English
English version: Go forth. All the mountain gods and spirits were instantly alarmed, appearing in a black state—all of which are the karmic consequences of breaking precepts in previous lives—one should diligently repent and strictly purify one's precepts (Śīla). Because the precepts are pure, the light of the sun and moon will be even more apparent; if evil thoughts arise in the mind, evil words are spoken, and a Dukkrata (minor offense) is committed, black earth will rain down on the Mani jewel, the sun and moon will be covered in dust, and the stars will cease to move. The Asura King's nine hundred ninety-nine hands and one thousand heads will appear simultaneously, obscuring the sun, moon, and stars, making them invisible. This is called regression, caused by the knife of an evil mind, the fire of an evil mouth, and being robbed by the thief of breaking precepts. 'If you wish to take this supreme nectar medicine, you must first uphold the precepts, purify all dignified conduct, and repent of karmic obstacles, evil deeds, and unwholesome sins. Then, you should focus your mind and intention, sit upright in one place, count your breaths, and hold your breath. As before, visualize the three hundred thirty-six joints of the body, so that each corner of each joint faces each other. The stars and moon, etc., should also be visualized as described above. The mind becomes clearer, and you see the moonlight between each joint like clothing, and the starlight like threads, sewn together; you see four suns appear, and the four great oceans diminish by two-thirds; you see five suns appear, and Mount Sumeru (Sumeru) melts away completely, and the great ocean dries up; you see six suns appear, and visualize these mountains gradually melting away completely; you see seven suns appear, and the earth becomes scorched. Various ghosts and Rakshasas (Rakshasa) fly and dwell in the air, even up to the Desire Realm (Kamadhatu), with banners of fire following behind; then they reach **, and the fire also follows; wanting to go to the Non-**, their hands and feet are scorched and withered, falling into the fire pit, and their roaring sound is terrifying, shaking the earth (when entering this Samadhi (Samadhi), the earth will shake slightly like a turning wheel).' 'You should quickly guard your mind, and visualize the three hundred thirty-six joints as Vajra mountains (Vajra mountain), with a shape more lovely than Mount Sumeru, which cannot be shaken by earth, water, fire, or wind. You only see four snakes holding Mani jewels between the bone mountains. At this time, you should first visualize the Buddha's image, and see at the edge of the Vajra, at the top of the Vajra banner, there is a Mani mirror, and the images of the past seven Buddhas appear in the mirror. Then you should carefully observe the white hair between the eyebrows of Vipassi Buddha (Vipassi Buddha), the white hair between the eyebrows of Sikhi Buddha (Sikhi Buddha), the white hair between the eyebrows of Vessabhu Buddha (Vessabhu Buddha), the white hair between the eyebrows of Kakusandha Buddha (Kakusandha Buddha), the white hair between the eyebrows of Konagamana Buddha (Konagamana Buddha), the white hair between the --------------------------------------------------------------------------------
Chinese
叶佛眉间白毫、释迦牟尼佛眉间白毫，见七佛眉间白毫如颇梨色，水甚清凉，洗诸节间，三百三十六节白毫水洗，皎然大白，色洁鲜妙如颇梨镜，无物可譬。 “因是复见五金刚轮在七宝幢端，从下方出回旋空中说四谛义。虽见闻此，一心观于身白骨山，即见释迦牟尼佛以澡罐水灌其顶上；余六佛亦尔。 “尔时，释迦牟尼佛告言：‘法子！色、受、想、行、识，苦、空、无常、无我，汝当谛观。’又为广说空、无相、无作、无愿，说身空寂、四大无主、五阴无家，毕竟寂灭，同于虚空。因是即悟无常坏世间，观四真谛；五出入息顷破二十亿烔然之结成须陀洹；十出入息顷免诸欲流，成斯陀含；十出入息顷断诸钝使、欲色界使、诸结根本，不还欲界，成阿那含；于十息顷游戏空法，心无系碍，住三十四心相应、解脱十根本不灭不坏、摧九十八使山。大勇猛将、慧光法幢从四方至，金刚宝座从下方出，共相掁触演说空法；五金刚轮住左膝边，自然演说九无碍、八解脱法；过去声闻皆入毗琉璃三昧住立其前；释迦牟尼佛广为宣说金刚譬定境界义味。于是，寂然不见身心，入金刚三昧。从金刚三昧起，结使山崩、烦恼根绝、无明河竭、老死奴灭，于生分永尽、梵行已立，如炼真金不受诸欲、所作已办，是名大阿 现代汉语译本： 我看见叶佛（指过去七佛之一的叶佛）眉间的白毫，以及释迦牟尼佛眉间的白毫，看见七佛眉间的白毫如同颇梨（水晶）的颜色，水非常清凉，洗涤各个关节之间，三百三十六个关节被白毫之水洗涤，洁白明亮，颜色洁净鲜明如同颇梨镜，没有东西可以比拟。 因此我又看见五个金刚轮在七宝幢的顶端，从下方出现，回旋在空中宣说四谛的意义。虽然见闻这些，一心观想自身的白骨山，就看见释迦牟尼佛用澡罐中的水灌注在我的头顶上；其余六佛也是这样。 这时，释迦牟尼佛告诉我：‘法子（佛的弟子）！色、受、想、行、识，苦、空、无常、无我，你应该仔细观察。’又为我广泛地宣说空、无相、无作、无愿，宣说身体空寂、四大没有主宰、五阴没有家，毕竟寂灭，等同于虚空。因此我领悟到无常会坏灭世间，观察四真谛；在五次出入息的时间内，破除了二十亿个炽热的烦恼结，成就了须陀洹（入流果）；在十次出入息的时间内，免除了各种欲望的流动，成就了斯陀含（一来果）；在十次出入息的时间内，断除了各种迟钝的烦恼、欲望的烦恼、各种烦恼的根本，不再返回欲界，成就了阿那含（不还果）；在十次呼吸的时间内，游戏于空法，心中没有系缚和障碍，安住于三十四种心相应的状态，解脱了十种根本的烦恼，不灭不坏，摧毁了九十八种烦恼。大勇猛的将领、慧光法幢从四方到来，金刚宝座从下方出现，共同互相冲击，演说空法；五个金刚轮停留在我的左膝边，自然地演说九无碍、八解脱法；过去的声闻都进入毗琉璃三昧，站立在我的面前；释迦牟尼佛广泛地为我宣说金刚譬定的境界和意义。于是，我寂然地不见身心，进入金刚三昧。从金刚三昧中起来，烦恼结使山崩塌、烦恼的根源断绝、无明之河干涸、老死的奴仆灭亡，对于生的部分永远终结、清净的修行已经确立，如同炼过的真金不受各种欲望的沾染、所应该做的事情已经完成，这被称为大阿罗汉。'
English
English version: I saw the white hair between the eyebrows of Buddha Yeb (one of the past seven Buddhas), and the white hair between the eyebrows of Shakyamuni Buddha, seeing the white hair between the eyebrows of the seven Buddhas like the color of sphatikam (crystal), the water was very cool, washing between all the joints, the three hundred and thirty-six joints were washed by the white hair water, bright white, the color was clean and bright like a sphatikam mirror, nothing could be compared to it. Therefore, I also saw five Vajra wheels at the top of the seven-jeweled banner, emerging from below, revolving in the air and speaking the meaning of the Four Noble Truths. Although seeing and hearing these, focusing on the white bone mountain of my own body, I saw Shakyamuni Buddha pouring water from a bathing pot on the top of my head; the other six Buddhas were also like this. At that time, Shakyamuni Buddha told me: 'Dharma son (disciple of the Buddha)! Form, sensation, perception, volition, consciousness, suffering, emptiness, impermanence, non-self, you should carefully observe.' He also extensively explained emptiness, signlessness, non-action, non-wish, explaining that the body is empty and silent, the four great elements have no master, the five aggregates have no home, ultimately silent and extinct, equal to empty space. Therefore, I realized that impermanence will destroy the world, observing the Four Noble Truths; within the time of five breaths, I broke twenty billion burning knots of affliction, achieving Srotapanna (stream-enterer); within the time of ten breaths, I was freed from the flow of various desires, achieving Sakradagamin (once-returner); within the time of ten breaths, I cut off all dull afflictions, desire afflictions, the root of all knots, no longer returning to the desire realm, achieving Anagamin (non-returner); within the time of ten breaths, I played in the Dharma of emptiness, my heart was without bondage and obstruction, abiding in the state of thirty-four corresponding minds, liberated from the ten fundamental afflictions, indestructible and imperishable, destroying the mountain of ninety-eight afflictions. Great courageous generals, banners of wisdom and Dharma came from all directions, a Vajra throne emerged from below, jointly impacting each other, expounding the Dharma of emptiness; five Vajra wheels stayed by my left knee, naturally expounding the nine unobstructed and eight liberations; past Sravakas all entered the Vaidurya Samadhi, standing in front of me; Shakyamuni Buddha extensively explained to me the realm and meaning of the Vajra-like Samadhi. Thereupon, I silently did not see body and mind, entering the Vajra Samadhi. Rising from the Vajra Samadhi, the mountain of afflictions collapsed, the root of afflictions was cut off, the river of ignorance dried up, the slave of old age and death was destroyed, the portion of birth was forever exhausted, pure practice was established, like refined true gold not receiving various desires, what should be done has been done, this is called a great Arhat.' -------------------------------------------------------------------------------- 罗汉。
Chinese
“若发无上菩提心者，初见七佛白毫光照，一一如来白毫光明分为十支，化十宝花、宝树、宝台行列在空。时十方佛亦放光、水，如上所说洗诸节间，一一佛白毫光中说十八种慈心法门、说十八种大悲法门、说十八种大喜法门、说十八种大舍法门。渐渐增长教已，修习四无量心；具四无量已，为说十种明心；具明心已，教说色即是空、非色灭空；既观空已，教菩萨六法；行六法已，修行六念，念佛法身；念佛法身已，起回向心；回向成已，立四弘誓不舍众生；四愿成已，具菩萨戒；菩萨戒成已，学修相似檀波罗蜜；檀波罗蜜成已，学修相似十波罗蜜。 “此想成已，观内空、外空，于是现前见百千无量诸佛以水灌顶、以缯系头，为说空法。因空心悟入菩萨位，是名性地——菩萨最初境界(于此法多生增上慢，宜应识之，此是菩提心初境界相)” 告舍利弗：“此名治地三昧增上慢灭无明母三毒可畏相，汝好受持，慎莫忘失。” 时舍利弗及阿难等闻佛所说，欢喜奉行。 治风大法 “复次，舍利弗！若行者入风三昧，自见己身九孔之中如大溪谷出五色风。复见己身三百三十六节白如雪山，节节风出诸蔼吉支(蔼吉支者，起尸鬼也)。诸蔼吉支手捉铁棒，以千髑髅为身璎 现代汉语译本 阿罗汉（Arhat）。 ‘如果有人发起无上菩提心，最初会见到七佛的白毫光照耀，每一位如来的白毫光明都分为十支，化为十种宝花、宝树、宝台，排列在空中。这时，十方诸佛也放出光明和水，如前面所说，洗涤各个关节之间，每一位佛的白毫光中都宣说十八种慈心法门、十八种大悲法门、十八种大喜法门、十八种大舍法门。渐渐增长教化之后，修习四无量心；具备四无量心之后，为他说十种明心；具备明心之后，教他说色即是空，并非色灭才是空；既然观空之后，教菩萨六法；修行六法之后，修行六念，念佛法身；念佛法身之后，生起回向心；回向成就之后，立下四弘誓愿，不舍弃众生；四愿成就之后，具足菩萨戒；菩萨戒成就之后，学习修习相似的檀波罗蜜（Dānapāramitā，布施波罗蜜）；檀波罗蜜成就之后，学习修习相似的十波罗蜜（十種波羅蜜）。’ ‘这种观想成就之后，观内空、外空，于是现前见到百千无量诸佛用水灌顶、用缯带系头，为他说空法。因为空心而悟入菩萨位，这叫做性地——菩萨最初的境界（对于这种法，很多人会产生增上慢，应该认识到这一点，这是菩提心最初的境界相）。’ 告诉舍利弗（Śāriputra）: ‘这叫做治地三昧（Samādhi）增上慢灭无明母三毒可畏相，你要好好受持，千万不要忘记。’ 当时，舍利弗（Śāriputra）和阿难（Ānanda）等人听了佛所说，欢喜奉行。 治风大法 ‘再者，舍利弗（Śāriputra）！如果修行者进入风三昧（Samādhi），自己会看到自己的身体九孔之中，像大溪谷一样涌出五色风。又看到自己的身体三百三十六节白如雪山，每一节都涌出诸蔼吉支（Ayakichi）（蔼吉支（Ayakichi）就是起尸鬼）。诸蔼吉支（Ayakichi）手拿铁棒，用千个髑髅作为身体的璎珞。