T47n1959_觀念阿彌陀佛相海三昧功德法門

大正藏第 47 冊 No. 1959 觀念阿彌陀佛相海三昧功德法門

No. 1959

觀念阿彌陀佛相海三昧功德法門一卷

比丘善導集記

依觀經明觀佛三昧法一

依般舟經明唸佛三昧法二

依經明入道場唸佛三昧法三

依經明道場內懺悔發願法四

依觀經明觀佛三昧法(出觀經觀佛三昧海經)

觀阿彌陀佛真金色身圓光徹照端正無比。行者等一切時處晝夜常作此想。行住坐臥亦作此想。每常住意向西。及彼聖眾一切雜寶莊嚴等相。如對目前。應知。

又行者若欲坐。先須結跏趺坐。左足安右髀上與外齊。右足安左髀上與外齊。右手安左手掌中。二大指面相合。次端身正坐。合口閉眼似開不開。似合不合。即以心眼先從佛頂上蠃髻觀之。頭皮作金色。發作紺青色。一發一蠃卷在頭上。頭骨作雪色內外明徹。腦如玻[王*(黍-禾+利)]色。次想腦有十四脈。一一脈有十四道光。從髮根孔出外。繞發蠃七匝。還從毛端孔中入。次想前光從二眉毛根孔中出向外。次想額廣平正相。次想眉高而長相由如初月。次想眉間白毫相卷在眉間。其毛白外實內虛。出金色光。從毛端而出。直照自身來。如觀佛三昧經說。若有人。一須臾頃觀

【現代漢語翻譯】現代漢語譯本

大正藏第 47 冊 No. 1959 觀念阿彌陀佛（Amitabha，音譯，意為無量光佛）相海三昧（Samadhi，音譯，意為正定）功德法門

No. 1959

觀念阿彌陀佛相海三昧功德法門一卷

比丘善導集記

依《觀經》（《觀無量壽經》的簡稱）明觀佛三昧法一

依《般舟經》（《般舟三昧經》的簡稱）明唸佛三昧法二

依經明入道場唸佛三昧法三

依經明道場內懺悔發願法四

依《觀經》明觀佛三昧法(出《觀經觀佛三昧海經》)

觀阿彌陀佛真金色身圓光徹照端正無比。行者等一切時處晝夜常作此想。行住坐臥亦作此想。每常住意向西。及彼聖眾一切雜寶莊嚴等相。如對目前。應知。

又行者若欲坐。先須結跏趺坐。左足安右髀上與外齊。右足安左髀上與外齊。右手安左手掌中。二大指面相合。次端身正坐。合口閉眼似開不開。似合不合。即以心眼先從佛頂上蠃髻觀之。頭皮作金色。發作紺青色。一發一蠃卷在頭上。頭骨作雪色內外明徹。腦如玻[王*(黍-禾+利)]色。次想腦有十四脈。一一脈有十四道光。從髮根孔出外。繞發蠃七匝。還從毛端孔中入。次想前光從二眉毛根孔中出向外。次想額廣平正相。次想眉高而長相由如初月。次想眉間白毫相卷在眉間。其毛白外實內虛。出金色光。從毛端而出。直照自身來。如《觀佛三昧經》說。若有人。一須臾頃觀

【English Translation】 English version

T47, No. 1959, The Dharma Method of Contemplating the Merit of the Samadhi (Samadhi, meaning concentration) of the Ocean of Characteristics of Amitabha Buddha (Amitabha, meaning immeasurable light).

No. 1959

A Scroll on the Dharma Method of Contemplating the Merit of the Samadhi of the Ocean of Characteristics of Amitabha Buddha

Compiled and Recorded by Bhiksu Shandao

According to the Visualization Sutra (short for the Sutra of Visualization of Immeasurable Life), Explaining the Method of Buddha Visualization Samadhi
According to the Pratyutpanna Sutra (short for the Pratyutpanna Samadhi Sutra), Explaining the Method of Buddha Recitation Samadhi
According to the Sutras, Explaining the Method of Buddha Recitation Samadhi for Entering the Mandala
According to the Sutras, Explaining the Method of Repentance and Vows within the Mandala

According to the Visualization Sutra, Explaining the Method of Buddha Visualization Samadhi (Extracted from the Sutra of the Ocean of Buddha Visualization Samadhi)

Contemplate Amitabha Buddha's true golden body, whose radiant light shines through, incomparably dignified. Practitioners should constantly cultivate this thought at all times and places, day and night. Whether walking, standing, sitting, or lying down, also cultivate this thought. Always keep the mind focused towards the West, and the aspects of the holy assembly and all the various jewel adornments, as if they are right before your eyes. This should be known.

Furthermore, if the practitioner wishes to sit, first they must sit in the lotus position. Place the left foot on the right thigh, aligned with the outside. Place the right foot on the left thigh, aligned with the outside. Place the right hand in the left palm, with the faces of the two thumbs touching. Then, sit upright with the body straight. Close the mouth and keep the eyes half-open, as if not fully open, as if not fully closed. Then, use the mind's eye to first contemplate the spiral protuberance (ushnisha) on the Buddha's crown. Visualize the scalp as golden, and the hair as dark blue. Each strand of hair spirals and curls on the head. Visualize the skull as snow-white, clear and bright inside and out. Visualize the brain as crystal-like. Next, visualize that there are fourteen channels in the brain. Each channel has fourteen rays of light. These rays of light emerge from the pores at the roots of the hair, encircling the hair spirals seven times, and then re-enter through the pores at the tips of the hair. Next, visualize the light in front emerging outward from the pores at the roots of the eyebrows. Next, visualize the broad and even forehead. Next, visualize the high and long eyebrows, resembling a crescent moon. Next, visualize the white hair mark (urna) between the eyebrows, curled between the eyebrows. The hair is white on the outside and hollow on the inside, emitting golden light. The light emerges from the tip of the hair and shines directly upon oneself. As the Sutra on Contemplating the Buddha Samadhi says, 'If someone, for even a short moment, contemplates'

白毫相。若見若不見。即除卻九十六億那由他恒河沙微塵數劫生死重罪。常作此想。太除障滅罪。又得無量功德。諸佛歡喜。次想二眼廣長黑白分明光明徹照。次想鼻修高直如鑄金鋌。次想面部平滿無有唱𣇍。次想耳輪垂腄孔有七毛。光從毛內出。遍照佛身。次想唇色赤好光明潤澤。次想齒白齊密。白如珂月。內外映徹。次想舌薄廣長柔軟。舌根下有二道。津液注入咽筒。直入心王。佛心如紅蓮華。開而不開合而不合。有八萬四千葉。葉葉相重。一一葉有八萬四千脈。一一脈有八萬四千光。一一光作百寶蓮華。一一華上有一十地菩薩。身皆金色。手持香華供養心王。異口同音歌贊心王。行者等作此想時。除滅罪障得無量功德。諸佛菩薩歡喜。天神鬼神歡喜。又抽心向上。次想咽項圓相二肩圓相。次想兩臂𦟛圓相。次想二手掌平滿千輻輪相。十指纖長指間網縵相。甲作赤銅色相。又抽心向上。次想佛胸前平滿相萬德之字朗然。次想腹平不現相。次想臍圓孔深相光明內外常照。次想陰藏相平滿。由如十五日夜月。亦如腹背。平處無別。佛言。若有男子女人。多貪慾色者。即想如來陰藏相者。欲心即止。罪障除滅得無量功德。諸佛歡喜。天神鬼神好心影護。長命安樂永無病痛。次想兩髀膝膝骨圓滿。次想二脛如鹿王膊。次想

【現代漢語翻譯】現代漢語譯本：白毫相（眉間白毫）：如果能夠觀想或者不觀想白毫相，就能消除九十六億那由他（極大的數字單位）恒河沙（數量極多）微塵數劫的生死重罪。經常作這樣的觀想，能夠大大地消除業障，滅除罪過，並且獲得無量的功德，諸佛都會歡喜。接下來觀想佛的雙眼，廣闊修長，黑白分明，光明能夠徹底照亮一切。然後觀想佛的鼻子，修長高挺，如同用黃金鑄造的金屬錠。再觀想佛的面部，平坦飽滿，沒有皺紋。接著觀想佛的耳輪，下垂肥厚，耳孔中有七根毫毛，光芒從毫毛中發出，遍照佛身。再觀想佛的嘴唇，顏色紅潤美好，光明潤澤。然後觀想佛的牙齒，潔白整齊緊密，白得像珂月（美玉般的月亮），內外透徹光亮。再觀想佛的舌頭，薄而寬廣修長柔軟，舌根下有兩條通道，津液注入咽喉，直接進入心王（指心）。佛的心就像紅蓮花，開放卻又像未開放，閉合卻又像未閉合，有八萬四千片花瓣，花瓣層層相疊，每一片花瓣有八萬四千條脈絡，每一條脈絡有八萬四千道光芒，每一道光芒化作百寶蓮花，每一朵蓮花上有一位十地菩薩，身皆金色，手持香花供養心王，異口同聲地歌頌讚美心王。修行者等作這樣的觀想時，能夠消除罪障，獲得無量的功德，諸佛菩薩歡喜，天神鬼神歡喜。再將心念向上提升，接下來觀想佛的咽喉和脖頸的圓潤相，雙肩的圓潤相。然後觀想佛的兩臂的肘部的圓潤相。再觀想佛的雙手掌，平坦飽滿，有千輻輪相（佛的三十二相之一），十指纖細修長，手指間有網狀薄膜相連。指甲呈現赤銅色。再將心念向上提升。接下來觀想佛的胸前，平坦飽滿，有萬德之字（卍，佛教的吉祥標誌）清晰明亮。再觀想佛的腹部平坦不顯露。然後觀想佛的肚臍，圓形孔深，光明內外常照。再觀想佛的陰藏相，平坦飽滿，猶如十五日夜的滿月，也像腹部和背部一樣，平坦處沒有差別。佛說：『如果有男子女人，貪戀美色，就觀想如來的陰藏相，貪慾之心就會停止，罪障消除，獲得無量的功德，諸佛歡喜，天神鬼神心懷善意地守護，長壽安樂，永遠沒有病痛。』接下來觀想佛的兩條大腿和膝蓋，膝蓋骨圓滿。再觀想佛的兩條小腿，如同鹿王的腿。

【English Translation】 English version: The White Hair Mark (Urna): If one sees or does not see the White Hair Mark (a tuft of white hair between the eyebrows of the Buddha), one can eliminate the heavy sins of birth and death for ninety-six billion nayutas (extremely large number units) of Ganges sands (extremely numerous) of dust-mote kalpas (eons). Constantly cultivate this thought, which greatly eliminates obstacles and extinguishes sins, and also obtains immeasurable merits. All Buddhas will rejoice. Next, contemplate the Buddha's eyes, broad and long, with clear black and white, and light that thoroughly illuminates everything. Then, contemplate the Buddha's nose, long and straight, like a gold ingot. Then, contemplate the Buddha's face, flat and full, without wrinkles. Then, contemplate the Buddha's earlobes, drooping and thick, with seven hairs in the ear holes, light emanating from the hairs, illuminating the entire body of the Buddha. Then, contemplate the Buddha's lips, red and beautiful, with bright luster. Then, contemplate the Buddha's teeth, white, even, and close together, as white as a conch-shell moon (a moon like a beautiful jade), bright and clear inside and out. Then, contemplate the Buddha's tongue, thin, broad, long, and soft, with two channels under the root of the tongue, where fluids flow into the throat, directly into the Heart King (referring to the mind). The Buddha's heart is like a red lotus flower, open yet like unopened, closed yet like unclosed, with eighty-four thousand petals, petals layered upon petals, each petal with eighty-four thousand veins, each vein with eighty-four thousand rays of light, each ray of light transforming into a hundred-treasure lotus flower, each flower with a Tenth-Ground Bodhisattva, all with golden bodies, holding incense and flowers to offer to the Heart King, singing praises to the Heart King in unison. When practitioners cultivate such thoughts, they can eliminate sins and obtain immeasurable merits. All Buddhas and Bodhisattvas rejoice, and gods and spirits rejoice. Then, draw the mind upward. Next, contemplate the roundness of the Buddha's throat and neck, and the roundness of the shoulders. Then, contemplate the roundness of the elbows of the Buddha's arms. Then, contemplate the Buddha's hands, flat and full, with the thousand-spoke wheel mark (one of the thirty-two marks of the Buddha), the ten fingers slender and long, with webbed membranes between the fingers. The fingernails are the color of red copper. Then, draw the mind upward. Next, contemplate the Buddha's chest, flat and full, with the character of ten thousand virtues (卍, a Buddhist auspicious symbol) clear and bright. Then, contemplate the Buddha's abdomen, flat and not protruding. Then, contemplate the Buddha's navel, round and deep, with light constantly shining inside and out. Then, contemplate the Buddha's hidden genitals, flat and full, like the full moon on the fifteenth night, also like the abdomen and back, with no difference in flatness. The Buddha said: 'If there are men and women who are greedy for beauty, contemplate the Tathagata's hidden genitals, and the desire will cease, sins will be eliminated, immeasurable merits will be obtained, all Buddhas will rejoice, and gods and spirits will protect with good intentions, granting long life, peace, and freedom from illness forever.' Next, contemplate the Buddha's thighs and knees, the kneecaps round and full. Then, contemplate the Buddha's shins, like the legs of a deer king.

二足跟如象王鼻。次想二足趺高如龜王背。次想足十指長指間有網縵。甲作赤銅色。次想佛結跏趺坐相。左足安右髀上與外齊。右足安左髀上與外齊。次想二足下平有千輻輪相。輻輞具足。皆有光明遍照十方剎。從頂上下至足千輻輪相已來。名為具足觀佛色身莊嚴功德。是名順觀。又次想華座法。次想華臺相。次想華葉。葉葉相重八萬四千重。一一葉上想有百億寶王莊嚴。一一寶中有八萬四千光明。上照佛身。次想寶華莖八面。一一方面百千眾寶莊嚴。放大光明上下俱照。次想華莖下依寶地。地上眾寶皆放八萬四千光明。一一光明照佛身。及照十方六道。亦想一切光明照觸行者自身來。作此想時。除滅罪障得無量功德。諸佛菩薩歡喜。天神鬼神亦喜。日夜隨身影護行者。行住坐臥常得安隱。長命富樂永無病痛。準佛教。得見凈土中事。若見但自知。不得向人說。即大有罪橫招惡病短命之報。若順教門者。臨命終時。上品往生阿彌陀佛國。如是上下依前十六遍觀。然後住心向眉間白毫。極須捉心令正。更不得雜亂。即失定心。三昧難成。應知。是名觀佛三昧觀法。一切時中常回生凈土。但依觀經十三觀安心。必得不疑。又白行者。欲生凈土。唯須持戒唸佛誦彌陀經。日別十五遍。二年得一萬。日別三十遍。一年一萬。日

別念一萬遍佛。亦須依時禮讚凈土莊嚴事。大須精進或得三萬六萬十萬者。皆是上品上生人。自余功德盡回往生。應知。已前明觀佛三昧法。

般舟三昧經請問品明七日七夜入道場唸佛三昧法(出般舟三昧經)

佛告跋陀和。有三昧。名十方諸佛悉在前立。能行是法。汝之所問悉可得也。跋陀和白佛。愿為說之。多所過度。安隱十方。為諸眾生現大明相。佛告跋陀和。有三昧。名定意。學者常當守習持。不得復隨余法。功德中最第一。次行品云。佛告跋陀和。菩薩欲疾得是定者。常立大信。如法行之。則可得也。勿有疑想如毛髮許。是定意法名為菩薩超眾行。

立一念　　信是法　　隨所聞　　念其方　宜一念　　斷諸想　　立定信　　勿狐疑　精進行　　勿懈怠　　勿起想　　有與無　勿念進　　勿念退　　勿念前　　勿念后　勿念左　　勿念右　　勿念無　　勿念有　勿念遠　　勿念近　　勿念痛　　勿念癢　勿念饑　　勿念渴　　勿念寒　　勿念熱　勿念苦　　勿念樂　　勿念生　　勿念老　勿念病　　勿念死　　勿念命　　勿念壽　勿念貧　　勿念富　　勿念貴　　勿念賤　勿念色　　勿念欲　　勿念小　　勿念大　勿念長　　勿念短　　勿念好　　勿念丑　勿念

【現代漢語翻譯】現代漢語譯本：不必只念誦一萬遍佛號，也需要按時禮讚凈土的莊嚴景象。務必精進修行，如果能夠達到三萬、六萬甚至十萬遍，這些人都是上品上生的修行者。其餘的功德全部迴向往生凈土。應該知道，以上已經闡明了觀佛三昧的方法。

《般舟三昧經》請問品闡明了七日七夜進入道場唸佛三昧的方法（出自《般舟三昧經》）。

佛陀告訴跋陀和（Batuohe，人名）：有一種三昧，名為『十方諸佛悉在前立』，能夠修行這種方法，你所提出的問題都可以得到解答。跋陀和（Batuohe）對佛說：希望您能為我解說這種方法，以便能夠廣泛地度化眾生，使十方世界得到安寧，為所有眾生展現光明的景象。佛陀告訴跋陀和（Batuohe）：有一種三昧，名為『定意』，學習者應當經常守護、修習和保持這種狀態，不要再追隨其他的方法。這種三昧在所有功德中是最為殊勝和第一的。其次，《行品》中說，佛陀告訴跋陀和（Batuohe）：菩薩如果想要快速獲得這種禪定，應當始終保持堅定的信心，如法修行，這樣就可以獲得。不要有像毛髮一樣細微的懷疑和雜念。這種『定意』的方法被稱為菩薩超越眾生的修行。

立定一念，相信這種法，隨所聽聞，唸誦其方。應當一心一念，斷除各種雜念，樹立堅定的信心，不要猶豫懷疑。精進修行，不要懈怠，不要生起『有』與『無』的念頭。不要念『進』，不要念『退』，不要念『前』，不要念『后』。不要念『左』，不要念『右』，不要念『無』，不要念『有』。不要念『遠』，不要念『近』，不要念『痛』，不要念『癢』。不要念『饑』，不要念『渴』，不要念『寒』，不要念『熱』。不要念『苦』，不要念『樂』，不要念『生』，不要念『老』。不要念『病』，不要念『死』，不要念『命』，不要念『壽』。不要念『貧』，不要念『富』，不要念『貴』，不要念『賤』。不要念『色』，不要念『欲』，不要念『小』，不要念『大』。不要念『長』，不要念『短』，不要念『好』，不要念『丑』。不要念……

【English Translation】 English version: Do not merely recite the Buddha's name ten thousand times; it is also necessary to praise the adornments of the Pure Land according to the appropriate times. It is essential to practice diligently, and those who attain thirty thousand, sixty thousand, or even one hundred thousand recitations are all reborn in the highest level of the highest grade. All other merits should be dedicated to rebirth in the Pure Land. It should be known that the method of Samadhi of visualizing the Buddha has already been explained above.

The 'Inquiry' chapter of the Banzhou Samadhi Sutra elucidates the method of entering the Banzhou Samadhi of Buddha-recitation in the practice place for seven days and seven nights (from the Banzhou Samadhi Sutra).

The Buddha told Batuohe (跋陀和, a name): 'There is a Samadhi called 'All Buddhas of the Ten Directions Stand Before You.' If you can practice this method, all your questions can be answered.' Batuohe (跋陀和) said to the Buddha: 'I wish you would explain this method for me, so that I can widely liberate beings, bring peace to the ten directions, and reveal the great light to all beings.' The Buddha told Batuohe (跋陀和): 'There is a Samadhi called 'Fixed Intention.' Learners should constantly guard, practice, and maintain this state, and not follow other methods. This Samadhi is the most excellent and foremost among all merits.' Furthermore, the Conduct Chapter says, the Buddha told Batuohe (跋陀和): 'If a Bodhisattva wants to quickly attain this Samadhi, they should always maintain firm faith and practice according to the Dharma. In this way, they can attain it. Do not have doubts or thoughts as fine as a hair. This method of 'Fixed Intention' is called the Bodhisattva's practice of surpassing all beings.'

Establish one thought, believe in this Dharma, follow what is heard, recite in that direction. One should be single-minded, cut off all distracting thoughts, establish firm faith, and not hesitate or doubt. Practice diligently, do not be lazy, do not give rise to thoughts of 'existence' or 'non-existence'. Do not think of 'advancing', do not think of 'retreating', do not think of 'before', do not think of 'after'. Do not think of 'left', do not think of 'right', do not think of 'non-being', do not think of 'being'. Do not think of 'far', do not think of 'near', do not think of 'pain', do not think of 'itch'. Do not think of 'hunger', do not think of 'thirst', do not think of 'cold', do not think of 'heat'. Do not think of 'suffering', do not think of 'pleasure', do not think of 'birth', do not think of 'old age'. Do not think of 'sickness', do not think of 'death', do not think of 'life', do not think of 'longevity'. Do not think of 'poverty', do not think of 'wealth', do not think of 'nobility', do not think of 'humility'. Do not think of 'form', do not think of 'desire', do not think of 'small', do not think of 'large'. Do not think of 'long', do not think of 'short', do not think of 'good', do not think of 'ugly'. Do not think of...

惡　　勿念善　　勿念瞋　　勿念喜　勿念坐　　勿念起　　勿念行　　勿念止　勿念經　　勿念法　　勿念是　　勿念非　勿念舍　　勿念取　　勿念想　　勿念識　勿念斷　　勿念著　　勿念空　　勿念實　勿念輕　　勿念重　　勿念難　　勿念易　勿念深　　勿念淺　　勿念廣　　勿念狹　勿念父　　勿念母　　勿念妻　　勿念子　勿念親　　勿念疏　　勿念憎　　勿念愛　勿念得　　勿念失　　勿念成　　勿念敗　勿念清　　勿念濁　　斷諸念　　一期念　意勿亂　　常精進　　勿歲計　　勿日倦　立一念　　勿中忽　　除睡眠　　精其意　常獨處　　勿聚會　　避惡人　　近善友　親明師　　視如佛　　執其志　　常柔弱　觀平等　　於一切　　避鄉里　　遠親族　棄愛慾　　履清凈　　行無為　　斷諸欲　舍亂意　　習定行　　學文慧　　必如禪　除三穢　　去六入　　絕淫色　　離眾愛　勿貪財　　多畜積　　食知足　　勿貪味　眾生命　　慎勿食　　衣如法　　勿綺飾　勿調戲　　勿憍慢　　勿自大　　勿貢高　若說經　　當如法　　了身本　　由如幻　勿受陰　　勿入界　　陰如賊　　四如蛇　為無常　　為恍忽　　無常主　　了本無　因緣

【現代漢語翻譯】現代漢語譯本惡念，不要有；善念，也不要有；嗔恨，不要有；喜悅，也不要有。坐下，不要想；站起，不要想；行走，不要想；停止，不要想。唸誦經典，不要想；佛法，不要想；是，不要想；非，不要想。捨棄，不要想；獲取，不要想；思念，不要想；識別，不要想。斷滅，不要想；執著，不要想；空，不要想；實，不要想。輕，不要想；重，不要想；難，不要想；易，不要想。深，不要想；淺，不要想；廣，不要想；狹，不要想。父親，不要想；母親，不要想；妻子，不要想；兒子，不要想。親近，不要想；疏遠，不要想；憎恨，不要想；愛戀，不要想。得到，不要想；失去，不要想；成功，不要想；失敗，不要想。清凈，不要想；污濁，不要想；斷絕所有念頭，專注于當下的一念。意念不要散亂，常常精進修行，不要以年為單位計算時間，不要因為每天的修行而感到疲倦。樹立一個念頭，不要中途停止，去除睡眠的干擾，集中精神。常常獨自居住，不要聚集在一起，避開惡人，親近善友。親近賢明的老師，視他們如同佛陀，堅持自己的志向，常常保持柔和謙遜。以平等心看待一切，避開家鄉，遠離親族。拋棄愛慾，奉行清凈的行為，行無為法，斷絕各種慾望。捨棄散亂的意念，學習禪定，學習文字般若（wen hui），必定要像禪定一樣專注。去除貪、嗔、癡三種污穢，斷絕眼、耳、鼻、舌、身、意六種感官的對外接觸，斷絕**，遠離各種愛戀。不要貪圖錢財，大量積蓄，飲食知足，不要貪圖美味。眾生的生命，謹慎不要殺害，穿著如法的衣服，不要華麗的裝飾。不要戲弄他人，不要驕傲自滿，不要自以為是，不要貢高我慢。如果宣講佛經，應當如法，瞭解身體的本質，如同幻象一般。不要接受五陰（wu yin），不要進入十二界（shi er jie），五陰如同盜賊，四大（si da）如同毒蛇。因為它們是無常的，是恍惚不定的，沒有常住的主宰，要了解它們的本質是空無。因緣（yin yuan)

【English Translation】 English version Do not dwell on evil thoughts; do not dwell on good thoughts; do not dwell on anger; do not dwell on joy. Do not dwell on sitting; do not dwell on standing; do not dwell on walking; do not dwell on stopping. Do not dwell on reciting scriptures; do not dwell on the Dharma; do not dwell on 'is'; do not dwell on 'is not'. Do not dwell on giving up; do not dwell on taking; do not dwell on thinking; do not dwell on consciousness. Do not dwell on cessation; do not dwell on attachment; do not dwell on emptiness; do not dwell on reality. Do not dwell on lightness; do not dwell on heaviness; do not dwell on difficulty; do not dwell on ease. Do not dwell on depth; do not dwell on shallowness; do not dwell on breadth; do not dwell on narrowness. Do not dwell on father; do not dwell on mother; do not dwell on wife; do not dwell on son. Do not dwell on closeness; do not dwell on distance; do not dwell on hatred; do not dwell on love. Do not dwell on gaining; do not dwell on losing; do not dwell on succeeding; do not dwell on failing. Do not dwell on purity; do not dwell on impurity; cut off all thoughts, focus on the one thought of the present moment. Do not let the mind be scattered, always be diligent in practice, do not measure time in years, do not be weary from daily practice. Establish one thought, do not stop midway, remove the hindrance of sleep, concentrate the mind. Always live alone, do not gather together, avoid evil people, be close to good friends. Be close to wise teachers, regard them as Buddhas, hold to your aspirations, always be gentle and humble. View all things with equanimity, avoid your hometown, stay away from relatives. Abandon love and desire, practice pure conduct, act without intention, cut off all desires. Abandon scattered thoughts, practice meditation, study the wisdom of words (wen hui), be as focused as in meditation. Remove the three defilements (greed, hatred, and delusion), cut off the six entrances (eye, ear, nose, tongue, body, and mind), sever **, stay away from all loves. Do not be greedy for wealth, do not accumulate possessions, be content with food, do not be greedy for flavors. The lives of sentient beings, be careful not to kill, wear clothes according to the Dharma, do not wear ornate decorations. Do not tease others, do not be arrogant, do not be self-righteous, do not be conceited. If you expound the scriptures, you should do so according to the Dharma, understand the essence of the body, as if it were an illusion. Do not accept the five skandhas (wu yin), do not enter the twelve realms (shi er jie), the five skandhas are like thieves, the four elements (si da) are like poisonous snakes. Because they are impermanent, they are fleeting and uncertain, without a permanent master, understand their essence is emptiness. Condition (yin yuan)

會　　因緣散　　悉了是　　知本無　加慈哀　　於一切　　施貧窮　　濟不還　是為定　　菩薩行　　至要慧　　超眾行

佛告跋陀和。持是行法。便得三昧。現在諸佛悉在前立。其有比丘比丘尼優婆塞優婆夷。如法修行。持戒完具。獨一處止。念西方阿彌陀佛今現在彼。隨所聞當念。去此十萬億佛剎。其國名須摩提。一心念之。一日一夜若七日七夜。過七日已后見之。譬如人夢中所見。不知晝夜亦不知內外。不由在冥中有所蔽礙故不見。跋陀和。四眾常作是念時。諸佛境界中諸大山須彌山。其有幽冥之處悉為開避無所蔽礙。是四眾不持天眼徹視。不持天耳徹聽。不持神足到其佛剎。不於此間終生彼間。便於此坐見之。佛言。四眾於此間國土念阿彌陀佛。專念故得見之。即問持何法得生此國。阿彌陀佛報言。欲來生者當念我名。莫有休息。即得來生。佛言。專念故得往生。常唸佛身三十二相八十種好巨億光明徹照端正無比在菩薩僧中說法。莫壞色。何以故。不壞色故。由唸佛色身故。得是三昧。已上明唸佛三昧法。

欲入三昧道場時。一依佛教方法。先須料理道場。安置尊像。香湯掃灑。若無佛堂。有凈房亦得。掃灑如法。取一佛像西壁安置。行者等從月一日至八日。或從八日至十五日。或從十五

【現代漢語翻譯】現代漢語譯本會，因緣散盡，完全瞭解這些，知道其本性是空無。施加慈悲，對於一切眾生，佈施給貧窮的人，救濟他們而不求回報。這就是真正的禪定，菩薩所修行的，最重要的智慧，超越所有其他的修行。

佛告訴跋陀和（Batuohe）：『奉持這種修行方法，便能證得三昧（Sanmei，禪定）。現在所有的佛都會顯現在你面前。如果有比丘（Biqiu，和尚）、比丘尼（Biqiuni，尼姑）、優婆塞（Upasai，男居士）、優婆夷（Upayi，女居士），如法修行，持戒圓滿，獨自在一處靜止，唸誦西方阿彌陀佛（Amituofo），知道他現在就在那裡。隨著所聽到的去念誦。從這裡往西，經過十萬億佛剎（Fosha，佛土），那個國家名叫須摩提（Sumoti）。一心念誦，一天一夜，或者七天七夜，過了七天之後就能見到他。就像人在夢中所見一樣，不知道是白天還是夜晚，也不知道是裡面還是外面。不是因為在黑暗中有什麼遮蔽阻礙而看不見。跋陀和，這四眾弟子經常這樣唸誦的時候，諸佛境界中的所有大山，須彌山（Xumi Shan），那些幽暗的地方都會被打開，沒有任何遮蔽阻礙。這四眾弟子不需要持有天眼（Tianyan，天眼通）來徹視，不需要持有天耳（Tianer，天耳通）來徹聽，不需要持有神足（Shenzu，神足通）到達那個佛剎，不需要從這裡去世而生到那裡，就能直接坐在這裡見到阿彌陀佛。』佛說：『四眾弟子在這個國土唸誦阿彌陀佛，因為專心念誦的緣故就能見到他。』然後問：『奉持什麼法才能往生到這個國度？』阿彌陀佛回答說：『想要來往生的人應當唸誦我的名號，不要有停息，就能來往生。』佛說：『因為專心念誦的緣故就能往生。經常唸誦佛的身相，三十二相（Sanshier Xiang，佛的三十二種殊勝的相貌），八十種好（Bashi Zhong Hao，佛的八十種細微的特徵），巨大的光明徹照，端正無比，在菩薩僧眾中說法。不要破壞（對佛）色身的觀想。為什麼呢？因為不破壞（對佛）色身的觀想的緣故。由於唸誦佛的色身，就能得到這種三昧。』以上說明了唸佛三昧的方法。

想要進入三昧道場的時候，完全依照佛教的方法。首先需要料理道場，安置佛像，用香湯灑掃。如果沒有佛堂，有乾淨的房間也可以。灑掃要如法。取一尊佛像安置在西邊的墻壁上。修行的人等從每月初一到初八，或者從初八到十五，或者從十五

【English Translation】 English version When causes and conditions dissipate, one fully understands these, knowing their inherent nature is emptiness. Bestow compassion and kindness upon all beings, giving to the poor and helping them without expecting anything in return. This is true Samadhi (Sanmei, concentration), the practice of a Bodhisattva (Pusa), the most essential wisdom, surpassing all other practices.

The Buddha told Batuohe (跋陀和): 'By upholding this practice, one can attain Samadhi (Sanmei, concentration). All the Buddhas of the present will appear before you. If there are Bhikshus (Biqiu, monks), Bhikshunis (Biqiuni, nuns), Upasakas (Upasai, male lay followers), Upayis (Upayi, female lay followers), who practice according to the Dharma, uphold the precepts completely, dwell alone in a quiet place, and recite the name of Amitabha Buddha (Amituofo), knowing that he is present there now, they should recite according to what they have heard. Going west from here, passing through hundreds of thousands of millions of Buddha-lands (Fosha, Buddha's land), that country is called Sukhavati (Sumoti). Recite with a focused mind, for one day and one night, or for seven days and seven nights, and after seven days, you will see him. It is like what one sees in a dream, not knowing whether it is day or night, nor whether it is inside or outside. It is not because there is something obscuring or hindering in the darkness that you cannot see. Batuohe, when these four groups of disciples constantly recite in this way, all the great mountains in the realms of the Buddhas, Mount Sumeru (Xumi Shan), and those dark places will be opened up, without any obstruction. These four groups of disciples do not need to possess the Heavenly Eye (Tianyan, clairvoyance) to see through, do not need to possess the Heavenly Ear (Tianer, clairaudience) to hear through, do not need to possess the Spiritual Foot (Shenzu, supernatural power of locomotion) to reach that Buddha-land, and do not need to pass away from here to be born there, they can directly see Amitabha Buddha while sitting here.' The Buddha said: 'The four groups of disciples in this land recite the name of Amitabha Buddha, and because of their focused recitation, they can see him.' Then they ask: 'By upholding what Dharma can one be reborn in this land?' Amitabha Buddha replies: 'Those who wish to be reborn should recite my name without ceasing, and they will be able to be reborn.' The Buddha said: 'Because of focused recitation, one can be reborn. Constantly recite the physical form of the Buddha, with the thirty-two marks (Sanshier Xiang, the thirty-two major marks of a Buddha), the eighty minor characteristics (Bashi Zhong Hao, the eighty minor marks of perfection), immense light shining through, incomparably dignified, teaching the Dharma among the Bodhisattva Sangha. Do not destroy the visualization of the Buddha's physical form. Why? Because by not destroying the visualization of the Buddha's physical form. By reciting the Buddha's physical form, one can attain this Samadhi.' The above explains the method of the Buddha Recitation Samadhi.

When one wishes to enter the Samadhi practice place, one should completely follow the Buddhist methods. First, one needs to prepare the practice place, place the Buddha image, and cleanse it with fragrant water. If there is no Buddha hall, a clean room will also suffice. The cleansing should be done according to the Dharma. Take a Buddha image and place it on the west wall. Practitioners should begin from the first to the eighth day of the month, or from the eighth to the fifteenth day, or from the fifteenth

日至二十三日。或從二十三日至三十日。月別四時佳。行者等自量家業輕重。於此時中入凈行道。若一日乃至七日。盡須凈衣。鞋靺亦須新凈。七日之中皆須一食長齋。軟餅粗飯隨時醬菜儉素節量。于道場中晝夜束心相續。專心念阿彌陀佛。心與聲相續。唯坐唯立。七日之間不得睡眠。亦不須依時禮佛誦經。數珠亦不須捉。但知合掌唸佛唸唸作見佛想。佛言。想念阿彌陀佛真金色身光明徹照端正無比。在心眼前。正念佛時。若立即立念一萬二萬。若坐即坐念一萬二萬。于道場內不得交頭竊語。晝夜或三時六時。表白諸佛一切賢聖天曹地府一切業道。發露懺悔一生已來身口意業所造眾罪。事依實懺悔。竟還依法念佛。所見境界不得輒說。善者自知。惡者懺悔。酒肉五辛誓發願。手不捉口不吃。若違此語。即愿身口俱著惡瘡。或愿誦阿彌陀經滿十萬遍。日別念佛一萬遍。誦經日別十五遍。或誦二十遍三十遍。任力多少。誓生凈土。愿佛攝受。

又行者等若病不病欲命終時。一依上唸佛三昧法。正當身心。回面向西。心亦專注。觀想阿彌陀佛。心口相應聲聲莫絕。決定作往生想華臺聖眾來迎接想。病人若見前境。即向看病人說。既聞說已。即依說錄記。又病人若不能語者。看病人必須數數問病人見何境界。若說罪相。

【現代漢語翻譯】現代漢語譯本從十一日至二十三日，或者從二十三日至三十日，每個月這四個時段都很好。修行者們要自己衡量家裡的經濟狀況，在這段時間裡進入清凈的修行。如果是一天乃至七天，都要穿乾淨的衣服，鞋子也要是新的。七天之中都要吃一頓飯，長期持齋，粗茶淡飯，醬菜也要節儉。在道場中晝夜收攝身心，一心一意地念阿彌陀佛（Amitabha）。心和聲音要相續不斷，只能坐著或站著。七天之內不能睡覺，也不需要按時禮佛誦經，念珠也不需要拿。只要合掌唸佛，唸唸都想著見到佛。佛說，想像阿彌陀佛（Amitabha）真金色身，光明徹照，端正無比，就在心裡眼前。正念佛時，如果站著就站著念一萬遍兩萬遍，如果坐著就坐著念一萬遍兩萬遍。在道場內不能交頭接耳，白天晚上或者三個時辰六個時辰，向諸佛、一切賢聖、天曹地府、一切業道表白，發露懺悔一生以來身口意所造的各種罪業。要如實懺悔，懺悔完畢后還要依法念佛。所見到的境界不能隨便說，好的自己知道，不好的要懺悔。發誓戒酒肉五辛，手不拿，口不吃。如果違背此誓言，就愿身口都長惡瘡。或者發願誦《阿彌陀經》（Amitabha Sutra）滿十萬遍，每天唸佛一萬遍，誦經每天十五遍，或者二十遍三十遍，根據自己的能力多少而定。發誓往生凈土，愿佛攝受。

還有，修行者們如果生病或者沒生病，將要命終的時候，完全依照上面唸佛三昧（Samadhi）的方法，端正身心，面向西方，心也要專注，觀想阿彌陀佛（Amitabha）。心口相應，聲音聲聲不斷絕，一定要想著往生，想著華臺聖眾前來迎接。病人如果見到前面的景象，就向看護病人的人說。聽完所說之後，就按照所說的記錄下來。還有，病人如果不能說話，看護病人的人必須多次詢問病人見到什麼景象。如果說的是罪惡的景象。

【English Translation】 English version From the 11th to the 23rd, or from the 23rd to the 30th, these four periods each month are auspicious. Practitioners should assess their household's financial situation and enter a period of pure practice during this time. Whether it's one day or up to seven days, they must wear clean clothes, and their shoes must also be new and clean. Throughout the seven days, they must observe a single meal and a long fast, with simple meals of plain rice and pickles, practicing frugality. In the Dharma hall, they should restrain their minds day and night, focusing continuously on reciting Amitabha Buddha (Amitabha). The mind and voice should be continuous, only sitting or standing. During the seven days, they should not sleep, nor do they need to perform prostrations or recite scriptures according to a fixed schedule. Rosaries are also unnecessary. Simply join their palms and recite the Buddha's name, contemplating the vision of the Buddha with every thought. The Buddha said, 'Visualize Amitabha Buddha's (Amitabha) true golden body, its light shining brilliantly, incomparably dignified, right before your mind's eye. When reciting the Buddha's name, if standing, recite one or two ten thousand times; if sitting, recite one or two ten thousand times. Within the Dharma hall, do not whisper or gossip. Day and night, or during three or six periods, declare to all Buddhas, all sages, the heavenly realms, the earthly realms, and all paths of karma, confessing and repenting of all the sins committed by body, speech, and mind throughout one's life. Confess truthfully, and after confessing, continue to recite the Buddha's name according to the Dharma. Do not casually speak of the realms you see. Know the good for yourself, and repent of the bad. Vow to abstain from alcohol, meat, and the five pungent spices, not touching them with your hands or eating them with your mouth. If you break this vow, may sores appear on your body and mouth. Or vow to recite the Amitabha Sutra (Amitabha Sutra) ten thousand times, reciting the Buddha's name ten thousand times daily, and reciting the sutra fifteen, twenty, or thirty times daily, according to your ability. Vow to be reborn in the Pure Land, and may the Buddha receive you.'

Furthermore, if practitioners are sick or not sick, and are about to die, they should entirely rely on the above method of reciting the Buddha's Samadhi (Samadhi), straightening their body and mind, facing west, and focusing their mind, visualizing Amitabha Buddha (Amitabha). The mind and mouth should correspond, with the voice continuous, without interruption, firmly believing in rebirth and visualizing the holy assembly of the lotus platform coming to greet them. If the sick person sees the preceding scene, they should tell the person caring for them. After hearing what is said, record it according to what was said. Also, if the sick person cannot speak, the caregiver must repeatedly ask the sick person what they see. If they describe sinful appearances.

傍人即爲念佛。助同懺悔。必令罪滅。若得罪滅。華臺聖眾應念現前。準前鈔記。又行者等眷屬六親若來看病。勿令有食酒肉五辛人。若有必不得向病人邊。即失正念。鬼神交亂。病人狂死墮三惡道。願行者等好自謹慎奉持佛教。同作見佛因緣。已前是入道場及看病人法用。

依經明五種增上緣義一卷

依無量壽經一　依十六觀經二　依四紙阿彌陀經三　依般舟三昧經四　依十往生經五　依凈土三昧經六

謹依釋迦佛教六部往生經等。顯明稱念阿彌陀佛愿生凈土者。現生即得延年轉壽。不遭九橫之難。一一具如下五緣義中說。問曰。佛勸一切眾生髮菩提心。愿生西方阿彌陀佛國。又勸造阿彌陀像。稱揚禮拜香華供養。日夜觀想不絕。又勸專念彌陀佛名。一萬二萬三萬五萬。乃至十萬者。或勸誦彌陀經。十五二十三十五十。乃至一百滿十萬遍者。現生得何功德。百年舍報已后。有何利益。得生凈土以不。答曰。現生及舍報決定有大功德利益。準依佛教顯明五種增上利益因緣。

一者滅罪增上緣。二者護念得長命增上緣。三者見佛增上緣。四者攝生增上緣。五者證生增上緣。

言滅罪增上緣者。即如觀經下品上生人。一生具造十惡重罪。其人得病欲死。遇善知識教稱彌陀佛一聲。即除滅

【現代漢語翻譯】現代漢語譯本：旁人可以為病人唸佛，幫助他一同懺悔，務必使其罪業消滅。如果罪業得以消滅，那麼華臺的聖眾就會應念顯現在眼前。參照之前的記錄。另外，修行者等的眷屬六親如果來看望病人，不要讓他們吃過酒肉五辛。如果有人吃了這些，一定不能靠近病人，否則會失去正念，鬼神交相擾亂，病人可能會狂亂而死，墮入三惡道。希望修行者們好好謹慎，奉持佛教，一同作為見佛的因緣。以上是進入道場以及看望病人的方法。

依據經典闡明五種增上緣的意義一卷

依據《無量壽經》一，《十六觀經》二，《四紙阿彌陀經》三，《般舟三昧經》四，《十往生經》五，《凈土三昧經》六

謹遵釋迦牟尼佛所說的六部往生經等，闡明稱念阿彌陀佛（Amitabha Buddha，無量光佛）愿生凈土的人，現生就能延年轉壽，不遭遇九種橫死之難，一一都包含在下面的五種增上緣的意義中。有人問：佛勸一切眾生髮菩提心（Bodhi mind，覺悟之心），愿生西方阿彌陀佛國（Amitabha's Pure Land，阿彌陀佛的清凈國土），又勸人造阿彌陀佛像，稱揚禮拜，用香和花供養，日夜觀想不斷絕，又勸人專心念誦彌陀佛名，一萬、兩萬、三萬、五萬，乃至十萬遍，或者勸人誦讀《彌陀經》（Amitabha Sutra），十五、二十、三十、五十，乃至一百遍，滿十萬遍，現生能得到什麼功德？百年舍報以後，有什麼利益？能夠往生凈土嗎？回答是：現生和舍報后決定有大的功德利益。依據佛教闡明五種增上利益的因緣。

一者，滅罪增上緣。二者，護念得長命增上緣。三者，見佛增上緣。四者，攝生增上緣。五者，證生增上緣。

所謂滅罪增上緣，就像《觀經》（Contemplation Sutra）下品上生的人，一生造作了十惡重罪，這個人得了重病將要死去，遇到善知識教他稱念一聲彌陀佛，就能消除滅

【English Translation】 English version: Others can recite the Buddha's name for the sick person and help them repent together, ensuring that their sins are eradicated. If sins are eradicated, the holy assembly on the jeweled lotus platform will appear before them in response to their thoughts. Refer to the previous records. Furthermore, if the family members and relatives of the practitioner come to visit the sick person, do not allow them to have consumed alcohol, meat, or the five pungent spices. If anyone has consumed these, they must not approach the sick person, otherwise, they will lose their right mindfulness, and ghosts and spirits will interact and cause chaos, potentially leading to the sick person's madness, death, and fall into the three evil realms. It is hoped that practitioners will be cautious, uphold the Buddha's teachings, and together create the conditions for seeing the Buddha. The above are the methods for entering the Dharma hall and visiting the sick.

A scroll explaining the meaning of the Five Supreme Conditions according to the scriptures

Based on the Infinite Life Sutra (1), the Contemplation Sutra (2), the Four-Sheet Amitabha Sutra (3), the Pratyutpanna Samadhi Sutra (4), the Ten Ways to Rebirth Sutra (5), and the Pure Land Samadhi Sutra (6)

Respectfully following the six rebirth sutras and others spoken by Shakyamuni Buddha, it is clarified that those who recite the name of Amitabha Buddha (Amitabha Buddha, Buddha of Immeasurable Light) and aspire to be reborn in the Pure Land will attain longevity and extended life in this present life, and will not encounter the nine types of untimely death. Each of these is contained within the meaning of the following five supreme conditions. Someone asks: The Buddha encourages all sentient beings to generate Bodhi mind (Bodhi mind, the mind of enlightenment) and aspire to be reborn in the Western Pure Land of Amitabha (Amitabha's Pure Land, Amitabha's pure land), and also encourages people to create images of Amitabha Buddha, praise and worship them, make offerings of incense and flowers, and contemplate them day and night without ceasing. He also encourages people to single-mindedly recite the name of Amitabha Buddha, ten thousand, twenty thousand, thirty thousand, fifty thousand, or even one hundred thousand times, or encourages people to recite the Amitabha Sutra (Amitabha Sutra), fifteen, twenty, thirty, fifty, or even one hundred times, completing one hundred thousand recitations. What merits can be obtained in this present life? What benefits will there be after abandoning the body in a hundred years? Will one be able to be reborn in the Pure Land? The answer is: There will definitely be great merits and benefits in this present life and after abandoning the body. Based on the Buddha's teachings, the five conditions for increasing benefits are clarified.

First, the supreme condition for eradicating sins. Second, the supreme condition for being protected and attaining longevity. Third, the supreme condition for seeing the Buddha. Fourth, the supreme condition for being embraced and sustained. Fifth, the supreme condition for certifying rebirth.

The so-called supreme condition for eradicating sins is like the person of the lowest level of the highest class in the Contemplation Sutra (Contemplation Sutra), who has committed the ten evil deeds throughout their life. When this person becomes seriously ill and is about to die, they encounter a good advisor who teaches them to recite the name of Amitabha Buddha once, and this will eradicate

五十億劫生死重罪。即是現生滅罪增上緣。

又如下品中生人。一生具造佛法中罪。破齋破戒。食用佛法僧物。不生慚愧。其人得病欲死。地獄眾火一時俱至。遇善知識為說彌陀佛身相功德國土莊嚴。罪人聞已。即除八十億劫生死之罪。地獄即滅。亦是現生滅罪增上緣。

又如下品下生人。一生具造五逆極重之罪。經歷地獄受苦無窮。罪人得病欲死。遇善知識教稱彌陀佛名十聲。于聲聲中除滅八十億劫生死重罪。此亦是現生滅罪增上緣。

又若有人。依觀經等畫造凈土莊嚴變。日夜觀想寶地者。現生唸唸除滅八十億劫生死之罪。

又依經畫變。觀想寶樹寶池寶樓莊嚴者。現生除滅無量億阿僧祇劫生死之罪。

又依華座莊嚴觀日夜觀想者。現生唸唸除滅五十億劫生死之罪。

又依經觀想像觀真身觀觀音勢至等觀。現生於唸唸中除滅無量億劫生死之罪。

如上所引。並是現生滅罪增上緣。

又言護念增上緣者。即如第十二觀中說云。若有人。一切時處日夜至心觀想彌陀凈土二報莊嚴。若見不見。無量壽佛化作無數化佛。觀音大勢至亦作無數化身。常來至此行人之所。亦是現生護念增上緣。

又如觀經下文。若有人。至心常念阿彌陀佛及二菩薩。觀音勢至常與行人

【現代漢語翻譯】現代漢語譯本：五十億劫的生死重罪，通過現世的某種因緣可以消滅罪業，並增長善緣。又如下品中生的人，一生造作佛法中的罪業，毀壞齋戒，食用佛、法、僧的財物，不生慚愧之心。此人得病將死之時，地獄的眾火一時都到來。遇到善知識為他說彌陀佛（Amitabha Buddha，阿彌陀佛）的身相功德和國土莊嚴，罪人聽聞后，立即消除八十億劫的生死之罪，地獄之火也隨即熄滅。這也是現世滅罪增長善緣的殊勝因緣。又如下品下生的人，一生造作五逆（matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha）的極重罪業，經歷地獄承受無盡的痛苦。罪人得病將死之時，遇到善知識教他稱念彌陀佛（Amitabha Buddha，阿彌陀佛）的名號十聲，在每一聲中都能除滅八十億劫的生死重罪。這也是現世滅罪增長善緣的殊勝因緣。又如果有人，依據《觀經》等經典，繪畫或塑造凈土莊嚴的景象，日夜觀想寶地，那麼在現世的每一個念頭中，都能除滅八十億劫的生死之罪。又依據經典繪畫或塑造，觀想寶樹、寶池、寶樓的莊嚴景象，那麼在現世就能除滅無量億阿僧祇劫（asamkhya kalpas，無數劫）的生死之罪。又依據華座莊嚴觀，日夜觀想，那麼在現世的每一個念頭中，都能除滅五十億劫的生死之罪。又依據經典觀想佛像，觀想真身，觀想觀音（Avalokitesvara，觀世音菩薩）、勢至（Mahasthamaprapta，大勢至菩薩）等，在現世的每一個念頭中，都能除滅無量億劫的生死之罪。如上所引用的經文，都是現世滅罪增長善緣的殊勝因緣。又說護念增長善緣，就像第十二觀中所說：如果有人，在一切時處，日夜至誠地觀想彌陀凈土（Amitabha』s Pure Land，阿彌陀佛的凈土）的二報莊嚴（正報和依報），無論見到與否，無量壽佛（Amitabha Buddha，阿彌陀佛）都會化作無數的化身佛，觀音（Avalokitesvara，觀世音菩薩）和大勢至（Mahasthamaprapta，大勢至菩薩）也化作無數的化身，常來此修行人的住所。這也是現世護念增長善緣的殊勝因緣。又如《觀經》下文所說，如果有人，至誠懇切地常念阿彌陀佛（Amitabha Buddha，阿彌陀佛）及觀音（Avalokitesvara，觀世音菩薩）、勢至（Mahasthamaprapta，大勢至菩薩）二位菩薩，觀音（Avalokitesvara，觀世音菩薩）和勢至（Mahasthamaprapta，大勢至菩薩）常常與修行人同在。

【English Translation】 English version: Heavy sins of birth and death for fifty billion kalpas (aeons) can be eradicated and good karmic connections increased through conditions in this present life. Furthermore, if a person of the lower-middle grade is one who has committed offenses against the Buddha's teachings throughout their life, violating precepts and using the property of the Buddha, Dharma, and Sangha without remorse, when that person becomes ill and is about to die, all the fires of hell arrive at once. If they encounter a good teacher who explains the virtues of Amitabha Buddha's (Amitabha Buddha) physical form and the adornments of his land, upon hearing this, the sinner immediately eliminates the sins of birth and death for eighty billion kalpas, and the fires of hell are extinguished. This is also a superior condition for eradicating sins and increasing good karmic connections in this present life. Furthermore, if a person of the lower-lower grade is one who has committed the extremely grave sins of the five rebellious acts (matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha) throughout their life, experiencing endless suffering in hell, when that sinner becomes ill and is about to die, if they encounter a good teacher who teaches them to recite the name of Amitabha Buddha (Amitabha Buddha) ten times, with each recitation eliminating the heavy sins of birth and death for eighty billion kalpas, this is also a superior condition for eradicating sins and increasing good karmic connections in this present life. Furthermore, if there is someone who, according to the Visualization Sutra and other scriptures, paints or sculpts the adorned Pure Land and contemplates the jeweled land day and night, they eliminate the sins of birth and death for eighty billion kalpas with each thought in this present life. Furthermore, if one paints or sculpts according to the scriptures and contemplates the adornments of jeweled trees, jeweled ponds, and jeweled pavilions, they eliminate the sins of birth and death for immeasurable billions of asamkhya kalpas (asamkhya kalpas) in this present life. Furthermore, if one relies on the Lotus Throne Adornment Visualization and contemplates day and night, they eliminate the sins of birth and death for fifty billion kalpas with each thought in this present life. Furthermore, if one relies on the scriptures to visualize the Buddha's image, visualize the true form, visualize Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta), they eliminate the sins of birth and death for immeasurable billions of kalpas with each thought in this present life. The passages quoted above are all superior conditions for eradicating sins and increasing good karmic connections in this present life. Moreover, 'superior condition for protection and mindfulness' refers to what is said in the Twelfth Visualization: 'If there is someone who, at all times and in all places, day and night, sincerely contemplates the adornments of the two retributions (principal and circumstantial) of Amitabha's Pure Land (Amitabha』s Pure Land), whether they see it or not, Amitabha Buddha (Amitabha Buddha) will transform into countless transformation Buddhas, and Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) will also transform into countless transformation bodies, constantly coming to the place of this practitioner. This is also a superior condition for protection and mindfulness in this present life.' Furthermore, as stated later in the Visualization Sutra, if there is someone who sincerely and constantly recites Amitabha Buddha (Amitabha Buddha) and the two Bodhisattvas, Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta), Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) will always be with the practitioner.

作勝友知識。隨逐影護。此亦是現生護念增上緣。

又如第九真身觀說云。彌陀佛金色身毫相光明遍照十方眾生。身毛孔光亦遍照眾生。圓光亦遍照眾生。八萬四千相好等光亦遍照眾生。又如前身相等光一一遍照十方世界。但有專念阿彌陀佛眾生。彼佛心光常照是人。攝護不捨。總不論照攝余雜業行者。此亦是現生護念增上緣。

又如十往生經說。佛告山海慧菩薩及以阿難。若有人。專念西方阿彌陀佛愿往生者。我從今已去。常使二十五菩薩影護行者。不令惡鬼惡神惱亂行者。日夜常得安穩。此亦是現生護念增上緣。

又如彌陀經說。若有男子女人。七日七夜及盡一生。一心專念阿彌陀佛愿往生者。此人常得六方恒河沙等佛共來護念。故名護念經。護念經意者。亦不令諸惡鬼神得便。亦無橫病橫死橫有厄難。一切災障自然消散。除不至心。此亦是現生護念增上緣。

又如般舟三昧經行品中說云。佛告跋陀和。若有人。七日七夜在道場內。舍諸緣事除去睡臥。一心專念阿彌陀佛真金色身。或一日三日七日。或二七日五六七七日。或至百日。或盡一生。至心觀佛。及口稱心念者。佛即攝受。既蒙攝受。定知罪滅得生凈土。佛言。若人專行此念彌陀佛三昧者。常得一切諸天及四天大王龍神八部隨逐

【現代漢語翻譯】現代漢語譯本：作為殊勝的善友和知識，始終如影隨形地守護。這也是現生中受到護念的增上緣。又如《第九真身觀》所說：『阿彌陀佛（Amitabha Buddha）金色身的光明遍照十方眾生，身毛孔的光也遍照眾生，圓光也遍照眾生，八萬四千相好等光也遍照眾生。』又如前身相等光一一遍照十方世界。只要有專心念誦阿彌陀佛（Amitabha Buddha）的眾生，彼佛的心光常照此人，攝受守護而不捨棄，總的來說不照攝其他雜業的修行者。這也是現生中受到護念的增上緣。又如《十往生經》所說：佛告訴山海慧菩薩（Shan Hai Hui Bodhisattva）和阿難（Ananda），『如果有人專心念誦西方阿彌陀佛（Amitabha Buddha），發願往生凈土，我從今以後，常派二十五位菩薩（Bodhisattvas）暗中保護此修行者，不讓惡鬼惡神惱亂此修行者，使其日夜常得安穩。』這也是現生中受到護念的增上緣。又如《阿彌陀經》（Amitabha Sutra）所說：『如果有男子女人，七日七夜乃至盡一生，一心專念阿彌陀佛（Amitabha Buddha），發願往生凈土，此人常得六方恒河沙數諸佛共同前來護念，所以名為《護念經》。』《護念經》的意思是，也不讓各種惡鬼神得逞，也沒有橫病橫死橫生厄難，一切災障自然消散，除非不至誠。這也是現生中受到護念的增上緣。又如《般舟三昧經》（Pratyutpanna Samadhi Sutra）行品中說：佛告訴跋陀和（Bhadra），『如果有人，七日七夜在道場內，捨棄各種俗緣，除去睡眠，一心專念阿彌陀佛（Amitabha Buddha）真金色身，或一日三日七日，或二七日五六七七日，或至百日，或盡一生，至誠觀佛，以及口稱心念，佛即攝受。』既然蒙受攝受，必定知道罪業消滅，得生凈土。佛說：『如果有人專修此念彌陀佛（Amitabha Buddha）三昧，常得一切諸天及四天大王、龍神八部隨侍守護。』

【English Translation】 English version: Acting as a victorious good friend and wise companion, constantly protecting like a shadow. This is also a superior condition for being protected and cared for in this present life. Furthermore, as stated in the 'Ninth Contemplation on the True Body': 'Amitabha Buddha's (Amitabha Buddha) golden body's light illuminates all sentient beings in the ten directions; the light from the pores of his body also illuminates all sentient beings; his halo also illuminates all sentient beings; the light from his eighty-four thousand characteristics and marks also illuminates all sentient beings.' Moreover, the light from his previous body and other forms illuminates each and every world in the ten directions. Only those sentient beings who single-mindedly recite Amitabha Buddha's (Amitabha Buddha) name are constantly illuminated by the light of that Buddha's heart, embraced and protected without abandonment, generally not illuminating or embracing those who practice other mixed karmic deeds. This is also a superior condition for being protected and cared for in this present life. Furthermore, as stated in the 'Sutra on Ten Ways to Be Reborn': The Buddha told Shan Hai Hui Bodhisattva (Shan Hai Hui Bodhisattva) and Ananda (Ananda), 'If there is someone who single-mindedly recites Amitabha Buddha's (Amitabha Buddha) name in the Western Pure Land, vowing to be reborn there, from this day forward, I will constantly send twenty-five Bodhisattvas (Bodhisattvas) to secretly protect this practitioner, preventing evil ghosts and spirits from disturbing them, so that they may always have peace day and night.' This is also a superior condition for being protected and cared for in this present life. Furthermore, as stated in the 'Amitabha Sutra' (Amitabha Sutra): 'If there are men and women who, for seven days and seven nights, or even for their entire lives, single-mindedly recite Amitabha Buddha's (Amitabha Buddha) name, vowing to be reborn in the Pure Land, these people will constantly be protected and cared for by Buddhas as numerous as the sands of the Ganges River from the six directions, therefore it is called the 'Sutra on Protection and Care'.' The meaning of the 'Sutra on Protection and Care' is that it does not allow various evil ghosts and spirits to take advantage, nor are there unexpected illnesses, untimely deaths, or unexpected calamities; all disasters naturally dissipate, unless one is not sincere. This is also a superior condition for being protected and cared for in this present life. Furthermore, as stated in the chapter on practice in the 'Pratyutpanna Samadhi Sutra' (Pratyutpanna Samadhi Sutra): The Buddha told Bhadra (Bhadra), 'If there is someone who, for seven days and seven nights in the Bodhimanda, abandons all worldly affairs, eliminates sleep, and single-mindedly contemplates Amitabha Buddha's (Amitabha Buddha) true golden body, or for one day, three days, seven days, or two sevens, five, six, seven sevens of days, or up to a hundred days, or for their entire lives, sincerely contemplates the Buddha, and verbally recites with their mind, the Buddha will embrace them.' Since they are embraced, they will certainly know that their sins are extinguished and they will be reborn in the Pure Land. The Buddha said: 'If someone exclusively practices this Amitabha Buddha (Amitabha Buddha) Samadhi, they will constantly be attended and protected by all the devas, the Four Heavenly Kings, the nagas, and the eight classes of beings.'

影護愛樂相見。永無諸惡鬼神災障厄難橫加惱亂。具如護持品中說。此亦是現生護念增上緣。

又依灌頂經第三卷說云。若人受持三歸五戒者。佛敕天帝。汝差天神六十一人。日夜年月隨逐守護受戒之人。勿令獲諸惡鬼神橫相惱害。此亦是現生護念增上緣。

又如凈度三昧經說云。佛告瓶沙大王。若有男子女人。于月月六齋日及八王日。向天曹地府一切業道。數數首過受持齋戒者。佛敕六慾天王。各差二十五善神。常來隨逐守護持戒之人。亦不令有諸惡鬼神橫來惱害。亦無橫病死亡災障。常得安穩。此亦是現生護念增上緣。

又白諸行者。但欲今生日夜相續專念彌陀佛。專誦彌陀經。稱揚禮讚凈土聖眾莊嚴愿生者。日別誦經十五遍二十三十遍已上者。或誦四十五十百遍已上者。愿滿十萬遍。又稱揚禮讚彌陀凈土依正二報莊嚴。又除入三昧道場。日別念彌陀佛一萬畢命相續者。即蒙彌陀加念。得除罪障。又蒙佛與聖眾常來護念。既蒙護念。即得延年轉壽長命安樂。因緣一一具如譬喻經惟無三昧經凈度三昧經等說。此亦是現生護念增上緣。

又言見佛三昧增上緣者。即如觀經說云。摩竭提國王夫人名韋提希。每在宮內愿常見佛。遙向耆阇崛山悲泣敬禮。佛遙知念。即于耆山沒王宮出現。夫人已舉

【現代漢語翻譯】現代漢語譯本：

影護愛樂相見，永遠不會有各種惡鬼神帶來的災禍、障礙、厄難橫加惱亂。具體如《護持品》中所說，這也是現生得到護念的增上緣。又根據《灌頂經》第三卷所說，如果有人受持三歸（皈依佛、皈依法、皈依僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），佛會敕令天帝，派遣六十一位天神，日夜年月跟隨守護受戒之人，不讓他們遭受各種惡鬼神的橫加惱害。這也是現生得到護念的增上緣。又如《凈度三昧經》所說，佛告訴瓶沙大王（Bimbisara-raja，古印度摩揭陀國國王）：如果有男子女人，在每月六齋日（每月初八、十四、十五、二十三、二十九、三十日）及八王日（每年特定八天），向天曹地府一切業道，屢次懺悔過錯並受持齋戒，佛會敕令六慾天王（欲界六天的天王），各自派遣二十五位善神，常來跟隨守護持戒之人，也不讓各種惡鬼神橫加惱害，也沒有橫禍疾病死亡災障，常常得到安穩。這也是現生得到護念的增上緣。又告訴各位行者，只要今日日夜相續專心念誦彌陀佛（Amitabha，阿彌陀佛），專心誦讀《彌陀經》，稱揚禮讚凈土聖眾的莊嚴，發願往生凈土，每日誦經十五遍、二十遍、三十遍以上，或者誦經四十五遍、五十遍、一百遍以上，發願圓滿十萬遍，又稱揚禮讚彌陀凈土的依報（國土）正報（佛身）二種莊嚴，又除了進入三昧道場，每日唸誦彌陀佛一萬聲至命終相續不斷，就能蒙受彌陀佛的加持護念，得以消除罪障，又蒙受佛與聖眾常常前來護念。既然蒙受護念，就能延年轉壽，長命安樂。因緣一一具如《譬喻經》、《惟無三昧經》、《凈度三昧經》等所說，這也是現生得到護念的增上緣。又說見到佛的三昧增上緣，就像《觀經》所說，摩竭提國（Magadha，古印度十六大國之一）國王的夫人，名叫韋提希（Vaidehi），常常在宮內希望見到佛，遙向耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此說法）悲泣敬禮，佛遙知她的心念，就在耆阇崛山沒入王宮顯現。

【English Translation】 English version:

With the protection and love, they will meet, and there will never be any disasters, obstacles, or calamities caused by evil ghosts and spirits. As described in the 'Protection Chapter,' this is also a contributing factor to receiving protection in this present life. Furthermore, according to the third volume of the 'Abhiseka Sutra,' if someone upholds the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), the Buddha will command the Heavenly Emperor to dispatch sixty-one heavenly deities to follow and protect the person who observes the precepts day and night, year after year, preventing them from suffering harm from various evil ghosts and spirits. This is also a contributing factor to receiving protection in this present life. Moreover, as stated in the 'Sutra of Pure Transcendence Samadhi,' the Buddha told King Bimbisara (Bimbisara-raja, King of Magadha in ancient India): If there are men and women who, on the six fasting days of each month (the 8th, 14th, 15th, 23rd, 29th, and 30th days of each month) and the Eight King Days (eight specific days each year), repeatedly confess their faults and uphold the precepts to the heavenly courts, the earthly realms, and all paths of karma, the Buddha will command the Six Desire Realm Kings (the kings of the six heavens of the Desire Realm) to each dispatch twenty-five virtuous deities to constantly follow and protect the precept-holders, preventing them from being harmed by various evil ghosts and spirits, and preventing them from experiencing unexpected illnesses, death, or disasters, and allowing them to always be secure. This is also a contributing factor to receiving protection in this present life. Furthermore, I tell all practitioners that as long as you continuously and wholeheartedly recite Amitabha Buddha's (Amitabha, the Buddha of Infinite Light) name day and night, diligently recite the 'Amitabha Sutra,' praise and venerate the Pure Land's holy assembly's adornments, and vow to be reborn in the Pure Land, reciting the sutra fifteen, twenty, or thirty times or more each day, or reciting it forty-five, fifty, or a hundred times or more, vowing to complete one hundred thousand recitations, and also praising and venerating the adornments of Amitabha's Pure Land's environment (land) and the Buddha's body, and also, apart from entering the Samadhi practice place, reciting Amitabha Buddha's name ten thousand times each day until the end of life, you will receive Amitabha Buddha's blessings and protection, allowing you to eliminate karmic obstacles, and you will also receive the constant protection of the Buddha and the holy assembly. Since you receive protection, you will be able to extend your years, prolong your life, and have a long, peaceful, and happy life. The causes and conditions are all described in detail in the 'Parable Sutra,' the 'Vimati Samadhi Sutra,' and the 'Sutra of Pure Transcendence Samadhi,' etc. This is also a contributing factor to receiving protection in this present life. Furthermore, regarding the contributing factor of the Samadhi of seeing the Buddha, as stated in the 'Contemplation Sutra,' the queen of the King of Magadha (Magadha, one of the sixteen great kingdoms of ancient India), named Vaidehi (Vaidehi), often wished to see the Buddha in the palace, and she would weep and pay homage towards Mount Grdhrakuta (Grdhrakuta, also known as Vulture Peak, where the Buddha often taught). The Buddha knew her thoughts from afar and appeared in the palace from Mount Grdhrakuta.

頭即見世尊。身紫金色坐寶蓮華。目連阿難立侍左右。釋梵臨空散華供養。夫人見佛。舉身投地號泣。向佛求哀懺悔。唯愿如來教我觀于清凈業處又如此經證。非直夫人心至見佛。亦與未來凡夫起教。但使有心願見者。一依夫人至心憶佛。定見無疑。此即是彌陀佛三念願力外加故得令見佛。言三力者。即如般舟三昧經說云。一者以大誓願力加念故得見佛。二者以三昧定力加念故得見佛。三者以本功德力加念故得見佛。已下見佛緣中例同此義。故名見佛三昧增上緣。

問曰。夫人福力強勝。蒙佛加念故見佛。末法眾生罪愆深重。何由得與夫人同例。又此義者甚深廣大。一一具引佛經。以為明證。答曰。佛是三達聖人。六通無障。觀機備教。不擇淺深。但使歸誠。何疑不見。即如觀經下說云。佛贊韋提。快問此事。阿難受持廣為多眾宣說佛語。如來今者教韋提希及未來世一切眾生。觀于西方極樂世界。以佛願力故。見彼國土。如執明鏡自見面像。又以此經證。亦是彌陀佛三力外加故得見佛。故名見佛凈土三昧增上緣。

又如下經云。佛告韋提。汝是凡夫。心想又劣。不能遠見。致使諸佛如來有異方便令汝等見。夫人白佛言。我今因佛力故見彼國土。若佛滅后諸眾生等。濁惡不善五苦所逼。云何得見極樂世界。

【現代漢語翻譯】現代漢語譯本頭一著地就見到了世尊（Bhagavan，佛的稱號）。佛身呈紫金色，端坐在寶蓮華上。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）和阿難（Ananda，佛陀十大弟子之一，以多聞著稱）侍立在佛的左右。釋（Śakra，帝釋天）和梵（Brahma，大梵天）在空中散花供養。夫人見到佛，全身投地，號啕大哭，向佛哀求懺悔。只希望如來（Tathagata，佛的稱號）教導我觀想清凈的業處。又如此經文可以證明，不只是夫人心誠意至見到佛，也為未來凡夫俗子開啟了教化。只要有人真心願意見到佛，完全依照夫人至誠憶念佛陀的方法，必定能見到，毫無疑問。這正是彌陀佛（Amitabha，阿彌陀佛）的三念願力在外加持，才能得見佛。所說的三力，就像《般舟三昧經》所說：一是憑藉大誓願力加持憶念，所以能見到佛；二是憑藉三昧（Samadhi，禪定）定力加持憶念，所以能見到佛；三是憑藉本有的功德力加持憶念，所以能見到佛。以下關於見佛的因緣，都與此義相同。所以稱為見佛三昧增上緣。

有人問：夫人福德之力強大殊勝，蒙受佛的加持憶念，所以能見到佛。末法時代的眾生罪孽深重，如何能與夫人一樣？而且這個道理非常深奧廣大，請一一引用佛經，作為明確的證明。回答說：佛是具有三達（Trividya，宿命明、天眼明、漏盡明）的聖人，六通（Sadabhijna，六種神通）沒有阻礙，觀察眾生的根機而施教，不分深淺。只要真心歸順，為何不能見到佛呢？就像《觀經》下面所說：佛讚歎韋提希（Vaidehi，頻婆娑羅王的夫人）：你問得好啊！阿難（Ananda）接受並廣為大眾宣說佛語：如來（Tathagata）現在教導韋提希（Vaidehi）以及未來世的一切眾生，觀想西方極樂世界。憑藉佛的願力，就能見到那個國土，就像拿著明鏡自己照見自己的面容。又以此經文可以證明，這也是彌陀佛（Amitabha）的三力在外加持，才能得見佛。所以稱為見佛凈土三昧增上緣。

又如下面的經文所說：佛告訴韋提希（Vaidehi）：你是凡夫，心想又很遲鈍，不能遠見。所以諸佛如來（Tathagata）有特別的方法，讓你們能夠見到。夫人對佛說：我現在因為佛的力量，所以能見到那個國土。如果佛滅度后，那些眾生處在污濁邪惡、不善的環境中，被五苦（五種苦難）所逼迫，要怎樣才能見到極樂世界呢？

【English Translation】 English version Immediately upon her head touching the ground, she beheld the World-Honored One (Bhagavan, title for the Buddha). His body was of purple-gold color, seated upon a jeweled lotus flower. Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) and Ananda (Ananda, one of the ten great disciples of the Buddha, known for his great learning) stood in attendance on His left and right. Śakra (Śakra, the lord of the devas) and Brahma (Brahma, the creator god) scattered flowers in the air as an offering. Upon seeing the Buddha, the queen prostrated herself completely, weeping and wailing, and begged the Buddha for repentance. She only wished that the Tathagata (Tathagata, title for the Buddha) would teach her to contemplate the pure karmic realm. Moreover, this sutra proves that it is not only because the queen's heart was sincere that she saw the Buddha, but it also initiates teachings for future ordinary beings. As long as one has the sincere desire to see the Buddha, by relying entirely on the queen's method of sincerely recollecting the Buddha, one will surely see Him without doubt. This is precisely due to the external addition of Amitabha Buddha's (Amitabha, the Buddha of Infinite Light) three thoughts and vows, which enables one to see the Buddha. The so-called three powers are as described in the Pratyutpanna Samadhi Sutra: first, one sees the Buddha by the power of the great vow adding to the recollection; second, one sees the Buddha by the power of samadhi (Samadhi, meditative absorption) adding to the recollection; third, one sees the Buddha by the power of one's inherent merit adding to the recollection. The reasons for seeing the Buddha mentioned below are all similar to this meaning. Therefore, it is called the Adhyalambana Condition of the Samadhi of Seeing the Buddha.

Someone asks: The queen's power of merit is strong and supreme, and she saw the Buddha because she received the Buddha's added mindfulness. Sentient beings in the Dharma-Ending Age have deep and heavy sins. How can they be the same as the queen? Moreover, this meaning is very profound and vast. Please cite the sutras one by one as clear proof. The answer is: The Buddha is a sage with the Threefold Knowledge (Trividya, knowledge of past lives, divine eye, and extinction of outflows) and the Six Supernatural Powers (Sadabhijna, six kinds of supernatural abilities) without obstruction. He observes the faculties of sentient beings and teaches accordingly, without distinguishing between the shallow and the deep. As long as one sincerely takes refuge, why would one not see the Buddha? As it says in the Sutra of Contemplation below: The Buddha praised Vaidehi (Vaidehi, Queen of King Bimbisara): You have asked well about this matter! Ananda (Ananda) received and widely proclaimed the Buddha's words to the multitude: The Tathagata (Tathagata) now teaches Vaidehi (Vaidehi) and all sentient beings in the future to contemplate the Western Pure Land. By the power of the Buddha's vows, one can see that land, just like holding a clear mirror and seeing one's own face. Moreover, this sutra proves that it is also due to the external addition of Amitabha Buddha's (Amitabha) three powers that one can see the Buddha. Therefore, it is called the Adhyalambana Condition of the Samadhi of Seeing the Buddha in the Pure Land.

Furthermore, as the following sutra says: The Buddha told Vaidehi (Vaidehi): You are an ordinary person, and your thoughts are also inferior, unable to see far. Therefore, the Buddhas and Tathagatas (Tathagata) have special means to enable you to see. The queen said to the Buddha: Now, because of the Buddha's power, I can see that land. If, after the Buddha's extinction, those sentient beings are in a turbid, evil, and unwholesome environment, oppressed by the five sufferings (five kinds of suffering), how can they see the Land of Ultimate Bliss?

佛即告言。韋提。汝及眾生專心計念。想于西方琉璃地下一切寶幢。地上眾寶室內莊嚴等。專心注意。亦同上夫人得見。即云。一一觀之極令了了。閉目開目皆令得見。如此想者。名為粗見。此謂覺想中見。故云粗見。若得定心三昧及口稱三昧者。心眼即開。見彼凈土一切莊嚴。說無窮盡也。又以此經證。一切凡夫但使傾心。定有見義。應知。設有見聞者。不須驚怪也。何以故。乃由彌陀佛三昧力外加故得見。故名見佛凈土三昧增上緣。

又如下華座觀中說云。佛告阿難韋提。佛當爲汝說除苦惱法。汝當廣為大眾分別解說。說是語時。無量壽佛觀音勢至應聲來現住立空中。韋提見即禮。禮已白釋迦佛言。我今因佛力故。得見無量壽佛及二菩薩。若佛滅后諸眾生等。云何觀見阿彌陀佛及二菩薩。佛即告言。汝及眾生欲觀彼佛者。當起想念。七寶地上作蓮華想。華想成已。次當想佛。想佛時。是心即想作三十二相。從頂上下至跏趺坐已來。一一身份亦皆想之。隨心想時。佛身即現。此是彌陀三力外加即得見佛。亦名見佛三昧增上緣。

又如下經云。想彼佛者。先當想像。見一金像坐彼華上。既想見已。心眼即開。了了分明。及見彼國一切莊嚴。此亦是彌陀三力外加故見佛。故名見佛三昧增上緣。

又如

【現代漢語翻譯】現代漢語譯本：佛陀於是告訴韋提希夫人：『你和所有眾生應當專心致志地觀想。觀想西方極樂世界琉璃地面下的所有寶幢，以及地面上各種珍寶構成的室內莊嚴等等。要專心注意，就像你剛才一樣，就能得見。』佛說：『要一一仔細地觀察，務必做到清晰明瞭。無論是閉著眼睛還是睜著眼睛，都要能夠看見。這樣觀想，稱為粗見。這是在覺想中見到，所以稱為粗見。如果能夠得到定心三昧以及口稱三昧，心眼就會開啟，就能見到西方凈土的一切莊嚴，那是說也說不盡的。』又可以用這部經來證明，一切凡夫只要傾心向往，必定有得見的道理。應當知道，即使有人見到或聽聞，也不必感到驚訝奇怪。為什麼呢？這是由於阿彌陀佛（Amitabha）的三昧（Samadhi，禪定）力量在外加持，才能得見。所以稱為見佛凈土三昧增上緣。又如下面《華座觀》中所說：『佛陀告訴阿難（Ananda）和韋提希（Vaidehi）：佛陀將為你們宣說去除苦惱的方法。你們應當廣泛地為大眾分別解說。』在佛陀說這些話的時候，無量壽佛（Amitayus Buddha）、觀音（Avalokitesvara）菩薩、勢至（Mahasthamaprapta）菩薩應聲顯現，站立在空中。韋提希夫人見到后立即禮拜。禮拜完畢后，她對釋迦牟尼佛（Sakyamuni Buddha）說：『我現在因為佛陀的力量，才得以見到無量壽佛和兩位菩薩。如果佛陀涅槃后，其他眾生要如何觀見阿彌陀佛和兩位菩薩呢？』佛陀於是告訴她：『你和所有眾生如果想要觀想阿彌陀佛，應當發起想念，在七寶地上觀想蓮花。蓮花觀想完成後，接著應當觀想佛陀。觀想佛陀時，心中應當想佛陀的三十二相（thirty-two major marks）。從頭頂向下，直到結跏趺坐（lotus position）的姿勢，都要一一觀想身體的各個部分。隨著心中的觀想，佛身就會顯現。』這是阿彌陀佛的三種力量在外加持，才能得見佛陀。也稱為見佛三昧增上緣。又如下面的經文所說：『觀想阿彌陀佛時，首先應當想像，見到一尊金像坐在蓮花上。既然已經想像見到，心眼就會開啟，清晰分明。並且能見到西方極樂世界的一切莊嚴。』這也是阿彌陀佛的三種力量在外加持才能見到佛陀。所以稱為見佛三昧增上緣。又如...

【English Translation】 English version: The Buddha then told Vaidehi: 'You and all sentient beings should concentrate your minds and contemplate. Contemplate all the jeweled banners beneath the ground of the Western Pure Land of Lapis Lazuli, and the adornments of the chambers made of various treasures above the ground, and so on. Focus your attention, just as you did a moment ago, and you will be able to see them.' The Buddha said, 'Observe each one carefully, making sure they are clear and distinct. Whether your eyes are closed or open, you should be able to see them. This kind of contemplation is called coarse seeing. This is seeing in conceptual thought, so it is called coarse seeing. If you can attain the Samadhi (Samadhi, meditative absorption) of fixed mind and the Samadhi of oral recitation, your mind's eye will open, and you will be able to see all the adornments of the Pure Land, which are inexhaustible.' Furthermore, this sutra can be used to prove that all ordinary beings, as long as they are wholeheartedly devoted, will surely have the possibility of seeing. It should be known that even if someone sees or hears, there is no need to be surprised or amazed. Why? This is because the power of Amitabha Buddha's (Amitabha) Samadhi (Samadhi, meditative absorption) is externally added, so they can see. Therefore, it is called the enhanced condition for seeing the Buddha's Pure Land Samadhi. Furthermore, as it is said in the following 'Contemplation of the Flower Seat': 'The Buddha told Ananda (Ananda) and Vaidehi (Vaidehi): The Buddha will explain to you the method of removing suffering and affliction. You should widely explain and expound it to the masses.' As the Buddha spoke these words, Amitayus Buddha (Amitayus Buddha), Avalokitesvara (Avalokitesvara) Bodhisattva, and Mahasthamaprapta (Mahasthamaprapta) Bodhisattva appeared in response to the sound, standing in the air. When Vaidehi saw them, she immediately prostrated. After prostrating, she said to Sakyamuni Buddha (Sakyamuni Buddha): 'Now, because of the Buddha's power, I am able to see Amitayus Buddha and the two Bodhisattvas. If the Buddha enters Nirvana, how will other sentient beings be able to contemplate and see Amitabha Buddha and the two Bodhisattvas?' The Buddha then told her: 'If you and all sentient beings wish to contemplate that Buddha, you should arouse thoughts and contemplate a lotus flower on the ground of seven treasures. Once the contemplation of the lotus flower is complete, you should then contemplate the Buddha. When contemplating the Buddha, your mind should imagine the thirty-two major marks (thirty-two major marks) of the Buddha. From the top of the head down to the lotus position (lotus position), you should contemplate each part of the body one by one. As your mind contemplates, the Buddha's body will appear.' This is because the three powers of Amitabha Buddha are externally added, so you can see the Buddha. It is also called the enhanced condition for seeing the Buddha Samadhi. Furthermore, as the following sutra says: 'When contemplating that Buddha, you should first imagine seeing a golden image sitting on that lotus flower. Once you have imagined seeing it, your mind's eye will open, clearly and distinctly. And you will be able to see all the adornments of the Western Pure Land.' This is also because the three powers of Amitabha Buddha are externally added, so you can see the Buddha. Therefore, it is called the enhanced condition for seeing the Buddha Samadhi. Furthermore, such as...

下經云。次想二菩薩及諸光明了了而見。見此事時。行者即於三昧定中。當聞水流光明莊嚴等說法之聲。出定入定行者常聞妙法。此亦是彌陀佛三力外加故見佛。故名見佛三昧增上緣。

又如下真身觀中說云。佛告阿難。像觀成已。次更觀無量壽佛。身真金色。眉間毫相。圓光化佛。及相好等光。但當憶想令心眼見。見已即見十方一切諸佛。故名唸佛三昧。以此文證。亦是彌陀佛三力外加故見佛。故名見佛三昧增上緣。

又如下經云。佛言。是故智者一心諦觀無量壽佛。從一相好入。但觀眉間白毫極令明瞭者。八萬四千相好自然見之。見已即見十方一切諸佛。于諸佛前次第授記。又以此經證。亦是彌陀佛三力外加故。得令凡夫專心想者定得見佛。亦名見佛三昧增上緣。

又如觀音勢至普雜等觀及下九品人。一生起行。乃至七日一日十聲一聲等。命欲終時愿見佛者。若現生乃遇善知識。行人自能心口稱念彌陀佛。佛即與聖眾華臺來現。行人見佛亦見聖眾華臺等。又以此經證。亦是彌陀佛三力外加故得見佛。故名見佛三昧增上緣。

又如下經云。佛告阿難。此經名觀極樂國土無量壽佛及觀世音大勢至菩薩經。汝當受持無令忘失。行此三昧者。現身得見無量壽佛及二菩薩。又以此經證。亦是彌陀佛

【現代漢語翻譯】現代漢語譯本：下經中說：『接下來觀想兩位菩薩以及種種光明，要清楚明白地看見。』當看見這些景象時，修行者就在三昧定中，應當聽見水流、光明莊嚴等說法之聲。出定入定，修行者常常聽聞微妙的佛法。這也是阿彌陀佛的三種力量在外部加持，所以能見到佛。因此稱為見佛三昧的增上緣。又如下面《真身觀》中說：『佛告訴阿難，觀想佛像成就后，接下來更要觀想無量壽佛（Amitabha Buddha），身體是真正的金色，眉間有白毫相（urna），圓光中有化佛，以及種種相好光明。只要憶念觀想，使心眼能夠看見。看見之後，就能見到十方一切諸佛。』因此稱爲念佛三昧。用這段經文來證明，這也是阿彌陀佛的三種力量在外部加持，所以能見到佛。因此稱為見佛三昧的增上緣。又如下面的經文說：『佛說：所以有智慧的人，應當一心專注地觀想無量壽佛，從一個相好入手，只要觀想眉間的白毫，使其極其明亮清楚，那麼八萬四千種相好自然就能看見。看見之後，就能見到十方一切諸佛，在諸佛面前依次得到授記。』又用這段經文來證明，這也是阿彌陀佛的三種力量在外部加持，才能夠讓凡夫專心觀想的人一定能夠見到佛。也稱為見佛三昧的增上緣。又如觀音（Avalokiteshvara）勢至（Mahasthamaprapta）普雜等觀，以及下品往生的九品人，從一生起修行，乃至七日、一日、十聲、一聲等等，臨命終時發願要見佛的人，如果現生能夠遇到善知識，修行人自己能夠心口稱念阿彌陀佛，佛就會與聖眾、蓮花臺一同顯現。修行人見到佛，也見到聖眾、蓮花臺等等。又用這段經文來證明，這也是阿彌陀佛的三種力量在外部加持，所以能夠見到佛。因此稱為見佛三昧的增上緣。又如下面的經文說：『佛告訴阿難，這部經名為《觀極樂國土無量壽佛及觀世音大勢至菩薩經》，你應當受持，不要忘記。修行這種三昧的人，現世就能得見無量壽佛以及兩位菩薩。』又用這段經文來證明，這也是阿彌陀佛

【English Translation】 English version: The following sutra says: 'Next, contemplate the two Bodhisattvas and all the lights, seeing them clearly and distinctly.' When seeing these things, the practitioner, in the Samadhi concentration, should hear the sounds of flowing water, the adornments of light, and other Dharma teachings. Whether entering or leaving Samadhi, the practitioner constantly hears the wonderful Dharma. This is also due to the external addition of Amitabha Buddha's three powers, thus seeing the Buddha. Therefore, it is called the Adhyashraya (增上緣) of Buddha-seeing Samadhi. Furthermore, the following is said in the True Body Contemplation: 'The Buddha told Ananda, after the image contemplation is accomplished, next contemplate Amitabha Buddha (無量壽佛), whose body is true gold, with the white hair mark (urna, 眉間毫相) between his eyebrows, the manifested Buddhas in his halo, and the lights of his characteristics and qualities. Simply remember and contemplate, causing the mind's eye to see. Having seen, one will see all the Buddhas in the ten directions.' Therefore, it is called Buddha-Recollection Samadhi. Using this passage as proof, this is also due to the external addition of Amitabha Buddha's three powers, thus seeing the Buddha. Therefore, it is called the Adhyashraya of Buddha-seeing Samadhi. Furthermore, the following sutra says: 'The Buddha said: Therefore, the wise should single-mindedly contemplate Amitabha Buddha, entering from one characteristic. Simply contemplate the white hair mark between the eyebrows, making it extremely clear, then the eighty-four thousand characteristics and qualities will naturally be seen. Having seen, one will see all the Buddhas in the ten directions, and receive predictions in order before all the Buddhas.' Again, using this sutra as proof, this is also due to the external addition of Amitabha Buddha's three powers, enabling ordinary people who concentrate their minds in contemplation to definitely see the Buddha. It is also called the Adhyashraya of Buddha-seeing Samadhi. Furthermore, like the Contemplation of Avalokiteshvara (觀音), Mahasthamaprapta (勢至), general mixed contemplations, and the nine grades of people in the lower rebirths, from the arising of practice in one lifetime, up to seven days, one day, ten recitations, one recitation, etc., those who vow to see the Buddha at the end of life, if they encounter a good teacher in this life, and the practitioner can recite Amitabha Buddha with their mind and mouth, the Buddha will appear with the holy assembly and lotus platform. The practitioner sees the Buddha and also sees the holy assembly, lotus platform, etc. Again, using this sutra as proof, this is also due to the external addition of Amitabha Buddha's three powers, thus being able to see the Buddha. Therefore, it is called the Adhyashraya of Buddha-seeing Samadhi. Furthermore, the following sutra says: 'The Buddha told Ananda, this sutra is named the Sutra of Contemplating the Land of Ultimate Bliss, Amitabha Buddha, and Avalokiteshvara and Mahasthamaprapta Bodhisattvas. You should uphold it and not forget it. Those who practice this Samadhi will see Amitabha Buddha and the two Bodhisattvas in this very life.' Again, using this sutra as proof, this is also Amitabha Buddha's

三力外加。致使凡夫念者乘自三心力故得見佛。至誠心信心願心為內因。又藉彌陀三種願力以為外緣。外內因緣和合故即得見佛。故名見佛三昧增上緣。

又如般舟三昧經云。佛告跋陀和菩薩。有三昧。名十方諸佛悉在前立。若欲疾得是三昧者。常當守習持不得有疑想如毛髮許。若比丘比丘尼優婆塞優婆夷欲行學是三昧者。七日七夜除去睡眠。舍諸亂想。獨一處止。念西方阿彌陀佛身真金色三十二相光明徹照端正無比。一心觀想。心念口稱念念不絕者。佛言。七日已后見之。譬如有人夜觀星宿。一星即是一佛。若有四眾作是觀者。見一切星。即見一切佛。又以此經證。亦是彌陀佛三力外加故見佛。言三昧者。即是念佛行人心口稱念更無雜想。唸唸住心聲聲相續。心眼即開。得見彼佛瞭然而現。即名為定。亦名三昧。正見佛時。亦見聖眾及諸莊嚴。故名見佛凈土三昧增上緣。

又如月燈三昧經云。唸佛相好及德行。能使諸根不亂動。心無迷惑。與法合。得聞得智。如大海。智者住於是三昧。攝念行。于經行所。能見千億諸如來。亦遇無量恒沙佛。又以此經證。亦是見佛三昧增上緣。

又如文殊波若經云。文殊白佛言。云何名一行三昧。佛言。若男子女人在空閑處。舍諸亂意。隨佛方所。端身正向不取

【現代漢語翻譯】現代漢語譯本：三種力量的額外加持。使得凡夫唸佛之人，憑藉自身信、愿、行三心之力，得以見到佛。至誠心、信心、願心是內在的原因。又憑藉阿彌陀佛的三種願力作為外在的助緣。內外因緣和合，因此就能見到佛。所以稱為見佛三昧增上緣。

又如《般舟三昧經》所說：佛告訴跋陀和（Bhadra 和，賢護）菩薩，有一種三昧，名為十方諸佛悉在前立。如果想要快速得到這種三昧，應當常常守護修習，心中不得有絲毫的懷疑和雜念。如果有比丘、比丘尼、優婆塞、優婆夷想要修學這種三昧，七日七夜除去睡眠，捨棄各種雜亂的想法，獨自在一處靜止，唸誦西方阿彌陀佛（Amitābha，無量光）身真金色，具足三十二相，光明徹照，端正無比。一心觀想，心念口稱，唸唸不絕。佛說，七日之後就能見到阿彌陀佛。譬如有人夜晚觀看星宿，一顆星就是一尊佛。如果有四眾弟子作這樣的觀想，見到一切星，就等於見到一切佛。又以此經來證明，這也是阿彌陀佛的三種力量額外加持，所以才能見到佛。所謂三昧，就是念佛行人口中稱念佛名，心中沒有其他雜念，唸唸專注于佛號，聲聲相續不斷，心眼就能打開，得見彼佛清晰地顯現，這就叫做定，也叫做三昧。在正見佛時，也能見到聖眾以及各種莊嚴景象。所以稱為見佛凈土三昧增上緣。

又如《月燈三昧經》所說：唸佛的相好和德行，能使諸根不散亂動搖，心中沒有迷惑，與佛法相應，得到聽聞和智慧，如同大海一般。有智慧的人安住于這種三昧，攝持念頭，精進行持，在經行之處，能見到千億諸如來，也能遇到無量恒河沙數的佛。又以此經來證明，這也是見佛三昧增上緣。

又如《文殊般若經》所說：文殊（Mañjuśrī，妙吉祥）菩薩問佛說：什麼叫做一行三昧？佛說：如果男子女人在空閑之處，捨棄各種雜亂的念頭，隨順佛所在的方向，端正身體，面向佛，不取...

【English Translation】 English version: The additional support of the three powers. It enables ordinary people who recite the Buddha's name to see the Buddha by relying on the power of their own three minds of faith, aspiration, and practice. Sincere mind, faithful mind, and aspirational mind are the internal causes. Furthermore, it relies on the three vows of Amitābha (Amitābha, Infinite Light) Buddha as external conditions. When internal and external causes and conditions come together, one can see the Buddha. Therefore, it is called the 'Adhpathy of Seeing Buddha Samadhi'.

Furthermore, as the Pratyutpanna Samādhi Sūtra says: The Buddha told the Bodhisattva Bhadra (Bhadra, Virtuous): 'There is a samadhi called 'All Buddhas of the Ten Directions Stand Before One'. If one wishes to quickly attain this samadhi, one should constantly guard and practice it, without any doubt or stray thought, even as small as a hair. If a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā wishes to practice this samadhi, they should eliminate sleep for seven days and seven nights, abandon all distracting thoughts, dwell alone in one place, and contemplate the Western Amitābha Buddha's body, which is true gold in color, possessing the thirty-two marks, with light shining through, incomparably dignified. With one-pointed mind, contemplate, recite with the mouth, and let the thoughts be continuous. The Buddha said, 'After seven days, one will see him.' It is like someone observing the stars at night; one star is one Buddha. If the fourfold assembly makes such contemplation, seeing all the stars is seeing all the Buddhas.' This sutra also proves that it is due to the additional support of Amitābha Buddha's three powers that one can see the Buddha. 'Samadhi' means that the practitioner of mindfulness of the Buddha recites the Buddha's name with their mouth and has no other distracting thoughts in their mind. Each thought dwells on the Buddha's name, and the sounds are continuous. The mind's eye will open, and one will see that Buddha clearly manifest. This is called 'samadhi'. When one correctly sees the Buddha, one also sees the holy assembly and all the adornments. Therefore, it is called the 'Adhpathy of Seeing Buddha Pure Land Samadhi'.

Furthermore, as the Candraprabha Samādhi Sūtra says: 'Mindfulness of the Buddha's marks and virtues can prevent the senses from being disturbed and agitated. The mind is without confusion, in accordance with the Dharma, attaining hearing and wisdom, like a vast ocean. The wise abide in this samadhi, restraining their thoughts and practicing diligently. In the place of walking meditation, they can see billions of Tathāgatas and encounter countless Buddhas as numerous as the sands of the Ganges.' This sutra also proves that it is the 'Adhpathy of Seeing Buddha Samadhi'.

Furthermore, as the Mañjuśrī Prajñā Sūtra says: Mañjuśrī (Mañjuśrī, Gentle Glory) Bodhisattva asked the Buddha, 'What is called the One-Practice Samadhi?' The Buddha said, 'If a man or woman is in a quiet place, abandoning all distracting thoughts, following the direction of the Buddha, straightening their body, facing the Buddha, not taking...'

相貌。專稱佛名。念無休息。即于念中能見過現未來三世諸佛。又以此經證。即是諸佛同體大悲念力加備令見。此亦是凡夫見佛三昧增上緣。

又言攝生增上緣者。即如無量壽經四十八愿中說。佛言。若我成佛。十方眾生愿生我國。稱我名字。下至十聲。乘我願力。若不生者。不取正覺。此即是愿往生行人命欲終時。願力攝得往生。故名攝生增上緣。

又此經上捲雲。若有眾生。得生西方無量壽佛國者。皆乘彌陀佛大愿等業力。為增上緣。即為證也。亦是攝生增上緣。

又此經下卷初云。佛說。一切眾生根性不同。有上中下。隨其根性。佛皆勸專念無量壽佛名。其人命欲終時。佛與聖眾自來迎接。盡得往生。此亦是攝生增上緣。

又如觀經第十一觀及下九品。皆是佛自說。修定散二行人命終時。一一儘是彌陀世尊自與聖眾華臺授手迎接往生。此亦是攝生增上緣。

又如四紙彌陀經中說。佛言。若有男子女人。或一日七日。一心專念彌陀佛名。其人命欲終時。阿彌陀佛與諸聖眾自來迎接。即得往生西方極樂世界。釋迦佛言。我見是利故說此言。即為證也。此亦是攝生增上緣。

又如四十八愿中說云。設我得佛。十方眾生髮菩提心。修諸功德。至心發願欲生我國。臨命終時。我不與

【現代漢語翻譯】現代漢語譯本相貌。專心稱念佛的名號，不停歇地念誦。這樣就能在念誦中見到過去、現在、未來三世的一切諸佛。又用這部經來證明，這就是諸佛同體大悲的念力加持，使人得見。這也是凡夫俗子通過見佛三昧而得到的增上緣。

又說『攝生增上緣』，就像《無量壽經》（Amitabha Sutra）四十八愿中所說。佛說：『如果我成佛，十方世界的眾生願意往生我的國土，稱念我的名字，哪怕只念十聲，憑藉我的願力，如果不能往生，我就不成正覺。』這就是說，想要往生的修行人在臨命終時，憑藉佛的願力而被攝受，得以往生，所以叫做攝生增上緣。

又這部經的上卷說：『如果有眾生，能夠往生西方極樂世界（Western Pure Land）的無量壽佛國（the Land of Amitabha），都是憑藉彌陀佛（Amitabha Buddha）的大愿等業力，作為增上緣。』這就是證明。這也是攝生增上緣。

又這部經的下捲開頭說：佛說：『一切眾生的根性不同，有上等、中等、下等。佛都根據他們的根性，勸他們專心念誦無量壽佛（Amitabha Buddha）的名號。這個人臨命終時，佛與諸聖眾親自來迎接，都能往生。』這也是攝生增上緣。

又如《觀經》（Contemplation Sutra）第十一觀以及下九品，都是佛親自說的，修習禪定和散亂心的兩種修行人在臨命終時，都是彌陀世尊（Amitabha Buddha）親自與諸聖眾手持蓮花臺來迎接往生。這也是攝生增上緣。

又如四紙《彌陀經》（Amitabha Sutra）中說，佛說：『如果有男子女人，或者一日七日，一心專念彌陀佛（Amitabha Buddha）的名號，這個人臨命終時，阿彌陀佛（Amitabha Buddha）與諸聖眾親自來迎接，就能往生西方極樂世界（Western Pure Land）。』釋迦佛（Sakyamuni Buddha）說：『我見到這種利益，所以說這些話。』這就是證明。這也是攝生增上緣。

又如四十八愿中說：『假設我成佛，十方眾生髮起菩提心（Bodhicitta），修習各種功德，至誠發願想要往生我的國土，臨命終時，我不與

【English Translation】 English version Appearance. Exclusively and attentively reciting the Buddha's name without ceasing. In doing so, one can see all the Buddhas of the past, present, and future within the recitation itself. Furthermore, this sutra serves as proof that it is the compassionate power of all Buddhas, being of one essence, that empowers one to see. This is also a superior condition (增上緣, zēngshàngyuán) for ordinary beings to see the Buddha through the Samadhi of perceiving the Buddha.

Moreover, regarding the 'superior condition for embracing beings,' it is as stated in the Forty-Eight Vows of the 《無量壽經》 (Amitabha Sutra). The Buddha said, 'If, when I attain Buddhahood, sentient beings in the ten directions aspire to be born in my land and call my name, even if only ten times, relying on the power of my vows, should they not be born there, may I not attain perfect enlightenment.' This means that when practitioners who wish to be reborn in the Pure Land are about to die, they are embraced and reborn by the power of the Buddha's vows. Therefore, it is called the superior condition for embracing beings.

Furthermore, the upper volume of this sutra states, 'If there are sentient beings who are born in the Land of Amitabha Buddha (彌陀佛, Mítuó Fó) in the Western Pure Land (西方極樂世界, Xīfāng Jílè Shìjiè), they all rely on the power of Amitabha Buddha's great vows and other karmic forces as a superior condition.' This serves as proof. It is also a superior condition for embracing beings.

Moreover, the beginning of the lower volume of this sutra states, 'The Buddha said, 'All sentient beings have different capacities, superior, middling, and inferior. According to their capacities, the Buddha encourages them to exclusively recite the name of Amitabha Buddha (無量壽佛, Wúliángshòu Fó). When these people are about to die, the Buddha and the holy assembly will personally come to welcome them, and they will all be reborn in the Pure Land.' This is also a superior condition for embracing beings.

Furthermore, as in the Eleventh Contemplation and the subsequent Nine Grades in the 《觀經》 (Contemplation Sutra), the Buddha himself said that when practitioners of both meditative and discursive practices are about to die, Amitabha Buddha (彌陀世尊, Mítuó Shìzūn) personally comes with the holy assembly, holding a lotus pedestal to welcome them to be reborn in the Pure Land. This is also a superior condition for embracing beings.

Moreover, as stated in the four-sheet 《彌陀經》 (Amitabha Sutra), the Buddha said, 'If there are men and women who, for one day or seven days, single-mindedly recite the name of Amitabha Buddha (彌陀佛, Mítuó Fó), when these people are about to die, Amitabha Buddha (阿彌陀佛, Āmítuó Fó) and the holy assembly will personally come to welcome them, and they will be reborn in the Western Pure Land (西方極樂世界, Xīfāng Jílè Shìjiè).' Sakyamuni Buddha (釋迦佛, Shìjiā Fó) said, 'I say these words because I see this benefit.' This serves as proof. This is also a superior condition for embracing beings.

Moreover, as stated in the Forty-Eight Vows, 'Suppose I attain Buddhahood, and sentient beings in the ten directions generate Bodhicitta (菩提心, Pútíxīn), cultivate various merits, and sincerely aspire to be born in my land, when they are about to die, I will not with

大眾現其前者。不取正覺。此亦是攝生增上緣。

又如下愿云。設我得佛。十方眾生聞我名號。計念我國。至心迴向愿生我國。不果遂者。不取正覺。此亦是攝生增上緣。

又如下愿云。設我得佛。十方世界其有女人。聞我名字。歡喜信樂。發菩提心。厭惡女身。命終之後。復為女身者。不取正覺。義曰。乃由彌陀本願力故。女人稱佛名號。正命終時。即轉女身得成男子。彌陀接手。菩薩扶身。坐寶華上。隨佛往生。入佛大會。證悟無生。又一切女人若不因彌陀名願力者。千劫萬劫恒河沙等劫終不可得轉女身。應知。今或有道俗。云女人不得生凈土者。此是妄說。不可信也。又以此經證。亦是攝生增上緣。

又言證生增上緣者。問曰。今既言彌陀四十八愿攝一切眾生得生凈土者。未知攝何等眾生得生。又是何人保證得生也。答曰。即如觀經說云。佛告韋提。汝今知不。阿彌陀佛去此不遠。汝當計念諦觀彼國。凈業成者。亦令未來世一切凡夫得生西方極樂國土。今以此經證。但是佛滅后凡夫乘佛願力定得往生。即是證生增上緣。

又問曰。釋迦說教示悟眾生。何故一種佛法即有信不信共相譏毀者。有何所以。答曰。凡夫機性有其二種。一者善性人。二者惡性人。其善性人。一聞即舍惡行善善人

【現代漢語翻譯】大眾如果顯現於他之前，卻不能使他獲得正覺（Sammasambuddha，完全覺悟），那這也是一種攝受眾生的增上緣。

又如下面的誓願所說：『假設我成佛時，十方世界的眾生聽聞我的名號，憶念我的國土，以至誠之心迴向，愿生到我的國土，如果不能如願，我就不證得正覺。』這也是一種攝受眾生的增上緣。

又如下面的誓願所說：『假設我成佛時，十方世界如果有女人，聽聞我的名字，歡喜信樂，發起菩提心，厭惡女身，命終之後，如果再次轉生為女身，我就不證得正覺。』其含義是：乃是由於阿彌陀佛（Amitabha，無量光佛）的本願力，女人稱念佛的名號，在臨命終時，就能轉女身而成為男子。阿彌陀佛會親自接引，菩薩（Bodhisattva，覺有情）會扶持其身，讓她坐于寶蓮華上，跟隨佛往生，進入佛的大會，證悟無生法忍。而且，一切女人如果不依靠阿彌陀佛的名號願力，即使經歷千劫萬劫乃至恒河沙數劫，也終究不可能轉女身。應當知道，現在或許有一些道士俗人說女人不能往生凈土，這是妄語，不可相信。』又以此經文來證明，這也是一種攝受眾生的增上緣。

又說『證生增上緣』，有人問：『現在既然說阿彌陀佛的四十八愿攝受一切眾生得生凈土，那麼，不知道攝受的是哪一類眾生才能得生？又是什麼人保證能夠得生呢？』回答說：『就像《觀經》（Visualization Sutra）所說：佛告訴韋提希（Vaidehi，人名）：『你現在知道嗎？阿彌陀佛離這裡不遠。你應該憶念並仔細觀察那個國土。凈業成就的人，也能令未來世的一切凡夫得生西方極樂國土。』現在以此經文來證明，只要是佛滅度后的凡夫，依靠佛的願力，必定能夠往生，這就是證生增上緣。

又有人問：『釋迦牟尼佛（Sakyamuni Buddha，釋迦族聖人）說法教化開悟眾生，為什麼同一種佛法，卻有相信和不相信的人互相譏諷譭謗呢？這是什麼原因呢？』回答說：『凡夫的根性有兩種：一種是善性的人，一種是惡性的人。對於善性的人來說，一聽聞佛法，就立刻捨棄惡行，奉行善事，成為善人。

【English Translation】 If the assembly appears before him, but cannot enable him to attain Sammasambuddha (perfect enlightenment), this is also a condition of increasing affinity for embracing beings.

Furthermore, as the following vow states: 'Suppose I attain Buddhahood, and sentient beings in the ten directions hear my name, contemplate my land, and sincerely dedicate their merit, wishing to be born in my land. If this is not fulfilled, may I not attain perfect enlightenment.' This is also a condition of increasing affinity for embracing beings.

Furthermore, as the following vow states: 'Suppose I attain Buddhahood, and in the ten directions, if there are women who hear my name, rejoice and believe, generate Bodhicitta (the mind of enlightenment), and detest the female body, if after death they are reborn as women again, may I not attain perfect enlightenment.' The meaning is: It is due to the fundamental vow power of Amitabha (Infinite Light Buddha) that women who recite the Buddha's name, at the moment of death, can transform from a female body into a male body. Amitabha will personally receive them, and Bodhisattvas (enlightenment beings) will support their bodies, allowing them to sit on jeweled lotuses, follow the Buddha to be reborn, enter the Buddha's assembly, and realize the non-arising. Moreover, if all women do not rely on the power of Amitabha's name and vow, even after thousands of kalpas, or even as many kalpas as the sands of the Ganges River, they will ultimately not be able to transform from a female body. It should be known that there are now some Daoists and laypeople who say that women cannot be reborn in the Pure Land. This is false speech and should not be believed.' Furthermore, as proven by this sutra, this is also a condition of increasing affinity for embracing beings.

Furthermore, regarding 'the condition of increasing affinity for guaranteeing rebirth,' someone asks: 'Now that it is said that Amitabha's forty-eight vows embrace all sentient beings, enabling them to be reborn in the Pure Land, then which kind of sentient beings are embraced to be reborn? And who guarantees that they can be reborn?' The answer is: 'Just as the Visualization Sutra states: The Buddha told Vaidehi (a person's name): 'Do you know now? Amitabha Buddha is not far from here. You should contemplate and carefully observe that land. Those who have accomplished pure karma can also enable all ordinary beings in the future to be reborn in the Western Pure Land of Ultimate Bliss.' Now, as proven by this sutra, as long as they are ordinary beings after the Buddha's passing, relying on the Buddha's vow power, they will definitely be able to be reborn. This is the condition of increasing affinity for guaranteeing rebirth.

Furthermore, someone asks: 'Sakyamuni Buddha (Sage of the Sakya clan) speaks the Dharma to teach and enlighten sentient beings, why is it that with the same Dharma, there are those who believe and those who do not, mutually ridiculing and slandering each other? What is the reason for this?' The answer is: 'The nature of ordinary beings is of two kinds: one is the person of good nature, and the other is the person of evil nature. For the person of good nature, upon hearing the Dharma, they immediately abandon evil deeds and practice good deeds, becoming good people.

。二者舍邪行正善人。三者舍虛行實善人。四者舍非行是善人。五者舍偽行真善人。此五種人若能歸佛。即能自利利他。在家行孝。在外亦利他人。在望行信。在朝名君子。事君能盡忠節。故名自性善人也。言惡性人者。一即謗真行偽惡人。二者謗正行邪惡人。三者謗是行非惡人。四者謗實行虛惡人。五者謗善行惡惡人。又此五種人若欲愿歸佛。不能自利。亦不利他人。又在家不孝。在望無信。在朝名小兒。事君則常懷諂佞。謂之不忠。又此人等於他賢德善人身上。唯能敗是成非。但見他惡。故名自性惡人也。又上至諸佛賢聖。人天六道一切良善。此等惡人所譏恥辱也。諸有智者應知。今一一具引善惡二性人。道理顯然。答上問竟。

又下經云。佛告韋提。汝及眾生專心計念一處。想于西方地下金幢地上眾寶莊嚴。下至十三觀已來。總答上韋提二請。以為明證。欲使善惡凡夫迴心起行盡得往生。此亦是證生增上緣。

又如下經云。眾寶國土有五百億寶樓。其樓閣中有無量天人作天伎樂。此眾音中皆說唸佛法僧。此想成已。命欲終時定生彼國。又以此經證。亦是證生增上緣。

又如下經云。佛告阿難。如此妙華是本法藏比丘願力所成。若慾念彼佛者。當先作此華座想。一一觀之。皆令分明。此想成者

【現代漢語翻譯】現代漢語譯本：第二種是捨棄邪惡而行正道的善良之人。第三種是捨棄虛偽而行真實的善良之人。第四種是捨棄錯誤而行正確的善良之人。第五種是捨棄虛假而行真誠的善良之人。這五種人如果能夠歸依佛陀，就能自利利他。在家能行孝道，在外也能利益他人。在交往中講求信用，在朝廷上可稱為君子。侍奉君主能夠竭盡忠誠節義，所以稱為自性善良之人。說到惡性之人，第一種就是誹謗真理而行虛偽的惡人。第二種是誹謗正道而行邪惡之事的惡人。第三種是誹謗正確而行錯誤的惡人。第四種是誹謗真實而行虛假的惡人。第五種是誹謗善良而行邪惡之事的惡人。這五種人如果想要歸依佛陀，不能自利，也不能利益他人。而且在家不孝順，在交往中沒有信用，在朝廷上被稱為小人。侍奉君主常常懷有諂媚奸佞之心，這就是不忠。這些人對於其他賢德善良之人，只會破壞好事，促成壞事，只會看到別人的缺點，所以稱為自性惡人。甚至上至諸佛賢聖，人天六道一切善良之人，都會被這些惡人所譏諷羞辱。所有有智慧的人都應當知道。現在一一列舉善惡二性之人，道理非常明顯。回答上面的提問完畢。

下經又說，佛陀告訴韋提希夫人（Vaidehi，佛陀時期一位王后）：『你和眾生專心致志地將意念集中在一處，觀想西方極樂世界的地下是金色的幢幡，地上是各種珍寶裝飾。』從觀想的開始到第十三觀，總共回答了上面韋提希夫人的兩個請求，以此作為明確的證據，想要使善良和邪惡的凡夫都能回心轉意，開始修行，最終都能往生到西方極樂世界。這也是證明往生的一種增上緣。

下經又說：『在極樂世界的珍寶國土中有五百億座寶樓，這些樓閣中有無數的天人在演奏天上的音樂。這些音樂聲中都在宣說唸佛、念法、念僧。』這種觀想如果成功，臨命終時必定往生到極樂世界。又用這部經來證明，這也是證明往生的一種增上緣。

下經又說：『佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：這些美妙的蓮花是本法藏比丘（Dharmakara，阿彌陀佛成佛前的名字）的願力所成就的。如果想要憶念阿彌陀佛，應當先觀想這種蓮花座，一一仔細地觀察，都要清楚明白。』這種觀想如果成功，

【English Translation】 English version: The second are good people who abandon evil and practice righteousness. The third are good people who abandon falsehood and practice truth. The fourth are good people who abandon wrong and practice right. The fifth are good people who abandon pretense and practice sincerity. If these five types of people can take refuge in the Buddha, they can benefit themselves and others. At home, they practice filial piety; outside, they also benefit others. In relationships, they value trustworthiness; in the court, they are known as gentlemen. Serving their ruler, they can be completely loyal and virtuous, hence they are called inherently good people. Speaking of evil people, the first are evil people who slander the truth and practice falsehood. The second are evil people who slander the right path and engage in evil deeds. The third are evil people who slander what is right and do what is wrong. The fourth are evil people who slander reality and practice deception. The fifth are evil people who slander goodness and practice evil. Furthermore, if these five types of people wish to take refuge in the Buddha, they cannot benefit themselves, nor can they benefit others. Moreover, they are unfilial at home, untrustworthy in relationships, and known as petty people in the court. Serving their ruler, they are always filled with flattery and deceit, which is disloyalty. These people, towards other virtuous and good people, can only ruin good things and bring about bad things, only seeing the faults of others, hence they are called inherently evil people. Even the Buddhas and sages, and all good beings in the six realms of humans and gods, are ridiculed and humiliated by these evil people. All wise people should know this. Now, I have listed the two types of people, good and evil, one by one, and the principles are very clear. The answer to the above question is complete.

Furthermore, the lower scripture says, 'The Buddha told Vaidehi (Vaidehi, a queen during the time of Buddha): You and all sentient beings should concentrate your minds in one place, visualizing the golden banners underground in the Western Pure Land, and the adornments of various treasures on the ground.' From the beginning of the visualization to the thirteenth visualization, it answers Vaidehi's two requests above, as clear evidence, wanting to enable ordinary people, both good and evil, to turn their minds and begin practicing, so that they can all be reborn in the Western Pure Land. This is also proof of the enhancing condition for rebirth.

Furthermore, the lower scripture says, 'In the treasure land of the Pure Land, there are five hundred billion treasure pavilions. In these pavilions, there are countless heavenly beings making heavenly music. In these sounds, they are all proclaiming the Buddha, the Dharma, and the Sangha.' If this visualization is successful, one will definitely be reborn in that land at the end of life. This scripture also proves that it is an enhancing condition for rebirth.

Furthermore, the lower scripture says, 'The Buddha told Ananda (Ananda, one of the ten great disciples of the Buddha): These wonderful lotus flowers are accomplished by the power of the vows of Bhikshu Dharmakara (Dharmakara, the name of Amitabha Buddha before becoming a Buddha). If you want to remember that Buddha, you should first visualize this lotus seat, observing each detail carefully, making sure everything is clear and distinct.' If this visualization is successful,

必定當生極樂世界。又以此經證。亦是證生增上緣。

又如無量壽經云。佛告阿難。其有眾生生彼國者。皆悉住于正定之聚。十方諸佛皆共讚歎彼佛。若有眾生。聞其名號。信心歡喜。乃至一念愿生彼國。即得往生住不退轉。又以此經證。亦是證生增上緣。

又如觀經九品云。一一品中所告眾生者。皆是若佛在世若佛滅后五濁凡夫。遇善知識勸令生信。持戒唸佛誦經禮讚。決定往生。以佛願力盡得往生。此亦是證生增上緣。

又如彌陀經云。六方各有恒河沙等諸佛。皆舒舌遍覆三千世界說誠實言。若佛在世若佛滅后一切造罪凡夫。但迴心念阿彌陀佛。愿生凈土。上盡百年。下至七日一日十聲三聲一聲等。命欲終時。佛與聖眾自來迎接。即得往生。如上六方等佛舒舌。定為凡夫作證。罪滅得生。若不依此證得生者。六方諸佛舒舌一出口已后。終不還入口。自然壞爛。此亦是證生增上緣。

又敬白一切往生人等。若聞此語。即應聲悲雨淚。連劫累劫粉身碎骨。報謝佛恩由來。稱本心。豈敢更有毛髮憚之心。又白諸行人等。一切罪惡凡夫尚蒙罪滅證攝得生。何況聖人愿生而不得去也。上來總答前問攝何等眾生得生凈土。五種增上緣義竟。

問曰。釋迦出現。為度五濁凡夫。即以慈悲。開示十

【現代漢語翻譯】現代漢語譯本：必定能夠往生極樂世界。又用這部經來證明，也是證明往生的增上緣。

又如《無量壽經》說：『佛告訴阿難，那些往生到那個國度（彼國）的眾生，都安住于正定之聚（必定證入正定的群體）。十方諸佛都共同讚歎那尊佛（彼佛，指阿彌陀佛）。如果有眾生，聽聞他的名號（阿彌陀佛的名號），信心歡喜，乃至僅僅一念想要往生那個國度，就能得到往生，安住于不退轉的境界。』又用這部經來證明，也是證明往生的增上緣。

又如《觀經》九品所說：每一品中所告誡的眾生，都是佛在世時或佛滅度后的五濁凡夫。遇到善知識勸導，生起信心，持戒唸佛，誦經禮讚，必定能夠往生。憑藉佛的願力，都能得到往生。這也是證明往生的增上緣。

又如《彌陀經》說：六方各有恒河沙數那麼多的諸佛，都伸出舌頭遍覆三千大千世界，說誠實的話：無論是佛在世時還是佛滅度后，一切造罪的凡夫，只要迴心念阿彌陀佛，愿生凈土，上至一百年，下至七日、一日、十聲、三聲、一聲等等，臨命終時，佛與聖眾親自前來迎接，就能得到往生。如上六方等佛伸出舌頭，一定是為凡夫作證，罪業消滅而得以往生。如果不依據這個證明而得以往生，六方諸佛伸出的舌頭一旦出口之後，終究不會再縮回入口中，自然會壞爛。這也是證明往生的增上緣。

又恭敬地告訴一切往生的人們，如果聽到這些話，就應該立刻悲傷地流下眼淚，即使粉身碎骨，經歷無數劫，也要報答佛的恩德。這才是發自內心。怎麼敢再有絲毫猶豫不決的心呢？又告訴各位修行人，一切罪惡的凡夫尚且蒙受罪業消滅，被阿彌陀佛的願力攝取而得以往生，何況是聖人發願往生而不能去呢？以上總共回答了前面的問題，攝取哪一類眾生能夠往生凈土，五種增上緣的意義完畢。

問：釋迦牟尼佛出現於世，是爲了度化五濁惡世的凡夫，所以以慈悲心，開示十方

【English Translation】 English version: Surely, one will be born in the Land of Ultimate Bliss. Moreover, this sutra serves as evidence, also proving to be a superior condition for birth.

Furthermore, as the Amitabha Sutra says: 'The Buddha told Ananda, those beings who are born in that land (彼國, biguo, referring to the Pure Land) all dwell in the assembly of the truly settled (正定之聚, zhengdingzhiju, the group assured of enlightenment). All Buddhas in the ten directions praise that Buddha (彼佛, bifo, referring to Amitabha Buddha) together. If there are beings who hear his name (Amitabha's name), with joyful faith, even with just one thought wishing to be born in that land, they will attain birth and dwell in the state of non-retrogression.' Again, this sutra serves as evidence, also proving to be a superior condition for birth.

Furthermore, as the nine grades described in the Contemplation Sutra say: The beings addressed in each grade are all ordinary beings of the five turbidities (五濁凡夫, wuzhuo fanfu, beings living in the degenerate age) whether the Buddha is in the world or after the Buddha's extinction. Meeting good advisors who encourage them to generate faith, uphold precepts, recite the Buddha's name, chant sutras, and offer praises, they are assured of being born there. By the power of the Buddha's vows, all can attain birth. This also proves to be a superior condition for birth.

Furthermore, as the Amitabha Sutra says: 'In each of the six directions, there are Buddhas as numerous as the sands of the Ganges River, all extending their tongues to cover the three thousand great thousand worlds, speaking truthful words: Whether the Buddha is in the world or after the Buddha's extinction, all ordinary beings who have committed sins, as long as they turn their minds to recite Amitabha Buddha, wishing to be born in the Pure Land, from a hundred years to seven days, one day, ten recitations, three recitations, one recitation, etc., when their lives are about to end, the Buddha and the holy assembly will come to greet them, and they will attain birth immediately.' As the Buddhas in the six directions extend their tongues, it is definitely to testify for ordinary beings, that their sins are extinguished and they can be born there. If one cannot attain birth based on this testimony, the tongues extended by the Buddhas in the six directions, once spoken, will never return to their mouths, and will naturally decay. This also proves to be a superior condition for birth.

Furthermore, I respectfully inform all those who are born there, if you hear these words, you should immediately weep with sorrow, even if your bodies are pulverized to dust over countless eons, you should repay the Buddha's kindness from the beginning. This is expressing your true heart. How dare you have any hesitation or doubt? Also, I tell all practitioners, even ordinary beings full of sins are blessed to have their sins extinguished and are embraced by Amitabha's vows to be born there, how much more so would sages who aspire to be born there not be able to go? The above is a complete answer to the previous question, which kind of beings are embraced and can be born in the Pure Land, the meaning of the five superior conditions is complete.

Question: Shakyamuni Buddha appeared in the world to liberate ordinary beings in the five turbidities, so with compassion, he revealed the ten

惡之因報果三塗之苦。又以平等智慧。悟入人天回生彌陀佛國。諸經頓教文義歷然。今乃有人。公然不信共相誹毀者。未知此人現生及死後得何罪報。具引佛經與其作證。令生改悔信佛大乘回生凈土。即為利益也。答曰。依佛經答者。又此惡人如上五惡性分中已說竟。今直引佛經以為明證。即如十往生經云。佛告山海慧菩薩。汝今為度一切眾生。應當受持是經。佛又告山海慧。是經名為觀阿彌陀佛色身正念解脫三昧經。亦名度諸有流生死八難有緣眾生經。如是受持。眾生未有唸佛三昧緣者。是經能與作開大三昧門。是經能與眾生閉地獄門。是經能與眾生除害人惡鬼殄滅。四向悉皆安穩。佛告山海慧。如我所說。其義如是。山海慧白佛言。未來眾生多有誹謗。如是之人於後云何。佛言。於後閻浮提或有比丘比丘尼若男若女。見有讀誦是經。或相瞋恚心懷誹謗。緣是謗正法故。是人現身得諸惡重病。身根不具。或得聾病盲病失陰病鬼魅邪狂風冷熱痔水腫失心。如是等諸惡重病世世在身。如是受苦坐臥不安。大小便利亦皆不通。求生求死不得。謗是經故受苦如是。或時死後墮于地獄。八萬劫中受大苦惱。百千萬世未曾聞水食之名。謗是經故得罪如是。或時得出。生在人中。作牛馬豬羊。為人所殺。受大苦惱。為謗是經故。后

得人身。常生下賤。百千萬世不得自在。百千萬世不見三寶名字。為謗是經故受苦如是。是故無智人中莫說是經。正觀正念如是之人然後與說。彼此不敬是經。墮于地獄。彼此敬重。得正解脫。往生阿彌陀佛國。今又以此經證。故知毀敬之者佛記損益不虛。應知。具答前問竟。

又問。若佛滅后一切善惡凡夫。發菩提心願生彌陀佛國者。日夜計心。畢此一生。稱觀禮讚香華供養阿彌陀佛及觀音聖眾凈土莊嚴。唸唸觀想。三昧或成未成者。現生得何功德。具引佛經以為明證。欲令修學行人歡喜愛樂信受奉行。答曰。快問斯義。即是閉絕六道生死之因行。永開常樂凈土之要門也。非直彌陀稱願。亦乃諸佛普皆同慶。今依經具答者。即如般舟三昧經說。佛告跋陀和菩薩。於是唸佛三昧中。有四事供養。飲食衣服臥具湯藥。助其歡喜。過去諸佛持是念阿彌陀佛三昧。四事助歡喜。皆得成佛。現在十方諸佛亦持是念佛三昧。四事助歡喜。皆得作佛。未來諸佛亦持是念佛三昧。四事助歡喜。皆得作佛。佛告跋陀和。是念阿彌陀佛三昧。四事助歡喜。我於是三昧中。說其少喻比校唸佛功德。譬如人壽百歲。亦生即能行走至老。過於疾風。有人能計其道里以不。跋陀和言。無能計者。佛言。我故語汝及諸菩薩等。若善男子女人取

【現代漢語翻譯】現代漢語譯本：得到人身，卻常常遭受苦難（常生**），百千萬世都不得自在，百千萬世都聽不到三寶的名字。因為誹謗這部經的緣故，遭受這樣的苦難。因此，不要在沒有智慧的人面前說這部經。只有對那些具有正見正念的人，才可以為他們宣說。如果彼此不尊敬這部經，就會墮入地獄。如果彼此敬重，就能得到真正的解脫，往生阿彌陀佛（Amitabha）國。現在又用這部經來證明，所以要知道，對於譭謗和敬重這部經的人，佛的授記關於損益的說法是不虛假的。應該知道，以上已經完整地回答了前面的問題。

又有人問：如果佛陀滅度后，一切善良或邪惡的凡夫，發菩提心，願望往生彌陀佛（Amitabha）國，日夜精進，畢其一生，稱念、觀想、禮拜、讚歎、用香和花供養阿彌陀佛（Amitabha）以及觀音（Avalokitesvara）等聖眾，觀想凈土的莊嚴，念念不忘，三昧或者修成或者未修成，那麼現世能得到什麼功德？請詳細引用佛經作為明確的證據，以便讓修學的人歡喜、愛樂、信受、奉行。回答說：這個問題問得好！這正是關閉六道輪迴生死之因，永遠開啟常樂凈土之要門啊！不僅僅是阿彌陀佛（Amitabha）稱心如願，也是諸佛普遍都感到慶幸。現在依據佛經詳細回答：就像《般舟三昧經》所說，佛告訴跋陀和（Bhadra）菩薩，在這唸佛三昧中，有四事供養：飲食、衣服、臥具、湯藥，用來幫助他歡喜。過去諸佛持此念阿彌陀佛（Amitabha）三昧，用四事幫助歡喜，都得以成佛。現在十方諸佛也持此唸佛三昧，用四事幫助歡喜，都得以成佛。未來諸佛也持此唸佛三昧，用四事幫助歡喜，都得以成佛。佛告訴跋陀和（Bhadra），這念阿彌陀佛（Amitabha）三昧，用四事幫助歡喜，我在這三昧中，說其少許比喻來比較唸佛的功德。譬如有人壽命百歲，一生下來就能行走直到老，比疾風還要快，有人能計算出他所走過的道路的里數嗎？跋陀和（Bhadra）說：沒有人能計算出來。佛說：我告訴你以及諸位菩薩等，如果善男子、善女人取

【English Translation】 English version: Having obtained a human body, one often experiences suffering (Chang Sheng**), and for hundreds of thousands of lifetimes, one is not free. For hundreds of thousands of lifetimes, one does not hear the names of the Three Jewels (Sanbao). Because of slandering this sutra, one suffers in this way. Therefore, do not speak of this sutra among those without wisdom. Only speak to those who have right view and right mindfulness. If they do not respect this sutra, they will fall into hell. If they respect each other, they will attain true liberation and be reborn in the land of Amitabha (Amitabha) Buddha. Now, this sutra is used as proof, so know that the Buddha's prediction regarding the merits and demerits of those who slander or respect this sutra is not false. Know that the previous question has been fully answered.

Furthermore, someone asks: If, after the Buddha's Parinirvana, all ordinary beings, whether good or evil, generate Bodhicitta and wish to be reborn in the land of Amitabha (Amitabha) Buddha, diligently day and night, dedicating their entire lives to reciting, contemplating, bowing, praising, and offering incense and flowers to Amitabha (Amitabha) Buddha and the holy assembly of Avalokitesvara (Avalokitesvara), contemplating the adornments of the Pure Land, with every thought focused, whether Samadhi is achieved or not, what merits will they gain in this life? Please cite Buddhist scriptures as clear evidence to encourage practitioners to rejoice, love, believe, and practice. The answer is: This is an excellent question! It is precisely closing the cause of birth and death in the six realms of Samsara and forever opening the essential gate to the Pure Land of constant joy! It is not only Amitabha (Amitabha) who fulfills their wishes, but all Buddhas universally rejoice. Now, based on the scriptures, I will answer in detail: As the Pratyutpanna Samadhi Sutra says, the Buddha told the Bodhisattva Bhadra (Bhadra), in this Samadhi of Buddha Recitation, there are four offerings: food, clothing, bedding, and medicine, to help them rejoice. Past Buddhas held this Samadhi of Amitabha (Amitabha) Buddha Recitation, using the four offerings to help them rejoice, and all attained Buddhahood. Present Buddhas in the ten directions also hold this Samadhi of Buddha Recitation, using the four offerings to help them rejoice, and all become Buddhas. Future Buddhas will also hold this Samadhi of Buddha Recitation, using the four offerings to help them rejoice, and all will become Buddhas. The Buddha told Bhadra (Bhadra), in this Samadhi of Amitabha (Amitabha) Buddha Recitation, using the four offerings to help them rejoice, I will use a few metaphors to compare the merits of Buddha Recitation. For example, if a person lives to be a hundred years old and can walk from birth until old age, faster than the wind, can anyone calculate the distance they have traveled? Bhadra (Bhadra) said: No one can calculate it. The Buddha said: I tell you and all the Bodhisattvas, if a good man or good woman takes

是人行處著滿中珍寶。以用佈施。所得功德不如有人聞是念阿彌陀佛三昧四事供養助歡喜功德。過上佈施者。千萬億倍。亦非比校。佛言。乃往久遠不可計阿僧祇劫有佛。號曰私訶提。國名跋陀和。有轉輪王。名曰斯笒。往至佛所。佛知王意。即為說是念佛三昧四事助歡喜。王聞歡喜。即持種種珍寶以散佛上。王自願言。持是功德。令十方人天皆得安穩。佛言。其王終后。還自生其家作太子也。名梵摩達。時有比丘。名曰珍寶。常為四部弟子說是念佛三昧。時王聞之。四事助歡喜。即以寶物散比丘上。又持衣服以供養之。王與千人于比丘所出家。求學是念佛三昧。常與千人共承事其師。經八千歲。日夜無懈。唯得一度聞是念佛三昧。即入高明智。卻後更見六萬八千諸佛。於一一佛所。皆聞是念佛三昧。得成佛果。佛言。若人百里千里四千里。欲聞是念佛三昧。必往求之。何況近而不求學者。又白諸往生人等。上來所引佛教以為明證者。一一具如四事供養功德品中說。

問曰。準依佛教。精勤苦行。日夜六時禮念行道。觀想轉誦。齋戒一心。厭患生死。畏三塗苦。畢此一形。誓生凈土彌陀佛國者。又恐殘殃不盡。現與十惡相應。覺有斯障者。云何除滅。具引佛經示其方法。答曰。依佛經答者。即如觀佛三昧海經說

【現代漢語翻譯】現代漢語譯本：如果有人在行人經過的地方堆滿珍寶，用來佈施，所得的功德不如有人聽聞念阿彌陀佛（Amitabha）三昧（Samadhi，一種精神集中狀態）並以四事供養（四種供養方式）助長歡喜心所獲得的功德。後者的功德超過前者千萬億倍，無法相比。佛說：『在很久遠不可計量的阿僧祇劫（Asankhya kalpa，極長的時間單位）之前，有一尊佛，名號叫做私訶提（Sihārtha）。國名叫跋陀和（Bhadravati）。有一位轉輪王（Chakravartin，理想的統治者），名叫斯笒（Sīmanta）。他前往佛的住所。佛知道國王的心意，就為他說唸佛三昧和四事助歡喜。國王聽了非常歡喜，就用各種珍寶撒在佛的身上。國王自己發願說：『以此功德，令十方人天都得到安穩。』佛說：『這位國王死後，又轉生到自己家中做太子，名叫梵摩達（Brahmadatta）。當時有一位比丘（Bhikshu，佛教僧侶），名叫珍寶（Ratna），經常為四部弟子（比丘、比丘尼、優婆塞、優婆夷）宣說唸佛三昧。當時的國王聽聞后，以四事助歡喜，就用寶物撒在比丘身上，又用衣服供養他。國王與一千人在比丘那裡出家，求學唸佛三昧。他們經常與一千人一起侍奉他們的老師，經過八千年，日夜沒有懈怠，只得到一次聽聞唸佛三昧的機會，就進入了高明智慧。之後又見到了六萬八千尊佛，在每一尊佛那裡，都聽聞了唸佛三昧，最終成就了佛果。』佛說：『如果有人爲了聽聞唸佛三昧，即使遠在百里、千里、四千里，也一定要去尋求，何況是近在咫尺而不去學習的人呢？』又告訴那些往生凈土的人，以上所引用的佛教經典，都可以作為明確的證據，這些都詳細地記載在四事供養功德品中。問：如果有人依照佛教的教導，精勤苦行，日夜六時禮念行道，觀想轉誦，齋戒一心，厭患生死，畏懼三塗（地獄、餓鬼、畜生）的痛苦，決心用這一生的努力，發誓往生凈土彌陀佛國。但是又恐怕過去的罪業沒有完全消除，現在還與十惡（十種惡行）相應，感覺到有這樣的障礙，應該如何消除？請詳細引用佛經，說明方法。答：依照佛經回答，就像《觀佛三昧海經》所說的那樣。

【English Translation】 English version: If a person were to fill a place where people walk with treasures and use them for almsgiving, the merit obtained would not be as great as the merit obtained by someone who hears the Samadhi (a state of mental concentration) of reciting Amitabha (Amitābha) Buddha's name and supports the joy with the four requisites (four ways of making offerings). The latter's merit exceeds the former by trillions of times and cannot be compared. The Buddha said, 'In the distant, immeasurable Asankhya kalpas (an extremely long unit of time) of the past, there was a Buddha named Sihārtha. The country was called Bhadravati. There was a Chakravartin (ideal ruler) named Sīmanta. He went to the Buddha's residence. The Buddha knew the king's intention and spoke to him about the Samadhi of reciting the Buddha's name and supporting joy with the four requisites. The king was very happy to hear this and scattered various treasures on the Buddha. The king himself made a vow, saying, 'With this merit, may all beings in the ten directions attain peace and stability.' The Buddha said, 'After this king died, he was reborn into his own family as a prince named Brahmadatta. At that time, there was a Bhikshu (Buddhist monk) named Ratna, who often preached the Samadhi of reciting the Buddha's name to the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas). When the king heard this, he supported the joy with the four requisites, scattering treasures on the Bhikshu and offering him clothes. The king and a thousand people renounced their homes with the Bhikshu, seeking to learn the Samadhi of reciting the Buddha's name. They often served their teacher together with a thousand people, and after eight thousand years, without懈怠day and night, they only had one opportunity to hear the Samadhi of reciting the Buddha's name, and they entered into high and clear wisdom. Later, they saw sixty-eight thousand Buddhas, and at each Buddha's place, they heard the Samadhi of reciting the Buddha's name, and finally attained Buddhahood.' The Buddha said, 'If someone, even if they are hundreds, thousands, or four thousand miles away, wants to hear the Samadhi of reciting the Buddha's name, they must seek it out. How much more so should those who are nearby seek to learn it?' Furthermore, he told those who are reborn in the Pure Land that the Buddhist scriptures quoted above can be used as clear evidence, and these are recorded in detail in the chapter on the merits of offering the four requisites. Question: If someone, according to the teachings of Buddhism, diligently practices asceticism, performing rituals, reciting, practicing the Way, contemplating, chanting, observing precepts, and focusing their mind six times a day and night, detesting birth and death, fearing the suffering of the three evil realms (hell, hungry ghosts, animals), and resolving to use this lifetime's efforts to vow to be reborn in the Pure Land of Amitabha Buddha's country. However, they are also afraid that past sins have not been completely eliminated, and they are still associated with the ten evils (ten evil deeds), feeling that there are such obstacles, how should they be eliminated? Please quote Buddhist scriptures in detail to explain the method. Answer: According to the Buddhist scriptures, as the Contemplation on the Buddha Samadhi Sea Sutra says.

。佛為父王及諸大眾說。過去有佛。名曰空王。像法住世時有四比丘。破戒犯重。時空王佛于夜空中。出聲告四比丘言。汝之所犯名不可救。欲滅罪者。可入我塔中觀我形像至心懺悔。可滅此罪。時四比丘萬事俱舍。一心奉教。入塔于佛像前自撲懺悔。如大山崩。婉轉于地。號哭向佛。日夜相續。至死為期。捨命已后得生空王佛國。今以此經證。行者等欲懺悔時。亦依此教法門。佛言。若我滅后佛諸弟子。舍離諸惡。樂少語法。日夜六時。能於一時分為少時。少分之中於須臾間。唸佛白毫者。若不見。如是等人除卻九十六億那由他恒河沙微塵劫生死之罪。若復有人。聞是白毫。心不驚疑。歡喜信受。此人亦除八十億劫生死之罪。若諸比丘比丘尼若男女人。犯四根本十惡等罪五逆罪及謗大乘。如是諸人若能懺悔。日夜六時。身心不息。五體投地。如大山崩。號泣雨淚。合掌向佛。唸佛眉間白毫相光。一日至七日。前四種罪可得輕微。觀白毫闇不見者。應入塔中觀眉間白毫。一日至三日。合掌啼泣。又暫聞亦除三劫之罪。佛告父王。及敕阿難。吾今為汝悉現身相光明。若有不善心者。若毀佛禁戒者。見佛各不同。時五百釋子見佛色身猶如灰人。比丘千人見佛由如赤土。十六居士二十四女人見佛純黑。諸比丘尼見佛如銀色。

【現代漢語翻譯】現代漢語譯本：佛陀為父王和所有大眾說法。過去有一尊佛，名為空王（Kong Wang，意為空王）。在像法時期住世時，有四位比丘（Biqiu，意為和尚）破戒犯了重罪。當時空王佛在夜空中發出聲音，告訴這四位比丘說：『你們所犯的罪過名為不可救藥。想要滅除罪過的人，可以進入我的塔中觀看我的形像，至誠懺悔，就可以滅除此罪。』當時這四位比丘放下一切事務，一心奉行教誨，進入塔中在佛像前自我撲打懺悔，如同大山崩塌一般，在地上翻滾，號哭著向佛懺悔，日夜相續，直到死去為止。捨棄生命之後，得以轉生到空王佛國。現在用這部經來證明，修行者等想要懺悔時，也應依照此教法門。佛陀說：『如果我滅度后，我的弟子們能夠捨棄各種惡行，喜愛少量的經文和法則，日夜六時，能夠在一時中分出少許時間，在少許時間中的須臾之間，唸誦佛陀的白毫相（Baihao Xiang，意為眉間白毫），如果看不見，這樣的人可以消除九十六億那由他恒河沙微塵劫的生死之罪。如果又有人，聽聞這白毫相，心中不驚慌懷疑，歡喜信受，這個人也可以消除八十億劫的生死之罪。如果各位比丘、比丘尼，或者男人女人，犯了四根本罪、十惡等罪、五逆罪以及誹謗大乘佛法，這樣的人如果能夠懺悔，日夜六時，身心不停止，五體投地，如同大山崩塌一般，號哭流淚，合掌向佛，唸誦佛陀眉間白毫相的光明，一日到七日，前面四種罪過可以得到減輕。觀看白毫相卻昏暗看不見的人，應該進入塔中觀看眉間白毫相，一日到三日，合掌啼哭，即使只是暫時聽聞，也可以消除三劫的罪過。』佛陀告訴父王，並且告誡阿難（Anan，意為阿難）：『我現在為你們全部顯現身相光明。如果有不善心的人，或者毀壞佛陀禁戒的人，所見到的佛陀形象各不相同。』當時五百位釋迦族子弟見到佛陀的色身猶如灰人，一千位比丘見到佛陀猶如赤土，十六位居士和二十四位女人見到佛陀純黑，各位比丘尼見到佛陀如銀色。

【English Translation】 English version: The Buddha spoke to his father, the King, and all the assembly. In the past, there was a Buddha named Kong Wang (空王, meaning Empty King). During the Dharma-resemblance Age when he dwelt in the world, there were four Bhikshus (比丘, meaning monks) who broke the precepts and committed grave offenses. At that time, the Buddha Kong Wang emitted a voice from the night sky, telling the four Bhikshus, 'The offenses you have committed are called incurable. Those who wish to extinguish their offenses may enter my stupa and contemplate my image, sincerely repenting, and they can extinguish these offenses.' At that time, the four Bhikshus abandoned all affairs and single-mindedly followed the teachings, entering the stupa and prostrating themselves before the Buddha's image to repent, as if a great mountain were collapsing, rolling on the ground, wailing and crying towards the Buddha, day and night continuously, until death. After giving up their lives, they were able to be reborn in the Buddha-land of Kong Wang. Now, this Sutra is used to prove that when practitioners wish to repent, they should also follow this teaching method. The Buddha said, 'If, after my extinction, my disciples can abandon all evil deeds, delight in few scriptures and rules, and during the six periods of the day and night, can divide one period into a short time, and within that short time, in an instant, recite the Buddha's Baihao Xiang (白毫相, meaning white hair mark between the eyebrows), if they cannot see it, such people can eliminate the sins of birth and death of ninety-six billion nayutas of Ganges river sand fine dust kalpas. If there is someone who hears of this Baihao Xiang and is not alarmed or doubtful in their heart, but joyfully believes and accepts it, this person can also eliminate the sins of birth and death of eighty billion kalpas. If any Bhikshus, Bhikshunis, men, or women commit the four root offenses, the ten evil deeds, the five rebellious acts, and slander the Mahayana, if such people can repent, day and night during the six periods, without ceasing in body and mind, prostrating themselves with their five limbs on the ground, as if a great mountain were collapsing, wailing and weeping, joining their palms towards the Buddha, reciting the light of the white hair mark between the Buddha's eyebrows, for one to seven days, the first four types of offenses can be mitigated. Those who contemplate the Baihao Xiang but see darkness should enter the stupa and contemplate the white hair mark between the eyebrows, for one to three days, joining their palms and weeping, and even just hearing it temporarily can eliminate the sins of three kalpas.' The Buddha told his father, the King, and instructed Anan (阿難, meaning Ananda), 'I will now fully reveal my bodily form and light to you. If there are those with unkind hearts, or those who violate the Buddha's precepts, their visions of the Buddha will be different.' At that time, five hundred Shakya clan sons saw the Buddha's body as if it were a person made of ashes, a thousand Bhikshus saw the Buddha as if he were red earth, sixteen laymen and twenty-four women saw the Buddha as purely black, and the Bhikshunis saw the Buddha as silver-colored.

時諸四眾白佛。我今者不見佛妙色。自拔頭髮。舉身投地。啼泣雨淚。自撲婉轉。佛言。善男子。如來出現正為除滅汝等罪咎。汝今可稱過去七佛為佛作禮。說汝先世邪見之罪。汝當向諸大德僧眾發露悔過隨順佛語。于佛法眾中。五體投地。如大山崩。向佛懺悔。既懺悔已。心眼得開。見佛色身。心大歡喜。佛告諸比丘。汝等先世無量劫時。邪見疑師。無戒虛受信施。以此因緣故。墮餓鬼地獄。八萬歲受苦。今雖得出。于無量世不見諸佛。但聞佛名。今見佛身如赤土色。正長五尺。佛說語已。千比丘等向佛懺悔。五體投地。如大山崩。悲號雨淚。猶如風吹重云四散。顯發金顏。既見佛已。比丘歡喜發菩提心。佛告父王。此千比丘慇勤求法。心無懈息。佛與授記同號南無光照如來。已前懺悔法出觀佛三昧海經第二第三卷。

佛說觀佛三昧海經密行品第十二卷第十。佛告阿難。未來眾生其有得是念佛三昧者。觀佛諸相好者。得諸佛現前三昧者。當教是人。密身口意。莫起邪命。莫生貢高。若起邪命及貢高法。當知此人是增上慢。破滅佛法。多使眾生起不善心。亂和合僧。顯異惑眾。是惡魔伴。如是惡人雖復唸佛。失甘露味。此人生處以貢高故。身恒卑小。生下賤家。貧窮諸衰。無量惡業以為嚴飾。如此種種眾多惡事

【現代漢語翻譯】現代漢語譯本這時，四眾弟子對佛說：『我們現在看不見佛的妙色，只能拔頭髮，全身投地，啼哭流淚，捶胸頓足。』佛說：『善男子，如來出現正是爲了消除你們的罪過。你們現在可以稱念過去七佛的名號，為佛作禮，說出你們前世邪見的罪過。你們應當向諸位大德僧眾坦白懺悔，隨順佛的教誨，在佛法僧眾中，五體投地，如大山崩塌一般，向佛懺悔。』懺悔之後，心眼得以開啟，就能看見佛的色身，心中大為歡喜。佛告訴諸位比丘：『你們前世無量劫時，因為邪見、疑惑師長，沒有持戒卻虛受信徒的供養，因為這樣的因緣，墮入餓鬼地獄，受苦八萬歲。如今雖然脫離惡道，在無量世中卻不能見到諸佛，只能聽到佛的名號。現在見到佛身，卻如同赤土的顏色，只有五尺高。』佛說完這些話后，一千位比丘等向佛懺悔，五體投地，如大山崩塌一般，悲號流淚，如同風吹散重云，顯露出佛的金顏。見到佛后，比丘們歡喜地發起菩提心。佛告訴父王：『這一千位比丘慇勤地尋求佛法，心中沒有懈怠。』佛為他們授記，共同名為南無光照如來（Namo Guangzhao Tathagata）。以上懺悔法出自《觀佛三昧海經》第二、三卷。

《佛說觀佛三昧海經》密行品第十二卷第十。佛告訴阿難（Ananda）：『未來世的眾生，如果有人得到唸佛三昧（nianfo sanmei），觀想佛的諸種相好，得到諸佛現前三昧，應當教導這個人，秘密地守護身口意，不要以邪命（xieming）為生，不要生起貢高我慢之心。如果生起邪命和貢高我慢之心，應當知道這個人是增上慢者，會破滅佛法，多使眾生生起不善之心，擾亂和合僧團，顯現怪異之象迷惑大眾，是惡魔的同伴。這樣的惡人即使唸佛，也會失去甘露之味。這種人因為貢高我慢的緣故，生生世世身體矮小，出生在屠夫之家，貧窮衰敗，以無量的惡業作為裝飾。』像這樣種種眾多的惡事。

【English Translation】 English version At that time, the fourfold assembly said to the Buddha: 'We cannot see the Buddha's wondrous form now. We can only pull out our hair, throw ourselves to the ground, weep and shed tears, and beat our chests in despair.' The Buddha said: 'Good men, the Tathagata (如來) appears precisely to eliminate your sins. You can now recite the names of the past seven Buddhas, pay homage to the Buddha, and confess the sins of your past lives' wrong views. You should confess and repent to the virtuous Sangha (僧眾), follow the Buddha's teachings, and prostrate yourselves before the Buddha, Dharma (佛法), and Sangha, like a mountain collapsing, and repent to the Buddha.' After repenting, your mind's eye will be opened, and you will be able to see the Buddha's form, and your hearts will be filled with great joy. The Buddha told the Bhikkhus (比丘): 'In your past lives, for countless kalpas (劫), because of wrong views, doubting the teachers, and receiving offerings without upholding the precepts, you fell into the realm of hungry ghosts and hell, suffering for eighty thousand years. Although you have now escaped, you will not be able to see the Buddhas for countless lifetimes, only hear their names. Now you see the Buddha's body, but it is the color of red earth and only five feet tall.' After the Buddha spoke these words, a thousand Bhikkhus repented to the Buddha, prostrating themselves like a mountain collapsing, weeping and shedding tears, like heavy clouds scattered by the wind, revealing the Buddha's golden face. After seeing the Buddha, the Bhikkhus joyfully aroused the Bodhi mind (菩提心). The Buddha told the King: 'These thousand Bhikkhus diligently seek the Dharma, and their minds are without懈怠. ' The Buddha prophesied that they would all be named Namo Guangzhao Tathagata (南無光照如來). The above method of repentance comes from the second and third volumes of the Sutra of Contemplating the Buddha Samadhi Sea (觀佛三昧海經).

The Sutra Spoken by the Buddha on the Samadhi Sea of Contemplating the Buddha, Chapter Twelve on Secret Practices, tenth section. The Buddha told Ananda (阿難): 'In the future, if there are beings who attain the Samadhi of Buddha Recitation (唸佛三昧), contemplate the Buddha's various marks and characteristics, and attain the Samadhi of the Buddhas appearing before them, you should teach these people to secretly guard their body, speech, and mind, not to make a living through wrong livelihood (邪命), and not to give rise to arrogance and pride. If they give rise to wrong livelihood and arrogance and pride, you should know that this person is an arrogant person, who will destroy the Buddha's Dharma, cause many beings to give rise to unwholesome thoughts, disrupt the harmonious Sangha, display strange phenomena to deceive the masses, and is a companion of demons. Even if such an evil person recites the Buddha's name, they will lose the taste of nectar. Because of arrogance and pride, this person will be born with a short stature in every lifetime, born into a butcher's family, poor and declining, adorned with countless evil deeds.' Like this, there are many evil things.

當自防護令永不生。若起如是邪命業者。此邪命業猶如狂象壞蓮華池。此邪命業亦復如是壞敗善根。佛告阿難。有唸佛者。當自防護勿令放逸。唸佛三昧人若不防護生貢高者。邪命惡風吹憍慢火。燒滅善法。善法者。所謂一切無量禪定諸唸佛法從心想生。是名功德藏。佛告阿難。此經名系想不動。如是受持。亦名觀佛白毫相。如是受持。亦名逆順觀如來身份。亦名一一毛孔分別如來身份。亦名觀三十二相八十隨形好諸智慧光明。亦名觀佛三昧海。亦名唸佛三昧門。亦名諸佛妙華莊嚴色身經。汝好受持慎勿忘失。又如大集經濟龍品說。時娑伽羅龍王請佛。入宮設供。佛受龍請。佛與聖眾食訖。時大龍王又請說法。時龍王太子名曰華面。自起佛前。四支佈施。悲聲懺悔。過去作何罪業受此龍身。又以此經證。亦是懺悔至誠方法。應知。一切經內皆有此文。不可廣錄。今略鈔三部經。以示後學。除不至心。作者皆知。佛不虛言。又如木槵經說。時有難陀國王。名波琉璃。遣使來到佛所。頂禮佛足。白佛言。世尊我國邊小。頻歲寇賊。五穀踴貴。疫疾流行。人民困苦。我恒不得安臥。如來法藏多悉深廣。我有憂務不得修行。唯愿世尊。特垂慈愍賜我要法。使我日夜易得修行。未來世中遠離眾苦。佛告使言。語卿大王。若欲滅煩

【現代漢語翻譯】現代漢語譯本當自我防護，使防護的戒律永不失效。如果產生了這種以不正當手段謀生的行為（邪命業），這種邪命業就像狂象破壞蓮花池一樣，破壞和敗壞善根。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：修習唸佛的人，應當自我防護，不要放縱。修習唸佛三昧（Samadhi，佛教術語，指心專注一境而不散亂的狀態）的人如果不防護自己，產生了貢高我慢之心，邪命的惡風就會吹動憍慢之火，燒燬一切善法。所謂的善法，就是指一切無量的禪定和各種唸佛法，這些都是從心中生起的，這就是功德的寶藏。佛陀告訴阿難：這部經的名字叫做『系想不動』，應當這樣受持。也可以叫做『觀佛白毫相』，應當這樣受持。也可以叫做『逆順觀如來身份』，也可以叫做『一一毛孔分別如來身份』，也可以叫做『觀三十二相八十隨形好諸智慧光明』，也可以叫做『觀佛三昧海』，也可以叫做『唸佛三昧門』，也可以叫做『諸佛妙華莊嚴色身經』。你要好好受持，千萬不要忘記。又如《大集經濟龍品》所說，當時娑伽羅龍王（Sagara，印度神話中的龍王）邀請佛陀到龍宮接受供養。佛陀接受了龍王的邀請。佛陀和聖眾用齋完畢，當時大龍王又請求佛陀說法。當時龍王的太子，名叫華面，自己從佛前站起，佈施自己的四肢，悲傷地懺悔自己過去所造的罪業，以至於受此龍身。又以此經來證明，這也是懺悔的最真誠的方法。應當知道，一切經書中都有這樣的文字，不能全部記錄下來。現在略微抄錄三部經，來給後來的學習者看。只要不是不至誠的人，作者都知道，佛陀的話是真實不虛的。又如《木槵經》所說，當時有難陀國王（Nanda），名叫波琉璃（Virudhaka），派遣使者來到佛陀處所，頂禮佛足，稟告佛陀說：『世尊，我的國家邊境狹小，連年遭受寇賊侵擾，五穀價格飛漲，瘟疫流行，人民困苦，我常常不得安寧。如來的法藏廣大深邃，我因為憂慮國事而無法修行。唯愿世尊特別慈悲憐憫，賜予我簡要的修行方法，使我日夜都能容易地修行，在未來世中遠離各種痛苦。』佛陀告訴使者說：『告訴你的大王，如果想要滅除煩惱』

【English Translation】 English version One should always protect oneself so that the precept of self-protection never fails. If one engages in such a wrong livelihood (邪命業, ājīvika), this wrong livelihood is like a mad elephant destroying a lotus pond, destroying and ruining good roots. The Buddha told Ananda (阿難, one of the ten principal disciples of the Buddha): Those who practice mindfulness of the Buddha should protect themselves and not be lax. If those who practice the Samadhi (三昧, a state of meditative consciousness) of mindfulness of the Buddha do not protect themselves and develop arrogance, the evil wind of wrong livelihood will blow the fire of arrogance, burning away all good dharmas. The so-called good dharmas refer to all immeasurable dhyanas (禪定, meditative states) and various methods of mindfulness of the Buddha, which arise from the mind. This is called the treasury of merit. The Buddha told Ananda: This sutra is called 『Fixing the Mind Without Moving』 (系想不動), and should be received and upheld in this way. It can also be called 『Contemplating the White Hair Mark of the Buddha』 (觀佛白毫相), and should be received and upheld in this way. It can also be called 『Observing the Body of the Tathagata in Direct and Reverse Order』 (逆順觀如來身份), or 『Distinguishing the Body of the Tathagata in Each and Every Pore』 (一一毛孔分別如來身份), or 『Contemplating the Thirty-Two Marks and Eighty Minor Characteristics, and All the Wisdom and Light』 (觀三十二相八十隨形好諸智慧光明), or 『Contemplating the Samadhi Sea of the Buddha』 (觀佛三昧海), or 『The Gate of the Samadhi of Mindfulness of the Buddha』 (唸佛三昧門), or 『The Sutra of the Wondrous Flower Adorned Body of All Buddhas』 (諸佛妙華莊嚴色身經). You should receive and uphold it well, and never forget it. Furthermore, as stated in the 『Dragon King Chapter』 of the Mahasamnipata Sutra (大集經濟龍品), at that time, the Dragon King Sagara (娑伽羅龍王, a nāga king in Hindu and Buddhist mythology) invited the Buddha to the dragon palace to receive offerings. The Buddha accepted the Dragon King's invitation. After the Buddha and the holy assembly had finished their meal, the Great Dragon King requested the Buddha to preach the Dharma. At that time, the Dragon King's son, named Flower Face (華面), stood up before the Buddha, gave away his four limbs, and sorrowfully repented the sins he had committed in the past, which caused him to be born as a dragon. This sutra also proves that this is the most sincere method of repentance. It should be known that all sutras contain such passages, which cannot all be recorded. Now, I will briefly transcribe three sutras to show to later learners. As long as one is not insincere, the author knows that the Buddha's words are true and not false. Furthermore, as stated in the Mokugen Sutra (木槵經), at that time, there was a Nanda King (難陀國王), named Virudhaka (波琉璃, a king of Kosala), who sent an envoy to the Buddha's place, prostrated at the Buddha's feet, and reported to the Buddha: 『World Honored One, my country is small and bordered by enemies, and has been invaded by bandits for years. The price of grains has soared, and epidemics are rampant, causing the people to suffer. I am often unable to sleep peacefully. The Tathagata's Dharma treasury is vast and profound, but I am unable to practice because of my worries about state affairs. I beseech the World Honored One to have special compassion and grant me a concise method of practice, so that I can easily practice day and night, and be free from all suffering in future lives.』 The Buddha told the envoy: 『Tell your king that if he wants to eliminate afflictions』

惱障報障者。當貫木槵子一百八以常自隨。若行若坐若臥。恒當至心無分散意。口稱佛陀達磨僧伽名。乃過一木槵子。如是若十若二十。若百若千。乃至百千萬。若能滿二十萬遍。身心不亂。無諸諂曲者。捨命得生第三炎摩天。衣食自然常受安樂。得除斷百八結業。背生死流。趣涅槃道。獲無上果。使還啟王。王大歡喜頭面禮佛。遙白世尊。頂受尊教。我當奉行。即敕吏民營辦木槵子。以為千具。六親國戚皆與一具。王常誦唸。雖親軍旅。亦不廢舍。又作是念。世尊大慈普應一切。若我此善得免長淪苦海。如來當現為我說法。王以愿樂逼心三日不食。佛即現身與諸聖眾來入宮內。為王說法。又以此證。直是王心真實。唸唸障除。佛知罪滅。應念而現。應知。

觀念阿彌陀佛相海三昧功德法門經一卷

【現代漢語翻譯】現代漢語譯本：對於那些被煩惱障和業報障所困擾的人，應當用一百零八顆木槵子（Sapindus mukorossi，一種樹的種子）串成念珠，經常隨身攜帶。無論是行走、坐著還是躺臥，都應當以至誠之心，不散亂意念，口中稱念佛陀（Buddha，覺悟者）、達磨（Dharma，佛法）和僧伽（Sangha，僧團）的名號，然後撥過一顆木槵子。像這樣，無論是十遍、二十遍，還是一百遍、一千遍，乃至百萬遍、千萬遍。如果能夠念滿二十萬遍，身心不亂，沒有虛偽諂媚，那麼捨棄生命后就能往生到第三層炎摩天（Yama Heaven，欲界天之一），衣食自然豐足，常受安樂，能夠斷除一百零八種煩惱結業，背離生死輪迴，趨向涅槃（Nirvana，寂滅）之道，獲得無上果位。使者回來稟告國王，國王非常歡喜，頂禮佛陀，遙向世尊稟告，表示會遵從教誨，並立即命令官吏百姓準備木槵子，製作了一千串念珠，分發給六親國戚每人一串。國王經常誦唸，即使在軍旅之中也不廢棄。國王又這樣想：世尊大慈大悲，普遍應化一切眾生，如果我憑藉這善行能夠免除長久沉淪苦海，如來應當顯現為我說法。國王以強烈的願望逼迫自己，三天沒有進食。佛陀隨即顯現身形，與諸聖眾一同來到宮內，為國王說法。又以此事證明，正是因為國王心念真實，唸唸消除業障，佛陀知道他的罪業已經消除，所以應念而現。應當知曉。《觀念阿彌陀佛相海三昧功德法門經》一卷

【English Translation】 English version: Those who are troubled by the afflictions of the 'Klesha-avarana' (煩惱障, afflictive obstructions) and 'Karma-avarana' (報障, retributive obstructions) should string together one hundred and eight 'Muktakas' (木槵子, Sapindus mukorossi seeds) and always carry them. Whether walking, sitting, or lying down, one should always be sincere and without a scattered mind, verbally reciting the names of 'Buddha' (佛陀, the awakened one), 'Dharma' (達磨, the teachings), and 'Sangha' (僧伽, the monastic community), and then pass one 'Muktakas'. Like this, whether it is ten, twenty, one hundred, one thousand, or even one million, ten million times. If one can complete two hundred thousand recitations, with body and mind undisturbed, and without any deceit or flattery, then upon abandoning this life, one will be reborn in the third 'Yama Heaven' (炎摩天, one of the heavens in the desire realm), where clothing and food will naturally be abundant, and one will constantly experience happiness. One will be able to sever the one hundred and eight afflictive bonds, turn away from the cycle of birth and death, and proceed towards the path of 'Nirvana' (涅槃, cessation), attaining the supreme fruit. The messenger returned to inform the king, who was overjoyed and prostrated before the Buddha, reporting to the 'World-Honored One' (世尊) from afar, expressing his commitment to follow the teachings. He immediately ordered officials and people to prepare 'Muktakas', making one thousand strings of beads, and distributing one string to each of his relatives and members of the royal family. The king constantly recited, even amidst military campaigns, he did not abandon this practice. The king also thought: The 'World-Honored One' is greatly compassionate and universally responds to all beings. If I, through this virtuous act, can be freed from the long-term suffering in the sea of misery, the 'Tathagata' (如來) should appear and teach the 'Dharma' for me. The king, with intense aspiration, compelled himself and did not eat for three days. The 'Buddha' then manifested his form, and together with the assembly of sages, entered the palace to teach the 'Dharma' to the king. This also proves that it was precisely because the king's mind was sincere, and each thought eliminated karmic obstacles, that the 'Buddha', knowing that his sins had been extinguished, appeared in response to his thoughts. It should be known. The Sutra of the Merit and Virtue of the Samadhi of Contemplating the Ocean of Characteristics of Amitabha Buddha, one fascicle.