佛說觀佛三昧海經 9.38

9.38

"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."