English
English version: If a practitioner enters the Fire Samadhi (a state of meditative absorption), flames will arise from every joint, the large and small intestines will ignite simultaneously, and the fire channels will pulsate. Upon emerging from the Samadhi, the head will ache slightly, the meridians will twitch and contract, the eyes will turn red, and the ears will become deaf. If illness arises as a result, it should be treated promptly. The method of treatment is as follows: First, visualize a crystal urn (a container made of crystal), filled with water of various colors, in which grow various precious flowers. On each flower are hundreds and thousands of manifested Buddhas (Buddhas transformed from the original Buddha), and each manifested Bodhisattva emits a white beam of light from their brow, illuminating all the flames, transforming them into golden dragons. Upon seeing this, the practitioner should immediately rejoice and contemplate: placing the crystal urn below the flames, with the flower platform above, and going to the Buddha's abode, grasping the urn with their hands, which will immediately feel cool. Then, they should throw their entire body towards the urn and pay homage to the Buddha. Immediately, they will see the manifested Buddha emit light from between their eyebrows, raining down drops of nectar that scatter upon every joint, transforming the places where they fall into crystal. The nectar then irrigates the large intestine, filling both the large and small intestines with nectar, gradually extinguishing the flames and causing various precious flowers to grow. These precious flowers emit light, with colors of red and white. Furthermore, one should visualize Maheśvara (Maheśvara, the Great自在天), riding a golden bull, holding a precious vase filled with water, arriving before the practitioner. In the water are various medicines, the name of the medicine being 'Poison Breaker,' which the practitioner should take. Then, he should take a pearl called Chandraramani (Chandraramani, translated as 'Moon Essence' in the Song dynasty) and place it on the practitioner's head, causing various medicines to flow out, irrigating the ears, eyes, and nose. Upon seeing these, one will immediately be cured. Maheśvara (Maheśvara) is a great Bodhisattva who constantly enjoys playing in the Śūraṅgama Samādhi (Śūraṅgama Samādhi, a type of meditative absorption). He emits great light from between his eyebrows, transforming into a Buddha image, with five hundred immortals attending the World Honored One, who speaks the Dharma of the Amṛta-dvāra (Amṛta-dvāra, the gate of nectar) for curing illnesses to the practitioner. The Buddha cautioned Śāriputra (Śāriputra): 'You must uphold these methods well and never forget them.' At that time, Śāriputra (Śāriputra) and Ānanda (Ānanda), and others, hearing what the Buddha had said, joyfully followed and practiced. Method for Curing Fear and Loss of Mind Upon Seeing Inauspicious Things When Entering the Dhyāna of Earth 'Furthermore, Śāriputra (Śāriputra)! If a practitioner enters the Dhyāna of Earth and sees black mountains on all four sides, with countless Kumbhāṇḍas (Kumbhāṇḍa, a type of evil spirit) squatting on mounds of earth between the mountain rocks, manifesting ugly forms with distorted body parts. There are also five mountains, with Yakṣas (Yakṣa, a type of ghost or deity) rushing to arrive.' --------------------------------------------------------------------------------
Chinese
争取彼山，诸鸠槃荼痛急惊怖，发大恶声，向行者所。复见诸鬼头发蓬乱，捉大铁棒棒端有山，至行者所。复见夜叉担山起舞。罗刹持树至夜叉所，罗刹瞋恚与夜叉斗。毗舍遮鬼头戴黑山、口衔死虎。 “行者见已，心惊毛竖。以惊怖故，罗刹炽盛，共夜叉斗，罗刹得胜，截夜叉头、毗舍遮手足以为璎珞、鸠槃荼身根以为花鬘，鼓舞前地，狗牙上出如剑树枝，眼中雨雹、霹雳火起。夜叉复胜，搏撮罗刹，剥其面皮、剜取女根、截鸠槃荼身根、毗舍遮手足用为花鬘，串耳串颈鼓舞前地，动身大叫，发大恶声甚可怖畏。 “复见四大海神所生之母毗牟楼至，仰卧海水——有千头，各二千手足——挓身四向现其女根、岩崿可畏，如血涂山。其诸恶毛状如剑树，中生一树如刀山林，百千无量驴耳、牛头、师子口、马脚、狼尾、鸠槃荼身根，如是诸鬼等从中而出。复见大龙百千头，长数十由旬，从中而出。见有一鬼似百兽，形如师子，有一万脚，甲间无数百千毒蛇，从中而出。复见饿鬼，其形长大十亿由旬，吐毒、吐火，担诸山从中而出。复见千狼，连尾异体，牙如石尖，从中而出。复见千虎，尾亦有头，合身侧行，从中而出。复见龙女，璎珞严身，甚悦人目，从中而出。夜叉取食，狸猫、鼷鼠、猕猴、野干、狐魅 、恶鬼、一切恶兽，皆从中出。阿鼻地狱沃焦山神、十八地狱神、九亿牛头阿傍、八十亿饿鬼、千亿厕虫、五百亿蛔虫，如是种种诸变状事，可恶鬼神或持刀山、或捉剑树、或摇须弥、或动铁围、由乾陀山等。 “行者自见身满大地，三百三十六节皆如高山至无色界，齐中出水。四大毒蛇游戏水中，口中出火；十恶罗刹在火中走，耳中出风、粪门出风，吹动诸山；一切鬼神皆来瞋目节解。 “行者因是惊怖，喜发狂病。若见是事，当疾治之。 “治之法者，先想一日与日天子乘四宝宫殿作百千伎乐，在黑山上照曜黑山令渐渐明。想一日成已，复想二日。想二日已，复当自观己身白骨三百三十六节白如雪山，日照雪山；复想顶上有月天子四宝宫殿，百千眷属捉于月珠置其头上。此想成已，想第三山上复有一日，如上无异；见此日已，复想顶骨白雪山上如上，复有一月。既见月已，复想第四山上复有一日照此黑山；既见日已，当想己身三百三十六节白骨之山皆角相向(四角皆相对也)，一一角间有一月光。天子手捉两珠两向持，如是诸节角角之间皆应停心，十出入息顷谛观令了了，见一一骨有二十八宿，明净可爱如七宝珠。 “此想成已，复想一金翅鸟王头戴摩尼珠，搏撮四蛇及与六龙，蛇惊龙 现代汉语译本：从那里会涌出恶鬼、各种恶兽。阿鼻地狱（Avici Hell，无间地狱）的沃焦山神、十八地狱神、九亿牛头阿傍（ox-headed wardens，牛头狱卒）、八十亿饿鬼、千亿厕虫、五百亿蛔虫，以及各种各样变化的事物，可憎的鬼神或拿着刀山、或抓住剑树、或摇动须弥山（Mount Sumeru，宇宙中心的神山）、或震动铁围山（Iron Ring Mountains，环绕世界的山脉），从乾陀山（Gandhara Mountain）等等地方出现。 修行者会看到自己身体充满大地，三百三十六节骨头都像高山一样，没有缝隙，齐齐地涌出水。四大毒蛇在水中嬉戏，口中喷出火焰；十恶罗刹（Rakshasa，罗刹，恶鬼）在火焰中行走，耳朵里冒出风、粪门里冒出风，吹动各种山；一切鬼神都来怒目而视，想要肢解修行者。 修行者因此感到惊恐，甚至喜极发狂。如果出现这种情况，应当迅速治疗。 治疗的方法是，首先观想一日（Sun，太阳）与日天子（Sun God，太阳神）乘坐四宝宫殿，演奏百千种伎乐，在黑山上照耀，使黑山渐渐明亮。观想一日成功后，再观想二日。观想二日成功后，应当自己观察自身白骨三百三十六节，白如雪山，太阳照耀雪山；再观想头顶上有月天子（Moon God，月亮神）乘坐四宝宫殿，百千眷属拿着月珠放在他的头上。这个观想成功后，观想第三座山上又有一个太阳，和上面一样；看到这个太阳后，再观想顶骨白雪山上如上，又有一个月亮。既然看到了月亮，再观想第四座山上又有一个太阳照耀这座黑山；既然看到了太阳，应当观想自身三百三十六节白骨之山都角角相对，每一个角之间都有一道月光。天子手里拿着两颗珠子，两边相对地拿着，像这样各个骨节的角角之间都应该停住心念，用十次出入息的时间仔细观察，使之清晰明了，看到每一块骨头都有二十八星宿（Twenty-eight constellations，二十八星宿），明亮干净可爱，像七宝珠一样。 这个观想成功后，再观想一只金翅鸟王（Garuda King，迦楼罗王）头戴摩尼珠（Mani jewel，如意宝珠），搏击抓取四条蛇和六条龙，蛇惊龙
English
English version: From there will emerge evil spirits, all kinds of evil beasts. The Avici Hell's Vokushou Mountain God, the Eighteen Hells Gods, nine hundred million ox-headed wardens, eighty billion hungry ghosts, trillions of toilet worms, five hundred billion roundworms, and all sorts of changing things, hateful ghosts and spirits either holding knife mountains, or grasping sword trees, or shaking Mount Sumeru, or moving the Iron Ring Mountains, from Gandhara Mountain and so on. The practitioner will see his body filling the earth, all three hundred and thirty-six joints like high mountains, without gaps, water gushing out evenly. The four great poisonous snakes play in the water, fire coming out of their mouths; the ten evil Rakshasas walk in the fire, wind coming out of their ears, wind coming out of their anus, blowing the various mountains; all the ghosts and spirits come to glare angrily, wanting to dismember the practitioner. The practitioner is therefore frightened, even overjoyed to the point of madness. If this happens, it should be treated quickly. The method of treatment is, first, to visualize the Sun and the Sun God riding in a four-jeweled palace, playing hundreds of thousands of musical instruments, shining on the black mountain, making the black mountain gradually brighter. After visualizing the Sun successfully, visualize two Suns. After visualizing two Suns successfully, one should observe one's own white bones, three hundred and thirty-six joints, white as snow mountains, the sun shining on the snow mountains; then visualize above the head the Moon God riding in a four-jeweled palace, hundreds of thousands of attendants holding the moon pearl and placing it on his head. After this visualization is successful, visualize that on the third mountain there is another sun, the same as above; after seeing this sun, visualize again that on the skull white snow mountain, as above, there is another moon. Since the moon has been seen, visualize again that on the fourth mountain there is another sun shining on this black mountain; since the sun has been seen, one should visualize that the three hundred and thirty-six joints of the white bone mountain are all corner to corner, and between each corner there is a moonlight. The celestial holds two pearls in his hands, holding them facing each other, like this, between the corners of each joint, one should stop the mind, carefully observe for ten breaths, making it clear and distinct, seeing that each bone has the twenty-eight constellations, bright, clean, and lovely like seven-jeweled pearls. After this visualization is successful, visualize a Garuda King wearing a Mani jewel on its head, fighting and grabbing four snakes and six dragons, the snakes startled, the dragons --------------------------------------------------------------------------------
Chinese
走。诸山鬼神一时惊动，状如黑色——皆是前身破戒果报——当勤忏悔严净尸罗。尸罗净故，日月光明倍更明显；若心念恶、口说恶言、犯突吉罗，摩尼珠上则雨黑土、日月坌尘、星宿不行。阿修罗王九百九十九手千头一时出现，映蔽日、月、星宿不现，此名为退，为恶心刀、恶口火，破戒贼之所劫夺。 “若欲服此胜甘露药，先当持戒净诸威仪，忏悔业障、恶不善罪。复当系心系意端坐一处，数息闭气，如前观于三百三十六节，使一一节角角相向。星月之属亦如上说。心复明利，见一一节间月光如衣、星光如缕，缝持相着；见四日出，四大海水三分减二；见五日出，须弥融尽，大海消竭；见六日出，想此诸山渐渐融尽；见七日出，大地炯然。诸鬼、罗刹飞住空中乃至欲界，火幢随后；复至色界，火亦随至；欲往无色界，手脚焦缩落火聚中，声吼可畏动于大地(入此三昧时，大地稍稍动也如车轮旋)。 “当疾持心，想三百三十六节如金刚山，形状可爱过于须弥，地、水、火、风不能倾动，唯见四蛇含摩尼珠在骨山间。尔时，应当先想佛影，见金刚际，金刚幢端有摩尼镜，过去七佛影现镜中。复当谛观毗婆尸佛眉间白毫、尸弃佛眉间白毫、提舍佛眉间白毫、拘楼孙佛眉间白毫、迦那含牟尼佛眉间白毫、迦 现代汉语译本：走。所有的山神鬼神一时都惊动起来，呈现出黑色的状态——这些都是前世破戒的果报——应当勤奋忏悔，严格清净自己的戒律（尸罗）。因为戒律清净的缘故，日月的光明会更加明显；如果心中念头邪恶、口中说出恶语、犯了突吉罗（轻罪），摩尼宝珠上就会降下黑土、日月被尘土覆盖、星辰停止运行。阿修罗王九百九十九只手和一千个头一时出现，遮蔽了太阳、月亮和星辰，使它们无法显现，这叫做退失，是由于恶心的刀、恶口的火，被破戒的盗贼所劫夺。 ‘如果想要服用这殊胜的甘露药，首先应当持戒，清净各种威仪，忏悔业障、恶业和不善之罪。然后应当专心致志地端坐在一处，数呼吸、闭住气息，像之前那样观想身体的三百三十六个骨节，使每一个骨节的角都互相相对。星辰和月亮等也像上面所说的那样观想。心变得更加明亮，看见每一个骨节之间月光如衣服、星光如丝线，缝合在一起；看见四个太阳出现，四大海水减少了三分之二；看见五个太阳出现，须弥山（Sumeru）融化殆尽，大海干涸；看见六个太阳出现，观想这些山渐渐融化殆尽；看见七个太阳出现，大地一片焦土。各种鬼、罗刹（Rakshasa）飞住在空中，乃至欲界（Kamadhatu），火的旗帜跟随在后；又到了**，火也跟随到达；想要前往无**，手脚焦烂萎缩，掉落在火堆中，吼叫的声音可怕，震动大地（进入这种三昧（Samadhi）时，大地会像车轮旋转一样稍微震动）。’ ‘应当迅速地守护住自己的心，观想三百三十六个骨节像金刚山（Vajra mountain），形状可爱胜过须弥山，地、水、火、风都不能使它倾动，只看见四条蛇含着摩尼宝珠在骨山之间。这时，应当先观想佛的影像，看见金刚的边缘，金刚幢的顶端有摩尼宝镜，过去七佛的影像显现在镜子中。再应当仔细地观看毗婆尸佛（Vipassi Buddha）眉间的白毫、尸弃佛（Sikhi Buddha）眉间的白毫、提舍佛（Vessabhu Buddha）眉间的白毫、拘楼孙佛（Kakusandha Buddha）眉间的白毫、迦那含牟尼佛（Konagamana Buddha）眉间的白毫、迦