English
English version: Emerging from all parts of the body, entering through the space between the eyebrows; emerging from the space between the eyebrows, entering through all parts of the body. Such are the various immeasurable realms, the light of the wise and holy, the seeds of the wise and holy, and all the laws of the wise and holy, all arising from this Wind Great and entering into this Wind Great. This contemplation of the Wind Great, complete with subtle realms of appearance, can only be extensively discerned by an Arhat (Arhat, one who has attained Nirvana), and cannot be fully described; the practitioner, when sitting in meditation, should naturally see it. If one sees this, one can refine all afflictions and become an Anāgāmin (Anāgāmin, Non-Returner). This contemplation of the Wind Great is called the thirtieth aspect of the realm corresponding to Anāgāmin.’ The Buddha told Ānanda (Ānanda, one of the Buddha's ten great disciples): ‘You should well uphold this Wind Great contemplation method of the most excellent realm corresponding to Anāgāmin, and be careful not to forget it.’ At that time, Ānanda, hearing what the Buddha had said, joyfully practiced it. Thus have I heard: At one time, the Buddha was in the Jeta Grove (Jetavana) of Anāthapiṇḍika (Anāthapiṇḍika-ārāma) in the country of Śrāvastī (Śrāvastī), together with twelve hundred and fifty Bhikshus (Bhikshu, Buddhist monks). At that time, the Venerable Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) had a disciple, who was the son of a Nirgrantha (Nirgrantha) named Ku-de in the great city of Rājagṛha (Rājagṛha), named Ajiita-datta (Ajiita-datta). He requested the Venerable Mahākāśyapa to leave home and study the Way, practicing asceticism, possessing the twelve dhūtas (dhūta, ascetic practices), and after five years attained the fruit of Anāgāmin, but could not progress to become an Arhat. He immediately rose from his seat, went to Kāśyapa, arranged his clothes, crossed his hands, and prostrated himself before Mahākāśyapa, saying: ‘Upādhyāya (Upādhyāya, preceptor)! I have followed Upādhyāya, diligently cultivating and striving as if saving my head from burning, for five years already. Now I dwell in the fruit of Anāgāmin, and my body and mind are weary and lax, unable to progress to unsurpassed liberation. I only wish that Upādhyāya would quickly explain it for me.’ At that time, Mahākāśyapa immediately entered Samādhi (Samādhi, meditation) to observe the Bhikshu's mind, knowing that this Bhikshu had not exhausted all the āsavas (āsava, defilements), and that after this life he would be born in the Anāgāmin heaven. Emerging from Samādhi, he told him: ‘Son of the Dharma! Now my body and mind are completely at ease, and I enter the Samādhi of ease, observing all your karmic retributions from past lives, and there is no condition on this body to attain the path of Arhat.’ Ajiita-datta, hearing these words, wept with tears, saying: ‘Upādhyāya! Now I do not rejoice in being born in the heavens. Like a sick person seeking impermanent help, I’ --------------------------------------------------------------------------------
Chinese
畏生死亦复如是。”尔时迦叶告言：“法子！善哉善哉。善男子！夫生死恶犹如猛火，烧灭一切，甚可厌患。我观汝根不得明审，又复世尊与诸比丘在祇陀林，我今与汝俱往佛所。”时彼比丘着衣持钵，随迦叶后诣祇陀林，到于佛所。见佛世尊身如金山，处大众中威德自在，三十二相八十种好皆悉备足。为佛作礼，绕佛七匝，却住一面，胡跪合掌白言：“世尊！我此弟子阿祇达多，随从我后修十二头陀，住深禅定，至阿那含不能增进竭烦恼海。唯愿天尊为说甚深灌顶甘露净解脱行。” 尔时世尊告阿祇达言：“善哉善哉！阿祇达！快问是事，吾当为汝分别解说。谛听善思。乃往过去无央数世，彼世有佛，名大光明如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。彼佛出世，三种示现教化众生，度人周讫。于像法中有一大国名波罗奈，王名梵摩达多。王有太子，名忍辱铠，坚发甚深阿耨多罗三藐三菩提心，求一切种智，自誓不杀、修十善业，于六波罗蜜无疲厌心。时彼国中有一长者名日月音，自在无量，唯有一子，忽遇热病，风大入心，狂乱无智，手执利剑走入巷陌杀害众生。时彼长者爱念子故，手擎香炉至四城门外烧香散华，发大誓愿而作是言：‘世间若有神仙圣人医师咒 畏惧生死也是如此。’ 当时，迦叶（Kashyapa，佛陀十大弟子之一，以头陀苦行著称）告诉他说：‘法子（Dharmaputra，佛陀之子，指佛弟子）！善哉善哉（Sadhu Sadhu，太好了太好了）！善男子！生死之苦犹如猛烈的火焰，焚烧毁灭一切，实在令人厌恶。我观察你的根器，还不能明确审定，而且世尊（Bhagavan，佛陀的尊称）与众比丘（bhiksu，出家修行的男子）在祇陀林（Jetavana，祇树给孤独园），我现在和你一起去佛陀那里。’ 当时，那位比丘穿好衣服，拿着钵（patra，僧人乞食的器皿），跟在迦叶后面前往祇陀林，到达佛陀所在的地方。他看见佛陀世尊的身体如同金山一般，处在大众之中，威德自在，三十二相（lakshana，佛陀所具有的三十二种殊胜的身体特征）和八十种好（anuvyanjana，佛陀三十二相之外的八十种细微的优点）全都具备。他向佛陀顶礼，绕佛七圈，然后退到一旁，右膝着地，合掌说道：‘世尊！我的这位弟子阿祇达多（Ajita-data），跟随我修习十二头陀行（dhuta，佛教的苦行），住在甚深的禅定中，已经达到阿那含果（Anagamin，佛教四果中的第三果），却不能再进一步，无法竭尽烦恼之海。唯愿天尊（Devadeva，对佛陀的尊称）为他说甚深的灌顶甘露（amrita，不死之药）般的清净解脱之行。’ 当时，世尊告诉阿祇达多说：‘善哉善哉！阿祇达！你问得好，我应当为你分别解说。仔细听，好好思考。在过去无央数世（asamkhyeya kalpa，极长的时间单位）之前，那个世界有一尊佛，名叫大光明如来（Mahaprabha Tathagata）、应供（Arhat，应受人天供养的圣者）、正遍知（Samyaksambuddha，对一切法都能正确普遍了知的圣者）、明行足（Vidyacharana-sampanna，具有圆满的智慧和德行的圣者）、善逝（Sugata，以智慧到达涅槃的圣者）、世间解（Lokavidu，了解世间一切事理的圣者）、无上士（Anuttara，没有可以超越的圣者）、调御丈夫（Purushadamyasarathi，善于调伏众生的圣者）、天人师（Shasta Devamanushyanam，天人和人类的导师）、佛（Buddha，觉悟者）、世尊。那尊佛出世时，用三种方式示现教化众生，度化众生圆满结束。在像法时期（Sad-dharma-pratirupaka，佛法衰微时期），有一个大国名叫波罗奈（Varanasi），国王名叫梵摩达多（Brahmadatta）。国王有一个太子，名叫忍辱铠（Kshanti-varman），他发了甚深的阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），寻求一切种智（sarva-jnana，佛陀所具有的对一切事物和一切道理的智慧），自己发誓不杀生，修习十善业（dasa-kusala-karma-patha，不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见），对于六波罗蜜（sat-paramita，布施、持戒、忍辱、精进、禅定、智慧）没有疲厌之心。当时，那个国家中有一位长者名叫日月音（Chandrasuryaghosa），非常富有，只有一个儿子，忽然得了热病，风邪侵入心脏，变得狂乱无知，手持利剑走入街巷杀害众生。当时，那位长者因为爱念儿子的缘故，手捧香炉到四个城门外烧香散花，发下大誓愿，这样说道：‘世间如果有什么神仙圣人、医师咒’
English
'Fearing birth and death is also like this.' At that time, Kashyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) said, 'Dharmaputra (son of the Dharma, referring to a disciple of the Buddha)! Sadhu Sadhu (Excellent, Excellent)! Good man! The suffering of birth and death is like a fierce fire, burning and destroying everything, which is truly detestable. I observe that your faculties are not yet clearly determined, and moreover, the Bhagavan (the Blessed One, a title of the Buddha) is in Jetavana (Jetavana Anathapindika's Monastery) with the bhikshus (monks), so I will go with you to the Buddha.' At that time, that bhikshu put on his robes, carried his patra (alms bowl), and followed Kashyapa to Jetavana, arriving at the place where the Buddha was. He saw the Bhagavan Buddha's body like a golden mountain, in the midst of the assembly, with majestic virtue and freedom, possessing all thirty-two lakshanas (major marks of a Buddha) and eighty anuvyanjanas (minor marks of a Buddha). He bowed to the Buddha, circumambulated him seven times, and then stepped back to one side, knelt on his right knee, and said with palms joined, 'Bhagavan! This disciple of mine, Ajita-data, follows me in practicing the twelve dhutas (ascetic practices), dwells in deep samadhi (meditative absorption), and has reached the state of Anagamin (Non-Returner, the third of the four stages of enlightenment), but cannot advance further, unable to exhaust the ocean of afflictions. I pray that the Devadeva (God of Gods, a title of the Buddha) will speak for him the profound nectar (amrita, the drink of immortality) of initiation, the pure liberation practice.' At that time, the Bhagavan said to Ajita-data, 'Excellent, Excellent! Ajita! You have asked well about this matter, and I will explain it to you in detail. Listen carefully and contemplate well. In the past, countless asamkhyeya kalpas (immeasurably long periods of time) ago, in that world there was a Buddha named Mahaprabha Tathagata (Great Light Thus Come One), Arhat (Worthy One, deserving of offerings from gods and humans), Samyaksambuddha (Perfectly Enlightened One, who knows all dharmas correctly and universally), Vidyacharana-sampanna (Endowed with Wisdom and Conduct, possessing perfect wisdom and virtue), Sugata (Well-Gone One, who has reached Nirvana with wisdom), Lokavidu (Knower of the World, who understands all the affairs and principles of the world), Anuttara (Unsurpassed One, there is no one who can surpass him), Purushadamyasarathi (Tamer of Men, skilled in taming beings), Shasta Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan. When that Buddha appeared in the world, he used three kinds of manifestations to teach and transform sentient beings, and his work of saving beings was completely finished. During the period of the semblance dharma (Sad-dharma-pratirupaka, the period when the Dharma declines), there was a great country named Varanasi, and the king was named Brahmadatta. The king had a prince named Kshanti-varman (Patience Armor), who had generated a profound anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment), seeking sarva-jnana (all-knowing wisdom, the wisdom of the Buddha regarding all things and principles), vowing not to kill, cultivating the ten kusala-karma-pathas (wholesome actions: not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views), and having no weariness in the six paramitas (perfections: giving, morality, patience, effort, meditation, wisdom). At that time, in that country there was a wealthy man named Chandrasuryaghosa, who was very rich and had only one son, who suddenly contracted a fever, and evil wind entered his heart, causing him to become mad and ignorant, wielding a sharp sword and running into the streets to kill sentient beings. At that time, because of his love for his son, that wealthy man held a censer and went outside the four city gates to burn incense and scatter flowers, making a great vow, saying: 'If there are any gods, immortals, sages, physicians, or mantra' --------------------------------------------------------------------------------
Chinese
师能救我子狂乱病者，一切所有悉用奉施。’尔时太子出城游戏，见大长者修于慈心为子求愿，心生欢喜而作是言：‘此大长者勤修慈心普为一切，而长者子遇大重病；愿诸神仙必兴慈悲，来至此处救长者子。’语顷即有一大仙人，从于雪山腾虚而至，名曰光味，至长者所告长者言：‘汝子所患从热病起，因热病故生大瞋恚，心脉悉开风大入心是故发狂。如此病者，如仙经说，风大动者当须无瞋善男子心血以用涂身、须善人髓服如大豆，可得除愈。’尔时长者闻仙人说，即于路中顶礼太子白言：‘地天大仙人说我子所患，当用慈心无瞋人血及以骨髓乃可得差。我今正欲自刺我身出血食子、破骨出髓持与令服。唯愿太子听许此事。’ “尔时太子告言：‘长者！我闻佛说，若有众生苦恼父母，堕大地狱无有出期。云何长者自破身体欲令子差？且忍须臾，当为长者作大方便。’尔时长者闻太子敕，心大欢喜，礼太子足，还至家中。象负其子送与太子，太子见已醍醐灌之。 “尔时仙人告太子言：‘设以此药灌此男子经九十日，终不可差；要得慈心无瞋人血。’尔时太子内自思惟：‘除我身外，其余众生皆当起瞋。我今为此救诸病苦、济生死命，誓求佛道，于未来世若得成佛，亦当施此法身常命。’作此誓已， 现代汉语译本：‘如果谁能救治我儿子这狂乱的疾病，我愿意将我所有的一切都奉献给他。’当时，Siddhartha（悉达多太子）出城游玩，看见一位大长者修习慈悲心，为他的儿子祈求愿望，心中欢喜，说道：‘这位大长者勤奋地修习慈悲心，普遍地为了所有的人，然而长者的儿子却遭遇如此严重的疾病；愿诸位神仙必定兴起慈悲心，来到这里救治长者的儿子。’话音刚落，就有一位大仙人，从雪山腾空而来，名叫Guangwei（光味），来到长者那里，告诉长者说：‘你的儿子所患的疾病是从热病引起的，因为热病的原因而生起极大的嗔恚心，心脉全部张开，风大进入心中，所以发狂。像这样的疾病，正如仙经所说，风大发动，应当需要没有嗔恨的善良男子的心血来涂抹身体，需要善良人的骨髓，像大豆一样服用，才可以痊愈。’当时，长者听了仙人的话，就在路中顶礼Siddhartha（悉达多太子），禀告说：‘地天大仙人说我的儿子所患的疾病，应当用具有慈悲心、没有嗔恨的人的血以及骨髓，才可以痊愈。我现在正想要自己刺破我的身体，出血给儿子吃，敲碎骨头取出骨髓给他服用。唯愿Siddhartha（悉达多太子）您允许这件事。’ ‘当时，Siddhartha（悉达多太子）说道：‘长者！我听佛说过，如果有众生使父母苦恼，会堕入大地狱，没有出来的期限。怎么能让长者您自己破坏身体，想要让儿子痊愈呢？请您稍微忍耐片刻，我应当为长者您想出一个大的方便之法。’当时，长者听了Siddhartha（悉达多太子）的命令，心中非常欢喜，礼拜Siddhartha（悉达多太子）的脚，回到家中。用大象驮着他的儿子，送给Siddhartha（悉达多太子），Siddhartha（悉达多太子）看见后，用醍醐灌溉他。 ‘当时，仙人告诉Siddhartha（悉达多太子）说：‘即使用这种药灌溉这个男子九十天，最终也不可能痊愈；一定要得到具有慈悲心、没有嗔恨的人的血。’当时，Siddhartha（悉达多太子）内心自己思量：‘除了我之外，其余的众生都会生起嗔恨心。我现在为了救治各种病苦，救济生死性命，发誓寻求佛道，在未来世如果能够成佛，也应当施舍这个法身常命。’做了这个誓言之后，