English
English version The ground. After filling a hundred 'qing' (an ancient Chinese unit of area) of land, it fills one 'yojana' (an ancient Indian unit of distance). The color of the fire changes to white, like the light of a true pearl, even more bright and pure, so that 'sphatika' (crystal) and snow mountains cannot compare. Red light shines intricately, forming patterns. Gradually expanding, it fills 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 to fill a hundred 'yojanas'. After filling a hundred 'yojanas', it gradually expands to fill 'Jambudvipa' (the world we live in). After filling 'Jambudvipa', it gradually expands to fill the three thousand great thousand worlds, reaching the top of the Three Realms and down to the Vajra boundary, then enters from the top. ‘Having seen this, one should be further taught to contemplate the Earth Element. One who contemplates the Earth Element will see the mind-tree and various flowers within their body gradually expanding, like a Vajra cloud filling the body. After filling the body, it fills a bed. After filling a bed, it fills a room. After filling a room, it fills a courtyard. After filling a courtyard, it fills a city. After filling a city, it gradually expands to fill ten 'qing' of land. After filling ten 'qing' of land, it fills a hundred 'qing' of land. After filling a hundred 'qing' of land, it fills one 'yojana'. After filling one 'yojana', its color changes to blue, gradually expanding to fill 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 to fill a hundred 'yojanas'. After filling a hundred 'yojanas', it gradually expands to fill 'Jambudvipa'. After filling 'Jambudvipa', it gradually expands to fill the three thousand great thousand worlds, reaching the top of the Three Realms and down to the Vajra boundary, then enters from the top. ‘Having seen this, one should be further taught to contemplate returning to the Earth Element. Contemplating this Earth Element, like a Vajra cloud that is difficult to destroy, how should it be extinguished? While making this contemplation, one will see the World Honored One, 'Sakyamuni' (the founder of Buddhism), seated on the Vajra seat, with five hundred respected disciples and attendants, sitting before the practitioner, praising the 'Nirodha Satya' (the Truth of Cessation, one of the Four Noble Truths in Buddhism) with one voice. Having heard these words, one should contemplate that the Earth Element arises from conditions, and is sustained by 'Avidya' (ignorance, a fundamental affliction in Buddhism). 'Avidya' has no self-nature; it is ignorance. --------------------------------------------------------------------------------
Chinese
爱无主，虚伪因缘，假名无明，爱取有等皆属此相。作此思惟时，见自心内众华树端渐渐火起烧金刚云，一一云于诸叶间与火合体遍满身内。满身内已，地火俱动遍满一床。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，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，渐渐广大遍满阎浮提。地火二大其性各异，更相鼓动，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，复当更教观于风大。观风大者，自观身内心华树间出紫色风，水大随入灭此风色同为水色，风动水涌遍满身内，渐渐广大遍满一床。满一床已，满一房内。满一房已，遍满一庭。满一庭已，遍满一城。满一城已，渐渐广大遍满一由旬。满一由旬已，风水二性其性各异，风吹此水如琉璃沫其色焰炽，更相鼓动，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，渐渐广大遍满阎浮提。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 现代汉语译本：爱没有自主性，是虚假的因缘，是名为无明的状态，爱、取、有等等都属于这种状态。当这样思考时，我看到自己内心中的众华树顶端渐渐燃起火焰，烧灼着金刚云，每一朵云在叶片之间与火焰结合，遍满全身。遍满全身之后，地火一同震动，遍满整个床。遍满整个床之后，遍满整个房间。遍满整个房间之后，遍满整个庭院。遍满整个庭院之后，遍满整个城市。遍满整个城市之后，渐渐广大，遍满十顷土地。遍满十顷土地之后，遍满百顷土地。遍满百顷土地之后，遍满一由旬（yojana，古印度长度单位）。遍满一由旬之后，遍满二由旬。遍满二由旬之后，遍满三由旬。遍满三由旬之后，遍满四由旬。遍满四由旬之后，遍满五由旬。遍满五由旬之后，渐渐广大，遍满百由旬。遍满百由旬之后，渐渐广大，遍满阎浮提（Jambudvipa，指我们所居住的这个世界）。地和火两种大的性质各自不同，互相鼓动，遍满三千大千世界，上至三界（Trailokya，欲界、色界、无色界）之顶，下至金刚际，然后又从顶端进入。 ‘看到这件事之后，应当进一步教导观察风大。观察风大的人，自己观察身体内心华树之间出现紫色风，水大随之进入，熄灭这风的颜色，颜色与水相同，风动水涌，遍满全身，渐渐广大，遍满整个床。遍满整个床之后，遍满整个房间。遍满整个房间之后，遍满整个庭院。遍满整个庭院之后，遍满整个城市。遍满整个城市之后，渐渐广大，遍满一由旬。遍满一由旬之后，风和水两种性质各自不同，风吹动这些水，像琉璃泡沫一样，颜色炽热，互相鼓动，遍满二由旬。遍满二由旬之后，遍满三由旬。遍满三由旬之后，遍满四由旬。遍满四由旬之后，遍满五由旬。遍满五由旬之后，渐渐广大，遍满百由旬。遍满百由旬之后，渐渐广大，遍满阎浮提。遍满阎浮提之后，渐渐广大，遍满三千大千世界，上至三界之顶，下至金'
English
English version: Love has no autonomy, it is a false condition, a state falsely named ignorance (Avidya). Attachment (Trsna), grasping (Upadana), and existence (Bhava) all belong to this aspect. While contemplating this, I saw flames gradually rising from the tips of the many flower trees within my heart, burning the Vajra clouds. Each cloud combined with the fire among the leaves, filling my entire body. After filling my entire body, the earth and fire together moved, filling the entire bed. After filling the entire bed, filling the entire room. After filling the entire room, filling the entire courtyard. After filling the entire courtyard, filling the entire city. After filling the entire city, gradually expanding, filling ten 'qing' (unit of area). After filling ten 'qing', filling a hundred 'qing'. After filling a hundred 'qing', filling one yojana (yojana, ancient Indian unit of distance). After filling one yojana, filling two yojanas. After filling two yojanas, filling three yojanas. After filling three yojanas, filling four yojanas. After filling four yojanas, filling five yojanas. After filling five yojanas, gradually expanding, filling a hundred yojanas. After filling a hundred yojanas, gradually expanding, filling Jambudvipa (Jambudvipa, refers to the world we live in). The two great elements of earth and fire have different natures, stimulating each other, filling the three thousand great thousand worlds, reaching the top of the three realms (Trailokya, Desire Realm, Form Realm, Formless Realm), down to the Vajra boundary, and then entering from the top. 'Having seen this, one should further be taught to observe the wind element. One who observes the wind element observes purple wind emerging from the flower trees within their heart, the water element entering and extinguishing the color of this wind, the color being the same as water. The wind moves and the water surges, filling the entire body, gradually expanding, filling the entire bed. After filling the entire bed, filling the entire room. After filling the entire room, filling the entire courtyard. After filling the entire courtyard, filling the entire city. After filling the entire city, gradually expanding, filling one yojana. After filling one yojana, the two natures of wind and water are different, the wind blowing this water like glass foam, its color blazing, stimulating each other, filling two yojanas. After filling two yojanas, filling three yojanas. After filling three yojanas, filling four yojanas. After filling four yojanas, filling five yojanas. After filling five yojanas, gradually expanding, filling a hundred yojanas. After filling a hundred yojanas, gradually expanding, filling Jambudvipa. After filling Jambudvipa, gradually expanding, filling the three thousand great thousand worlds, reaching the top of the three realms, down to the' -------------------------------------------------------------------------------- 刚际。
Chinese
“‘见此事已，自见己身身诸毛孔一切火起，此火光炎遍满三界出三界外，如真金华，华上有果，果叶相次。彼果光中演说四谛及十二因缘度生死法。复见身内一切水起，其水温润，从毛孔出流布三界无不遍满。水色出光照三界顶，入火光果中。复见身内一切风起遍满身内，从毛孔出渐渐广大，驶速飘疾遍满三界，化为金云，入火光果中。复有地气极为微薄，弥满四大。见此事已，复当更教谛观五阴。观于色阴。此色阴者依地大有，地大不定从无明生，无明因缘妄见名色。观此色相虚伪不真亦无生处，假因缘现。因缘性空，色阴亦然。受想行识性相皆空，中无坚实。观此五阴，实无因缘亦无受有。如此四大，云何增长遍满三界？作此思惟时，见一切火从一切毛孔出，遍满三界，还从一切毛孔入。复见一切地大犹如金刚云，从一切毛孔出，遍满三界，还从一切毛孔入。复见水大犹如微尘，从一切毛孔出，遍满三界，还从一切毛孔入。复见风大其势羸劣，从一切毛孔出，遍满三界，还从一切毛孔入。如是四大，从毛孔出、从毛孔入，往复反覆经八百遍。 “‘见此事已，如前数息已，闭气而住经一七日。尔时自然见此大地渐渐空。见一床下渐渐空，见一房渐渐空。见一房已，见一庭地渐渐空。见一庭 现代汉语译本： 刚际。 ‘见到这件事后，自然会看到自己的身体的每个毛孔都燃起火焰，这火焰的光芒遍满三界（欲界、色界、无色界）并超出三界之外，如同真正的金色的花朵，花朵上有果实，果实的叶子相互连接。那果实的光芒中演说四谛（苦、集、灭、道）以及十二因缘（无明、行、识、名色、六入、触、受、爱、取、有、生、老死）这些度脱生死的佛法。又看到身体内的一切水升起，那水温润，从毛孔流出，遍布三界，没有不充满的地方。水的颜色发出光芒，照耀三界的顶端，进入火焰的光果中。又看到身体内的一切风升起，遍满身体内部，从毛孔出来，渐渐广大，迅速飘动，遍满三界，化为金色的云，进入火焰的光果中。又有地气，极为微薄，弥漫四大（地、水、火、风）。见到这件事后，应当再次仔细观察五阴（色、受、想、行、识）。观察色阴。这色阴依赖地大而有，地大不定，从无明产生，因为无明的因缘而错误地看到名色（精神和物质）。观察这色相虚假不真实，也没有产生的地方，只是凭借因缘而显现。因缘的自性是空，色阴也是这样。受、想、行、识的自性与相状都是空，其中没有坚实的东西。观察这五阴，实在没有因缘，也没有接受和拥有。像这样的四大，怎么会增长并遍满三界呢？当这样思维的时候，看到一切火焰从一切毛孔出来，遍满三界，又从一切毛孔进入。又看到一切地大犹如金刚云，从一切毛孔出来，遍满三界，又从一切毛孔进入。又看到水大犹如微尘，从一切毛孔出来，遍满三界，又从一切毛孔进入。又看到风大，它的势力微弱，从一切毛孔出来，遍满三界，又从一切毛孔进入。像这样四大，从毛孔出来、从毛孔进入，往复循环经过八百遍。 ‘见到这件事后，像之前那样数息，然后闭气而住，经过七天。那时自然会看到这大地渐渐空虚。看到一张床下渐渐空虚，看到一间房渐渐空虚。看到一间房后，看到一个庭院渐渐空虚。看到一个庭院
English
English version: Gang Ji. 'Having seen this, one will naturally see fire arising from every pore of one's body, the light of this fire pervading the Three Realms (Desire Realm, Form Realm, Formless Realm) and extending beyond them, like a true golden flower, with fruit on the flower, the leaves of the fruit connected to each other. In the light of that fruit, the Four Noble Truths (suffering, accumulation, cessation, path) and the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) are expounded, which are the Dharma for liberating from birth and death. Again, one sees all the water within the body rising, the water being warm and moist, flowing from the pores, spreading throughout the Three Realms, filling every place. The color of the water emits light, illuminating the top of the Three Realms, entering the light-fruit of the fire. Again, one sees all the wind within the body rising, pervading the inside of the body, coming out from the pores, gradually expanding, swiftly blowing, pervading the Three Realms, transforming into golden clouds, entering the light-fruit of the fire. Furthermore, there is earth-energy, extremely subtle, permeating the Four Great Elements (earth, water, fire, wind). Having seen this, one should again carefully observe the Five Skandhas (form, feeling, perception, mental formations, consciousness). Observe the Skandha of Form. This Skandha of Form relies on the Earth Element to exist, the Earth Element being impermanent, arising from ignorance, because of the condition of ignorance, one mistakenly sees name and form (mind and matter). Observe this form, it is false and unreal, and has no place of origin, it only appears due to conditions. The nature of conditions is emptiness, so is the Skandha of Form. The nature and characteristics of feeling, perception, mental formations, and consciousness are all empty, there is nothing solid within them. Observing these Five Skandhas, there is truly no cause or condition, nor is there any receiving or possessing. How can these Four Great Elements grow and pervade the Three Realms? When thinking in this way, one sees all the fire coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Again, one sees all the Earth Element like Vajra clouds, coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Again, one sees the Water Element like fine dust, coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Again, one sees the Wind Element, its power weak, coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Like this, the Four Great Elements, coming out from the pores, entering from the pores, going back and forth, repeating eight hundred times.' 'Having seen this, like before, count the breaths, then hold the breath and remain for seven days. At that time, one will naturally see this great earth gradually becoming empty. See the space under a bed gradually becoming empty, see a room gradually becoming empty. Having seen a room, see a courtyard gradually becoming empty. Having seen a courtyard --------------------------------------------------------------------------------