佛說觀佛三昧海經 9.38

9.38

「順觀像者：從頂上諸䗍文間，一一䗍文繫心諦觀，令心了了見佛䗍文，猶如黑絲右旋宛轉。次觀佛面，觀佛面已，具足觀身漸下至足，如是往返凡十四遍，諦觀一像極令了了，觀一成已出定入定，恒見立像在行者前，見一了了復想二像；見二像已次想三像，乃至想十皆令了了；見十像已想一室內滿中佛像間無空缺；滿一室已復更精進燒香散華，掃塔塗地澡浴眾僧，為父母師長案摩調身，洗浴身體上塗足油，四方乞食得好美者，先上師長分奉父母。作是行已發大誓願：『我今觀佛，以此功德不願人、天、聲聞、緣覺，正欲專求佛菩提道。』發是願已若實至心求大乘者，當行懺悔；行懺悔已次行請佛；行請佛已次行隨喜；行隨喜已次行迴向；行迴向已次行發願；行發願已正身端坐繫念在前，觀佛境界令漸廣大。一僧坊中滿中佛像，方身丈六，足下蓮華圓光一尋，及通身光摩尼焰相，及眾化佛化佛侍者，光明眾色皆令了了；一僧坊已令心復廣一頃地中滿中佛像。此想成已心得安隱身體悅樂，若行若止心想利故，見一頃地滿中佛像，香華供具及諸幢幡，皆隨像行，以心利故，左右前後盡見像行。心漸廣大，見百頃地滿中佛像，開目閉目皆令心想，想想不絕心心相續，如渴思飲。此想成已見一由旬滿中佛像漸增廣遠，滿百由旬見一切像三十二相、八十隨形好皆悉炳然。此想成已想一閻浮提八千由旬滿中佛像。此想成已次想東方弗婆提界八千六十由旬滿中佛像。此想成已復想西方瞿耶尼界廣八千九百由旬滿中佛像。此想成已復觀北方欝單越界一萬六千由旬滿中佛像。此想成已復更廣遠見百閻浮提滿中佛像。此想成已見百億四天下滿中佛像。此想成已唯除食時除便轉時，一切時中恒見佛像，虛空及地滿中佛像，像像相次間無空缺。念想成已身心歡喜，倍加精進，頂戴恭敬十二部經，於說法者起大師想；於佛法僧起父母想，令心調柔不起瞋想，設瞋恚時當於般若波羅蜜前，五體投地誠心懺悔，如上所說五法次第應行。念想成已閉目叉手端坐正受，更作遠想，滿十方界見一切像，身純金色放大光明。若有犯戒作不善者，先身犯戒及以今身，見諸佛像或黑或白；以懺悔故漸見紅色，見紅色已漸見金色；見金色已身心歡喜，勸請諸像使放光明，起此想時念想利故見一切像，舉身毛孔皆放光明，一一光明百億寶色；一一色中無量雜色，微妙境界悉自踊出，此念想成，名觀立像。」

"Regarding the progressive contemplation of the image: From between the spiral curls on the crown, one fixes the mind and attentively contemplates each single curl, causing the mind to distinctly see the Buddha's spiral curls, turning clockwise like black silk threads. Next, one contemplates the Buddha's face. Having contemplated the Buddha's face, one fully contemplates the body, gradually descending to the feet. Moving back and forth in this manner for a total of fourteen times, one attentively contemplates a single image, making it extremely distinct. Once the contemplation of the single [image] is accomplished, whether emerging from samādhi or entering samādhi, one constantly sees a standing image before oneself. Having seen the single [image] distinctly, one further visualizes two images. Having seen two images, one next visualizes three images, up to visualizing ten, all made distinct. Having seen ten images, one visualizes a room completely filled with Buddha images, without any gap. Once a single room is filled, one exerts further vigor, burning incense, scattering flowers, sweeping the stupa, plastering the ground, bathing the Saṅgha, massaging and tending the bodies of one's parents, masters, and elders, washing their bodies and applying oil to their feet; and when begging for food in the four directions, if one obtains delicious and fine food, one first presents it to one's masters and elders, and shares and offers it to one's parents. Having performed these practices, one makes a great vow: 'As I now contemplate the Buddha, with this merit I do not wish for [the states of] humans, devas, śrāvakas, or pratyekabuddhas; I desire solely and single-mindedly to seek the Buddha's path of bodhi.' Having made this vow, if one truly and with utmost sincerity seeks the Mahāyāna, one should practice repentance. Having practiced repentance, one next practices entreating the Buddhas [to teach]. Having practiced entreating the Buddhas, one next practices rejoicing [in merit]. Having practiced rejoicing [in merit], one next practices dedication [of merit]. Having practiced dedication [of merit], one next practices making vows. Having practiced making vows, one sits upright, fixing mindfulness before oneself, and contemplates the realm of the Buddhas, gradually making it vast and expansive. In a single saṅghārāma, it is completely filled with Buddha images sixteen feet tall, with lotuses beneath their feet, halos one fathom across, an aura enveloping the entire body with the appearance of maṇi flames, and host upon host of transformation Buddhas and attendants to the transformation Buddhas, all of their radiant light and numerous colors made distinct. After a single saṅghārāma, one causes the mind to further expand, so that a qing of land is completely filled with Buddha images. When this visualization is accomplished, one's mind attains tranquility and the body experiences joy. Whether walking or staying still, because the mental visualization is sharp, one sees a qing of land completely filled with Buddha images; the incense, flowers, offering utensils, and various banners and pennants all move along with the images. Because the mind is sharp, all around on the left, right, front, and back, one sees the images moving. The mind gradually becomes vast and expansive, seeing a hundred qing of land completely filled with Buddha images. Whether opening the eyes or closing the eyes, one causes the mind to visualize them, thought after thought without interruption, thought-moment linking to thought-moment in succession, like a thirsty person longing for drink. When this visualization is accomplished, one sees a single yojana completely filled with Buddha images. Gradually expanding further, filling a hundred yojanas, one sees all the images with their thirty-two primary marks and eighty secondary signs, all clearly and brilliantly manifest. When this visualization is accomplished, one visualizes the single Jambudvīpa of eight thousand yojanas completely filled with Buddha images. When this visualization is accomplished, one next visualizes the eastern realm of Pūrvavideha, eight thousand and sixty yojanas in extent, completely filled with Buddha images. When this visualization is accomplished, one further visualizes the western realm of Aparagodānīya, eight thousand nine hundred yojanas wide, completely filled with Buddha images. When this visualization is accomplished, one further contemplates the northern realm of Uttarakuru, sixteen thousand yojanas in extent, completely filled with Buddha images. When this visualization is accomplished, one expands further still, seeing a hundred Jambudvīpas completely filled with Buddha images. When this visualization is accomplished, one sees a hundred koṭis of four-continent worlds completely filled with Buddha images. When this visualization is accomplished, except only during meal times and times of answering the call of nature, at all times one constantly sees Buddha images; empty space and the ground are completely filled with Buddha images, image following image in succession, without any gap. When the mindfulness and visualization are accomplished, one's body and mind are filled with joy. One redoubles one's vigor, respectfully upholding the twelve divisions of scriptures on one's head, and regarding teachers of the Dharma as the Great Master; regarding the Buddha, Dharma, and Saṅgha as one's parents, one causes the mind to be gentle and pliant, without giving rise to thoughts of anger. If anger should arise, one should prostrate with the five limbs to the ground before the Prajñāpāramitā and sincerely repent. The sequence of the five practices spoken of above should be carried out. When the mindfulness and visualization are accomplished, one closes one's eyes, clasps the hands, sits upright in right concentration, and forms a further distant visualization, seeing in all realms throughout the ten directions all the images, their bodies of pure golden color, emitting great radiant light. If there are those who have broken the precepts and performed unwholesome deeds, whether breaking precepts in a former life or in this present life, they will see the Buddha images as either black or white. Due to repentance, they will gradually see them as red; having seen them as red, they will gradually see them as gold; having seen them as gold, body and mind will be filled with joy. One then urges and entreats all the images to emit radiant light. When giving rise to this thought, because mindfulness and visualization are sharp, one sees from every hair-pore of all the images' bodies radiant light being emitted, each light having a hundred koṭis of jewel colors, and within each color are immeasurable variegated colors, with wondrous and subtle realms surging forth on their own. When this mindfulness and visualization are accomplished, it is called contemplating the standing image."