English
English version: The Buddha said to Kashyapa: 'That son of the elder, is now the Bhikshu Ajita (Ajita). The Prince Kshanti-varma (Kshanti-varma) at that time, is now I, Shakyamuni Buddha. The Indra (Indra) at that time, is now Shariputra (Sariputra).' The Buddha told Kashyapa: 'This Bhikshu Ajita, in the past, due to the movement of the wind element (Vata-dhatu), became mad and ignorant. Therefore, now when he enters the four great samadhis (Mahabhuta-samadhi), he doubts in his mind within the wind samadhi (Vata-samadhi) and does not proceed. If this person enters the wind element samadhi and contemplates the four great elements (Mahabhuta), his head may break into seven pieces and his heart may split and he may die. You should teach this person to cultivate loving-kindness (Maitri).' At that time, the World Honored One told Ajita: 'You should now observe that all sentient beings are oppressed by the five defilements (Pancha-kasaya). You should now generate great loving-kindness, desiring to be free from all suffering. Observe form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), all are impermanent (Anitya), suffering (Duhkha), empty (Sunyata), and without self (Anatma).' Ajita, hearing the Buddha speak thus, suddenly understood, and immediately attained the state of Arhat (Arhat), possessing the three kinds of knowledge (Tri-vidya), the six supernormal powers (Sadabhijna), and fully possessing the eight liberations (Ashta-vimoksha). Immediately, in front of the Buddha, he leaped into the air, performing the eighteen transformations (Ashtadasa-vikridita). After performing the eighteen transformations, he descended from the air, prostrated at the Buddha's feet, and said: 'World Honored One! The Tathagata now explains to me the causes and conditions of the past, and speaks of loving-kindness, extensively expounding the Four Noble Truths (Chatur-arya-satya). Because of the Buddha's power, I immediately broke the karmic bonds of the three realms (Tri-dhatu) and attained Arhatship. I only wish that the Heavenly Honored One, for the sake of the impure and evil sentient beings of the future world, who are born in the five defiled world (Pancha-kasaya) due to evil karma and offenses, if such sentient beings cultivate ascetic practices (Dhuta) and various dhyanas (Dhyana) and attain Anagamin (Anagamin), and like me, doubt in their minds and stop without proceeding, what Dharma should they cultivate to be liberated from the limits of suffering?' The Buddha told Ajita: 'Listen carefully, listen carefully, you should contemplate well. The Tathagata now, because of you, Ajita, universally speaks for all sentient beings of the future world, extensively explaining all the subtle states between Anagamin and Arhat, which you should distinguish for yourself. If those with excessive wind disease enter the wind element samadhi, they are prone to developing madness due to the wind element. You should teach them to contemplate the Buddha. Teaching to contemplate the Buddha means teaching to contemplate the Tathagata's ten powers (Dasa-bala), four fearlessnesses (Chatur-vaisharadya), eighteen unique qualities (Ashtadasa-avenika-dharma), great loving-kindness and great compassion (Maha-maitri-maha-karuna), and the three establishments of mindfulness (Tri-smrityupasthana). When contemplating these Dharmas, one will naturally see limitless physical bodies, subtle --------------------------------------------------------------------------------
Chinese
细妙相好。或有诸佛飞腾空中作十八变，或有诸佛一一相好，普现无量百千变化。见此事时，当起恭敬供养之心，作香华想普散诸佛。然后复当自思惟言：‘我今身中五阴四大皆悉无常、生灭不住，结使枝条及使根本皆悉无常。我所念者，念佛十力、四无所畏、十八不共、大慈大悲，如是功德庄严色身，犹如宝瓶盛如意宝珠，宝珠力故映饰此瓶，珠无我所、瓶亦无住。但为众生，佛亦如是，无有色性及与色像，解脱清净。云何我今谛观如来十力，是处非处力乃至漏尽力，十八不共法、大慈大悲，云何更见无量色像？’作此想已，见真金像满娑婆世界，行住坐卧四威仪中皆说苦空无常无我。虽见此事，复当起意想：‘是诸佛皆是戒、定、慧、解脱、解脱知见、十力、四无所畏、十八不共法、大慈大悲、三念处如此功德所共合成，云何有色？’作此想时一一谛观，令一切佛身心无碍亦无色想。自见己身如空中云，观五受阴无诸性相，豁然欢喜。复还见身如莲华聚，周匝遍满三千大千世界。见诸坐佛坐己华上，为说甚深空无我无愿无作圣贤十四境界门。” 佛告阿祇达：“若有行者见此事已，当教慈心。教慈心者，教观地狱。尔时行者即见十八地狱，火车炉炭、刀山剑树受苦众生，皆是己前身父母宗亲眷属，或是师徒 现代汉语译本：细妙相好（指佛的微妙庄严的相貌和殊胜的功德）。或者有些佛在空中飞腾，示现十八种变化（指佛所具有的十八种神通变化），或者有些佛的每一个相好，普遍显现无量百千种变化。见到这些景象时，应当生起恭敬供养的心，想象用香和花普遍散布供养诸佛。然后又应当自己思惟：‘我现在身中的五阴（色、受、想、行、识五种构成要素）四大（地、水、火、风四种物质要素）都是无常的，生灭不住，烦恼的枝条以及烦恼的根本都是无常的。我所念的，是佛的十力（佛所具有的十种力量）、四无所畏（佛所具有的四种无所畏惧的自信）、十八不共法（佛所具有的十八种不与其他声闻、缘觉共同的功德）、大慈大悲，这些功德庄严的色身，犹如宝瓶盛着如意宝珠，因为宝珠的力量映照装饰这个瓶子，宝珠没有‘我’的属性，瓶子也没有恒常的住处。只是为了度化众生，佛也是这样，没有色性以及色相，是解脱清净的。我为什么现在还要仔细观察如来的十力，是处非处力（知是处非处的力量）乃至漏尽力（断尽烦恼的力量），十八不共法、大慈大悲，为什么还要去看无量的色相呢？’ 作这样的观想后，见到真金色的佛像充满娑婆世界（指我们所居住的这个世界），在行、住、坐、卧四种威仪中都在宣说苦、空、无常、无我。虽然见到这些景象，又应当生起意念：‘这些佛都是由戒（戒律）、定（禅定）、慧（智慧）、解脱（从烦恼中解脱）、解脱知见（对解脱的正确认识）、十力、四无所畏、十八不共法、大慈大悲、三念处（三种安住于正念的处所）这些功德共同合成的，怎么会有色相呢？’作这样的观想时，一一仔细观察，使一切佛的身心都没有障碍，也没有色相的执着。自己看到自己的身体像空中的云，观察五受阴（由感受产生的五种聚合）没有各种自性，豁然欢喜。又看到自己的身体像莲花聚集，周匝遍满三千大千世界。见到诸佛坐在自己的莲花上，为自己宣说甚深的空、无我、无愿、无作（不造作）圣贤十四境界门（指圣贤所证悟的十四种境界）。’ 佛告诉阿祇达（Ajita，弥勒菩萨的别名）说：‘如果有修行人见到这些景象后，应当教导慈心。教导慈心的方法，是教导观想地狱。这时修行人就会看到十八地狱，火车炉炭、刀山剑树中受苦的众生，都是自己前世的父母宗亲眷属，或者是师长。
English
English version: Subtle and wonderful marks and characteristics (referring to the Buddha's subtle, dignified appearance and supreme merits). Some Buddhas fly in the air and perform the eighteen transformations (referring to the eighteen kinds of supernatural powers possessed by the Buddha), or each mark and characteristic of some Buddhas universally manifests countless hundreds of thousands of transformations. When seeing these scenes, one should generate a heart of reverence and offering, imagining scattering incense and flowers everywhere to offer to all Buddhas. Then one should contemplate: 'The five skandhas (form, feeling, perception, volition, consciousness) and four great elements (earth, water, fire, wind) in my present body are all impermanent, constantly arising and ceasing. The branches of afflictions and the roots of afflictions are all impermanent. What I contemplate are the Buddha's ten powers (the ten kinds of powers possessed by the Buddha), four fearlessnesses (the four kinds of fearless confidence possessed by the Buddha), eighteen unshared qualities (the eighteen kinds of merits possessed by the Buddha that are not shared with other Shravakas and Pratyekabuddhas), great loving-kindness and great compassion. These merits adorn the physical body, like a precious vase holding a wish-fulfilling jewel. Because of the power of the jewel, it illuminates and adorns this vase. The jewel has no 'self' attribute, and the vase has no permanent dwelling place. Just for the sake of saving sentient beings, the Buddha is also like this, without color nature or form, liberated and pure. Why should I now carefully observe the Tathagata's ten powers, the power of knowing what is possible and impossible, even the power of the exhaustion of outflows, the eighteen unshared qualities, great loving-kindness and great compassion? Why should I still look at countless forms?' After making such contemplation, one sees true golden Buddha images filling the Saha world (referring to the world we live in), speaking of suffering, emptiness, impermanence, and non-self in the four dignities of walking, standing, sitting, and lying down. Although seeing these scenes, one should again generate the thought: 'These Buddhas are all composed of the merits of precepts (moral discipline), concentration (meditation), wisdom (insight), liberation (freedom from afflictions), knowledge and vision of liberation (correct understanding of liberation), ten powers, four fearlessnesses, eighteen unshared qualities, great loving-kindness and great compassion, and three establishments of mindfulness (three places to dwell in right mindfulness). How can they have form?' When making such contemplation, one carefully observes each and every one, so that the body and mind of all Buddhas are without obstruction and without attachment to form. One sees oneself like a cloud in the sky, observing that the five aggregates of feeling have no inherent nature, and one is suddenly filled with joy. Again, one sees one's body like a cluster of lotus flowers, completely filling the three thousand great thousand worlds. One sees all the seated Buddhas sitting on one's lotus flowers, speaking of the profound emptiness, non-self, wishlessness, non-action (non-fabrication), and the fourteen realms of the sages. The Buddha told Ajita (another name for Bodhisattva Maitreya): 'If a practitioner sees these scenes, he should teach loving-kindness. The method of teaching loving-kindness is to teach contemplation of hell. At this time, the practitioner will see the eighteen hells, the suffering beings in the fiery chariots, charcoal furnaces, mountains of knives, and trees of swords, all of whom are his parents, relatives, and kin from previous lives, or teachers.' --------------------------------------------------------------------------------
Chinese
、诸善知识。见一一人，阿鼻地狱猛火烧身。或复有人，节节火然、或上剑树、或踏刀山、或投镬汤、或入灰河、或饮沸𡱁、或啖热铁丸、或饮融铜、或卧铁床、或抱铜柱、或入剑林碎身无数、或挑眼无数、持热铜丸安眼眶中。或见饿鬼身形长大数十由旬，啖火啖炭、或饮脓血变成融铜，举体火起、足跟铜流。或见闇冥铁围山间满中众生，状如罗刹，更相食啖。见诸夜叉，裸形黑瘦，双牙上出，头上火然，首如牛头，角端雨血。复见世间虎狼师子诸恶禽兽更相啖食，复见一切诸畜生苦。或见阿修罗，割截耳鼻受诸苦事。复见三界一切众生，为欲所使，悉受苦恼。观无想天，犹如电幻，不久当堕大地狱中。举要言之，三界二十五有一切众生，皆有三涂苦恼之业。 “尔时行者观见三界受苦众生，其心明了如观掌中，深起慈悲生怜愍心。见诸众生宿行恶业故受恶报，见此事已，悲泣雨泪欲生救护，尽其心力不能救济。尔时心中极生怜愍，厌患生死、不愿久处，心生惊怖，如人捉刀欲来害己。见此事已更起慈悲，欲拔苦者无奈之何！尔时行者内自思惟：‘是诸众生因于无明，无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死忧悲苦恼。’ “尔时行者 现代汉语译本： ‘诸位善知识，我看见一个人又一个人，正在阿鼻地狱（Avici Hell，佛教地狱中最苦之处）中被猛火焚烧。有的人，身体的每个关节都在燃烧火焰；有的人，被驱赶到剑树上；有的人，踩踏在刀山上；有的人，被投入沸腾的油锅中；有的人，进入灰烬之河；有的人，饮用沸腾的铁浆；有的人，吞食炽热的铁丸；有的人，饮用熔化的铜汁；有的人，躺在铁床上；有的人，拥抱铜柱；有的人，进入剑林被切割成无数碎片；有的人，眼睛被挖出无数次，然后将炽热的铜丸放入眼眶中。我还看见饿鬼（Preta，佛教六道之一，常受饥渴之苦）身形巨大，长达数十由旬（Yojana，古印度长度单位），吞食火焰和木炭，或者饮用脓血变成的熔铜，全身燃起火焰，脚后跟流淌着铜汁。我还看见黑暗的铁围山（Cakravāḍa，佛教宇宙观中环绕世界的山）间，充满了众生，他们的形状像罗刹（Rakshasa，食人恶鬼），互相吞食。我看见那些夜叉（Yaksa，一种守护神），赤身裸体，又黑又瘦，两颗牙齿向上突出，头上燃烧着火焰，头颅像牛头，牛角尖端滴落着鲜血。我还看见世间的虎、狼、狮子等各种凶恶的禽兽互相吞食，我还看见一切畜生所受的痛苦。或者看见阿修罗（Asura，一种好战的神），被割截耳鼻，遭受各种痛苦。我还看见三界（Trailokya，佛教宇宙观中的欲界、色界、无色界）中的一切众生，被欲望所驱使，承受着各种苦恼。观察无想天（Asaññasatta，色界天之一，无思想），犹如闪电幻影，不久也将堕入大地狱中。总而言之，三界二十五有（佛教术语，指三界中的二十五种存在状态）的一切众生，都有三涂（佛教指地狱、饿鬼、畜生三恶道）苦恼的业报。 ‘这时，修行者观察到三界中受苦的众生，内心明了如同观看掌中的事物，深深地生起慈悲心和怜悯心。看见众生因为过去所行的恶业而遭受恶报，看到这些，悲伤地哭泣流泪，想要去救助他们，但尽其心力也无法救济。这时心中极度地生起怜悯，厌恶生死轮回，不愿长久停留，心中生起惊恐，就像有人拿着刀要来伤害自己一样。看到这些后，更加生起慈悲心，想要拔除众生的痛苦，却又无可奈何！这时，修行者内心自省：‘这些众生因为无明（Avidyā，佛教指对真理的无知），无明缘行（Saṃskāra，佛教指业力），行缘识（Vijñāna，佛教指意识），识缘名色（Nāmarūpa，佛教指精神和物质），名色缘六入（Ṣaḍāyatana，佛教指六根），六入缘触（Sparśa，佛教指感觉），触缘受（Vedanā，佛教指感受），受缘爱（Tṛṣṇā，佛教指渴爱），爱缘取（Upādāna，佛教指执取），取缘有（Bhava，佛教指存在），有缘生（Jāti，佛教指出生），生缘老死忧悲苦恼。’ ‘这时，修行者