English
English version: The roots of the multitude of plants and trees were exceedingly numerous, beyond counting. At that time, the black elephant, as before, used its trunk to encircle the tree, and countless dragons and yakshas fought together with the black elephant. The violent elephant trampled upon these ghosts and spirits, causing them to faint and collapse to the ground. In the sky, there were many ghosts and spirits, numerous in number, holding sword wheels in their hands, assisting the black elephant in its attempt to uproot the tree. After a long time, one of the tree's roots began to move. When this tree moved, the practitioner himself saw the ground beneath his rope bed naturally shaking. This happened every day for ninety days. At this time, one should beg for good food and various tonics to nourish the body. Sit peacefully and stably, and practice again as before. As seen before, observe each of the initial states carefully, going back and forth sixteen times, making them extremely clear and pure. Once they are clear and pure, focus the mind again, observing that the body is suffering, empty, impermanent, and without self, and that everything is empty. While contemplating in this way, one sees the body without seeing a body, sees the self without seeing a self, and sees the mind without seeing a mind. At that time, one suddenly sees that this earth, mountains, rivers, and stone walls have all disappeared. When emerging from samadhi, like a foolish drunken person, one should sincerely practice the method of repentance, prostrating and smearing the ground, and abandoning this contemplation. While prostrating, before even raising one's head, one will naturally see the true image of the Tathāgata (如来), touching one's head with his hand and praising, 'Son of the Dharma (法子)! Excellent, excellent! You are now skilled in observing the empty Dharma of all Buddhas.' Because of seeing the Buddha's image, the mind is greatly joyful, and one awakens as a result. At that time, Venerable Mahā-Piṇḍola (摩诃宾头卢), with five hundred Arhats (阿罗汉), flew before him, extensively proclaiming the profound Dharma of emptiness. Because of seeing the five hundred Śrāvaka Bhikṣus (声闻比丘), the mind is greatly joyful, and one bows and repents with the crown of one's head. Again, one sees the images of Venerable Śāriputra (舍利弗), Mahāmaudgalyāyana (摩诃目犍连), and one thousand two hundred and fifty Śrāvakas. At that time, one also sees the image of Śākyamuni Buddha (释迦牟尼佛). After seeing the image of Śākyamuni Buddha, one also gets to see the images of the six Buddhas of the past. At this time, the images of all the Buddhas, like crystal mirrors, are clearly visible, and each extends his right hand to touch the crown of the practitioner's head. The Buddhas Tathāgatas (如来) personally speak their names. The first Buddha says, 'I am Vipaśyin (毗婆尸).' The second Buddha says, 'I am Śikhin (尸弃).' The third Buddha says, 'I am' --------------------------------------------------------------------------------
Chinese
毗舍。’第四佛言：‘我是拘楼孙。’第五佛言：‘我是迦那含牟尼。’第六佛言：‘我是迦叶毗。’第七佛言：‘我是释迦牟尼佛，是汝和上。汝观空法，我来为汝作证；六佛世尊现前证知。’见佛说是语时，见佛色身了了分明，亦见六佛了了分明。尔时七佛各放眉间白毫大人相光，光明大盛，照娑婆世界及琉璃身皆令明显。尔时诸佛现此相时，身诸毛孔放大光明，化佛无数，遍满三千大千世界，地及虚空纯黄金色。是诸世尊，中有飞行者、中有作十八变者、中有经行者、中有入深禅定者、中有默然安住者、中有放大光明者，唯大和上释迦牟尼佛，为于行者说四真谛，分别苦空无常无我诸法空义。过去六佛亦复分别十二因缘，或复演说三十七道品，赞叹圣行。尔时行者见佛闻法，心生欢喜。应时自思惟：‘诸佛世尊有二种身。今我所见，见佛色身，不见如来解脱知见五分法身。’作是思惟时，复更忏悔殷勤不懈，昼夜六时恒修三昧，应作是念：‘此色身，如幻、如梦、如焰、如旋火轮、如乾闼婆城、如呼声响。是故佛说一切有为法，如梦幻泡影，如露亦如电。如是诸法等，我今一一应当谛观极令了了。’作是观时，化佛不现；若有少在复更观空，以观空故化佛即灭，唯七佛在。尔时七佛与诸声闻眷属大众，广为行者 现代汉语译本 毗舍（Visha）。’第四佛说：‘我是拘楼孙（Krakucchanda）。’第五佛说：‘我是迦那含牟尼（Kanakamuni）。’第六佛说：‘我是迦叶毗（Kashyapa）。’第七佛说：‘我是释迦牟尼佛（Shakyamuni），是你的和尚。你观空法，我来为你作证；六佛世尊现前证知。’当他见到佛并说这些话时，见到佛的色身清清楚楚，也见到六佛清清楚楚。当时，七佛各自从眉间白毫大人相放出光明，光明大盛，照耀娑婆世界（Sahā world），以及琉璃身，都令其明显。当时，诸佛显现此相时，身体的每个毛孔都放出大光明，化出无数的佛，遍满三千大千世界，大地和虚空都变成纯金色。这些世尊中，有的在飞行，有的在作十八变，有的在经行，有的进入深禅定，有的默然安住，有的放出大光明，只有大和尚释迦牟尼佛，为修行者说四真谛，分别苦、空、无常、无我诸法空义。过去六佛也分别解说十二因缘，或者演说三十七道品，赞叹圣行。当时，修行者见到佛闻到法，心中生起欢喜。应时自己思惟：‘诸佛世尊有两种身。现在我所见到的，是佛的色身，没有见到如来的解脱知见五分法身。’作这样的思惟时，又更加忏悔，殷勤不懈，昼夜六时恒常修习三昧，应当这样念：‘此色身，如幻、如梦、如焰、如旋火轮、如乾闼婆城（Gandharva city）、如呼声响。’所以佛说一切有为法，如梦幻泡影，如露亦如电。像这样的诸法等，我现在一一应当仔细观察，使其极度清楚明白。’作这样的观想时，化佛不再显现；若有少许存在，就再次观空，因为观空的缘故，化佛立即消失，只有七佛存在。当时，七佛与诸声闻眷属大众，广泛地为修行者说法
English
English version ‘Visha.’ The fourth Buddha said, ‘I am Krakucchanda (one of the past Buddhas).’ The fifth Buddha said, ‘I am Kanakamuni (one of the past Buddhas).’ The sixth Buddha said, ‘I am Kashyapa (one of the past Buddhas).’ The seventh Buddha said, ‘I am Shakyamuni Buddha (the historical Buddha), your preceptor. You contemplate the Dharma of emptiness; I have come to attest to it for you; the six Buddhas, World Honored Ones, are here present to know and witness.’ When he saw the Buddha and spoke these words, he saw the physical body of the Buddha clearly and distinctly, and he also saw the six Buddhas clearly and distinctly. At that time, the seven Buddhas each emitted a great light from the white hair between their eyebrows, the mark of a great person. The light was exceedingly bright, illuminating the Sahā world (the world we live in) and making the crystal body appear clearly. At that time, when the Buddhas manifested this sign, every pore of their bodies emitted great light, transforming into countless Buddhas, filling the three thousand great thousand worlds, and the earth and the sky became pure gold. Among these World Honored Ones, some were flying, some were performing the eighteen transformations, some were walking back and forth, some were entering deep samadhi, some were silently abiding, and some were emitting great light. Only the great preceptor, Shakyamuni Buddha, was explaining the Four Noble Truths to the practitioner, distinguishing the meaning of emptiness in all dharmas, such as suffering, emptiness, impermanence, and non-self. The six past Buddhas also separately explained the Twelve Links of Dependent Origination, or expounded the Thirty-Seven Limbs of Enlightenment, praising the holy conduct. At that time, the practitioner, seeing the Buddha and hearing the Dharma, felt joy in his heart. Immediately, he thought to himself: ‘The Buddhas, World Honored Ones, have two kinds of bodies. What I see now is the physical body of the Buddha; I do not see the Dharma body of the Tathagata (another name for Buddha), which consists of the five aggregates of liberation, knowledge, and vision.’ As he was thinking this, he repented even more, diligently and tirelessly, constantly cultivating samadhi during the six periods of the day and night, and he should think thus: ‘This physical body is like an illusion, like a dream, like a flame, like a whirling fire wheel, like a Gandharva city (a mirage), like the echo of a sound.’ Therefore, the Buddha said that all conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew, and like lightning. Such are all these dharmas, and I should now carefully observe each one, making them extremely clear and distinct.’ As he was making this contemplation, the transformed Buddhas no longer appeared; if there were a few remaining, he would contemplate emptiness again, and because of contemplating emptiness, the transformed Buddhas would immediately disappear, and only the seven Buddhas would remain. At that time, the seven Buddhas, together with their assembly of Shravakas (disciples who hear the teachings) and their retinues, extensively preached the Dharma to the practitioner. --------------------------------------------------------------------------------
Chinese
说三十七助圣道法。闻此法已，身心欢喜，复更谛观苦空无常无我等法。作是观时，狂象大吼挽树令动。树初动时，见一房地六变震动。复有夜叉刺黑象杀，众多黑象死卧在地，不久烂溃，白脓黑脓、青脓黄脓、绿脓紫脓、赤脓赤血，流污在地。复有蜣螂诸虫游集其上，复有诸虫眼中出火烧蜣螂杀。尔时下方金刚地际有五金刚轮，有五金刚人在其轮间，右手执金刚剑、左手执金刚杵，以杵捣地、以剑斫树。见此事时，大地渐动，见城内地六种震动。见一城已，复见二城。渐渐广大，见一逾阇那。见一逾阇那已，复更广大，普见三千大千世界一切地动。动时东踊西没、西踊东没、南踊北没、北踊南没、中踊边没、边踊中没。此地动时，见大树荄，乃至金刚际。时金刚人以刀斫之，令树荄绝。树荄绝时，诸龙诸蛇皆悉吐焰寻树而上。尔时复有众多罗刹积薪树上。时金刚人，以金刚杵捣树枝折。捣此树时，一杵乃至八万四千杵，树枝方折。尔时杵端自然出火，烧此树尽，唯有树心。如金刚锥，从三界顶，下至金刚际，不可倾动。是时行者得此观时，出定安乐。出定入定，心恒静寂，无忧喜想。复勤精进昼夜不息。以精进故，世尊释迦牟尼与过去六佛当现其前，为说甚深空三昧、无愿三昧、无作三昧。闻已欢喜，随顺佛教，谛 现代汉语译本： 讲述三十七助圣道法（三十七种帮助达到圣道的修行方法）。听闻此法后，身心欢喜，再次仔细观察苦、空、无常、无我等法（佛教的基本教义，指世间一切皆苦，本质为空，不断变化，没有永恒的自我）。 在进行这种观察时，一头狂暴的大象大声吼叫，拉动树木使其摇动。树木刚开始摇动时，看见一处房地发生六种震动。又有夜叉（一种鬼神）刺杀黑象，许多黑象死亡并倒卧在地，不久便腐烂溃败，流出白色脓液、黑色脓液、青色脓液、黄色脓液、绿色脓液、紫色脓液、红色脓液和赤色血液，污染了地面。又有蜣螂（屎壳郎）等各种虫子聚集在上面，又有虫子从眼中喷出火焰，焚烧蜣螂并将其杀死。 这时，下方金刚地际出现五个金刚轮（象征坚固不坏的法轮），有五个金刚人（手持金刚杵的神）在轮子之间，右手拿着金刚剑，左手拿着金刚杵，用杵捣击地面，用剑砍伐树木。看到这件事时，大地逐渐震动，看见城内发生六种震动。看见一座城后，又看见两座城。渐渐扩大，看见一由旬（古印度长度单位）。看见一由旬后，又更加扩大，普遍看见三千大千世界（佛教宇宙观中的一个宇宙）的一切都在震动。震动时，东边涌起西边沉没，西边涌起东边沉没，南边涌起北边沉没，北边涌起南边沉没，中间涌起边缘沉没，边缘涌起中间沉没。 这大地震动时，看见大树的根，一直到金刚地际。这时，金刚人用刀砍断树根，使树根断绝。树根断绝时，诸龙（神话生物）诸蛇都吐出火焰，沿着树向上蔓延。这时，又有许多罗刹（恶鬼）在树上堆积柴火。 这时，金刚人用金刚杵捣击树枝，使其折断。捣击这棵树时，一杵乃至八万四千杵，树枝才折断。这时，杵的顶端自然发出火焰，将这棵树烧尽，只剩下树心。像金刚锥一样，从三界（佛教宇宙观中的欲界、色界、无色界）的顶端，下至金刚地际，不可倾动。这时，修行者得到这种观想时，出定后感到安乐。出定入定，内心恒常平静寂寞，没有忧愁和喜悦的想法。再次勤奋精进，昼夜不息。因为精进的缘故，世尊释迦牟尼（佛教创始人）与过去六佛（过去已经成佛的六位佛）当即显现在他面前，为他说甚深空三昧（体悟空性的禅定）、无愿三昧（不求愿望的禅定）、无作三昧（无所作为的禅定）。听闻后欢喜，随顺佛教的教导，仔细观察。