Chinese
气，丈夫之相，具足庄严，离诸苦恼，受天快乐。是诸众生，若须衣服庄严之具，即时往诣劫波树下，随其所须，应念而得，种种众具以为严好；譬如他化自在之天，复有香风从八方来，其风触身，令心适悦，有诸乐器，无人抚击，随风回动，出妙音声。是诸众生或在宫殿、或游园苑、或有食于诸天美食、或执宝器而饮甘露，或有坐于莲花之台，身佩璎珞，两边垂下，财宝充满，众具备足，随其所好，种种欢娱，面目熙怡，身心悦怿，体常无病，盛年好色，不老不死，功德势力，皆同一类；无有为人之所使者，悉能摧灭淫怒愚痴，当证菩提，究竟安乐。 “佛子，是修慈者，若在如是众生之中，见一众生于已有违，心缘于此，不生爱念，则应以智慧，深自观察，我往世中，定于此人，作重业障；以是因故，还于今日，障我菩提；我若于此人，不生欢喜，则于余一切众生之处，皆亦不应而作饶益。何以故？以无始时来在生死中，无一众生非于过去曾害我者；若于此众生，不生怜愍，于余一切，当亦复然。我今普于一切众生，皆行饶益，是故于此，决当慈念。复应思惟，瞋恚因缘，能令众生，堕于地狱，若怀怨结，后必生在毒蛇之中；若我来世，受斯报者，当令彼人，深快其意。故应舍离所有瞋恚怨结之心。我若多 现代汉语译本：他们的气度，如同大丈夫一般，具足庄严的仪态，远离一切苦恼，享受着天界的快乐。这些众生，如果需要衣服或庄严的饰品，立刻前往劫波树（kalpa tree，能实现愿望的树）下，随着他们的需求，心念一动就能得到，各种各样的器具用来装饰自己；就像他化自在天（Paranirmitavasavartin，欲界第六天）一样，还有香风从八方吹来，那风吹拂身体，使人心旷神怡，有各种乐器，无人弹奏，随着风的吹动，发出美妙的声音。这些众生有的在宫殿里，有的在花园里游玩，有的享用着天上的美食，有的拿着宝器饮用甘露，有的坐在莲花台上，身上佩戴着璎珞，两边垂下，财宝充满，各种器具都完备，随着他们的喜好，享受着各种欢乐，面容喜悦，身心愉悦，身体常常没有疾病，正值盛年，容貌美好，不老不死，功德和势力都相同；没有被他人役使的，都能摧毁淫欲、愤怒和愚痴，将证得菩提（bodhi，觉悟），达到究竟的安乐。 佛子，修习慈心的人，如果在这样的众生之中，看到一个众生曾经违逆自己，心中对此人没有生起爱念，就应该用智慧，深深地自我观察，我过去世中，一定对这个人，造作了很重的业障；因为这个原因，才会在今天，障碍我的菩提；如果我对这个人，不生欢喜，那么对于其他一切众生，也都不应该去利益他们。为什么呢？因为从无始以来在生死轮回中，没有一个众生不是在过去曾经伤害过我的；如果对这个众生，不生怜悯，那么对于其他一切众生，也应当如此。我现在普遍地对一切众生，都行饶益，所以对于这个人，一定要生起慈念。还应当思惟，瞋恚的因缘，能使众生，堕入地狱，如果怀有怨恨，后世必定会生在毒蛇之中；如果我来世，遭受这样的果报，就会让那个人，深深地感到快意。所以应当舍弃所有瞋恚怨恨的心。如果我多
English
English version: Their demeanor is like that of great men, possessing dignified appearances, free from all suffering, and enjoying the pleasures of the heavens. These beings, if they need clothing or ornaments, immediately go to the kalpa tree (a wish-fulfilling tree), and according to their needs, they obtain them instantly with a thought, using various implements to adorn themselves; like the Paranirmitavasavartin (the sixth heaven of the desire realm), there are also fragrant winds coming from all eight directions, the wind touching their bodies, making their hearts joyful, and there are various musical instruments, played by no one, moving with the wind, producing wonderful sounds. Some of these beings are in palaces, some are playing in gardens, some are enjoying heavenly delicacies, some are holding precious vessels drinking nectar, some are sitting on lotus platforms, wearing necklaces, hanging down on both sides, filled with treasures, all kinds of implements are complete, according to their preferences, enjoying all kinds of pleasures, their faces are joyful, their bodies and minds are delighted, their bodies are always free from illness, they are in their prime, with beautiful appearances, neither old nor dying, their merits and powers are all the same; none are enslaved by others, all can destroy lust, anger, and ignorance, and will attain bodhi (enlightenment), reaching ultimate bliss. Buddha's disciples, those who cultivate loving-kindness, if among such beings, they see one being who has offended them, and their hearts do not generate love for this person, then they should use wisdom to deeply observe themselves, 'In my past lives, I must have created heavy karmic obstacles towards this person; because of this reason, it is hindering my bodhi today; if I do not generate joy towards this person, then towards all other beings, I should also not benefit them.' Why is that? Because from beginningless time in the cycle of birth and death, there is not one being who has not harmed me in the past; if I do not generate compassion for this being, then towards all other beings, it should be the same. Now I universally benefit all beings, therefore, towards this person, I must generate loving-kindness. One should also contemplate that the causes of anger can cause beings to fall into hell, if one harbors resentment, in the next life one will surely be born as a poisonous snake; if I suffer such retribution in the next life, it will make that person feel deeply satisfied. Therefore, one should abandon all anger and resentment. If I often --------------------------------------------------------------------------------
Chinese
瞋，及怨结者，十方现在诸佛世尊，皆应见我当作是念：‘云何此人欲求菩提，而生瞋恚及以怨结？此愚痴人，以瞋恨故，于自诸苦不能解脱，何由能救一切众生？’多瞋众生，在在生中，所受之身，恶毒充满；故应修习慈愍之心，永远离于瞋恚怨结；平等平等，利益安乐一切众生。 “若如是思惟，离瞋结已；次应想念，十方诸佛，与诸菩萨声闻大众，俱来入我诸佛国土宫殿之中。是诸如来身量大小，过人一倍，具诸相好，端正香洁，以天衣服，庄严其身，各各坐于千叶莲花师子之座，一一无量众所围绕，覆以宝盖，悬众宝幡，种种璎珞，周匝垂布，有天乐器，不鼓自鸣，其音和雅，闻者喜悦，香风徐动，吹诸宝树，幢幡盖网，璎珞等物，出妙音声歌赞如来种种功德；黄金为器，七宝庄严，其器光明，犹如日月，所有香气，如坚黑栴檀，甘露满中，而以供养诸佛菩萨及声闻众，其诸菩萨阿罗汉等，皆于如来最上法中，游戏快乐。复应想念，一切众生，皆于诸佛座前而坐，佛为演说修慈之行，如我今时之所修习，言音美妙，悦可其心，令诸众生，获最上乐。譬如有人，得甘露浆，而以洗沐，息除劳苦，形神休畅；此亦如是，以法沾心，灭诸烦恼，身心寂静，永得安乐。 “复应想念，如是一切宝幢幡盖， 现代汉语译本：关于嗔恚和怨恨的结缚，十方现在诸佛世尊都会看到我，并且这样想：‘这个人想要寻求菩提（觉悟），为什么还会生起嗔恚和怨恨的结缚呢？这个愚痴的人，因为嗔恨的缘故，自己都不能从痛苦中解脱，又怎么能救度一切众生呢？’多嗔恨的众生，在每一世的生命中，所受的身体都充满了恶毒；所以应当修习慈悲怜悯的心，永远远离嗔恚和怨恨的结缚；平等对待一切众生，给予他们利益和安乐。 如果这样思惟，离开了嗔恨的结缚之后；接下来应当观想，十方诸佛，与诸菩萨和声闻大众，一同来到我的诸佛国土宫殿之中。这些如来（佛）的身量大小，比常人高大一倍，具足各种相好，端正庄严，清净芬芳，身穿天衣，庄严自身，各自坐在千叶莲花狮子座上，每一个都由无量的众生围绕，上面覆盖着宝盖，悬挂着各种宝幡，各种璎珞，周匝垂挂，有天乐器，不用敲击自己发出声音，声音和谐优雅，听者喜悦，香风缓缓吹动，吹拂着各种宝树，幢幡宝盖，璎珞等物，发出美妙的声音歌颂如来的各种功德；用黄金制成的器皿，用七宝装饰，器皿的光明，如同日月，所有的香气，如同坚黑栴檀，里面盛满了甘露，用来供养诸佛菩萨和声闻大众，那些菩萨和阿罗汉等，都在如来最上的佛法中，游戏快乐。还应当观想，一切众生，都坐在诸佛的座前，佛为他们演说修习慈悲的行为，就像我现在所修习的一样，言语美妙，使他们心生喜悦，让一切众生，获得最上的快乐。譬如有人，得到甘露浆，用来洗浴，消除劳累辛苦，身心舒畅；也是这样，用佛法滋润内心，灭除各种烦恼，身心寂静，永远得到安乐。 还应当观想，像这样的一切宝幢幡盖，
English
English version: Regarding anger and the bonds of resentment, all the Buddhas, World Honored Ones, of the ten directions, present now, should see me and think: ‘How can this person seek Bodhi (enlightenment) while still generating anger and the bonds of resentment? This foolish person, because of anger, cannot liberate themselves from their own suffering, how can they save all sentient beings?’ Sentient beings with much anger, in each of their lives, the bodies they receive are filled with poison; therefore, one should cultivate a heart of loving-kindness and compassion, forever abandoning anger and the bonds of resentment; treating all sentient beings equally, giving them benefit and peace. If one thinks in this way, having left behind the bonds of anger; next, one should visualize, the Buddhas of the ten directions, together with all the Bodhisattvas and Shravaka (hearer) assemblies, coming into my Buddha-land palaces. The size of these Tathagatas (Buddhas) is twice that of ordinary people, possessing all the marks and characteristics, upright and dignified, pure and fragrant, wearing heavenly garments, adorning their bodies, each sitting on a thousand-petaled lotus lion throne, each surrounded by immeasurable beings, covered with jeweled canopies, hanging various jeweled banners, various necklaces, hanging all around, with heavenly musical instruments, playing sounds without being struck, the sounds harmonious and elegant, those who hear are joyful, fragrant winds gently blow, blowing the various jeweled trees, banners, canopies, necklaces, and other things, emitting wonderful sounds praising the various merits of the Tathagata; using vessels made of gold, adorned with seven treasures, the light of the vessels, like the sun and moon, all the fragrance, like solid black sandalwood, filled with nectar, used to make offerings to the Buddhas, Bodhisattvas, and Shravaka assemblies, those Bodhisattvas and Arhats, etc., are all playing happily in the Tathagata's supreme Dharma. One should also visualize, all sentient beings, sitting in front of the Buddhas' seats, the Buddhas expounding the practice of cultivating loving-kindness, just as I am practicing now, the words beautiful, making their hearts joyful, allowing all sentient beings to obtain the supreme joy. For example, if someone obtains nectar, and uses it to bathe, eliminating fatigue and hardship, the body and mind are refreshed; it is also like this, using the Dharma to nourish the heart, extinguishing all afflictions, the body and mind are peaceful, forever obtaining peace. One should also visualize, all such jeweled banners and canopies, --------------------------------------------------------------------------------
Chinese
衣服等物，所有微尘，光明朗曜，出过于日，柔软细滑，如触天身，所出之香，如牛头栴檀，其色清净，如毗琉璃宝，一切物像，皆于中现。又应想念，彼诸如来，一一如来身之微尘，柔软光色，转加殊胜，比前微尘，逾百千倍。复应观察，我所思念，一切众生，性空无我，如梦如幻，如阳焰如眩翳，一切诸佛亦复如是，自性皆空本无有我。凡夫无智，于彼妄执，有我自性，是故不能解脱生死。复应观察，一切诸法，体相微细，皆悉空寂，凡夫之人，以自分别，生诸境界，自分别中，还自系缚，乃至未了心之自性，齐尔许时，如在梦中，妄着诸境。复应观察，一切三界皆悉是空，空不碍空，我今慈心，犹为狭小。又应思念，如一切众生及以诸佛，性空无我，当知我身亦复如是，一切国土亦唯想念。 “作是解已，复应观察，彼诸所有一切微尘，一一尘中，皆有三世诸佛国土，是诸国土，最极清净，超过于前所有佛国，三世诸佛三世众生，及以三世庄严之事，皆悉具足。三世劫数入于一念，一一念中，三世诸佛坐一切处，普现一切众生之前，或入禅定、或说妙法、或餐美食、或饮甘露，一一佛前，三世菩萨及阿罗汉，围绕而坐，三世快乐，充满其身；亦自见身，在诸佛所，受于如是三世安乐。复应想念，一一念中 现代汉语译本 衣服等物，所有微尘，光明朗耀，胜过太阳，柔软细滑，如同触摸天人的身体，散发出的香气，如同牛头栴檀（一种珍贵的香木），其颜色清净，如同毗琉璃宝（一种宝石），一切物像，都在其中显现。又应当想念，那些如来，每一位如来身上的微尘，柔软的光泽，更加殊胜，比之前的微尘，超过百千倍。还应当观察，我所思念的一切众生，本性空无，没有自我，如同梦境，如同幻象，如同阳光下的雾气，如同眼睛的错觉，一切诸佛也是如此，自性皆空，本来没有自我。凡夫没有智慧，对这些妄加执着，认为有自我存在，因此不能解脱生死。还应当观察，一切诸法，本体和现象都极其微细，都是空寂的，凡夫之人，用自己的分别心，产生各种境界，在自己的分别心中，反而把自己束缚住，乃至没有了解心的自性之前，就如同在梦中，虚妄地执着各种境界。还应当观察，一切三界（欲界、色界、无色界）都是空无的，空不妨碍空，我现在的慈悲心，还是太狭小了。还应当思念，如同一切众生以及诸佛，本性空无，没有自我，应当知道我的身体也是如此，一切国土也只是想念而已。 做了这样的理解后，还应当观察，那些所有的一切微尘，每一颗微尘中，都有三世（过去、现在、未来）诸佛的国土，这些国土，最为清净，超过之前所有的佛国，三世诸佛、三世众生，以及三世庄严的事物，都完全具备。三世的劫数进入一念之间，每一念中，三世诸佛坐在一切地方，普遍显现在一切众生面前，或者进入禅定、或者宣说妙法、或者享用美食、或者饮用甘露，每一位佛前，三世的菩萨以及阿罗汉，围绕而坐，三世的快乐，充满他们的身体；也自己看到自己的身体，在诸佛所在之处，享受着这样的三世安乐。还应当想念，每一念中
English
English version Clothes and other objects, all the fine dust particles, shine brightly, surpassing the sun, soft and smooth, like touching the body of a deva, the fragrance emitted is like that of sandalwood from the ox's head (a precious fragrant wood), its color is pure, like a beryl gem (a type of gemstone), all images appear within it. Furthermore, one should contemplate that those Tathagatas, each Tathagata's fine dust particles, their soft radiance, are even more extraordinary, surpassing the previous fine dust particles by a hundred thousand times. One should also observe that all sentient beings I contemplate are inherently empty, without a self, like a dream, like an illusion, like a mirage, like a visual distortion, all Buddhas are also like this, their nature is empty, originally without a self. Ordinary people lack wisdom, they cling to these things, believing there is a self, therefore they cannot be liberated from birth and death. One should also observe that all dharmas, their essence and appearance are extremely subtle, all are empty and still, ordinary people, with their own discriminations, create various realms, within their own discriminations, they bind themselves, until they understand the nature of the mind, they are like being in a dream, falsely clinging to various realms. One should also observe that all three realms (desire realm, form realm, formless realm) are empty, emptiness does not hinder emptiness, my current compassionate heart is still too narrow. One should also contemplate that just as all sentient beings and Buddhas are inherently empty, without a self, one should know that my body is also like this, all lands are also just thoughts. Having made this understanding, one should also observe that all those fine dust particles, in each fine dust particle, there are the Buddha lands of the three times (past, present, future), these lands are the most pure, surpassing all previous Buddha lands, the Buddhas of the three times, the sentient beings of the three times, and the magnificent things of the three times, are all fully present. The kalpas of the three times enter into a single thought, in each thought, the Buddhas of the three times sit in all places, universally appearing before all sentient beings, either entering into meditation, or expounding the wonderful Dharma, or enjoying delicious food, or drinking ambrosia, before each Buddha, the Bodhisattvas and Arhats of the three times, sit in a circle, the happiness of the three times, fills their bodies; they also see their own bodies, in the places where the Buddhas are, enjoying such happiness of the three times. One should also contemplate, in each thought --------------------------------------------------------------------------------