佛說觀佛三昧海經 1.41

1.41

"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."