English
English version: ‘Virtuous friends, I see one person after another being burned by the fierce fire in Avici Hell (the most painful hell in Buddhism). Some people have flames burning at every joint of their bodies; some are driven onto sword trees; some are treading on knife mountains; some are thrown into boiling cauldrons; some are entering rivers of ashes; some are drinking boiling iron slurry; some are eating hot iron balls; some are drinking molten copper; some are lying on iron beds; some are embracing copper pillars; some are entering sword forests and being cut into countless pieces; some have their eyes gouged out countless times, and then hot copper balls are placed in their eye sockets. I also see pretas (hungry ghosts, one of the six realms in Buddhism, often suffering from hunger and thirst) with huge bodies, tens of yojanas (an ancient Indian unit of length) long, devouring flames and charcoal, or drinking pus and blood that turns into molten copper, their whole bodies ablaze, with copper flowing from their heels. I also see that in the dark Cakravāḍa Mountains (iron ring mountains, surrounding the world in Buddhist cosmology), there are many beings, shaped like rakshasas (flesh-eating demons), devouring each other. I see yakshas (a type of guardian deity), naked, black, and thin, with two teeth protruding upwards, flames burning on their heads, heads like bull's heads, with blood dripping from the tips of their horns. I also see tigers, wolves, lions, and other fierce beasts in the world devouring each other, and I see the suffering of all animals. Or I see asuras (a type of warlike god) having their ears and noses cut off, suffering all kinds of pain. I also see all beings in the three realms (Trailokya, the realms of desire, form, and formlessness in Buddhist cosmology) being driven by desire, enduring all kinds of suffering. Observing the Asaññasatta heaven (one of the heavens in the realm of form, without thought), it is like an electric phantom, and soon they will fall into the great hell. In short, all beings in the twenty-five existences (a Buddhist term referring to the twenty-five states of existence in the three realms) all have the karmic consequences of suffering in the three evil paths (the hell, hungry ghost, and animal realms in Buddhism).’ ‘At this time, the practitioner observes the suffering beings in the three realms, and their mind is as clear as seeing something in the palm of their hand, and they deeply arise with compassion and pity. Seeing that beings suffer evil retribution because of the evil deeds they have done in the past, seeing this, they weep with sorrow, wanting to rescue them, but they cannot save them even with all their heart and strength. At this time, great compassion arises in their heart, they are disgusted with the cycle of birth and death, and they do not want to stay for long, and fear arises in their heart, as if someone is holding a knife to harm them. Seeing this, they arise with even greater compassion, wanting to remove the suffering of beings, but there is nothing they can do! At this time, the practitioner reflects inwardly: ‘These beings are due to ignorance (Avidyā, the Buddhist term for ignorance of the truth), ignorance conditions volitional action (Saṃskāra, the Buddhist term for karmic force), volitional action conditions consciousness (Vijñāna, the Buddhist term for consciousness), consciousness conditions name and form (Nāmarūpa, the Buddhist term for mind and matter), name and form conditions the six sense bases (Ṣaḍāyatana, the Buddhist term for the six senses), the six sense bases condition contact (Sparśa, the Buddhist term for sensation), contact conditions feeling (Vedanā, the Buddhist term for feeling), feeling conditions craving (Tṛṣṇā, the Buddhist term for thirst), craving conditions grasping (Upādāna, the Buddhist term for clinging), grasping conditions becoming (Bhava, the Buddhist term for existence), becoming conditions birth (Jāti, the Buddhist term for birth), birth conditions old age, death, sorrow, grief, suffering, and distress.’ ‘At this time, the practitioner --------------------------------------------------------------------------------
Chinese
内自思惟：‘此无明者，从何处来，孚乳产生遍满三界？’观此无明，假于地大而得成长，依于风大而得动摇，因于地大体坚不坏，火大照育，水成众性。如是动作，风性不住、水性随流、火性炎盛、地性坚硬。此四大性，二上二下。诸方亦二，东方者成色阴性、南方者成受阴性、西方者成想阴性、北方者成行阴性、上方者成识阴性。此五受阴，依无明有，从触受生。乐触因缘生于诸受，受因缘生爱取有，有因缘故生于三界九十八使及诸结业，缠缚众生无有出期。如是诸业，从无明有、依痴爱生。此无明者，本相所出，从何而生，遍布三界，于诸众生为大缠缚？我今应观无明识相从何处起。‘此无明者，为是地大？为离地大？为与地合？为从地生？为从地灭？地性本空，推地无主，云何无明起痴爱想缘行而有？而此诸行及爱取有，为从风起？为从水生？为火所照？如此四大，一一谛观。此诸大者，实无性相，同如实际。云何牵诸众生缠在三界，为大烦恼之所烧然？’作此思惟已，怖畏生死、患生天乐，观诸天宫，如梦如幻、如露如电、如呼声响。普见一切三界众生，犹如环旋受苦无穷。见此事已愁忧不乐，世间如驶水流，求涅槃道，刹那刹那顷欲求解脱。尔时复当更教数息，一数二随、二数三随、三数四随、四数五随 、五数六随、六数七随、七数八随、八数九随、九数十随、十数百随、百数千随，随息多少摄气令住。 “尔时自见己身如百千万亿莲华，一切萎脆，四面风来吹去萎华变成琉璃，如琉璃器自见其心如大华树，从下方金刚际乃至三界顶，上有四果。其果微妙如如意珠，有六种光，遍照三千大千世界。行者见此事时，见金刚地际乃至上方三界之顶满中诸佛，与大弟子眷属围绕。或有诸佛飞腾虚空，身上出水、身下出火，身下出水、身上出火，东踊西没、西踊东没、南踊北没、北踊南没、中踊边没、边踊中没。或现大身满虚空中，大复现小如芥子许，变现自在随意无碍。或见诸声闻入四大定，身如火聚，诸火焰端犹如金筒盛众色水。复见己身如彼入定。尔时当教行者而作是言：‘汝所见者，虽是多佛及诸声闻，汝今应观此诸世尊，是无相身、是大解脱、是无学果。应当善摄汝心，如前数息。’此数息法有十六科，不可具说。◎ “尔时行者既数息已，心意恬怕，寂然无见。复当更教观心莲华犹如华树，树上有果如摩尼珠，现六种光。其光明显，从三界顶照于下方金刚地际。见心华树荄垂欲绝，然深无量。尔时当观诸佛法身。诸佛法身者，因色身有。色身者譬如金瓶，法身者如摩尼珠。应当谛观色身之内，十力 现代汉语译本：五数之后接着六数，六数之后接着七数，七数之后接着八数，八数之后接着九数，九数之后接着十数，十数之后接着百数，百数之后接着千数，随着呼吸的多少来控制气息，使其安定。 ‘这时，修行者会自己看到自己的身体如同百千万亿朵莲花，一切都枯萎脆弱，四面八方的风吹来，吹走这些枯萎的莲花，变成琉璃。如同琉璃器皿一般，自己看到自己的心如同巨大的华树，从下方的金刚地际（vajra ground，最坚固的地面）一直到三界（Three Realms，欲界、色界、无色界）的顶端，树上有四果（Four Fruits of the path，须陀洹果、斯陀含果、阿那含果、阿罗汉果）。这些果实微妙如同如意珠（Cintamani，能满足一切愿望的宝珠），有六种光芒，遍照三千大千世界。修行者看到这些景象时，会看到从金刚地际直到上方的三界之顶，充满了诸佛，以及大弟子眷属围绕。或者有诸佛在虚空中飞腾，身上出水、身下出火，身下出水、身上出火，东边涌起西边没入、西边涌起东边没入、南边涌起北边没入、北边涌起南边没入、中间涌起边缘没入、边缘涌起中间没入。或者显现巨大的身体充满虚空，巨大之后又显现渺小如芥子一般，变化显现自在随意没有阻碍。或者看到诸声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）进入四大定（Four Dhyanas，色界四禅定），身体如同火聚，火焰的顶端犹如金筒盛着各种颜色的水。又看到自己的身体也如同他们一样进入禅定。这时应当教导修行者这样说：‘你所看到的，虽然是众多的佛和诸声闻，你现在应当观察这些世尊（Lokajyestha，世间最尊贵的人），是无相之身、是大解脱、是无学果（Arhat，不再需要学习的果位）。应当好好地收摄你的心，如同之前那样数息。’这种数息法有十六种科目，不能全部说尽。’ ‘这时，修行者已经数息完毕，心意恬静安宁，寂静无所见。应当再次教导他观想心莲华犹如华树，树上有果实如同摩尼珠，显现六种光芒。这些光芒明显，从三界之顶照耀到下方的金刚地际。看到心华树的根须垂落将要断绝，然而深不可测。这时应当观想诸佛的法身（Dharmakaya，佛的法性之身）。诸佛的法身，是因为色身（Rūpakāya，佛的色相之身）而有的。色身譬如金瓶，法身如同摩尼珠。应当仔细观察色身之内，十力（Ten powers of a Buddha，佛的十种力量）……’
English
English version: After counting to five, follow with counting to six; after counting to six, follow with counting to seven; after counting to seven, follow with counting to eight; after counting to eight, follow with counting to nine; after counting to nine, follow with counting to ten; after counting to ten, follow with counting to one hundred; after counting to one hundred, follow with counting to one thousand. Control the breath according to the amount of inhalation and exhalation, causing it to abide. ‘At that time, one will see oneself as hundreds of thousands of millions of lotus flowers, all withered and fragile. Winds from all directions blow away the withered flowers, transforming them into lapis lazuli. Like a lapis lazuli vessel, one sees one's own mind as a great flowering tree, from the vajra ground (vajra ground, the most solid ground) below up to the summit of the Three Realms (Three Realms, the Desire Realm, the Form Realm, and the Formless Realm). On the tree are the Four Fruits of the path (Four Fruits of the path, Stream-enterer, Once-returner, Non-returner, and Arhat). These fruits are subtle, like a Cintamani jewel (Cintamani, a jewel that fulfills all wishes), with six kinds of light, illuminating the three thousand great thousand worlds. When the practitioner sees these things, they will see from the vajra ground up to the summit of the Three Realms, filled with Buddhas and surrounded by great disciples and their retinues. Or there are Buddhas flying in the sky, water emanating from their bodies and fire from below, water emanating from below and fire from above, rising in the east and sinking in the west, rising in the west and sinking in the east, rising in the south and sinking in the north, rising in the north and sinking in the south, rising in the center and sinking at the edges, rising at the edges and sinking in the center. Or they manifest a great body filling the sky, and after being great, they appear as small as a mustard seed, transforming freely without obstruction. Or one sees the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) entering the Four Dhyanas (Four Dhyanas, the four meditative states of the Form Realm), their bodies like a mass of fire, the tips of the flames like golden tubes filled with water of various colors. Again, one sees one's own body entering samadhi like them. At that time, one should teach the practitioner to say: ‘What you see, although it is many Buddhas and Śrāvakas, you should now observe that these Lokajyesthas (Lokajyestha, the most venerable in the world) are formless bodies, are great liberation, are the fruit of no-more-learning (Arhat, the state of no further learning). You should well gather your mind, as before, counting the breaths.’ This method of counting breaths has sixteen aspects, which cannot all be fully explained.’ ‘At this time, the practitioner has finished counting the breaths, their mind is tranquil and peaceful, silent and without seeing. One should again teach them to contemplate the lotus flower of the mind as a flowering tree, with fruits on the tree like a Mani jewel, manifesting six kinds of light. These lights are clear, illuminating from the summit of the Three Realms down to the vajra ground below. Seeing the roots of the mind-flower tree drooping and about to break, yet deeply immeasurable. At this time, one should contemplate the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) of the Buddhas. The Dharmakaya of the Buddhas exists because of the Rūpakāya (Rūpakāya, the form body of the Buddha). The Rūpakāya is like a golden vase, the Dharmakaya is like a Mani jewel. One should carefully observe within the Rūpakāya, the Ten Powers of a Buddha (Ten powers of a Buddha, the ten powers of the Buddha)...’ --------------------------------------------------------------------------------