in contemplating the Tathāgata's navel resembling a viraṅgā jewel; there are sentient beings who delight in contemplating the Tathāgata's flanks and ribs, large and small being properly uniform and gracefully joined; there are sentient beings who delight in contemplating the joints of the Tathāgata's various bones, entwined like coiled dragons and densely compact; there are sentient beings who delight in contemplating the Tathāgata's hook-and-chain bones, folding and unfolding freely without hindrance; there are sentient beings who delight in contemplating the Tathāgata's bones, fresh and white, to which crystal and snow mountains cannot be compared, with red light interspersed above forming patterns, their congealed marrow like fat; there are sentient beings who delight in contemplating the mark of the Tathāgata's eneyya-deer-king shanks; there are sentient beings who delight in contemplating the mark of the Tathāgata's ankles; there are sentient beings who delight in contemplating the mark of the flat and even insteps of the Tathāgata's feet; there are sentient beings who delight in contemplating the color of the Tathāgata's insteps, the color of Jambūnada gold, the hair inclining upward, the webbing between the toes like patterned silk gauze, between the patterns manifold black and yellow colors that cannot be fully named; there are sentient beings who delight in contemplating the mark of the Tathāgata's copper-colored nails, at the tips of which are five lion mouths; there are sentient beings who delight in contemplating the mark of the spiral lines on the tips of the Tathāgata's toes, like the seals drawn by the deva Viśvakarman; there are sentient beings who delight in contemplating the soles of the Tathāgata's feet, flat and full, not admitting a single hair, the mark of the thousand-spoked wheels beneath his feet, hubs and rims complete, arranged in succession like fish scales, with marks of vajra pestles. At his heels there is also the mark of the crown of the Brahma King, with various spirals no different. Such is called delighting in forward contemplation. There are sentient beings who delight in reverse contemplation: from the mark of the thousand-spoked wheels beneath the feet, contemplating from below up to the toes, mark by mark, minor characteristic by minor characteristic, color by color, clearly contemplating in reverse from bottom to top; this is called the method of reverse contemplation. There are sentient beings who delight in contemplating the Tathāgata's golden color, because the Buddha was born in Jambudvīpa, producing the foremost color among colors, like hundreds of thousands of suns illuminating a purple-gold mountain, which cannot be fully seen; there are sentient beings who delight in contemplating the Tathāgata's immense body of sixteen feet; there are sentient beings who delight in contemplating the Tathāgata's circular halo of one fathom; there are sentient beings who delight in contemplating the radiance of the Tathāgata's entire body; there are sentient beings who delight in contemplating the auspicious responsive signs when the Tathāgata expounds the Dharma; there are sentient beings who delight in contemplating the upward-facing mark and downward-facing mark of the Tathāgata's navel."