Chinese
、四无所畏、十八不共法、大慈大悲、无碍解脱，神智无量绝妙境界，非眼所见、非心所念。‘一切诸法，无来无去、不住不坏，同如实际。凡夫愚痴，为老死大贼之所追逐，妄见颠倒。以颠倒故，堕落三涂爱欲河中，为驶水所漂、没溺三界。我今云何同凡夫行，妄想见佛。我大和上释迦牟尼佛，往昔之时，头目髓脑、国城妻子持用布施，百千苦行求解脱法；今者已得超越生死住大涅槃，寂灭究竟更不复生。如过去佛法住常乐处，亦无去来现在诸智，身心不动恬怕无为。如此智慧所成就身，当有何想？云何变动？我今见者，从妄想现，属诸因缘，故是颠倒色相之法。’作是思惟时，一切诸佛及诸贤圣，寂然隐身更不复现；唯一佛在，有四大弟子以为侍者。 “尔时释迦牟尼世尊，为于行者更说四大清净观法，告言：‘法子！过去三世诸贤圣等，观此行时，自然皆观风大观法。观风大者，先观身内，从心华树生一微风。如是微风，渐渐增长遍满身体。满身体已，从毛孔出满一房内。满一房已，见此微风满一庭内。满一庭已，复见渐渐满一顷地。满一顷已，复更增广满一由旬。满一由旬已，满二由旬。满二由旬已，满三由旬。满三由旬已，满四由旬。满四由旬已，满五由旬。满五由旬已，如此渐渐广大满十由旬。微 现代汉语译本： 四无所畏（sì wú suǒ wèi，佛的四种无所畏惧的宣说真理的自信），十八不共法（shí bā bù gòng fǎ，佛独有的十八种功德），大慈大悲（dà cí dà bēi，伟大的慈爱和怜悯），无碍解脱（wú ài jiě tuō，没有任何阻碍的解脱），神智无量绝妙境界，非眼所见、非心所念。‘一切诸法，无来无去、不住不坏，同如实际。凡夫愚痴，为老死大贼之所追逐，妄见颠倒。以颠倒故，堕落三涂爱欲河中，为驶水所漂、没溺三界。我今云何同凡夫行，妄想见佛。我大和上释迦牟尼佛（Shìjiā Móní Fó，佛教的创始人），往昔之时，头目髓脑、国城妻子持用布施，百千苦行求解脱法；今者已得超越生死住大涅槃（dà niè pán，超越生死的最终解脱），寂灭究竟更不复生。如过去佛法住常乐处，亦无去来现在诸智，身心不动恬怕无为。如此智慧所成就身，当有何想？云何变动？我今见者，从妄想现，属诸因缘，故是颠倒色相之法。’作是思惟时，一切诸佛及诸贤圣，寂然隐身更不复现；唯一佛在，有四大弟子以为侍者。 ‘尔时释迦牟尼世尊（Shìjiā Móní Shìzūn，释迦牟尼佛的尊称），为于行者更说四大清净观法，告言：‘法子！过去三世诸贤圣等，观此行时，自然皆观风大观法。观风大者，先观身内，从心华树生一微风。如是微风，渐渐增长遍满身体。满身体已，从毛孔出满一房内。满一房已，见此微风满一庭内。满一庭已，复见渐渐满一顷地。满一顷已，复更增广满一由旬（yóu xún，古印度长度单位）。满一由旬已，满二由旬。满二由旬已，满三由旬。满三由旬已，满四由旬。满四由旬已，满五由旬。满五由旬已，如此渐渐广大满十由旬。微’
English
English version: The Four Fearlessnesses (sì wú suǒ wèi, the Buddha's four kinds of fearless declarations of truth with confidence), the Eighteen Uncommon Qualities (shí bā bù gòng fǎ, the eighteen unique virtues of the Buddha), Great Compassion (dà cí dà bēi, great love and compassion), Unobstructed Liberation (wú ài jiě tuō, liberation without any obstacles), immeasurable and wonderful realms of divine wisdom, not seen by the eyes, not conceived by the mind. 'All dharmas, without coming or going, without abiding or decaying, are the same as reality. Ordinary people are foolish, pursued by the great thieves of old age and death, falsely seeing inversion. Because of this inversion, they fall into the river of desire in the three evil paths, swept away by the swift current, drowning in the three realms. How can I now act like ordinary people, falsely imagining seeing the Buddha? My great preceptor, Shakyamuni Buddha (Shìjiā Móní Fó, the founder of Buddhism), in the past, used his head, eyes, marrow, brain, kingdom, city, wife, and children for almsgiving, practicing hundreds of thousands of ascetic practices to seek the Dharma of liberation; now he has attained transcendence over birth and death, abiding in Great Nirvana (dà niè pán, the ultimate liberation beyond birth and death), extinguished and ultimately no longer reborn. Like the Buddhas of the past, abiding in a place of constant joy, also without coming, going, or present wisdoms, the body and mind are unmoving, tranquil, and inactive. What thoughts should there be about a body accomplished by such wisdom? How can it change? What I see now arises from false thoughts, belongs to various causes and conditions, therefore it is an inverted dharma of form.' When he thought in this way, all the Buddhas and sages silently concealed themselves and no longer appeared; only one Buddha remained, with four great disciples as attendants. At that time, Shakyamuni World-Honored One (Shìjiā Móní Shìzūn, the honorable title of Shakyamuni Buddha), further explained the four great pure contemplations for the practitioner, saying: 'Dharma son! When the sages of the past three ages contemplate this practice, they naturally contemplate the contemplation of the great element of wind. To contemplate the great element of wind, first contemplate within the body, from the heart-flower tree arises a subtle wind. This subtle wind gradually increases and fills the entire body. Having filled the body, it exits from the pores and fills a room. Having filled a room, see this subtle wind filling a courtyard. Having filled a courtyard, again see it gradually filling an acre of land. Having filled an acre, again increase and expand to fill a yojana (yóu xún, an ancient Indian unit of length). Having filled one yojana, fill two yojanas. Having filled two yojanas, fill three yojanas. Having filled three yojanas, fill four yojanas. Having filled four yojanas, fill five yojanas. Having filled five yojanas, in this way gradually expand to fill ten yojanas. Subtle' --------------------------------------------------------------------------------
Chinese
风才动，渐渐广大遍满三千大千世界，上至于顶、下至金刚际，遍此诸处已，还从顶入，令其心树一切华叶渐渐萎落，自见己身如颇梨镜表里映彻。 “‘尔时复当教观水大。观水大者，先观身内心华树端出一微水如琉璃气，渐渐增广似白色云遍满身内。满身内已，从六根出。顶上涌出，绕身七匝如白云行。滴滴雨水其水柔软，盈满一床。满一床已，渐渐广大满一房内。满一房已，满一庭中。满一庭已，满一城中。满一城已，满十顷地。满十顷已，满百顷地。满百顷已，满一由旬。水色正白，如白琉璃光。其气微细，过于凡夫眼根境界。渐渐广大满二由旬。满二由旬已，满三由旬。满三由旬已，满四由旬。满四由旬已，满五由旬。满五由旬已，渐渐广大满十由旬。满十由旬已，渐渐广大满百由旬。满百由旬已，渐渐广大满一阎浮提。满一阎浮提已，渐渐广大遍满三千大千世界，上至三界顶、下至金刚际。如是水相，其气如云，还从顶入。 “‘见此事已，复更教观火大。观火大者，自观身内心华树端诸华叶间有微细火，犹如金光。从心端出，遍满身内。从毛孔出，渐渐广大，遍满一床。满一床已，满一房内。满一房已，渐渐广大满一庭中。满一庭已，满一城中。满一城已，满十顷地。满十顷地已，满百顷 现代汉语译本： 当风刚刚开始吹动时，它逐渐扩大，遍满整个三千大千世界（一个巨大的宇宙结构），向上到达顶端，向下到达金刚际（宇宙的底部），遍布所有这些地方之后，又从顶端进入，使他的心树上所有的花和叶子渐渐枯萎凋落，（修行者）自己看到自己的身体就像水晶镜子一样，内外透彻光明。 ‘这时，应当进一步教导观想水大（构成物质世界的水元素）。观想水大时，首先观想自身内心花树的顶端出现一滴微小的水，像琉璃的气息一样，渐渐增大，像白色的云一样遍满全身。遍满全身之后，从六根（眼、耳、鼻、舌、身、意）流出。从头顶涌出，围绕身体七圈，像白云飘行。滴滴雨水，那水柔软，盈满一张床。盈满一张床之后，渐渐扩大，充满整个房间。充满整个房间之后，充满整个庭院。充满整个庭院之后，充满整个城市。充满整个城市之后，充满十顷土地。充满十顷土地之后，充满百顷土地。充满百顷土地之后，充满一由旬（古代印度长度单位）。水的颜色纯白，像白色琉璃的光芒。那气息非常细微，超过凡夫眼根所能看到的境界。渐渐扩大，充满两由旬。充满两由旬之后，充满三由旬。充满三由旬之后，充满四由旬。充满四由旬之后，充满五由旬。充满五由旬之后，渐渐扩大，充满十由旬。充满十由旬之后，渐渐扩大，充满百由旬。充满百由旬之后，渐渐扩大，充满整个阎浮提（我们所居住的这个世界）。充满整个阎浮提之后，渐渐扩大，遍满整个三千大千世界，向上到达三界（欲界、色界、无色界）的顶端，向下到达金刚际。这样的水相，它的气息像云一样，又从顶端进入。 ‘看到这些景象之后，再进一步教导观想火大（构成物质世界的火元素）。观想火大时，观想自身内心花树顶端的所有花和叶子之间有细微的火，就像金色的光芒。从心端发出，遍满全身。从毛孔发出，渐渐扩大，遍满一张床。充满一张床之后，充满整个房间。充满整个房间之后，渐渐扩大，充满整个庭院。充满整个庭院之后，充满整个城市。充满整个城市之后，充满十顷土地。充满十顷土地之后，充满百顷土地。
English
English version: When the wind just starts to move, it gradually expands and fills the entire three thousand great thousand worlds (a vast cosmic structure), reaching from the top to the Vajra boundary (the bottom of the universe), pervading all these places, and then entering from the top, causing all the flowers and leaves on his heart-tree to gradually wither and fall. (The practitioner) sees his own body like a crystal mirror, transparent and bright inside and out. ‘At this time, one should further teach the contemplation of the water element (the water element that constitutes the material world). When contemplating the water element, first contemplate a tiny drop of water appearing at the tip of the flower-tree in one's heart, like the breath of lapis lazuli, gradually increasing, like a white cloud filling the entire body. After filling the entire body, it flows out from the six roots (eyes, ears, nose, tongue, body, and mind). It gushes out from the top of the head, encircling the body seven times, like white clouds moving. The raindrops are soft, and the water fills an entire bed. After filling an entire bed, it gradually expands, filling the entire room. After filling the entire room, it fills the entire courtyard. After filling the entire courtyard, it fills the entire city. After filling the entire city, it fills ten acres of land. After filling ten acres, it fills a hundred acres of land. After filling a hundred acres, it fills one Yojana (an ancient Indian unit of length). The color of the water is pure white, like the light of white lapis lazuli. Its breath is very subtle, exceeding the realm that ordinary people's eyes can see. It gradually expands, filling two Yojanas. After filling two Yojanas, it fills three Yojanas. After filling three Yojanas, it fills four Yojanas. After filling four Yojanas, it fills five Yojanas. After filling five Yojanas, it gradually expands, filling ten Yojanas. After filling ten Yojanas, it gradually expands, filling a hundred Yojanas. After filling a hundred Yojanas, it gradually expands, filling the entire Jambudvipa (the world we live in). After filling the entire Jambudvipa, it gradually expands, filling the entire three thousand great thousand worlds, reaching from the top of the three realms (the desire realm, the form realm, and the formless realm) to the Vajra boundary. Such a water aspect, its breath like a cloud, then enters from the top. ‘After seeing these sights, further teach the contemplation of the fire element (the fire element that constitutes the material world). When contemplating the fire element, contemplate that there is subtle fire between all the flowers and leaves at the tip of the flower-tree in one's heart, like golden light. It emanates from the tip of the heart, filling the entire body. It emanates from the pores, gradually expanding, filling an entire bed. After filling an entire bed, it fills the entire room. After filling the entire room, it gradually expands, filling the entire courtyard. After filling the entire courtyard, it fills the entire city. After filling the entire city, it fills ten acres of land. After filling ten acres of land, it fills a hundred acres. --------------------------------------------------------------------------------
Chinese
地。满百顷地已，满一由旬。火色变白，如真珠光更复鲜白，颇梨雪山不得为比。红光照错，以成文章。渐渐广大满二由旬。满二由旬已，满三由旬。满三由旬已，满四由旬。满四由旬已，满五由旬。满五由旬已，渐渐广大满百由旬。满百由旬已，渐渐广大满阎浮提。满阎浮提已，渐渐广大遍满三千大千世界，上至三界顶、下至金刚际，还从顶入。 “‘见此事已，复当更教观于地大。观地大者，自见身内心树诸华渐渐广大，如金刚云遍满身内。满身内已，复满一床。满一床已，遍满一房。满一房已，遍满一庭。满一庭已，遍满一城。满一城已，渐渐广大遍满十顷。满十顷已，遍满百顷。满百顷已，满一由旬。满一由旬已，其色变青，渐渐广大遍满二由旬。满二由旬已，满三由旬。满三由旬已，满四由旬。满四由旬已，满五由旬。满五由旬已，渐渐广大满百由旬。满百由旬已，渐渐广大满阎浮提。满阎浮提已，渐渐广大遍满三千大千世界，上至三界顶、下至金刚际，还从顶入。 “‘见此事已，复当更教还观地大。观此地大，如金刚云难可摧碎，当云何灭？作此观时，见佛世尊释迦牟尼坐金刚座，与尊弟子眷属五百，坐行者前，异口同音赞叹灭谛。闻此语已，当观地大从因缘起，无明所持。无明无性，痴 现代汉语译本 地面。充满一百顷土地后，充满一由旬（yojana，古印度长度单位）。火焰的颜色变成白色，像真珠的光芒一样更加鲜亮洁白，即使是颇梨（sphatika，水晶）和雪山也无法与之相比。红色的光芒交错，形成美丽的图案。渐渐扩大，充满两由旬。充满两由旬后，充满三由旬。充满三由旬后，充满四由旬。充满四由旬后，充满五由旬。充满五由旬后，渐渐扩大，充满一百由旬。充满一百由旬后，渐渐扩大，充满阎浮提（Jambudvipa，我们所居住的这个世界）。充满阎浮提后，渐渐扩大，遍满三千大千世界，上至三界顶、下至金刚际，然后从顶端进入。 ‘见到这件事后，应当再教导他观想地大。观想地大的人，会看到自己身内的心树和各种花朵渐渐扩大，像金刚云一样遍满身内。充满身内后，又充满一张床。充满一张床后，遍满一间房。充满一间房后，遍满一个庭院。充满一个庭院后，遍满一座城市。充满一座城市后，渐渐扩大，遍满十顷土地。充满十顷土地后，遍满一百顷土地。充满一百顷土地后，充满一由旬。充满一由旬后，它的颜色变成青色，渐渐扩大，遍满两由旬。充满两由旬后，充满三由旬。充满三由旬后，充满四由旬。充满四由旬后，充满五由旬。充满五由旬后，渐渐扩大，充满一百由旬。充满一百由旬后，渐渐扩大，充满阎浮提。充满阎浮提后，渐渐扩大，遍满三千大千世界，上至三界顶、下至金刚际，然后从顶端进入。 ‘见到这件事后，应当再教导他观想回归地大。观想这地大，像金刚云一样难以摧毁，应当如何灭除呢？作这种观想时，会见到佛世尊释迦牟尼（Sakyamuni，佛教创始人）坐在金刚座上，与尊敬的弟子眷属五百人，坐在修行者面前，异口同声地赞叹灭谛（Nirodha Satya，佛教四圣谛之一）。听到这些话后，应当观想地大是从因缘而生起，被无明（Avidya，佛教中的一种根本烦恼）所控制。无明没有自性，是愚痴。