English
English version: (Missing part at the beginning of the original text) Instruct to seek this Flower Buddha (Buddha manifested as a flower), starting from the East. If (the practitioner) says: 'I see light, there are countless subtle lights all like what is observed. At the end of this light, there are manifested Buddhas filling the East, with intervals of perhaps five steps.' Instruct (the practitioner) to continue walking east and observe. If (the practitioner) says: 'I see countless Buddhas as I walk.' (If the practitioner) feels tired, then rest. Instruct (the practitioner) to continue observing until the extreme distance, (if) other phenomena are seen again, and so on for the South, West, and North. This is the twenty-third matter. Instruct (the practitioner) to self-observe the body. If (the practitioner) says: 'I see my body entirely bright and pure, like a gathering of light.' Instruct (the practitioner) to contemplate the Buddha and make prostrations and offerings in order. If (the practitioner) says: 'I see countless Buddhas in rows, I hold various flowers and scatter them in order, offering them to all the Buddhas, completely and universally.' This is the twenty-fourth matter. Instruct (the practitioner) to contemplate the offered flowers. If (the practitioner) says: 'I see the fallen flowers, which beside the Buddhas become flower canopies, the rows and ranks are orderly, beautiful, and subtle, all like this. Like this, all the Buddhas are sitting on their beds within the canopies.' This is the twenty-fifth matter. Instruct (the practitioner) to contemplate the flower canopy. If (the practitioner) says: 'I see the flower canopy gradually rising higher, surging into the air and combining into a single covering over all the Buddhas.' This is the twenty-sixth matter. Instruct (the practitioner) to contemplate oneself. If (the practitioner) says: 'I see my body coarse and large, like a gathering of light.' Instruct (the practitioner) to return to contemplating the Buddha and make prostrations in order, completely and universally, looking up at the canopy. If (the practitioner) says: 'I see in the upper flower canopy, there is a flower platform facing downwards, made of seven treasures, in the middle there are flowers falling down, and I catch them with my hands.' Instruct (the practitioner) to scatter flowers in all directions, offering them to all the Buddhas, completely and universally. This is the twenty-seventh matter. Instruct (the practitioner) to make prostrations to the Buddha, and after the vows are completed, instruct (the practitioner) to sit sincerely beside the Buddha. If (the practitioner) says: 'I sit for a moment, and I see the ground naturally surging forth a seven-treasure platform, with beautiful colors and fragrant scents, and I take it to offer to all the Buddhas.' This is the twenty-eighth matter. Instruct (the practitioner) to self-observe the body, making it extremely bright, instruct (the practitioner) to make it bright. Instruct (the practitioner) to sit beside the Buddha, contemplating the offered flowers. If (the practitioner) says: 'I see these flowers at the feet of the Buddha, and they become lapis lazuli...' --------------------------------------------------------------------------------
Chinese
璃之座。次第行伍佛坐上，中间道陌悉皆上宝所成，端直无比。”是二十九事。 教自观身。若言：“我见身中更有小身，两重而现，内见外明净。”教还观佛。若言：“我见一切诸佛来入一佛身中而不迫迮。”是三十事竟。 观佛事多，略出三十事以教行者。 初教慈心观法，先教忏悔，净身口意，至心恳恻发弘誓愿，然后教坐，便心目自观己身。若言：“我见自身。”便观他身。若言：“我见众生苦痛在前，足下火然，成于火坑焚诸罪人，身体脓烂血流成池，高声大唤苦痛无量。复见四方有城围绕。”是名初事。 教发大愿生怜愍心谛观众生。若言：“我见罪人为火所逼投脓血池，池中脓血便应变为火坑烧诸罪人，苦痛无量便共号哭无宁息处。”二事。 教令谛观莫怀恐怖誓心救济，教令人人代之乃至众多。若言：“我人人代己，将着坑上令得苏息。”三事。 教谛观之。若言：“我见诸城门中有无量人，来投火坑复受苦痛，代之令出，将至所安。”四事。 教令谛观。若言：“我见诸门中人来不止，受无量苦。我以慈心力，便以自手扪摸此门，门便破尽四壁尽破。”五事。 教以慈观之。若言：“我见诸治罪人心生怜愍，下泪如雨，以手接取洒散火坑，火寻 现代汉语译本： 琉璃之座。依次排列的队伍，佛陀坐在上面，中间的道路都由上等宝物构成，端正笔直无比。’这是第二十九件事。 教导自行观察身体。如果（行者）说：‘我看见身体中还有更小的身体，两重显现，内部看见外部明净。’教导（行者）回头观察佛陀。如果（行者）说：‘我看见一切诸佛进入一佛身中而不感到拥挤。’这是第三十件事结束。 观察佛陀的事情很多，这里简略地列出三十件事来教导修行者。 最初教导慈心观法，先教导忏悔，清净身口意，至诚恳切地发出弘大的誓愿，然后教导坐禅，用心眼自行观察自己的身体。如果（行者）说：‘我看见自身。’便教导（行者）观察他人的身体。如果（行者）说：‘我看见众生的苦痛在眼前，脚下燃起火焰，形成火坑焚烧各种罪人，身体脓烂血流成池，高声大叫苦痛无量。又看见四方有城墙围绕。’这叫做第一件事。 教导（行者）发起大愿，生起怜悯之心，仔细地观察众生。如果（行者）说：‘我看见罪人被火焰逼迫投入脓血池中，池中的脓血便应变为火坑烧灼各种罪人，苦痛无量便一起号哭没有安宁休息的地方。’这是第二件事。 教导（行者）仔细观察，不要怀有恐怖，发誓要救济他们，教导（行者）人人都代替他们，乃至代替众多的人。如果（行者）说：‘我人人都代替他们，将他们放在火坑边上，让他们得到苏醒休息。’这是第三件事。 教导（行者）仔细观察。如果（行者）说：‘我看见各个城门中，有无量的人，来投入火坑又遭受苦痛，代替他们将他们救出，带到安全的地方。’这是第四件事。 教导（行者）仔细观察。如果（行者）说：‘我看见各个门中的人来来往往没有停止，遭受无量的痛苦。我用慈悲心力，便用自己的手抚摸这些门，门便全部破尽，四面的墙壁全部破尽。’这是第五件事。 教导（行者）用慈悲心观察。如果（行者）说：‘我看见那些惩治罪人的人心生怜悯，流下的眼泪像下雨一样，用手接住洒向火坑，火焰立即...
English
English version: 'A seat of lapis lazuli. Rows and ranks of Buddhas sit upon it, the path in the middle all made of supreme jewels, perfectly straight and incomparable.' This is the twenty-ninth matter. Instruct them to observe their own body. If they say, 'I see within my body a smaller body, appearing in two layers, the inner seeing the outer clearly,' instruct them to turn and observe the Buddha. If they say, 'I see all the Buddhas entering into the body of one Buddha without crowding,' this concludes the thirtieth matter. There are many matters concerning the observation of the Buddha; here, thirty matters are briefly presented to instruct practitioners. Initially, teach the method of observing with a compassionate mind, first teaching repentance, purifying body, speech, and mind, sincerely and earnestly making great vows, then teaching sitting meditation, using the mind's eye to observe one's own body. If they say, 'I see my own body,' then teach them to observe the bodies of others. If they say, 'I see the suffering of sentient beings before me, flames rising beneath their feet, forming a pit of fire burning various sinners, their bodies festering with pus and blood flowing into pools, crying out loudly in immeasurable pain. And I see cities surrounded on all sides by walls,' this is called the first matter. Instruct them to generate great vows, to give rise to a compassionate heart, and to carefully observe sentient beings. If they say, 'I see sinners forced by the flames to throw themselves into pools of pus and blood, and the pus and blood in the pools transform into pits of fire burning various sinners, suffering immeasurably, crying out together without a moment of peace,' this is the second matter. Instruct them to observe carefully, not to harbor fear, and to vow to save them, teaching them to take the place of each person, even many people. If they say, 'I take the place of each person, placing them on the edge of the pit so they can revive and rest,' this is the third matter. Instruct them to observe carefully. If they say, 'I see in each city gate countless people coming to throw themselves into the pit of fire and suffer pain again, I take their place, rescuing them and bringing them to a safe place,' this is the fourth matter. Instruct them to observe carefully. If they say, 'I see people coming and going through each gate without stopping, suffering immeasurable pain. With the power of my compassionate heart, I touch these gates with my own hands, and the gates are completely destroyed, the walls on all sides are completely destroyed,' this is the fifth matter. Instruct them to observe with a compassionate mind. If they say, 'I see those who punish sinners feeling compassion, their tears falling like rain, catching them with their hands and sprinkling them on the pit of fire, and the flames immediately...' -------------------------------------------------------------------------------- 灭尽。”六事。
Chinese
教更观之。“见火已灭唯有脓血盛满大坑，自身出水以着池中，池血消尽其水澄清。”七事。 教令谛观。若言：“我见池中生大花树，众生见此树便来取之。”教令饮之洗浴令身清净。八事。 教自上花台上。若言：“我上花台已，见下众生复欲得上，即挽上之着叶中。其花狭小不相容受，我以手摩令花广大得相容受。”九事。 教自观身明净已。若言：“我并见诸罪人饥饿须食，生怜愍心，即于身边便有饮食，我便与之悉令饱足使得休息，诸人皆言离苦得乐。”十事。 教令谛观。“花台增长有数重出，我便寻上至第二重，身安坐已便唤下人悉上花台快得安住。我生悲心，于是花上所须之物饮食充饱，我以慈心即为说法：‘汝由宿世作毒火烧人家种种恶业，今受此报。汝可忏悔，灭除宿罪。’”十一事。 教生善心复登华台。若言：“我已下重诸人亦上，所须与之令无所乏须，复为说法，天上人间五道报应，令心开解。”十二事。 教寻花上。若言：“我已于花上，为下重诸人复欲得上，我悉上之。复生喜心观此花中，便有自然金银珍宝衣裳饮食所须之物，悉给与之。天诸伎乐自然而至，随意所欲受快乐已，便为说法：‘汝等善心始生，果报寻至， 现代汉语译本 ‘灭尽。’六事。 教导他进一步观察：‘看见火已经熄灭，只剩下脓血盛满大坑，自身出水进入池中，池中的血消尽，水变得清澈。’七事。 教导他仔细观察。如果说：‘我看见池中生长出巨大的花树，众生看见这棵树就来摘取。’教导他饮用花树中的汁液，用以洗浴，使身体清净。八事。 教导他从花台上下来。如果说：‘我上了花台之后，看见下面的众生也想上来，我就拉他们上来放在叶子上。花朵狭小不能容纳，我就用手抚摩，使花朵变得广大，得以互相容纳。’九事。 教导他观察自身已经明净。如果说：‘我并且看见许多罪人饥饿需要食物，生起怜悯之心，就在身边出现饮食，我就给他们，让他们都吃饱，得到休息，众人都说离苦得乐。’十事。 教导他仔细观察：‘花台增长，有好几层出现，我就沿着花台向上，到达第二层，安稳坐下后，就呼唤下面的人都上花台，快速得到安住。我生起悲悯之心，于是在花台上，他们所需的食物和饮料都充足饱满，我以慈悲之心就为他们说法：‘你们由于前世做了用毒火烧人房屋等种种恶业，今生才受到这样的报应。你们应当忏悔，灭除过去的罪业。’’十一事。 教导他生起善心，再次登上花台。如果说：‘我已经从上一层下来，下面的人也上来了，把他们所需的都给他们，让他们没有缺乏，又为他们说法，讲述天上人间五道的报应，使他们心开意解。’十二事。 教导他沿着花向上。如果说：‘我已经到了花上，为下面的人也想上来，我都让他们上来。又生起欢喜之心，观察这花中，便有自然生成的金银珍宝、衣裳饮食等所需的物品，都供给他们。天上的各种伎乐自然而至，他们随意享受快乐之后，我就为他们说法：‘你们的善心刚刚生起，果报就立刻到来。’
English
English version ‘Extinction.’ Six matters. Instruct him to observe further: ‘See that the fire has been extinguished, leaving only a large pit filled with pus and blood. One's own body emerges from the water and enters the pool. The blood in the pool disappears, and the water becomes clear.’ Seven matters. Instruct him to observe carefully. If he says: ‘I see a large flower tree growing in the pool, and sentient beings come to take from this tree.’ Instruct him to drink from it and bathe in it, making his body pure. Eight matters. Instruct him to descend from the flower platform. If he says: ‘After I ascended the flower platform, I saw sentient beings below also wanting to ascend, so I pulled them up and placed them on the leaves. The flowers were narrow and could not accommodate them, so I stroked them with my hand, making the flowers large enough to accommodate each other.’ Nine matters. Instruct him to observe that his body is already pure and clear. If he says: ‘I also see many sinners who are hungry and need food, and I feel compassion. Immediately, food and drink appear beside me, and I give it to them, satisfying them all and allowing them to rest. All the people say they are freed from suffering and have attained happiness.’ Ten matters. Instruct him to observe carefully: ‘The flower platform grows and has several layers appearing. I follow it upwards to the second layer, and after sitting down securely, I call out to the people below to come up to the flower platform quickly and find peace. I feel compassion, and on the flower platform, the food and drink they need are abundant and satisfying. With a compassionate heart, I preach the Dharma to them: ‘You have committed various evil deeds in past lives, such as burning people's houses with poisonous fire, and now you receive this retribution. You should repent and eliminate your past sins.’’ Eleven matters. Instruct him to generate good thoughts and ascend the flower platform again. If he says: ‘I have already come down from the upper layer, and the people below have also come up. I give them what they need, so they lack nothing, and I preach the Dharma to them, explaining the retribution of the five paths in heaven and the human realm, causing their minds to open and understand.’ Twelve matters. Instruct him to follow the flower upwards. If he says: ‘I am already on the flower, and for the people below who also want to come up, I allow them all to come up. I also feel joy, observing that in this flower, there are naturally generated gold, silver, jewels, clothing, food, and other necessary items, all of which are provided to them. Heavenly music naturally arrives, and after they freely enjoy happiness, I preach the Dharma to them: ‘Your good thoughts have just arisen, and the karmic reward immediately arrives.’ -------------------------------------------------------------------------------- 封受此果报。’”十三事。