English
English version: The root of passion lies in the inverted heart channels. The five evil winds enter through the heart channels, and when the wind stirs the heart, one sings, dances, and makes various changes. You should teach them the 'Washing the Heart' contemplation. The method of 'Washing the Heart' contemplation is to first contemplate one's own heart, making it gradually bright like a fire pearl—the four hundred and four channels are like lapis lazuli, and the golden banana extends directly to the heart's edge—the fire pearl emits breath that is neither cold nor hot, neither coarse nor fine, and uses it to fumigate all the channels. Imagine a Brahma King holding a Mani mirror shining on the practitioner's chest. At this time, the practitioner contemplates their chest as a wish-fulfilling jewel king, bright and lovely, with the fire pearl as the heart. The Great Brahma King has a wheel-turning seal in his palm, and within the wheel-turning seal is a white lotus flower. On the white lotus flower is a celestial child holding milk, flowing from the wish-fulfilling jewel king and pouring into all the channels. The milk gradually flows down to the tip of the heart, and the child holds two needles—one golden and one blue—affixing two golden flowers on either side of the heart and piercing them with the needles. After seven piercings, the heart becomes soft again. As before, wash the heart again with milk, the milk droplets flowing into the large intestine. When the large intestine is full, it flows into the small intestine. When the small intestine is full, the milk flows out, dripping continuously into the mouths of eighty thousand types of worms. The worms are satiated, filling the entire body, flowing into the three hundred and thirty-six joints of the bones, making them all pervaded. Then, imagine a milk pond, with a white lotus flower growing in the milk pond. The practitioner sits on it and bathes in the milk, imagining soft cotton like a white lotus flower wrapping around the body seven times, with the practitioner in the center. The Brahma King personally holds his own milk and has the practitioner rinse their mouth with it. After the practitioner rinses, the Brahma King holds a canopy covering the practitioner, and under the Brahma King's canopy, one universally sees all the supreme realms, thereby regaining the original heart, without confusion.' When the Buddha spoke these words, the five hundred Shakya monks followed the Buddha's teachings and practiced them one by one. Their hearts immediately became cool and clear. They contemplated form, feeling, thought, volition, and consciousness as impermanent, suffering, empty, and without self. They no longer craved the world, understood the Dharma of emptiness, and suddenly regained their original heart. They broke the eighty billion knots of burning afflictions, attained the Srotaapanna stage, and gradually cultivated to attain the Arhat stage. --------------------------------------------------------------------------------
Chinese
三明、六通、具八解脱。时诸比丘闻佛所说，欢喜奉行(此名柔软治四大内风法)。 “复次，舍利弗！若行者欲行禅定，宜当善观四大境界随时增损。春时应入火三昧，以温身体。火光猛盛，身体蒸热，宜当治之。想诸火光作如意珠从毛孔出，焰焰之间作金莲华，化佛坐上说治病法。以三种珠，一者、月精摩尼，二者、星光摩尼，犹如天星，光白身青，三者、水精摩尼，想此三珠一照头上、一照左肩、一照右肩。见三珠已，想身毛孔出三珠光极为清凉，身心柔软，入火三昧不为所坏(是名治火大三昧法)。 “复次，舍利弗！秋时应当入地三昧。入地三昧见此地相：百千石山、铁山、铁围山、金刚山从头至足，三百三十六节各为百千山，山神岩㟧，尔时应当疾疾治之。治地大法，想此诸山一一谛观犹若芭蕉，如是次第，如经十譬，一一谛观。尔时，但见十方大地如白琉璃，有白宝花，见舍利弗、目连、迦叶、迦旃延坐白金刚窟，履地如水，为行者说五破、五合，说地无常。行者见已，身心柔软，还得本心(是名治地大法)。 “复次，舍利弗！行者入水三昧者，自见己身如大涌泉，三百三十六节随水流去，见十方地满中青水或白、或赤，宜当急治。治水法者，先当观身作摩尼珠，吉祥之瓶、金花 现代汉语译本： 三明（宿命明、天眼明、漏尽明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏尽通）、具八解脱（内有色想观外色解脱、内无色想观外色解脱、净解脱身作证具足住、空无边处解脱、识无边处解脱、无所有处解脱、非想非非想处解脱、灭受想解脱）。当时，各位比丘听闻佛陀所说，欢喜地奉行（这被称为柔软调理四大内风的方法）。 ‘再者，舍利弗（佛陀的十大弟子之一，以智慧著称）！如果修行者想要进行禅定，应该仔细观察四大（地、水、火、风）的境界，随时进行增减调整。春天的时候应该进入火三昧（专注火元素的禅定），以温暖身体。如果火光过于猛烈，身体感到蒸热，就应该进行调理。观想各种火光变成如意珠，从毛孔中散发出来，火焰之间显现出金莲花，化身佛坐在上面宣说治疗疾病的方法。用三种宝珠来调理，第一种是月精摩尼（月亮精华形成的宝珠），第二种是星光摩尼（星光形成的宝珠），像天上的星星一样，光芒是白色的，珠身是青色的，第三种是水精摩尼（水晶形成的宝珠），观想这三种宝珠，一颗照在头上，一颗照在左肩，一颗照在右肩。看到这三颗宝珠后，观想身体的毛孔散发出三颗宝珠的光芒，极其清凉，身心柔软，进入火三昧也不会被其所伤害（这被称为调理火大三昧的方法）。’ ‘再者，舍利弗！秋天的时候应该进入地三昧（专注土元素的禅定）。进入地三昧后，会看到大地的景象：成百上千的石山、铁山、铁围山、金刚山从头到脚，身体的三百三十六个关节都变成成百上千的山，山神和岩石洞穴显现出来，这时应该迅速地进行调理。调理地大的方法是，观想这些山一座一座地仔细观察，就像芭蕉树一样，像这样依次按照《经》中所说的十种譬喻，一一仔细观察。这时，只能看到十方大地像白色的琉璃一样，有白色的宝花，看到舍利弗、目连（佛陀的十大弟子之一，以神通著称）、迦叶（佛陀的十大弟子之一，以头陀行著称）、迦旃延（佛陀的十大弟子之一，以论议著称）坐在白色的金刚窟中，踩在地上像踩在水上一样，为修行者宣说五破、五合的道理，宣说大地的无常。修行者看到这些景象后，身心柔软，恢复本来的心（这被称为调理地大的方法）。’ ‘再者，舍利弗！修行者进入水三昧（专注水元素的禅定）时，会看到自己身体像巨大的涌泉一样，身体的三百三十六个关节随着水流流走，看到十方大地充满青色、白色或红色的水，这时应该赶紧进行调理。调理水大的方法是，首先应当观想身体变成摩尼珠（如意宝珠）、吉祥之瓶、金花。
English
English version: Possessing the Threefold Clarity (Sanming) [Threefold Clarity: Clarity of past lives, Clarity of future vision, Clarity of the extinction of outflows], the Six Supernatural Powers (Liutong) [Six Supernatural Powers: Divine eye, Divine ear, Knowledge of others' minds, Knowledge of past lives, Supernatural power, Extinction of outflows], and equipped with the Eight Deliverances (Ba Jietuo) [Eight Deliverances: Internal contemplation of external forms, Internal absence of form contemplating external forms, Pure deliverance through realization by body, Deliverance of the sphere of infinite space, Deliverance of the sphere of infinite consciousness, Deliverance of the sphere of nothingness, Deliverance of the sphere of neither perception nor non-perception, Deliverance of the cessation of perception and sensation]. At that time, the Bhikshus (Biqiu) [Buddhist monks] heard what the Buddha (Fo) [Enlightened One] said, and joyfully practiced it (this is called the method of gently regulating the internal wind of the Four Great Elements). 'Furthermore, Shariputra (Shelifu) [One of the Buddha's ten great disciples, known for his wisdom]! If a practitioner wishes to engage in Samadhi (Chan Ding) [meditative absorption], they should carefully observe the realms of the Four Great Elements (Si Da) [Earth, Water, Fire, Wind], increasing or decreasing them as needed. In spring, one should enter the Fire Samadhi (Huo Sanmei) [meditative absorption focused on the fire element] to warm the body. If the firelight is too intense and the body feels overheated, it should be regulated. Visualize the various firelights transforming into wish-fulfilling jewels (Ruyi Zhu), emanating from the pores, with golden lotus flowers appearing between the flames, and a manifested Buddha (Hua Fo) [transformation body of a Buddha] sitting on them, expounding the methods of healing. Use three types of jewels to regulate: first, the Moon Essence Mani (Yue Jing Moni) [jewel formed from the essence of the moon], second, the Starlight Mani (Xingguang Moni) [jewel formed from starlight], like a star in the sky, with white light and a blue body, and third, the Water Essence Mani (Shui Jing Moni) [jewel formed from water crystal]. Visualize these three jewels, one shining on the head, one shining on the left shoulder, and one shining on the right shoulder. After seeing these three jewels, visualize the pores of the body emitting the light of the three jewels, extremely cool and refreshing, making the body and mind soft and supple, so that entering the Fire Samadhi will not be harmful (this is called the method of regulating the Fire Great Element Samadhi).' 'Furthermore, Shariputra! In autumn, one should enter the Earth Samadhi (Di Sanmei) [meditative absorption focused on the earth element]. Upon entering the Earth Samadhi, one will see the appearance of the earth: hundreds of thousands of stone mountains, iron mountains, iron surrounding mountains, and diamond mountains from head to toe, with the three hundred and thirty-six joints of the body each becoming hundreds of thousands of mountains, with mountain gods and rocky caves appearing. At this time, one should quickly regulate it. The method of regulating the Earth Great Element is to visualize each of these mountains, observing them carefully as if they were banana trees, in this order, according to the ten metaphors described in the Sutras (Jing), observing each one carefully. At this time, one will only see the ten directions of the earth like white crystal, with white precious flowers, and see Shariputra, Maudgalyayana (Mujianlian) [One of the Buddha's ten great disciples, known for his supernatural powers], Kashyapa (Jiaye) [One of the Buddha's ten great disciples, known for his ascetic practices], and Katyayana (Jiadianyan) [One of the Buddha's ten great disciples, known for his eloquence] sitting in white diamond caves, treading on the ground as if it were water, expounding to the practitioner the principles of the five destructions and five unions, and expounding the impermanence of the earth. After the practitioner sees these sights, their body and mind become soft and supple, and they regain their original mind (this is called the method of regulating the Earth Great Element).' 'Furthermore, Shariputra! When a practitioner enters the Water Samadhi (Shui Sanmei) [meditative absorption focused on the water element], they will see their own body like a great gushing spring, with the three hundred and thirty-six joints of the body flowing away with the water, and see the ten directions of the earth filled with blue, white, or red water. At this time, one should quickly regulate it. The method of regulating the Water Great Element is to first visualize the body transforming into a Mani jewel (Moni Zhu) [wish-fulfilling jewel], an auspicious vase, and golden flowers.' --------------------------------------------------------------------------------
Chinese
覆上，使十方水流入瓶中。此吉祥瓶涌出七花，七茎分明，一一茎间有七泉水、一一泉中有七金花、一一华上有一佛坐，说七觉支(是名治水大法)。 “复次，舍利弗！若行者入风三昧，自见己身作一九头龙，一一龙头有九百耳、无量口，身毛孔、耳及口如大溪谷皆出猛风，宜急治之。治之法者，当教行者自观己身作金刚座，从于四面想四金刚轮以持此风。金轮复生七金刚华，华上化佛手捉澡灌，澡灌中有一六头龙动身吸风，令十方风恬静不动。尔时，行者复见七佛、四大声闻，重为解说七觉支，渐入八圣道分(是名治内风大法也)，拥酥观柔软四大，渐入圣分尔焰境界。 “复次，舍利弗！若有行者四大粗涩——或瞋、或喜，或悲、或笑，或复腹行、或放下风——如是诸病当教急治。 “治之法者，先观薄皮，从半节起见于薄皮，九十九重犹如泡气；次观厚皮，九十九重犹如芭蕉；次复观膜，如眼上翳，九十九重溃溃欲穿；次复观肉，亦九十九重，如芭蕉叶，中间有虫细于秋毫，虫各四头、四口，九十九尾；次当观骨，见骨皎白如白琉璃，九十八重，四百四脉入其骨间，流注上下犹如芭蕉；次当观髓，九十八重，如虫网丝。 “观诸节已，次观头骨，一一发下有四百四脉直入脑中；其余 现代汉语译本：覆盖其上，使十方之水流入瓶中。这吉祥瓶涌出七朵花，七个花茎分明可见，每一个花茎之间有七道泉水，每一道泉水中有七朵金花，每一朵金花上都有一尊佛坐着，宣说七觉支（Saptabodhyanga）（这是名为治理水的大法）。 ‘再者，舍利弗（Sariputra）！如果修行者进入风三昧（Vata-samadhi），自己看见自己的身体变成一条九头龙，每一个龙头有九百只耳朵、无数的口，身体的毛孔、耳朵和口都像巨大的溪谷一样发出猛烈的风，应该赶紧治理它。治理的方法是，应当教导修行者自己观想自己的身体变成金刚座（Vajrasana），从四个方向观想四个金刚轮（Vajra-cakra）来控制这些风。金轮又生出七朵金刚花，花上化现的佛手拿着澡罐，澡罐中有一条六头龙动身吸风，使十方的风平静不动。这时，修行者又看见七佛（Sapta-buddha）、四大声闻（Catur-sravaka），再次为他解说七觉支，逐渐进入八圣道分（Aryastangika-marga）（这是名为治理体内风的大法），用柔软的酥油观想四大，逐渐进入圣者的尔焰境界。 ‘再者，舍利弗！如果有修行者四大（Catur-mahabhuta）粗涩——或者嗔怒、或者欢喜，或者悲伤、或者欢笑，或者腹部蠕动、或者放下屁——像这样的各种疾病应当教导他赶紧治理。 ‘治理的方法是，先观想薄皮，从半个关节开始看见薄皮，有九十九重，好像气泡一样；其次观想厚皮，有九十九重，好像芭蕉一样；其次再观想膜，像眼睛上的翳障，有九十九重，溃烂得好像要穿透一样；其次再观想肉，也有九十九重，像芭蕉叶，中间有虫子细小得像秋毫，虫子各有四个头、四个口，九十九条尾巴；其次应当观想骨头，看见骨头洁白如白琉璃，有九十八重，四百四条脉络进入骨头之间，流动上下好像芭蕉；其次应当观想骨髓，有九十八重，像虫网的丝。 ‘观想各个关节之后，其次观想头骨，每一根头发下面有四百四条脉络直接进入脑中；其余的...