English
English version: The practitioner should always focus their mind and not let it wander. If the mind clings to other things, restrain it and bring it back. Furthermore, all those who are about to die will lose their senses first when they know they are dying. It is like being thrown into a fire pit, the sound reaching Brahma's heaven. There is no greater fear than the thief of death, and only the Buddha has the power to rescue and deliver the joy of Nirvana to various humans and gods. Furthermore, all Buddhas, in every lifetime, constantly sacrifice their lives for the sake of all sentient beings. For example, when Shakyamuni Buddha was a prince, he went out for a walk and saw a leper. He immediately ordered the doctor, saying, 'One must drink the blood of an immortal and apply their marrow to be cured.' The prince thought, 'Such a person is hard to find. Even if there is one, it is not permissible to harm them, curing one person only to kill another.' He then gave his own body to the patient for treatment. The Buddha is the same for all sentient beings. The Buddha's grace is deeper than that of parents. Even if all sentient beings were to become one part, one should remember the Buddha in two parts, and should not have other thoughts. Such are the various merits, acting according to one's thoughts. If this thought is accomplished, one can cut off the bonds of affliction and even attain the patience of non-origination (Anutpattika-dharma-kshanti). If illnesses arise during practice, take medicine according to the illness. If one cannot attain Samadhi (concentration), one can become a noble in the six desire realms, with palaces following naturally due to one's karmic actions, or one can be born before the Buddhas without fail. It is like mixing red copper with medicine; even if it cannot be refined into gold, it will not lose the value of silver. Contemplating the Dharma of the Buddhas of the Ten Directions Those who contemplate the Buddhas of the ten directions should sit and contemplate the vast light in the east, without mountains, rivers, or stone walls, only seeing a Buddha sitting in the lotus position (Vajrasana), raising his hand and preaching the Dharma. Clearly observe the light and the Buddha's characteristics (Lakshana) in your mind, clearly and distinctly, focusing your mind on the Buddha and not letting it cling to other things. If the mind generates other thoughts, restrain it and bring it back. Seeing the Buddha in this way will increase the number of Buddhas by ten. After seeing them, increase them to a hundred, a thousand, or even countless Buddha bodies. Make the nearby Buddhas gradually become distant and vast, only seeing the lights of the Buddhas connecting with each other. If you can clearly observe and attain this state, then recall the southeast and contemplate in the same way as above. After it is accomplished, contemplate the northwest, the four intermediate directions, and the upper and lower directions in the same way. After seeing the Buddhas in all directions, you should then contemplate the Buddhas of the ten directions simultaneously, focusing on one thought. --------------------------------------------------------------------------------
Chinese
周遍得见。定心成就者，于定中见十方诸佛皆为说法，疑网悉除得无生忍。若有宿罪因缘不见诸佛者，当一日一夜六时忏悔劝请随喜，渐自得见。纵使劝请不为说法，是人心快乐身体安无患也。 初习坐禅法 先教注意观右脚大指上见洪胀，以意发抓却之，令黄汁流如脓血出，肌肉烂尽已唯见白骨。尽见，应广教骨观。若见满一天下者，宜教大乘。若见近者，宜教小乘。教注意观鼻头，忆想人身肌肉皆是父母精气不净所成，次观齿白人身中唯此白骨耳。若见齿长、若额上白者，即观骨令身皆白，远近如上。此人随根深浅，若教时不能卒见白骨者，教如常九想观，令一月一秋修习，要见白骨乃前。若见众生教观慈心观法，教熟观白骨，若见余物，当语前人：“此亦好耳，且置是事但观白骨。”前当若久观白骨，云：“我身中觉暖。”教令续观。见暖觉已安隐和悦者，此是暖法。次当教以意解白骨，令节节解散。若见余物，当令且置，但观白骨解离。久久观之，若言：“我顶上火出。”教令更观。云：“我常见顶上火出。”身中安乐无有乱想，此是顶法。 次教注意令骨白净已，分散飘落在地如雪在地，或如烂土其上或有白光种种异物。教更观之。若言：“续见如是，身中快乐。”当语：“汝本时所爱人 现代汉语译本：普遍都能看见。如果能通过禅定使内心安定下来，就能在禅定中看见十方诸佛都在说法，疑惑和迷惘全部消除，获得无生法忍。如果因为前世的罪业因缘而看不见诸佛，应当每天每夜六个时辰忏悔、劝请、随喜，逐渐就能看见。即使劝请诸佛不为自己说法，这个人也会内心快乐，身体安康没有疾病。 初学坐禅的方法 首先教导禅修者注意观察右脚大拇指，看到它肿胀起来，用意念去抓挠它，让黄色的汁液像脓血一样流出来，肌肉全部腐烂，只剩下白骨。完全看见白骨后，应该广泛地教导骨观。如果看见白骨充满整个天下，就应该教导大乘佛法。如果看见的范围较近，就应该教导小乘佛法。教导禅修者注意观察鼻头，回忆想象人身的肌肉都是父母的精气不净之物所形成的，然后观察牙齿，人身中只有这些是白骨。如果看见牙齿变长，或者额头上出现白色，就观想骨头，使全身都变成白色，远近的范围如前所述。这个人根据根基的深浅，如果在教导时不能立刻看见白骨，就教导他像平常一样修习九想观，让他用一个月或一个秋天的时间来修习，一定要看见白骨才能继续前进。如果看见众生，就教导他修习慈心观。教导他熟练地观察白骨，如果看见其他事物，就告诉他：‘这些也很好，但暂时放下这些，只观察白骨。’如果他长期观察白骨，说：‘我身体里感觉到温暖。’就教导他继续观察。如果看见温暖的感觉后感到安稳和喜悦，这就是暖法。接下来，应当教导他用意念解开白骨，让骨头一节一节地解散。如果看见其他事物，就让他暂时放下，只观察白骨解离。长期观察后，如果他说：‘我头顶上冒出火。’就教导他继续观察。如果他说：‘我经常看见头顶上冒出火。’身体里感到安乐，没有杂乱的念头，这就是顶法。 接下来，教导他注意使骨头变得洁白干净，然后分散飘落在地上，像雪落在地上一样，或者像腐烂的泥土，上面或者有白光和各种各样的异物。教导他继续观察。如果他说：‘继续看见这样，身体里感到快乐。’就告诉他：‘你原本所爱的人’
English
English version: Universally, one can see. If one achieves a stable mind through meditation, one can see all the Buddhas in the ten directions expounding the Dharma in meditation, eliminating all doubts and confusions, and attaining the Anutpattika-dharma-kshanti (无生法忍, the patience with the unarisen dharma). If one cannot see the Buddhas due to past karmic causes, one should repent, request, and rejoice during the six periods of the day and night, and gradually one will be able to see. Even if requesting the Buddhas does not result in them expounding the Dharma for oneself, this person will still have a happy heart and a healthy body without illness. The Initial Method of Practicing Dhyana (坐禅, meditation) First, instruct the practitioner to focus attention on the right big toe, seeing it swollen. Use the mind to scratch it, causing yellow fluid to flow out like pus and blood, the muscles completely rotting away, leaving only white bones. Once the white bones are fully seen, one should extensively teach the bone contemplation. If one sees the white bones filling the entire world, one should teach the Mahayana (大乘, Great Vehicle) Dharma. If one sees them nearby, one should teach the Hinayana (小乘, Lesser Vehicle) Dharma. Instruct the practitioner to focus attention on the tip of the nose, recalling and imagining that the muscles of the human body are all formed from the impure essence of the parents, and then observe the teeth, as these are the only white bones in the human body. If one sees the teeth lengthening, or white appearing on the forehead, then contemplate the bones, making the entire body white, with the range of near and far as described above. According to the depth of this person's roots, if one cannot immediately see the white bones when teaching, instruct them to practice the Nine Contemplations (九想观) as usual, practicing for a month or an autumn, and only proceed when one sees the white bones. If one sees sentient beings, teach them the practice of loving-kindness meditation (慈心观). Teach them to skillfully contemplate the white bones, and if one sees other things, tell them: 'These are also good, but for now, put these aside and only contemplate the white bones.' If one contemplates the white bones for a long time and says: 'I feel warmth in my body,' instruct them to continue contemplating. If, after seeing the feeling of warmth, one feels peaceful and joyful, this is the Warmth Dharma. Next, one should teach them to mentally dissolve the white bones, causing the bones to disintegrate joint by joint. If one sees other things, one should tell them to put them aside for now and only contemplate the disintegration of the white bones. After contemplating for a long time, if one says: 'Fire is coming out of the top of my head,' instruct them to continue contemplating. If one says: 'I constantly see fire coming out of the top of my head,' and feels peaceful in the body without confused thoughts, this is the Peak Dharma. Next, instruct them to focus attention on making the bones pure white, and then scattering and falling on the ground like snow on the ground, or like rotten soil, with white light and various strange objects on top. Instruct them to continue contemplating. If one says: 'I continue to see this, and I feel happy in my body,' tell them: 'The person you originally loved' --------------------------------------------------------------------------------
Chinese
，试忆念与作世事。”彼观已言：“我忆念人，见之但变作脓血不净，甚可恶见。”次教观身如草束或如空韦囊。若言：“我见自身如干草束或如空韦囊，有火烧尽乃无有我。”教令更观：“汝意起时从何处起？灭时从何处灭观之？”观者要言：“我见卒觉起时从意起，灭时鼻头灭。鼻头灭时，身中和静，不觉有我，了了分明。”教观顶上，言：“我见身长大，顶上出水满于身中，令其极满，齐中出之流在前地。”水出既尽，教更重下水，令身粗大。若言：“我见身大，水满其中，出之水成大池。”教以酥灌顶令入身中。若言：“我以酥灌顶，便身广大。”教谛观之。若言：“观须臾之间见皮火起，火便炽然满身中，以水灭之，令火灭尽快得稣息。”教系意观池。答言：“我见池中自然有树，树生甘果。”见此果已，若有众生来饥饿求索，观者见之，教即起慈，便自观身。若言：“我观自身尽脓血流出在地，众生见之便取食之，食之既足各四向而去。”教自观身及观他身。若言：“便见众多饿鬼来在身边，饥饿所逼命如丝发。”即教以慈心以身施之。若言：“我以身施之令得充足。”教复更观。若言：“我见无数众生绕身四边。”若见此事，应教自观身。若言：“我自见身不净脓血在地，众生见之便取食之。”既饱足 已教令谛观：“我见忽然火起，烧诸罪人及其己身，在池水所有悉已都尽。”复教谛观见处。若言：“我见众生及池中水己身悉平复如故。”观众生及其己身。若言：“我见自身乳出流下在地，众生见之不能得食，由罪重故。”教以慈心观。若言：“我须臾之间乳化为脓，众生饥急便食之，既饱足已便见脚底火然烧诸众生忽然灭尽。”行人见此事已，应教自发愿更不受生。教寻观前池。若言：“我观见水池，池中莲花树枝叶茂盛。见此事已，自身入水丛树边坐，自观身中火出满于池中，须臾之顷忽然火起，自烧己身及众生，池水都尽。”寻教更观。若言：“我见池中忽然树生，枝叶茂盛，出生甘果。行人见之，向树食果。既饱足已，身心明净安隐快乐。”教净观此池及其己身。若言：“须臾之间都已干枯。”行者见此破坏之相，心怀怖恐，即来白师。师应教身为苦本观，令观身使如泡沫。若言：“我见自身如泡沫及身出骨，出已便以手摩如面平以为地。”寻复教观令身如气囊。若言：“我自观如气囊即变骨出，其骨微细摩以涂地，其地青色。”复教观身。若言：“我观自身微尘及身出骨，其骨绝黑，摩以为地。”教自观身及观于地。答言：“我观其池蛇出，身赤如火，蛇来逼身，便变为火自烧其身。如是七反。座中自 现代汉语译本 已教令仔细观察：‘我看见忽然间火燃烧起来，焚烧着所有的罪人和他们自己，在池水中的一切都烧尽了。’再教令仔细观察所见之处。如果说：‘我看见众生和池中的水以及自身都恢复如初。’就观察众生和他们自己。如果说：‘我看见自身乳汁流出滴在地上，众生看见了却不能食用，因为罪孽深重。’就教导以慈悲心来观察。如果说：‘我在很短的时间内乳汁化为脓，众生饥饿急迫就食用它，已经饱足后就看见脚底燃起火焰焚烧着众生，忽然间全部灭尽。’修行人看见这件事后，应该教导他自己发愿不再受生。教导他继续观察之前的池子。如果说：‘我看见水池，池中莲花树枝繁叶茂。’看见这件事后，自身进入水中丛树边坐下，自己观察身体中发出火焰充满池中，很短的时间忽然间火燃烧起来，焚烧自己和众生，池水全部烧尽。’随即教导他再次观察。如果说：‘我看见池中忽然生长出树木，枝繁叶茂，长出甘甜的果实。修行人看见了，走向树木食用果实。已经饱足后，身心明净安稳快乐。’教导他清净地观察这个池子和他们自己。如果说：‘很短的时间内都已干枯。’修行者看见这种破坏的景象，心中怀有恐惧，就来告诉师父。师父应该教导他身体是痛苦的根源，令他观察身体如同泡沫。如果说：‘我看见自身如同泡沫，并且身体中出现骨头，出现后就用手摩擦如同磨平地面一样。’随即再次教导他观察令身体如同气囊。如果说：‘我观察自己如同气囊，随即变化骨头出现，那些骨头非常细微，摩擦用来涂抹地面，地面呈现青色。’再次教导他观察身体。如果说：‘我观察自身如同微尘，并且身体中出现骨头，那些骨头是绝黑色的，摩擦用来铺地。’教导他自己观察身体以及观察地面。回答说：‘我观察到池中有蛇出现，身体赤红如火，蛇来逼近身体，就变为火焰焚烧自身。’像这样七次。座中自己