T15n0617_思惟略要法
大正藏第 15 冊 No. 0617 思惟略要法
No. 617
思惟略要法
姚秦三藏羅什法師譯
形疾有三：風、寒、熱病，為患輕微。心有三病，患禍深重，動有劫數受諸苦惱，唯佛良醫能為製藥。行者無量世界長嬰此疾，今始造行，當令其心決定專精不惜身命，如人入賊，心不決定不能破賊，破亂想軍亦復如是。如佛言曰：「血肉雖盡，但有皮筋尚在，不捨精進，如人火燒身衣，但欲救火更無餘念。」出煩惱苦亦復如是，當忍事病苦飢渴、寒熱瞋恨等，當避憒鬧樂住閑寂。所以者何？眾音亂定，如入棘林。
凡求初禪先習諸觀，或行四無量、或觀不凈、或觀因緣、或唸佛三昧、或安那般那，然後得入初禪則易。若利根之人直求禪者，觀於五欲種種過患，猶如火坑亦如廁舍；念初禪地，如清涼池如高臺觀，五蓋則除便得初禪。如波利仙人初學禪時，道見死女膀脹爛臭，諦心取相，自觀其身如彼不異，靜處專思便得初禪。佛在恒水邊坐禪，有一寡聞比丘問佛：「云何得道？」佛言：「他物莫取。」便解法空即得道跡，有多聞比丘，自怪無所得而問于佛。佛言：「取恒水中小石，以君遲水凈洗。」比丘如教。佛問：「恒水多？君遲水多？」答：「不可為喻也。」佛言：
【現代漢語翻譯】 現代漢語譯本
大正藏第 15 冊 No. 0617 思惟略要法
No. 0617
思惟略要法
姚秦三藏鳩摩羅什法師譯
身體的疾病有三種：風病、寒病、熱病，這些帶來的困擾還算輕微。而心的疾病有三種，帶來的禍患深重，動輒經歷無數劫難，承受各種苦惱，只有佛這位良醫才能為其配製藥物。修行者在無量世界中長期患有這些疾病，現在才開始修行，應當讓自己的心堅定專一，不惜身命。就像一個人進入賊窩，如果心不堅定就不能戰勝盜賊，破除混亂妄想的軍隊也是如此。正如佛所說：『即使血肉耗盡，只剩下皮筋還在，也不要捨棄精進之心，就像人被火燒身，只想救火而沒有其他念頭。』脫離煩惱痛苦也是如此，應當忍受事務的煩擾、病痛的折磨、飢渴的困擾、寒冷炎熱以及嗔恨等等，應當避開喧囂熱鬧，喜歡居住在清凈寂靜的地方。為什麼呢？因為嘈雜的聲音會擾亂禪定，就像進入佈滿荊棘的樹林一樣。
凡是想要證得初禪的人，首先要學習各種觀想，或者修習四無量心（慈、悲、喜、舍），或者觀想不凈之物，或者觀想因緣法，或者修習唸佛三昧，或者修習安那般那（數息觀），這樣就容易進入初禪。如果是根器銳利的人，直接求禪定，就應當觀想五欲（色、聲、香、味、觸）的種種過患，就像火坑一樣，也像廁所一樣；憶念初禪的境界，就像清涼的池水，就像高臺樓閣，這樣五蓋（貪慾、嗔恚、睡眠、掉悔、疑法）就會被去除，便能證得初禪。就像波利仙人最初學習禪定時，在路上看見一個死去的女子，身體腫脹腐爛發臭，他用心仔細地觀察她的形相，然後觀想自己的身體也和她一樣沒有什麼不同，在安靜的地方專心思考，便證得了初禪。佛陀在恒河邊坐禪時，有一位見識淺陋的比丘問佛：『如何才能得道？』佛說：『不拿不屬於自己的東西。』那位比丘立刻理解了諸法性空的道理，當下就證得了須陀洹果（入流果）。還有一位見多識廣的比丘，因為自己沒有證悟而感到奇怪，於是就去問佛。佛說：『你從恒河裡取一塊小石頭，用你平時洗東西的水來洗它。』比丘按照佛的教導做了。佛問：『是恒河的水多，還是你用來洗石頭的水多？』比丘回答說：『這根本無法相比。』佛說：
【English Translation】 English version
Tripitaka Volume 15 No. 0617 The Essential Method of Contemplation
No. 0617
The Essential Method of Contemplation
Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty
Physical illnesses are of three types: wind disorders, cold disorders, and heat disorders, which cause relatively minor suffering. Mental illnesses are of three types, bringing profound calamities, often leading to countless kalpas of suffering. Only the Buddha, the excellent physician, can prescribe medicine for them. Practitioners have long suffered from these illnesses in immeasurable worlds. Now that they have begun to practice, they should make their minds firm and focused, not sparing their lives. Just as a person entering a den of thieves cannot defeat them without a firm resolve, so it is with destroying the army of confused thoughts. As the Buddha said, 'Even if the flesh and blood are exhausted, and only skin and tendons remain, do not abandon diligence. It is like a person whose body and clothes are on fire, only wanting to put out the fire and having no other thought.' Escaping from the suffering of afflictions is also like this. One should endure the disturbances of affairs, the torment of illness, the distress of hunger and thirst, cold and heat, anger and hatred, etc. One should avoid noisy and bustling places and prefer to dwell in quiet solitude. Why? Because noisy sounds disturb samādhi (concentration), like entering a thorny forest.
Generally, those who seek the first dhyāna (禪, meditative state) should first practice various contemplations, such as cultivating the Four Immeasurables (慈, loving-kindness; 悲, compassion; 喜, sympathetic joy; 舍, equanimity), contemplating impurity, contemplating the law of dependent origination, practicing Buddha-recollection samādhi (唸佛三昧, mindfulness of the Buddha), or practicing ānāpāna (安那般那, mindfulness of breathing). Then it will be easier to enter the first dhyāna. If one is of sharp faculties and directly seeks dhyāna, one should contemplate the various faults of the five desires (五欲, pañca kāmaguṇā: form, sound, smell, taste, and touch), like a pit of fire or a toilet; and remember the state of the first dhyāna, like a cool pond or a high pavilion. Then the five hindrances (五蓋, pañca nivaraṇa: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt) will be removed, and one will attain the first dhyāna. It is like the story of the ṛṣi (仙人, ascetic) of Pari, who, when first learning dhyāna, saw a dead woman on the road, her body swollen, rotten, and stinking. He carefully observed her appearance and contemplated that his own body was no different from hers. Meditating in a quiet place, he attained the first dhyāna. When the Buddha was sitting in meditation by the Ganges River, a bhikkhu (比丘, monk) of little learning asked the Buddha, 'How can one attain the Dao (道, the path)?' The Buddha said, 'Do not take what belongs to others.' The bhikkhu immediately understood the emptiness of all dharmas (法空, emptiness of phenomena) and attained the fruit of Stream-entry (須陀洹果, Sotāpanna). There was also a bhikkhu of great learning who wondered why he had not attained anything and asked the Buddha. The Buddha said, 'Take a small stone from the Ganges River and wash it with the water you usually use for washing.' The bhikkhu did as he was instructed. The Buddha asked, 'Is the water of the Ganges River more, or the water you used to wash the stone?' The bhikkhu replied, 'They cannot be compared.' The Buddha said:
「不以指洗，雖多無用也。」行者當勤精進，用智定指洗除心垢，若不如是，不能離法也。
四無量觀法：
求佛道者，當先行四無量心。其心無量，功德亦無量。於一切眾生中，凡有三分：一者父母親里善知識等，二者怨賊嫌人常欲惱害者，三者中人不親不怨。行者於此三品人中，慈心視之當如親里，老者如父母，中年如兄弟，少年如兒子，常應修集如是慈心。人之為怨以有惡緣，惡因緣盡還覆成親，怨親無定。何以故？今世是怨後世成親，瞋憎之心自失大利，破忍辱福、失慈心業、障佛道因緣，是故不應瞋憎。怨賊應當視之如其親里。所以者何？是怨賊令我得佛道因緣，若使怨賊無惡於我，我無所忍，是則為我善知識也，令我得成忍辱波羅蜜。怨賊之中得是慈已，於十方眾生慈心愛念。普遍世界，見諸眾生無常變異，有老病死眾苦逼切，蜎蜚蠕動皆無安者而起悲心。若見眾生得今世樂及後世樂，得生天樂賢聖道樂而起喜心。不見眾生有苦樂事，不憂不喜以慧自御，但緣眾生而起舍心，是名四無量心。於十方眾生慈心遍滿故名為無量，行者常應修集是心。若或時有瞋恚心起，如蛇如火在於身上，即應急卻。若心馳散入於五欲，及為五蓋所覆，當以精進智慧之力強攝之還。修習慈心，常念眾生令得佛樂，
【現代漢語翻譯】 現代漢語譯本： 『不以指洗，即使清洗再多也無用。』修行者應當勤奮精進，用智慧和禪定之『指』洗除心中的污垢，如果不是這樣，就不能脫離（煩惱的）束縛。
四無量觀法：
尋求佛道的人，應當首先修習四無量心。如果心是無量的，那麼功德也是無量的。對於一切眾生，大致可以分為三種：第一種是父母、親戚、善知識等；第二種是怨敵、盜賊、仇人，經常想要惱害自己的人；第三種是中人，不親近也不怨恨的人。修行者對於這三種人，應當以慈悲心對待，視如親人，年老的如同父母，中年的如同兄弟，年少的如同兒子，經常應當修習這樣的慈心。人之所以成為怨敵，是因為有惡的因緣，當惡的因緣結束，又會恢復成為親人，怨親關係不是固定的。為什麼呢？今生是怨敵，來世可能成為親人，嗔恨之心會讓自己失去巨大的利益，破壞忍辱的福德，失去慈悲心的功業，障礙佛道的因緣，因此不應該嗔恨。對於怨敵盜賊，應當視如自己的親人。為什麼呢？因為這些怨敵盜賊能讓我得到成就佛道的因緣，如果怨敵盜賊不對我作惡，我就沒有機會修忍辱，那麼他們就是我的善知識，讓我得以成就忍辱波羅蜜。在對怨敵生起慈心之後，進而對十方眾生生起慈心愛念，遍及整個世界，看到眾生經歷無常變異，有衰老、疾病、死亡等各種痛苦的逼迫，即使是細小的昆蟲也都沒有安寧，從而生起悲心。如果看到眾生得到今生的快樂以及來世的快樂，得到生天的快樂和賢聖之道的快樂，就生起喜悅之心。如果沒有看到眾生有痛苦或快樂的事情，不憂愁也不喜悅，用智慧來駕馭自己，只是緣著眾生而生起舍心，這就是四無量心。對於十方眾生慈心充滿，所以稱為無量，修行者應當經常修習這種心。如果有時生起嗔恚心，如同毒蛇或火焰在身上，就應當立即去除。如果心散亂，進入五欲之中，或者被五蓋所覆蓋，應當用精進和智慧的力量強行收攝回來，修習慈心，經常想著讓眾生得到成佛的快樂。
【English Translation】 English version: 'Washing without using the finger is useless, no matter how much you wash.' Practitioners should diligently strive forward, using the 'finger' of wisdom and samadhi to wash away the defilements of the mind. If it is not done this way, one cannot be liberated from the law (of suffering).
The Four Immeasurable Contemplations:
Those who seek the path of Buddhahood should first cultivate the Four Immeasurable Minds. If the mind is immeasurable, then the merit is also immeasurable. Among all sentient beings, there are generally three categories: first, parents, relatives, good teachers, and so on; second, enemies, thieves, and those who harbor resentment and constantly seek to harm you; third, neutral people who are neither close nor hostile. Practitioners should regard these three types of people with loving-kindness, treating them as relatives, the elderly as parents, the middle-aged as siblings, and the young as children, constantly cultivating such loving-kindness. People become enemies because of negative karmic connections. When these negative karmic connections end, they can revert to being relatives. The relationship between enemies and relatives is not fixed. Why? Because in this life they are enemies, but in the next life they may become relatives. A mind of anger and hatred will cause one to lose great benefits, destroy the merit of patience, lose the karma of loving-kindness, and obstruct the causes and conditions for the path to Buddhahood. Therefore, one should not be angry or hateful. Enemies and thieves should be regarded as one's own relatives. Why? Because these enemies and thieves provide me with the causes and conditions to attain Buddhahood. If enemies and thieves did not harm me, I would have no opportunity to practice patience. Therefore, they are my good teachers, allowing me to perfect the Pāramitā (perfection) of patience. After generating loving-kindness towards enemies, one should further generate loving-kindness and affection towards all sentient beings in the ten directions, extending it throughout the world, seeing that sentient beings experience impermanence and change, and are oppressed by various sufferings such as old age, sickness, and death. Even the smallest insects have no peace, and thus one should generate compassion. If one sees sentient beings attaining happiness in this life and happiness in future lives, attaining the happiness of being born in the heavens and the happiness of the path of the wise and holy, one should generate joy. If one does not see sentient beings experiencing happiness or suffering, one should not be worried or joyful, but should control oneself with wisdom, and simply generate equanimity towards sentient beings. This is called the Four Immeasurable Minds. Because loving-kindness fills all sentient beings in the ten directions, it is called immeasurable. Practitioners should constantly cultivate this mind. If anger arises at any time, like a snake or fire on one's body, one should immediately remove it. If the mind is scattered, entering into the five desires, or is covered by the five hindrances, one should forcefully restrain it with the power of diligence and wisdom, cultivate loving-kindness, and constantly think of enabling sentient beings to attain the happiness of Buddhahood.
習之不息，便得離五欲、除五蓋、入初禪。得初禪相者喜樂遍身，諸善法中生歡喜樂，見有種種微妙之色，是名入佛道初門禪定福德因緣也。得是四無量心已，於一切眾生忍辱不瞋，是名眾生忍。得眾生忍已，易得法忍。法忍者，所謂諸法不生不滅畢竟空相。能信受是法忍，是名無生忍，得阿耨多羅三藐三菩提記，當得作佛。行者應當如是修習也。
不凈觀法：
貪慾、瞋恚、愚癡是眾生之大病，愛身著欲則生瞋恚，顛倒所惑即是愚癡，愚癡所覆故內身外身愛著浮相，習之來久染心難遣，欲除貪慾當觀不凈。瞋恚由外既爾可制，如人破竹初節為難，既制貪慾，餘二自伏。不凈觀者，當知此身生於不凈，處在胞胎，還從不凈中出。薄皮之內純是不凈，外有四大變為飲食充實其內，諦心觀察，從足至發從發至足，皮囊之里無一凈者，腦膜涕唾、膿血屎尿等，略說則三十六，廣說則無量。譬如農夫開倉，種種別知麻米豆麥等。行者以心眼開是身倉，見種種惡露肝肺腸胃諸蟲動食，九孔流出不凈，常無休止。眼流眵淚、耳出結𦡲、鼻中涕流、口出唌吐、大小便孔常出屎尿，雖復衣食障覆，實是行廁。身狀如此，何由是凈？又觀此身假名為人，四大和合譬之如屋，脊骨如棟、脅肋如椽、骸骨如柱、皮如四壁、肉如泥
【現代漢語翻譯】 現代漢語譯本： 不斷地練習，就能脫離五欲（指色、聲、香、味、觸五種感官慾望）、去除五蓋（指貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑法蓋五種煩惱），進入初禪。得到初禪境界的人，喜悅和快樂會遍佈全身，在各種善法中產生歡喜和快樂，並且能看到各種微妙的色彩，這被稱為進入佛道的第一個門檻，是禪定福德的因緣。得到慈、悲、喜、舍四無量心之後，對於一切眾生能夠忍辱而不生瞋恨，這稱為眾生忍。得到眾生忍之後，就容易得到法忍。所謂法忍，就是指諸法不生不滅、畢竟空性的狀態。能夠相信和接受這種法忍，就稱為無生法忍，會得到阿耨多羅三藐三菩提（無上正等正覺）的授記，將來必定能夠成佛。修行者應當這樣修習。
不凈觀的方法：
貪慾、瞋恚、愚癡是眾生最大的疾病。愛戀自身、執著于慾望就會產生瞋恚，被顛倒的觀念所迷惑就是愚癡。因為愚癡的矇蔽，所以對自身和外在的身體產生愛戀，執著于虛幻的表象。這種習氣由來已久，染污內心難以去除，想要去除貪慾，應當修習不凈觀。瞋恚來自外在，因此比較容易控制，就像砍竹子一樣，開始的幾節比較困難，一旦控制住貪慾，其餘的瞋恚和愚癡自然就會降伏。修習不凈觀的人，應當知道這個身體生於不凈，處在母胎之中，還是從不凈之中產生。薄薄的面板之內全部是不凈之物，外面的四大（地、水、火、風）變化為飲食來充實身體內部，仔細地觀察，從腳到頭髮，從頭髮到腳，這層皮囊裡面沒有一樣是乾淨的，包括腦膜、鼻涕、唾液、膿血、屎尿等等，簡單地說有三十六種不凈之物，詳細地說則有無量之多。譬如農夫打開糧倉，能夠分辨出各種不同的麻、米、豆、麥等。修行者用智慧的眼睛打開這個身體的倉庫，看到各種各樣的污穢之物，肝臟、肺臟、腸胃以及各種蟲子在裡面蠕動啃食，九個孔竅不斷地流出不乾淨的東西，從來沒有停止的時候。眼睛流出眼屎和眼淚，耳朵流出耳垢，鼻子流出鼻涕，嘴巴吐出痰液，大小便孔經常排出屎尿，即使有衣服和食物遮蓋，實際上就是一個移動的廁所。身體的狀況是這樣的，怎麼能說是乾淨的呢？再觀察這個身體，只是假名為人，是四大（地、水、火、風）和合而成的，譬如房屋一樣，脊骨就像屋樑，肋骨就像椽子，骸骨就像柱子，面板就像四壁，肌肉就像泥土。
【English Translation】 English version: Continuous practice leads to detachment from the five desires (referring to the five sensory desires of sight, sound, smell, taste, and touch), removal of the five coverings (referring to the five afflictions of greed, hatred, sleepiness, restlessness/remorse, and doubt), and entry into the first Dhyana (Chán). One who attains the state of the first Dhyana experiences joy and happiness pervading the entire body, generating delight and pleasure in all virtuous Dharmas, and perceiving various subtle colors. This is known as entering the first gate of the Buddha's path, the cause and condition for the merit and virtue of Dhyana. Having attained the Four Immeasurable Minds (of loving-kindness, compassion, joy, and equanimity), one can be patient and unangered towards all sentient beings, which is called 'Patience towards Sentient Beings'. Having attained 'Patience towards Sentient Beings', it is easy to attain 'Patience towards the Dharma'. 'Patience towards the Dharma' refers to the state where all Dharmas are understood as neither arising nor ceasing, ultimately empty in nature. Being able to believe and accept this 'Patience towards the Dharma' is called 'Unborn Patience', and one will receive the prediction of attaining Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), and will surely become a Buddha. Practitioners should cultivate in this way.
The Method of Contemplation on Impurity:
Greed, hatred, and delusion are the great diseases of sentient beings. Attachment to the body and clinging to desires give rise to hatred, and being deluded by inverted views is delusion. Because of the obscuration of delusion, one develops attachment to the internal and external body, clinging to illusory appearances. This habit is long-standing, and it is difficult to remove the defilement of the mind. To eliminate greed, one should contemplate impurity. Hatred arises from external factors and can therefore be controlled. It is like splitting bamboo, where the first few sections are difficult, but once greed is controlled, the other two (hatred and delusion) will naturally be subdued. One who practices the contemplation of impurity should know that this body is born from impurity, resides in the womb, and emerges from impurity. Within the thin skin, everything is impure. The external Four Great Elements (earth, water, fire, and wind) transform into food and drink to fill the inside of the body. Observe carefully, from the feet to the hair, and from the hair to the feet, there is nothing clean inside this skin bag, including brain membrane, mucus, saliva, pus, blood, feces, and urine, etc. Briefly speaking, there are thirty-six impure substances; in detail, there are countless. It is like a farmer opening a granary, able to distinguish various types of hemp, rice, beans, wheat, etc. The practitioner uses the eye of wisdom to open the warehouse of this body, seeing all kinds of foul substances, the liver, lungs, intestines, stomach, and various worms moving and eating inside. The nine orifices constantly flow out impure substances without ceasing. The eyes discharge rheum and tears, the ears discharge earwax, the nose discharges mucus, the mouth discharges phlegm, and the openings for urination and defecation constantly discharge feces and urine. Even though clothes and food cover it up, it is actually a walking toilet. The state of the body is like this, how can it be considered clean? Furthermore, observe that this body is merely given the name 'person', it is a combination of the Four Great Elements (earth, water, fire, and wind), like a house. The spine is like the ridgepole, the ribs are like the rafters, the bones are like the pillars, the skin is like the four walls, and the flesh is like the mud.
涂，虛偽假合，人為安在？危脆非真，幻化須臾。腳骨上脛骨接之，脛骨上髀骨接之，髀骨上脊骨接之，脊骨上髑髏接之，骨骨相拄危如累卵。諦觀此身無一可取，如是心則生厭惡。常念不凈三十六物，如實分別，內身如此外身不異。若心不住，制之令還專念不凈。心住相者，身體柔軟漸得快樂。心故不住，當自訶心：「從無數劫來常隨汝故，更歷三惡道中苦毒萬端。從今日去我當伏汝，汝且隨我。」還系其心令得成就。若極厭惡其身，當進白骨觀，亦可入初禪。行者志求大乘者，命終隨意生諸佛前，不爾必至兜率天上得見彌勒。
白骨觀法：
白骨觀者，除身皮血筋肉都盡，骨骨相拄白如珂雪，光亦如是。若不見者，譬如癩人，醫語其家：「若令飲血色同乳者，便可得差。」家中所有悉令作白，銀盃盛血，語之：「飲乳，病必得差。」癩人言：「血也。」答言：「白物治之，汝豈不見家中諸物悉是白耶？罪故見血，但當專心乳想，莫謂是血也。」如是七日便變為乳，何況實白而不能見？既見骨人，當觀骨人之中，其心生滅相續如綖穿珠，如意所見及觀外身，亦復如是。若心欲住，精勤莫廢，如攢火見煙、掘井見濕，必得不久。若心靜住，開眼閉眼光骨明瞭，如水澄靜則見面像，濁則不了，竭則不見。
【現代漢語翻譯】 現代漢語譯本 塗飾的外表，虛偽的結合，人為的安排在哪裡呢？如此的身體是危險而脆弱的，並非真實，如幻化般短暫。腳骨上面連線著脛骨，脛骨上面連線著髀骨（大腿骨），髀骨上面連線著脊骨，脊骨上面連線著髑髏（頭骨），骨頭與骨頭相互支撐，危如堆疊的雞蛋。仔細觀察這個身體，沒有一處值得貪戀，這樣內心就會產生厭惡。常常憶念身體由三十六種不凈之物組成，如實地分辨它們，自己的身體是這樣，別人的身體也沒有什麼不同。如果心不能安住，就控制它，讓它回到專心憶念不凈的狀態。如果心能安住在不凈的景象上，身體就會變得柔軟，逐漸獲得快樂。如果心仍然不能安住，就應當責備自己的心：『從無數劫以來，我常常跟隨你，因此在三惡道中經歷了各種各樣的痛苦。從今天開始，我應當降伏你，你也要聽從我的指揮。』 重新系縛住自己的心，使它能夠成就。如果非常厭惡自己的身體，就應當進一步修習白骨觀，也可以因此進入初禪。修行者如果立志追求大乘佛法，那麼在壽命終結時，可以隨意往生到諸佛的面前；即使不能，也必定會往生到兜率天，得見彌勒（未來佛）。
白骨觀的修習方法：
修習白骨觀，就是要去除身體的面板、血液、肌肉，使身體的所有骨頭相互支撐，潔白如珂雪（潔白的玉），光亮也像珂雪一樣。如果不能見到白骨的景象，就好像一個麻風病人，醫生告訴他的家人：『如果能讓他喝下顏色像牛奶一樣的血，他的病就可以治好。』 家人把所有的東西都做成白色，用銀盃盛著血，告訴麻風病人：『這是牛奶，喝下去病一定會好。』 麻風病人說：『這是血啊。』 家人回答說：『用白色的東西來治療你的病，難道你沒有看見家裡的東西都是白色的嗎？因為你的罪業深重，所以才看到的是血，只要專心想這是牛奶，不要認為它是血。』 這樣過了七天，血就變成了牛奶。更何況真實的白骨，怎麼會不能見到呢？既然已經見到了白骨人，就應當觀察白骨人的身體之中，心的生滅相續不斷，就像用線穿珠子一樣，隨心所欲地見到白骨，並且觀察外面的身體，也是這樣。如果心想要安住，就要精進勤奮，不要停止，就像鉆木取火，見到煙就快要見到火了，挖掘水井，見到濕土就快要見到水了，一定很快就能成功。如果心能夠平靜地安住，睜開眼睛和閉上眼睛，所見到的白骨都光明清晰，就像水澄清了就能照見人像，渾濁了就不能照見，乾涸了就什麼也看不見。
【English Translation】 English version The painted exterior, the false union, where is the artificial arrangement? This body is dangerous and fragile, not real, like an illusion, fleeting. The foot bones are connected to the shin bones, the shin bones are connected to the thigh bones (femur), the thigh bones are connected to the spine, and the spine is connected to the skull. Bone upon bone supports each other, precarious as a pile of eggs. Carefully observe this body, there is nothing to be attached to, and thus the mind will generate disgust. Constantly remember that the body is composed of thirty-six impure things, truly distinguishing them. One's own body is like this, and others' bodies are no different. If the mind cannot abide, control it and bring it back to focusing on the contemplation of impurity. If the mind can abide in the image of impurity, the body will become soft and gradually attain happiness. If the mind still cannot abide, then one should rebuke one's own mind: 'From countless kalpas, I have always followed you, and therefore experienced all kinds of suffering in the three evil realms. From today onwards, I shall subdue you, and you must obey my commands.' Re-bind the mind, so that it can achieve accomplishment. If one is extremely disgusted with one's own body, then one should further practice the White Bone Contemplation (骸骨観, Gaikotsu-kan), and one can also enter the first Dhyana (禪, Zen) because of this. If a practitioner aspires to seek the Mahayana (大乗, Daijō) Dharma, then at the end of their life, they can be reborn at will in front of all the Buddhas; even if they cannot, they will surely be reborn in the Tushita Heaven (兜率天, Tosotsu-ten), and see Maitreya (彌勒, Miroku) (the future Buddha).
The method of practicing the White Bone Contemplation:
To practice the White Bone Contemplation is to remove the skin, blood, and flesh of the body, so that all the bones of the body support each other, as white as Kaoxue (珂雪) (pure white jade), and the light is also like Kaoxue. If one cannot see the image of white bones, it is like a leper, whose doctor tells his family: 'If you can make him drink blood that is the same color as milk, his disease can be cured.' The family makes everything white, puts blood in a silver cup, and tells the leper: 'This is milk, drink it and your disease will surely be cured.' The leper says: 'This is blood.' The family replies: 'Use white things to treat your disease, don't you see that everything in the house is white? Because your sins are heavy, you see blood, just focus on thinking that it is milk, and don't think it is blood.' After seven days, the blood turns into milk. How much more so with real white bones, how can one not see them? Since one has already seen the white bone person, one should observe within the white bone person's body, the continuous arising and ceasing of the mind, like threading beads with a string, seeing the white bones as one wishes, and also observing the external body in the same way. If the mind wants to abide, one must be diligent and not stop, like drilling wood to make fire, seeing smoke means one is about to see fire, digging a well, seeing wet soil means one is about to see water, one will surely succeed soon. If the mind can abide peacefully, whether one opens or closes one's eyes, the white bones seen are bright and clear, just as clear water can reflect a person's image, turbid water cannot reflect it, and dry water cannot reflect anything.
觀佛三昧法：
佛為法王，能令人得種種善法，是故習禪之人先當唸佛。唸佛者，令無量劫重罪微薄得至禪定。至心念佛。佛亦念之，如人為王所念，怨家債主不敢侵近。唸佛之人。諸餘惡法不來擾亂，若唸佛者佛常在也。云何憶念？人之自信無過於眼，當觀好像便如真佛。先從肉髻、眉間白毫下至於足，從足復至肉髻，如是相相諦取，還於靜處閉目思惟，繫心在像不令他念。若念余緣，攝之令還，心目觀察如意得見，是為得觀像定。當作是念：「我亦不往，像亦不來，而得見者，由心定想住也。」然後進觀生身便得見之，如對面無異也。人心馳散多緣惡法，當如乳母伺視其子，莫令墜于坑井險道。念則如子，行者如母，若心不住，當自責心：「念老病死甚為切近。若生天者，著于妙欲，無有治心善法；若墮三惡道，苦惱怖懅善心不生。今受妙法，云何可不至心專念耶？」又作念言：「生在末法，末法垂已欲滅，猶如赦鼓開門放囚，鼓音漸已欲止，門扉已閉一扇，豈可自寬不求出獄。過去無始世界已來，所更生死苦惱萬端，今所受法未得成就，無常死賊須臾叵保，當復更受無央數劫生死之苦。」如是種種鞭心，令心得住。心住相者，坐臥行步常得見佛，然後更進生身、法身。得初觀已，展轉則易。
生身觀法：
生身觀者，既已觀像，心想成就，撿意入定，即便得見，當因於像以念生身。觀佛坐于菩提樹下，光明顯照相好奇特；或如鹿野苑中坐，為五比丘說四諦法時；或如耆阇崛山放大光明，為諸大眾說波若時。如是隨用一處，繫念在緣不令外散，心想得住即便見佛，舉身快樂樂徹骨髓。譬如熱得涼池、寒得溫室，世間之樂無以為喻也。
法身觀法：
法身觀者，已於空中見佛生身，當因生身觀內法身，十力、四無所畏、大慈大悲無量善業。如人先念金瓶，后觀瓶內摩尼寶珠，所以尊妙神智無比，無遠無近無難無易，無限世界悉如目前，無有一人在於外者，一切諸法無所不了。常當專念不令心散，心念余緣攝之令還。複次，一切愚智當其死時，外失諸根如投黑坑，若能發聲聲至梵天。大力大苦大怖大畏無過死賊，唯佛一人力能救拔，能與種種人天涅槃之樂。複次，一切諸佛，世世常為一切眾生故不惜身命。如釋迦牟尼佛昔為太子時，出遊道見癩人，敕醫令治。醫言：「當須不瞋人血飲之，以髓涂之，乃可得差。」太子念言：「是人難得，設使有者復不可爾。」即便以身與之令治。若為一切眾生，亦復如是。佛恩深重過於父母，若使一切眾生悉為父母，佛為一分，二分之中常當唸佛，不應余
【現代漢語翻譯】 現代漢語譯本： 生身觀法： 生身觀，是指在觀想佛像之後，心中已經成就了佛像的觀想，收攝心意進入禪定，就能得見佛像。此時，應當藉助佛像來憶念佛的生身（應化之身）。觀想佛陀坐在菩提樹下，光明顯耀，相貌奇特；或者觀想佛陀在鹿野苑中端坐，為五比丘宣說四諦之法；或者觀想佛陀在耆阇崛山（Grdhrakuta，又譯鷲峰山）放出大光明，為大眾宣說般若（Prajna，智慧）之法。像這樣，隨意選擇一處場景，將心念專注於此，不讓它向外散亂。心中觀想能夠安住，就能見到佛陀，全身都感到快樂，這種快樂深入骨髓。就像炎熱的人得到涼爽的池水，寒冷的人得到溫暖的房間一樣，世間的快樂無法與此相比。 法身觀法： 法身觀，是指已經在空中見到佛的生身之後，應當藉助生身來觀想內在的法身（Dharmakaya，佛的真身），即佛的十力（Dasabala，佛具有的十種力量）、四無所畏（Catur-vaisaradya，佛的四種無所畏懼的自信）、大慈大悲以及無量的善業。就像人先憶念金瓶，然後觀想瓶內的摩尼寶珠（Mani-ratna，如意寶珠）一樣。所以佛的尊貴、微妙、神聖的智慧是無與倫比的，沒有遠近之分，沒有難易之別，無限的世界都如同在眼前一樣，沒有一個人在佛之外，一切諸法沒有不瞭解的。應當經常專心憶念佛，不讓心散亂，如果心念到其他事物，就收攝回來。此外，一切愚笨和聰明的人在臨死的時候，對外失去所有的感覺器官，就像掉進黑暗的深坑一樣，如果能夠發出聲音，聲音可以到達梵天（Brahma，天神）。大力、大苦、大怖、大畏沒有超過死亡的，只有佛一人有力量能夠救拔，能夠給予各種人天涅槃（Nirvana，寂滅）的快樂。再者，一切諸佛，世世代代常常爲了眾生的緣故而不惜身命。例如釋迦牟尼佛（Sakyamuni，佛教創始人）過去作為太子的時候，出遊時見到一個麻風病人，命令醫生去治療他。醫生說：『應當需要不嗔恨的人的血來飲用，用骨髓來塗抹，才可以治好。』太子心想：『這種人很難找到，即使有，也不可能這樣做。』就立即把自己的身體給他用來治療。爲了一切眾生，也是這樣。佛的恩德深重超過父母，即使一切眾生都是自己的父母，佛也佔一份，在這二者之中，應當經常憶念佛，不應該...
【English Translation】 English version: The Method of Contemplating the Emanation Body: The contemplation of the emanation body (Nirmanakaya) means that after contemplating the image of the Buddha and achieving mental accomplishment, one should gather one's mind and enter into samadhi (meditative absorption). Then, one will be able to see the Buddha. At this time, one should use the image of the Buddha to recollect the emanation body. Contemplate the Buddha sitting under the Bodhi tree, with radiant light and extraordinary features; or contemplate the Buddha sitting in the Deer Park, preaching the Four Noble Truths to the five Bhikkhus (monks); or contemplate the Buddha emitting great light on Grdhrakuta Mountain (Vulture Peak), preaching Prajna (wisdom) to the assembly. In this way, choose any one of these scenes, focus your mind on it, and do not let it wander outward. If the mind can dwell on the contemplation, you will see the Buddha, and your whole body will feel joy, a joy that penetrates to the marrow of your bones. It is like a hot person finding a cool pond, or a cold person finding a warm room. The joys of the world cannot compare to this. The Method of Contemplating the Dharma Body: The contemplation of the Dharma body (Dharmakaya) means that after seeing the emanation body of the Buddha in the sky, one should use the emanation body to contemplate the inner Dharma body, which includes the Ten Powers (Dasabala) of the Buddha, the Four Fearlessnesses (Catur-vaisaradya), great compassion, and immeasurable good deeds. It is like first recollecting a golden vase and then contemplating the Mani jewel (Mani-ratna) inside the vase. Therefore, the Buddha's noble, subtle, and divine wisdom is unparalleled. There is no distance, no difficulty, no ease. Infinite worlds are all like being before one's eyes. There is no one outside of the Buddha, and there is nothing that one does not understand about all dharmas (teachings). One should always focus on recollecting the Buddha and not let the mind wander. If the mind thinks of other things, one should bring it back. Furthermore, when all foolish and wise people die, they lose all their sense organs, like falling into a dark pit. If they can make a sound, the sound can reach Brahma (a deity). There is no greater power, greater suffering, greater fear, or greater dread than the thief of death. Only the Buddha has the power to save and deliver, and can give all kinds of human and heavenly beings the joy of Nirvana (liberation). Moreover, all Buddhas, in every lifetime, constantly sacrifice their lives for the sake of all sentient beings. For example, when Sakyamuni Buddha (the founder of Buddhism) was a prince, he went out and saw a leper and ordered a doctor to treat him. The doctor said, 'It is necessary to drink the blood of a person who is not angry and to smear the marrow on him in order to cure him.' The prince thought, 'Such a person is hard to find, and even if there is one, it is impossible to do that.' He immediately gave his own body to be used for treatment. It is the same for the sake of all sentient beings. The Buddha's kindness is deeper than that of parents. Even if all sentient beings were one's parents, the Buddha would still account for a share. Among these two, one should always recollect the Buddha, and should not...
念。如是種種功德，隨念何事，若此定成除斷結縛，乃至可得無生法忍。若於中間諸病起者，隨病習藥。若不得定，六慾天中豪尊第一，飛行所至宮殿自隨。或生諸佛前，終不空也；若人藥和赤銅，若不成金，不失銀也。
十方諸佛觀法：
念十方諸佛者，坐觀東方廓然明凈，無諸山河石壁，唯見一佛結跏趺坐舉手說法。心眼觀察，光明相好畫然了了，繫念在佛不令他緣，心若余緣攝之令還。如是見者，更增十佛，既見之後復增百千，乃至無有邊際，近身則狹轉遠轉廣，但見諸佛光光相接。心眼觀察得如是者，回身東南，復如上觀。既得成就，南方西南方，西方西北方，北方東北方，上下方都亦如是。既得方方皆見諸佛，如東方已，當復端坐總觀十方諸佛，一念所緣周匝得見。定心成就者，即于定中十方諸佛皆為說法，疑網云消得無生忍。若宿罪因緣不見諸佛者，當一日一夜六時懺悔隨喜勸請，漸自得見，縱使諸佛不為說法，是時心得快樂身體安隱。是則名為觀十方諸佛也。
觀無量壽佛法：
觀無量壽佛者，有二種人。鈍根者，先當教令心眼觀察額上一寸，除卻皮肉但見赤骨。繫念在緣不令他念，心若余緣攝之令還。得如是見者，當復教令變此赤骨辟方一寸令白如珂。既得如是見者，當復
【現代漢語翻譯】 現代漢語譯本：如此種種功德，隨你念及何事，如果此禪定能夠成就，便能去除、斷滅煩惱的束縛，甚至可以獲得無生法忍（Anutpattika-dharmakshanti，對法不生不滅的證悟）。如果在修定過程中出現各種疾病，就根據病情服用藥物。如果不能獲得禪定，也能在六慾天（Six Desire Realms）中成為最尊貴的人，飛行時所到的宮殿也會自然跟隨。或者能夠出生在諸佛面前，終究不會空過此生；如果有人用藥物調和赤銅，即使不能煉成黃金，也不會失去白銀。
十方諸佛觀法：
唸誦十方諸佛的名號，可以這樣觀想：端坐觀想東方，空曠明凈，沒有山河石壁，只能看見一尊佛結跏趺坐（vajrasana，一種坐姿）舉手說法。用你的心眼仔細觀察，佛的光明和莊嚴的相好清晰明瞭，將心念專注于佛，不要讓它攀緣其他事物，如果心念跑到別處，就把它收回來。如果能夠這樣觀想，就再增加十尊佛，見到之後再增加百尊千尊，乃至無邊無際，佛像離你近的時候感覺狹小，轉遠就感覺寬廣，只能看見諸佛的光芒相互連線。如果用心眼觀察能夠達到這種程度，就轉身面向東南方，再像上面那樣觀想。如果能夠成就，南方、西南方、西方、西北方、北方、東北方、上方、下方，都像這樣觀想。如果能夠做到每個方向都能看見諸佛，就像東方那樣，就應當再次端坐，總觀十方諸佛，一念之間，所緣之境周遍都能看見。如果禪定之心能夠成就，那麼在禪定中，十方諸佛都會為你說法，疑慮和迷惑像云一樣消散，獲得無生法忍。如果因為前世的罪業因緣而不能看見諸佛，就應當一日一夜六時懺悔、隨喜、勸請，逐漸就能看見，即使諸佛不為你說法，這時你的心也會感到快樂，身體也會感到安穩。這就是觀想十方諸佛的方法。
觀無量壽佛法：
觀想無量壽佛（Amitayus Buddha）有兩種人。對於根器遲鈍的人，應當先教他用心眼觀察額頭上一寸的地方，除去皮肉，只看見紅色的骨頭。將心念專注于這個境界，不要讓它產生其他的念頭，如果心念跑到別處，就把它收回來。如果能夠這樣觀想，就應當再教他將這塊紅色的骨頭變成一寸見方，像珂貝一樣潔白。如果能夠這樣觀想，就應當再...
【English Translation】 English version: Such are the various merits. Whatever you contemplate, if this Samadhi (concentration) can be achieved, it can remove and sever the bonds of afflictions, and even attain Anutpattika-dharmakshanti (the patient acceptance of the non-arising of phenomena). If various illnesses arise during the practice of Samadhi, then take medicine according to the illness. If Samadhi cannot be attained, one will become the most honored and wealthy in the Six Desire Realms (Six Desire Realms), and the palaces one flies to will naturally follow. Or one may be born before the Buddhas, and will not pass this life in vain; if one mixes medicine with red copper, even if it cannot be turned into gold, one will not lose silver.
The Method of Contemplating the Buddhas of the Ten Directions:
To contemplate the Buddhas of the ten directions, one can visualize the East as vast, clear, and bright, without mountains, rivers, or stone walls, only seeing one Buddha sitting in the vajrasana (vajrasana, a seated posture) and raising his hand to teach the Dharma. Observe carefully with your mind's eye, the Buddha's light and majestic features are clear and distinct. Focus your mind on the Buddha, do not let it cling to other things. If the mind wanders elsewhere, bring it back. If you can visualize in this way, then add ten more Buddhas. After seeing them, add hundreds and thousands more, until there is no limit. When the Buddha images are close to you, they feel narrow, and when they are far away, they feel wide. You can only see the light of the Buddhas connecting with each other. If you can achieve this level of observation with your mind's eye, then turn to the Southeast and visualize as above. If you can achieve this, then visualize the South, Southwest, West, Northwest, North, Northeast, above, and below in the same way. If you can see the Buddhas in every direction, just like in the East, then you should sit upright again and contemplate all the Buddhas of the ten directions. In one thought, the object of your contemplation can be seen everywhere. If the mind of Samadhi can be achieved, then in Samadhi, all the Buddhas of the ten directions will teach you the Dharma, doubts and confusions will dissipate like clouds, and you will attain Anutpattika-dharmakshanti. If you cannot see the Buddhas due to the karmic causes of past sins, then you should repent, rejoice, and request six times a day and night, and you will gradually be able to see them. Even if the Buddhas do not teach you the Dharma, your heart will feel happy and your body will feel at peace. This is called contemplating the Buddhas of the ten directions.
The Method of Contemplating Amitayus Buddha:
There are two types of people who contemplate Amitayus Buddha (Amitayus Buddha). For those with dull faculties, you should first teach them to observe one inch above the forehead with their mind's eye, removing the skin and flesh, only seeing the red bone. Focus your mind on this object, do not let it generate other thoughts. If the mind wanders elsewhere, bring it back. If you can visualize in this way, then you should teach them to transform this red bone into a square inch, as white as a conch shell. If you can visualize in this way, then you should...
教令自變其身皆作白骨，無有皮肉色如珂雪。復得如是見，當更教令變此骨身使作琉璃，光色清凈視表徹里，既得如是見者，當復教令從此琉璃身中放白光明，自近及遠遍滿閻浮，唯見光明不見諸物，還攝光明入于身中。既入之後，復放如初。凡此諸觀從易及難，其白亦應初少后多。既能如是，當從身中放此白光，乃于光中觀無量壽佛。無量壽佛其身姝大光明亦妙，西向端坐相相諦取，然後總觀其身，結跏趺坐顏容巍巍如紫金山。繫念在佛不令他緣，心若余緣攝之令還，常如與佛對坐不異，如是不久便可得見。若利根者，但當先作明想，晃然空凈，乃于明中觀佛，便可得見。行者若欲生於無量壽佛國者，當作如是觀無量壽佛也。
諸法實相觀法：
諸法實相觀者，當知諸法從因緣生，因緣生故不得自在，不自在故畢竟空相，但有假名無有實者。若法實有不應說無，先有今無是名為斷。不常不斷亦不有無，心識處滅言說亦盡，是名甚深清凈觀也。又觀淫怒癡法即是實相。何以故？是法不在內不在外。若在內，不應待外因緣生；若在外，則無所住。若無所住亦無生滅，空無所有清凈無為，是名淫怒癡實相觀也。又一切諸法畢竟清凈，非諸佛賢聖所能令爾。但以凡夫未得慧觀，見諸虛妄之法有種種相。得實相者
【現代漢語翻譯】 現代漢語譯本 教導使其自身變化，全部變成白骨，沒有皮肉，顏色像珂雪（潔白的玉）。再次獲得這樣的觀想后，應當進一步教導使其變化此骨身，使之變成琉璃（一種寶石），光芒清澈明亮，從外到內都能看透。已經獲得這樣觀想的人，應當再次教導使其從此琉璃身中放出白色光明，從近到遠遍滿閻浮（世界），只看見光明而看不見其他事物，然後收回光明進入自身中。進入之後，再次放出如初。所有這些觀想，從容易到困難，其白色也應當開始時少，後來增多。已經能夠這樣做了，應當從自身中放出這白色光明，然後在光明中觀想無量壽佛（阿彌陀佛）。無量壽佛其身形美好高大，光明也美妙，面向西方端正坐著，仔細觀察其相貌，然後總體觀想其身，結跏趺坐（一種坐姿），顏容巍峨如紫金山。將意念繫在佛身上，不讓它攀緣其他事物，心如果攀緣其他事物，就收攝它回來，常常像與佛面對面坐著一樣，沒有差別，像這樣不久就可以得見。如果是利根的人，只要先作明亮的觀想，晃然空凈，然後在明亮中觀想佛，就可以得見。修行者如果想要往生到無量壽佛國，應當作這樣的觀想無量壽佛。
諸法實相觀法：
觀想諸法實相的人，應當知道諸法從因緣（條件）而生，因為因緣生所以不能自在，因為不能自在所以畢竟是空相，只有假名而沒有真實。如果法是真實存在的，不應該說沒有，先前有現在沒有，這叫做斷滅。不常不斷，也不有不無，心識之處滅盡，言說也窮盡，這叫做甚深清凈的觀想。又觀想淫怒癡（佛教三毒）的法就是實相。為什麼呢？因為這法不在內也不在外。如果在內，不應該等待外在的因緣而生；如果在外，就沒有所住之處。如果沒有所住之處，也就沒有生滅，空無所有，清凈無為，這叫做淫怒癡的實相觀想。又一切諸法畢竟清凈，不是諸佛賢聖所能使它這樣的。只是因為凡夫沒有得到智慧的觀照，看見諸虛妄的法有種種相。得到實相的人
【English Translation】 English version Instructing to transform oneself entirely into white bones, devoid of skin and flesh, with a color resembling karkata snow (pure white jade). Upon attaining such a vision, further instruct to transform this skeletal body into lapis lazuli (a gemstone), its radiance clear and pure, transparent from exterior to interior. Having achieved this vision, further instruct to emit white light from this lapis lazuli body, extending from near to far, pervading Jambudvipa (the world), perceiving only light and not seeing other objects, then retracting the light back into the body. After entering, emit it again as before. All these contemplations, from easy to difficult, should have the white light initially small and gradually increasing. Once capable of this, emit this white light from the body, and within the light, contemplate Amitayus Buddha (the Buddha of Immeasurable Life). Amitayus Buddha's form is beautiful and grand, his light also wondrous, sitting upright facing west, carefully observing his features, then contemplating his entire form, sitting in the lotus position (a seated posture), his countenance majestic like a purple-golden mountain. Focus the mind on the Buddha, not allowing it to wander to other objects, and if the mind wanders, bring it back, always as if sitting face to face with the Buddha, without difference. In this way, one can soon attain a vision. If one has sharp faculties, simply begin by contemplating brightness, a radiant emptiness, and then contemplate the Buddha within the brightness, and one can attain a vision. If a practitioner wishes to be reborn in the land of Amitayus Buddha, one should perform this contemplation of Amitayus Buddha.
The Method of Contemplating the True Nature of All Dharmas:
One who contemplates the true nature of all dharmas should know that all dharmas arise from causes and conditions, and because they arise from causes and conditions, they are not self-existent. Because they are not self-existent, they are ultimately empty in nature, having only provisional names and no reality. If a dharma were truly existent, it should not be said to be non-existent; to be existent before and non-existent now is called annihilation. Neither permanent nor impermanent, neither existent nor non-existent, the realm of consciousness ceases, and speech also ends. This is called a profound and pure contemplation. Furthermore, contemplate that the dharmas of lust, anger, and delusion (the three poisons) are the true nature. Why? Because these dharmas are neither internal nor external. If they were internal, they should not depend on external causes and conditions to arise; if they were external, they would have no abiding place. If they have no abiding place, they also have no arising or ceasing, empty and without anything, pure and unconditioned. This is called the contemplation of the true nature of lust, anger, and delusion. Furthermore, all dharmas are ultimately pure, not something that Buddhas and sages can make them to be. It is only because ordinary beings have not attained the wisdom of contemplation that they see various appearances in the false dharmas. One who attains the true nature
觀之，如鏡中像，但誑人眼，其實不生亦無有滅。如是觀法甚深微妙，行者若能精心思惟，深靜實相不生邪者，即便可得無生法忍。此法難緣，心多馳散，若不馳散或復縮沒，常應清凈其心了了觀察。若心難攝當呵責心：「汝無數劫來常應雜業無有厭足，馳逐世樂不覺為苦，一切世間貪樂致患，隨業因緣受生五道，皆心所為，誰使爾者？汝如狂象，蹈藉殘害無有物制，誰調汝者？若得善調則離世患。當知處胎不凈，苦厄逼迮切身猶如地獄。既生在世，老病死苦憂悲萬端不得自在；若生天上，當復墮落。三界無安，汝何以樂著？」如是種種呵責其心已，還念本緣。心想住者，心得柔軟，見有種種色光從身而出，是名諸法實相觀也。
欲生無量壽佛國者，應當如是上觀無量壽佛。又觀諸法實相，又當觀於世間如夢如幻皆無實者，但以顛倒虛妄之法，橫起煩惱受諸罪報。如人見諸小兒共諍瓦石土木，便生瞋鬥。觀諸世間亦復如是，當興大悲誓度一切，常伏其心修行二忍，所謂眾生忍、法忍也。眾生忍者，若恒河沙等眾生種種加惡，心不瞋恚；種種恭敬供養，心不歡喜。又觀眾生無初無後，若有初者則無因緣，若有因緣是則無初，若無初者中后亦無。如是觀時不墮常斷二邊，用安隱道觀諸眾生不生邪見，是名眾生忍。法
【現代漢語翻譯】 現代漢語譯本：觀察萬物，就像鏡中的影像，只是迷惑人的眼睛，實際上既沒有產生也沒有消滅。像這樣觀察事物的方法非常深刻微妙，修行者如果能夠精心思考，在深刻寂靜的實相中不產生邪念，就可以獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻領悟和接受）。這種方法難以攀緣，因為心容易散亂，如果不散亂就容易萎靡不振，所以應該經常保持內心的清凈，明明白白地觀察。如果心難以控制，就應該呵斥它：『你無數劫以來總是沉迷於各種雜亂的事務，沒有厭倦滿足的時候，追逐世俗的快樂卻不覺得是痛苦，世間一切貪圖享樂的行為都會導致災禍，隨著業力的因緣在五道（地獄、餓鬼、畜生、人、天）中輪迴受生，這些都是你的所作所為，是誰指使你的？你就像一頭狂象，踐踏破壞，沒有東西可以制服你，是誰來調伏你的？如果能夠得到很好的調伏，就能遠離世間的災禍。應當知道處在胎中的不凈，痛苦厄難逼迫身體就像在地獄一樣。既然出生在世上，就要面對衰老、疾病、死亡的痛苦，憂愁悲傷，萬般無奈，不得自在；即使生到天上，將來還會墮落。三界（欲界、色界、無色界）沒有安寧，你為什麼還樂於執著呢？』像這樣用各種方法呵斥自己的心之後，再回到最初的因緣上。如果心能安住，心就會變得柔軟，看到有各種顏色的光芒從身體中發出，這就是諸法實相觀（reality contemplation of all dharmas）。 想要往生到無量壽佛（Amitabha Buddha，阿彌陀佛）的佛國，應當像這樣向上觀察無量壽佛。還要觀察諸法實相，還要觀察世間萬物如夢如幻，都沒有真實性，只是因為顛倒虛妄的認知，橫生煩惱，承受各種罪報。就像人們看到小孩子們一起爭奪瓦片、石頭、泥土、木頭，就產生嗔恨爭鬥。觀察世間萬物也是這樣，應當興起大悲心，發誓度化一切眾生，經常降伏自己的心，修行兩種忍辱，也就是眾生忍（patience with sentient beings）和法忍（patience with dharmas）。眾生忍是指，如果有像恒河沙一樣多的眾生用各種方式加害於你，內心不生嗔恨；用各種方式恭敬供養你，內心不生歡喜。還要觀察眾生沒有開始也沒有結束，如果有一個開始，就沒有因緣，如果有因緣，就沒有開始，如果沒有開始，中間和後來也沒有。像這樣觀察的時候，就不會落入常見和斷見兩種極端，用安穩的道路觀察眾生，不產生邪見，這就是眾生忍。法
【English Translation】 English version: Observe all things as images in a mirror, which only deceive the eyes, for in reality, they neither arise nor cease. Such a method of observation is profoundly subtle. If a practitioner can contemplate diligently, and not generate perverse thoughts in the deep, tranquil reality, then one can attain Anutpattika-dharma-kshanti (無生法忍, the acceptance of the non-arising of all dharmas). This Dharma is difficult to grasp, as the mind is often scattered. If it is not scattered, it may become contracted and dull. One should always purify the mind and observe clearly. If the mind is difficult to control, one should rebuke it: 'For countless kalpas, you have always been engaged in various mixed activities, never finding satisfaction. You chase after worldly pleasures without realizing the suffering they bring. All worldly desires lead to calamity. Following the causes and conditions of karma, you are reborn in the five paths (hell, hungry ghosts, animals, humans, and gods). All of this is your doing. Who commands you? You are like a mad elephant, trampling and destroying without restraint. Who will tame you? If you can be well-tamed, you will be free from worldly suffering. You should know that being in the womb is impure, and the suffering and distress are as oppressive as being in hell. Once born into the world, one faces the suffering of old age, sickness, and death, with endless worries and sorrows, unable to be free. Even if born in the heavens, one will eventually fall. The Three Realms (Desire Realm, Form Realm, Formless Realm) offer no peace. Why do you delight in attachment?' After rebuking the mind in this way, return to the original cause. When the mind dwells in contemplation, it becomes soft and sees various colored lights emanating from the body. This is called the reality contemplation of all dharmas (諸法實相觀). Those who wish to be born in the Buddha-land of Amitabha Buddha (無量壽佛, Buddha of Immeasurable Life) should contemplate Amitabha Buddha in this way. Also, contemplate the reality of all dharmas, and contemplate the world as being like a dream or illusion, without any reality. It is only through inverted and false perceptions that one gives rise to afflictions and receives various karmic retributions. It is like people seeing children fighting over tiles, stones, earth, and wood, and then becoming angry and fighting. Observing the world in this way, one should arouse great compassion and vow to liberate all beings, constantly subduing one's mind and cultivating the two patiences, namely, patience with sentient beings (眾生忍) and patience with dharmas (法忍). Patience with sentient beings means that even if sentient beings as numerous as the sands of the Ganges River inflict various evils upon you, one does not become angry; and if they offer various forms of respect and offerings, one does not become joyful. Also, contemplate that sentient beings have no beginning and no end. If there were a beginning, there would be no causes and conditions. If there are causes and conditions, there is no beginning. If there is no beginning, there is no middle or end either. When contemplating in this way, one does not fall into the two extremes of permanence and annihilation. Using the path of peace and stability, one observes sentient beings without generating perverse views. This is called patience with sentient beings. Dharma
忍者，當觀諸法甚深清凈畢竟空相，心無掛礙能忍是事，是名法忍。新發意者雖未得是法忍，當如是修習其心。又觀諸法畢竟空相，而於眾生常興大悲，所有善本盡以迴向，愿生無量壽佛國，便得往生。
法華三昧觀法：
三七日一心精進如說修行，正憶念《法華經》者，當念釋迦牟尼佛于耆阇崛山與多寶佛在七寶塔共坐，十方分身化佛遍滿所移眾生國土之中，一切諸佛各有一生補處菩薩一人為侍，如釋迦牟尼佛以彌勒為侍。一切諸佛現神通力，光明遍照無量國土，欲證實法出其舌相，音聲滿於十方世界。所說《法華經》者，所謂十方三世眾生若大若小，乃至一稱南無佛者，皆當作佛。惟一大乘，無二無三，一切諸法一相一門，所謂無生無滅畢竟空相。唯有此大乘，無有二也。習如是觀者，五欲自斷、五蓋自除，五根增長，即得禪定。住此定中深愛于佛，又當入是甚深微妙一相一門清凈之法。當恭敬普賢、藥王、大樂說、觀世音、得大勢、文殊、彌勒等大菩薩眾，是名一心精進如說修行正憶念《法花經》也。此謂與禪定和合令心堅固，如是三七日中，則普賢菩薩乘六牙白象來至其所，如經中說。
思惟略要法
【現代漢語翻譯】 現代漢語譯本：忍者，當觀照一切諸法，其體性甚深、清凈，最終歸於空相，心中沒有任何掛礙，能夠安忍於此，這便稱為法忍（Dharma-ksanti，對佛法的安忍）。對於新發菩提心的人來說，即使尚未獲得這種法忍，也應當如此修習自己的心。進一步觀照一切諸法最終歸於空相，但對於眾生常懷大悲之心，將所有善行功德全部迴向，愿能往生到無量壽佛（Amitabha，阿彌陀佛）的佛國，便能得以往生。
法華三昧觀法：
在二十一天（三七日）內，一心精進，按照所說的去修行，正確憶念《法華經》（Lotus Sutra）的人，應當觀想釋迦牟尼佛（Sakyamuni Buddha）在耆阇崛山（Grdhrakuta Mountain）與多寶佛（Prabhutaratna Buddha）一同坐在七寶塔中，十方諸佛以分身化現的形式遍滿所教化的眾生國土之中，一切諸佛各自有一位一生補處菩薩作為侍者，如同釋迦牟尼佛以彌勒菩薩（Maitreya Bodhisattva）為侍者。一切諸佛展現神通之力，光明遍照無量國土，想要證實佛法的真實，伸出舌相，音聲充滿十方世界。所說的《法華經》的內容是，無論是十方三世的眾生，無論是大人還是小孩，乃至僅僅唸誦一聲『南無佛』，都將能夠成佛。只有唯一的大乘佛法，沒有第二種或第三種，一切諸法都是一相一門，即無生無滅的畢竟空相。只有這唯一的大乘佛法，沒有其他的。修習這種觀想的人，五欲自然斷除，五蓋自然消除，五根增長，立即就能獲得禪定。安住于這種禪定之中，深深地愛慕佛陀，又應當進入這種甚深微妙的一相一門清凈之法。應當恭敬普賢菩薩（Samantabhadra Bodhisattva）、藥王菩薩（Bhaisajyaraja Bodhisattva）、大樂說菩薩（Mahapratibhana Bodhisattva）、觀世音菩薩（Avalokitesvara Bodhisattva）、得大勢菩薩（Mahasthamaprapta Bodhisattva）、文殊菩薩（Manjusri Bodhisattva）、彌勒菩薩等大菩薩眾，這便是稱為一心精進，按照所說的去修行，正確憶念《法華經》。這指的是與禪定相結合，使心堅固。像這樣在二十一天中，普賢菩薩就會乘坐六牙白象來到他的面前，正如經中所說。
思惟略要法
【English Translation】 English version: O, Ninja, one should contemplate all dharmas as profoundly deep, pure, and ultimately empty in nature. The mind, without any hindrance, is able to endure this; this is called Dharma-ksanti (Dharma-ksanti, forbearance of the Dharma). For those newly aspiring to enlightenment, even if they have not yet attained this Dharma-ksanti, they should cultivate their minds in this way. Furthermore, contemplate all dharmas as ultimately empty in nature, yet constantly arouse great compassion for all beings, dedicating all virtuous roots, wishing to be reborn in the Buddha-land of Amitabha (Amitabha, Immeasurable Life Buddha), and then one will be able to be reborn there.
The Dharma practice of the Lotus Samadhi:
For twenty-one days (three seven-day periods), with one-pointedness and diligence, practice according to what is said, correctly recollecting the Lotus Sutra (Lotus Sutra). One should visualize Sakyamuni Buddha (Sakyamuni Buddha) sitting together with Prabhutaratna Buddha (Prabhutaratna Buddha) in the seven-jeweled stupa on Grdhrakuta Mountain (Grdhrakuta Mountain), with the manifested bodies of Buddhas from the ten directions filling the lands of beings they are teaching. Each of these Buddhas has a Bodhisattva who will attain Buddhahood in their next life as an attendant, just as Sakyamuni Buddha has Maitreya Bodhisattva (Maitreya Bodhisattva) as his attendant. All the Buddhas manifest their supernatural powers, their light shining throughout immeasurable lands, desiring to verify the truth of the Dharma, extending their tongues, their voices filling the ten directions. What the Lotus Sutra says is that all beings in the ten directions and three times, whether great or small, even if they only recite 'Namo Buddha' once, will all become Buddhas. There is only one Great Vehicle, not two or three; all dharmas are of one form and one gate, that is, the ultimately empty nature of no birth and no death. There is only this Great Vehicle; there is no other. By practicing this contemplation, the five desires will naturally be cut off, the five hindrances will naturally be removed, the five roots will grow, and one will immediately attain dhyana (meditative state). Abiding in this dhyana, deeply love the Buddha, and then enter this profoundly subtle, one-form, one-gate, pure Dharma. One should respectfully honor Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), Bhaisajyaraja Bodhisattva (Bhaisajyaraja Bodhisattva), Mahapratibhana Bodhisattva (Mahapratibhana Bodhisattva), Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva), Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), Maitreya Bodhisattva, and other great Bodhisattvas. This is called one-pointedness, diligence, practicing according to what is said, and correctly recollecting the Lotus Sutra. This refers to combining with dhyana to make the mind firm. In this way, during these twenty-one days, Samantabhadra Bodhisattva will come to him riding a six-tusked white elephant, as it is said in the sutra.
Essential methods of contemplation