T15n0619_五門禪經要用法
大正藏第 15 冊 No. 0619 五門禪經要用法
No. 619
五門禪經要用法
大禪師佛陀蜜多撰
宋罽賓三藏曇摩蜜多譯
坐禪之法要有五門：一者安般；二、不凈；三、慈心；四、觀緣；五、唸佛。安般、不凈二門、觀緣，此三門有內外境界；唸佛、慈心緣外境界。所以五門者，隨眾生病：若亂心多者，教以安般；若貪愛多者，教以不凈；若瞋恚多者，教以慈心；若著我多者，教以因緣；若心沒者，教以唸佛。
若行人有善心已來，未唸佛三昧者，教令一心觀佛。若觀佛時，當至心觀佛相好了了，分明諦了已，然後閉目憶念在心；若不明瞭者，還開目視，極心明瞭然後還坐。正身正意繫念在前，如對真佛明瞭無異。即從座起跪白師言：「我房中繫念見佛無異。」師言：「汝還本坐，繫念額上，一心念佛。」爾時額上有佛像現，從一至十乃至無量。若行人所見多佛從額上出者、若去身不遠而還者，教師當知此是求聲聞人。若小遠而還者，求辟支佛人。若遠而還者，是大乘人。三種所出佛還近身，作地金色，此諸佛盡入于地，地平如掌明凈如鏡。自觀己身明凈如地，此名得唸佛三昧境界。得是境界已白師。師言：「是好境界。」此名初門觀也。師復教繫念
【現代漢語翻譯】 現代漢語譯本
大正藏第 15 冊 No. 0619 五門禪經要用法
No. 619
五門禪經要用法
大禪師佛陀蜜多（Buddhamitra，大禪師名）撰
宋罽賓三藏曇摩蜜多（Dharmamitra，譯者名）譯
坐禪的方法要有五個門徑：一是安般（ān bān，即數息觀）；二是、不凈（bù jìng，觀身體不凈）；三是、慈心（cí xīn，修慈悲心）；四是、觀緣（guān yuán，觀察因緣）；五是、唸佛（niàn fó，憶念佛陀）。安般、不凈二門、觀緣，這三門有內外境界；唸佛、慈心緣外境界。設立五個門徑的原因是，爲了適應眾生的不同病癥：如果散亂心多的人，教他修安般；如果貪愛心多的人，教他修不凈觀；如果嗔恚心多的人，教他修慈心；如果執著於我的人，教他修因緣觀；如果心容易昏沉的人，教他念佛。
如果修行人有善心，但還沒有修習唸佛三昧（niàn fó sān mèi，通過唸佛達到的一種禪定狀態），就教他一心觀佛。如果觀佛的時候，應當至誠觀想佛的相好莊嚴，清清楚楚、明明白白地觀察之後，然後閉上眼睛在心中憶念；如果不清楚明白，就再睜開眼睛看，盡心盡力地看清楚明白，然後回到座位。端正身體，端正意念，把意念集中在前方，就像面對真佛一樣清楚明白。然後從座位上起來，跪著告訴師父說：『我在房中繫念觀佛，和真佛沒有差別。』師父說：『你回到原來的座位，把意念集中在額頭上，一心念佛。』這時額頭上就會有佛像顯現，從一尊到十尊，乃至無量尊。如果修行人所見到的很多佛像從額頭上出來，或者離開身體不遠又回來，師父應當知道這個人是求聲聞（shēng wén，小乘佛教的修行者）果的人。如果離開稍遠又回來，是求辟支佛（pì zhī fó，又稱緣覺，不依師而自悟的修行者）果的人。如果離開很遠才回來，是大乘（dà chéng，大乘佛教）人。這三種所出現的佛像回到靠近身體的地方，變成地金色，這些佛像都進入到地裡，地面平坦如手掌，明亮如鏡子。自己觀察自己的身體明亮如地面，這叫做得到唸佛三昧的境界。得到這種境界后告訴師父。師父說：『這是好的境界。』這叫做初門觀。師父又教他繫念
【English Translation】 English version
T15 No. 0619 Five Gates of Dhyana Sutra Essential Usages
No. 619
Five Gates of Dhyana Sutra Essential Usages
Composed by Great Dhyana Master Buddhamitra (Buddhamitra, name of the Great Dhyana Master)
Translated by Tripiṭaka Master Dharmamitra (Dharmamitra, name of the translator) from Kasmir during the Song Dynasty
The method of seated meditation (dhyana) should have five gates: first, Ānāpāna (ānāpāna, mindfulness of breathing); second, Impurity (bù jìng, contemplation of the impurity of the body); third, Loving-kindness (cí xīn, cultivating loving-kindness); fourth, Observation of Conditions (guān yuán, observing dependent origination); fifth, Mindfulness of the Buddha (niàn fó, recollecting the Buddha). Ānāpāna, Impurity, and Observation of Conditions, these three gates have internal and external realms; Mindfulness of the Buddha and Loving-kindness are related to external realms. The reason for establishing five gates is to suit the different ailments of sentient beings: if one has many scattered thoughts, teach them Ānāpāna; if one has much greed and attachment, teach them the contemplation of Impurity; if one has much anger and hatred, teach them Loving-kindness; if one is attached to the self, teach them the observation of Conditions; if one's mind is prone to dullness, teach them Mindfulness of the Buddha.
If a practitioner has a good mind but has not yet cultivated the Samadhi of Mindfulness of the Buddha (niàn fó sān mèi, a state of meditative concentration achieved through mindfulness of the Buddha), teach them to single-mindedly contemplate the Buddha. When contemplating the Buddha, one should sincerely contemplate the excellent marks and characteristics of the Buddha, observing them clearly and distinctly, and then close their eyes and recollect them in their mind; if it is not clear and distinct, then open their eyes again and look, making every effort to see clearly and distinctly, and then return to the seat. Straighten the body, straighten the mind, and focus the mind on what is in front, as clear and distinct as if facing the real Buddha. Then rise from the seat, kneel, and tell the teacher: 'In my room, focusing my mind on the Buddha, I see no difference from the real Buddha.' The teacher says: 'Return to your original seat, focus your mind on your forehead, and single-mindedly be mindful of the Buddha.' At this time, Buddha images will appear on the forehead, from one to ten, even to immeasurable numbers. If the practitioner sees many Buddhas emerging from the forehead, or if they go not far from the body and return, the teacher should know that this person is seeking the fruit of a Śrāvaka (śrāvaka, a practitioner of Hinayana Buddhism). If they go a little further and return, it is a person seeking the fruit of a Pratyekabuddha (pratyekabuddha, also known as a self-enlightened one, a practitioner who attains enlightenment without a teacher). If they go far away and return, it is a Mahayana (mahāyāna, Mahayana Buddhism) person. These three kinds of Buddhas that appear return close to the body, turning into the color of gold on the ground, and all these Buddhas enter into the ground, the ground is flat like the palm of a hand, bright and clear like a mirror. Observing oneself, one's body is bright and clear like the ground, this is called attaining the realm of the Samadhi of Mindfulness of the Buddha. After attaining this realm, tell the teacher. The teacher says: 'This is a good realm.' This is called the first gate of contemplation. The teacher then teaches to focus the mind on
在心然後觀佛。即見諸佛從心而出，手執琉璃杖，杖兩頭出三乘人，光焰有大小。如是出已，末後一佛執杖在心正立而住，末後住佛回身還入，先去諸佛盡來隨入。若小乘人入盡則止；若大乘人入盡已，悉從身毛孔出滿於四海，上至有頂下至風際，如是照已還來入身如凈琉璃。所以光明還來入身者，欲示勇猛健疾境界相好。如是已即往白師。師言：「此名一切念處，以能生諸定故名爲念處。亦初得此法。皆是諸佛弟子所得，非是邪道神仙所見。上杖者，定相也。相光者，智慧相也。此內凡夫境界相也。」
師復更教言：「汝從今舍前二觀，繫心在齊。」即受師教，一心觀齊。觀齊不久，覺齊有動相，諦視不亂。見齊有物，猶如雁卵其色鮮白。即往白師。師言：「汝更視在處。」如師所教，觀已有蓮花，琉璃為莖、黃金為臺，臺上有佛結加趺坐。第一佛齊中復有蓮花出，上覆有佛結加趺坐。如是展轉相出乃至大海，海邊末後第一佛還入第二佛齊，第二佛還入第三佛齊，如是展轉還入乃至人齊佛。令為一一佛入行人齊中已，行人自身諸毛孔遍出蓮花滿虛空中，猶如垂寶瓔珞。如是出生，見諸蓮花盡入齊。行人爾時身體柔軟輕悅，自見己身明凈如雜寶色，即以所見白師。師言：「大善。汝好用心觀此身成定相也。」師
【現代漢語翻譯】 現代漢語譯本 先在心中觀想佛。就能看見諸佛從心中顯現出來，手中拿著琉璃杖（一種法器），杖的兩頭顯現出三乘（聲聞乘、緣覺乘、菩薩乘）之人，光芒有大有小。這樣顯現之後，最後一位佛手執琉璃杖在心中端正站立，最後站立的佛轉身返回進入心中，先前離去的諸佛全部跟隨進入。如果小乘人進入完畢就停止；如果大乘人進入完畢，就全部從身體的毛孔中出來，充滿四海，向上到達有頂天（色界頂層），向下到達風際（世界的邊緣），這樣照耀之後返回進入身體，如同清凈的琉璃。之所以光明返回進入身體，是爲了顯示勇猛、迅速的境界和美好的相貌。這樣之後就去稟告師父。師父說：『這叫做一切念處（四念處之一），因為它能產生各種禪定，所以叫做念處。也是初次得到這種法。這些都是諸佛弟子所能得到的，不是邪道神仙所能見到的。上面的杖，是禪定的象徵。相光，是智慧的象徵。這是內凡夫的境界。』 師父又教導說：『你從現在開始捨棄前面的兩種觀想，把心專注于臍（肚臍）。』於是接受師父的教導，一心觀想臍。觀想臍不久，感覺臍有動搖的跡象，仔細觀察而不散亂。看見臍中有東西，好像雁卵一樣，顏色鮮艷潔白。就去稟告師父。師父說：『你再觀察它所在的地方。』按照師父所教導的，觀想之後有蓮花，用琉璃做莖、黃金做臺，臺上有佛結跏趺坐（一種坐姿）。第一尊佛的臍中又有蓮花出現，上面又有佛結跏趺坐。這樣輾轉相生直到大海，海邊最後第一尊佛返回進入第二尊佛的臍中，第二尊佛返回進入第三尊佛的臍中，這樣輾轉返回進入直到人臍中的佛。讓每一尊佛都進入修行人的臍中之後，修行人自身的所有毛孔都遍佈蓮花，充滿虛空，好像垂下來的寶貴瓔珞（一種裝飾品）。這樣顯現出來，看見所有的蓮花都進入臍中。修行人這時身體柔軟輕快愉悅，自己看見自己的身體明亮潔凈如同各種寶物的顏色，就將所見到的稟告師父。師父說：『很好。你好好用心觀想這個身體，成就禪定的象徵。』師父
【English Translation】 English version First, contemplate the Buddha in your heart. Then you will see Buddhas emerge from your heart, each holding a crystal staff (a ritual implement). From both ends of the staff emanate beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), with varying degrees of radiance. After they emerge in this way, the last Buddha, holding the staff, stands upright in your heart. This last standing Buddha turns around and re-enters, and all the Buddhas who departed earlier follow and enter. If the practitioners of the Small Vehicle (Śrāvakayāna) have all entered, then it stops; if the practitioners of the Great Vehicle (Mahāyāna) have all entered, then they all emerge from the pores of the body, filling the four seas, reaching up to the Peak of Existence (the highest realm of the Form Realm) and down to the edge of the wind (the edge of the world). After illuminating in this way, they return and enter the body, like pure crystal. The reason why the light returns and enters the body is to demonstrate the aspects of courageous, vigorous, swift realms and auspicious signs. After this, go and report to the teacher. The teacher says: 'This is called the All-embracing Mindfulness (one of the Four Foundations of Mindfulness), because it can generate various samādhis (meditative states), it is called Mindfulness. It is also the first time to obtain this Dharma. These are all obtained by the disciples of the Buddhas, not seen by heretical deities and immortals. The staff above is a symbol of samādhi. The light of the signs is a symbol of wisdom. This is the realm of an ordinary person within.' The teacher further instructed: 'From now on, abandon the previous two contemplations and focus your mind on the navel.' Then, receiving the teacher's instruction, he single-mindedly contemplated the navel. Not long after contemplating the navel, he felt a movement in the navel, observing it attentively without distraction. He saw something in the navel, like a goose egg, its color bright white. He went to report to the teacher. The teacher said: 'Observe further where it is located.' As the teacher instructed, after contemplating, there was a lotus flower, with crystal as the stem and gold as the platform, and on the platform, a Buddha sat in the lotus position (a seated posture). From the navel of the first Buddha, another lotus flower emerged, and on it, another Buddha sat in the lotus position. In this way, they emerged one after another until the great sea, and at the edge of the sea, the last first Buddha returned and entered the navel of the second Buddha, the second Buddha returned and entered the navel of the third Buddha, and so on, returning and entering until the Buddha in the human navel. After causing each Buddha to enter the practitioner's navel, all the pores of the practitioner's body were filled with lotus flowers, filling the empty space, like hanging precious necklaces (a type of ornament). After emerging in this way, he saw all the lotus flowers enter the navel. At that time, the practitioner's body was soft, light, and joyful, and he saw his own body bright and pure like the colors of various treasures, and he reported what he had seen to the teacher. The teacher said: 'Very good. Focus your mind well on contemplating this body, achieving the symbol of samādhi.' The teacher
教言：「更觀齊中。」即如教觀，見頂有五色光焰。見已白師。師言：「更觀五光有五瑞相。」如教觀已，見有一佛在光明中結加趺坐，更觀五光中佛有何瑞相？即見佛口中種種蓮花出，出已遍滿大地。更令觀五光中佛一，見佛齊中有五師子出，師子出已食所出諸花已，還入五光中佛齊中。師子入已，五光及佛即從頂入。此名師子奮迅三昧定相也。
行人復觀光入佛身已，行人身作金色。見金色已，見齊中有物，圓如日月白而明凈。見已白師。師言：「更觀。」即見佛出滿腋下，及腰中有佛出，凡四佛出。四佛出已見四佛身，一一佛出無量圓日光，日光甚明凈。因諸日光，見四天下色，上至有頂下至風際悉皆明瞭，如見掌中無所掛礙。此名白凈解脫境界也。見如此已，還見四佛隨出處還入。四佛入已，復見白焰諸光，前入后出、后入前出，左入右出、右入左出。如是四種出入竟，見自身明凈，及水四邊圓滿凈光。此為名明凈境界。見此光已，名成唸佛三昧，在四禪中。
不凈門行者，善心來詣師所，未受法時，師教先使房中七日端坐。若有緣者，覺身及齊有瞤動相，自見己身明瞭，左足大指爪上有白露如珠。行者從座起，以所覺白師。師教行人行住坐立相。其人內境界多者，視占極高遠，知緣外多。若一
【現代漢語翻譯】 現代漢語譯本： 教言：『再觀臍中。』即如教導觀想，見頭頂有五色光焰。見到后告訴師父。師父說：『再觀五光有五種瑞相。』如教導觀想后，見到有一尊佛在光明中結跏趺坐，再觀五光中的佛有什麼瑞相？即見佛口中涌出種種蓮花，涌出后遍滿大地。再令觀想五光中的佛，見到佛臍中有五頭獅子涌出，獅子涌出后吃掉所涌出的各種蓮花，然後返回五光中的佛臍中。獅子進入后，五光及佛即從頭頂進入自身。這名為獅子奮迅三昧的定相。
修行人再觀想光進入佛身後，修行人的身體變成金色。見到金色后，見到臍中有物，圓如日月，潔白而明凈。見到后告訴師父。師父說：『再觀想。』即見到佛從腋下涌出，以及腰中有佛涌出，總共四尊佛涌出。四尊佛涌出后，見到四尊佛身，每一尊佛都涌出無量圓日光，日光非常明凈。因為這些日光，見到四天下的景象，上至有頂天，下至風輪際，都完全明瞭，如同見到掌中之物，沒有任何阻礙。這名為白凈解脫境界。見到如此景象后，又見到四尊佛隨著涌出的地方返回進入自身。四尊佛進入后，又見到白焰諸光，先前進入後方涌出、後方進入前方涌出，左方進入右方涌出、右方進入左方涌出。像這樣四種出入結束后，見到自身明凈，以及水四邊圓滿的凈光。這名為明凈境界。見到此光后，名為成就念佛三昧，在四禪之中。
修不凈觀的行者，以善心來到師父處，未接受傳法時，師父教導先使其在房中端坐七日。若有因緣者，感覺身體及臍有跳動的現象，自己見到自身明瞭，左腳大拇指的指甲上有白露如珠。修行人從座位起身，將所覺察到的告訴師父。師父教導修行人行住坐立的相。其人內境界多者，視線看得極高遠，知道緣分在外者多。若一
【English Translation】 English version: Teaching: 'Further contemplate the navel.' That is, contemplate as instructed, seeing five-colored light flames on the crown of the head. After seeing this, report to the teacher. The teacher says, 'Further contemplate the five lights having five auspicious signs.' After contemplating as instructed, one sees a Buddha sitting in the lotus position within the light. Further contemplate what auspicious signs the Buddha in the five lights has. One sees various lotus flowers emerging from the Buddha's mouth, spreading across the earth. One is then instructed to contemplate the Buddha in the five lights, and one sees five lions emerging from the Buddha's navel. After emerging, the lions eat all the flowers that have emerged and then return to the Buddha's navel within the five lights. After the lions enter, the five lights and the Buddha enter from the crown of the head. This is called the appearance of the Lion's Arising Samadhi.
The practitioner then contemplates the light entering the Buddha's body, and the practitioner's body becomes golden. After seeing the golden color, one sees something in the navel, round like the sun and moon, white and clear. After seeing this, report to the teacher. The teacher says, 'Contemplate further.' One then sees Buddhas emerging from under the armpits and from the waist, a total of four Buddhas emerging. After the four Buddhas emerge, one sees the bodies of the four Buddhas, each Buddha emitting immeasurable round sunlight, the sunlight being very clear. Because of these sunlights, one sees the sights of the four continents, from the peak of existence to the edge of the wind, all clearly, as if seeing something in the palm of one's hand without any obstruction. This is called the realm of White Pure Liberation. After seeing this, one sees the four Buddhas returning to where they emerged from. After the four Buddhas enter, one sees the white flame lights, entering from the front and exiting from the back, entering from the back and exiting from the front, entering from the left and exiting from the right, entering from the right and exiting from the left. After these four kinds of entering and exiting are completed, one sees one's own body clear and the pure light surrounding the water on all four sides. This is called the realm of Clear Purity. After seeing this light, it is called the accomplishment of Buddha Recitation Samadhi, within the four Dhyanas (meditative states).
A practitioner of the Impurity Contemplation, with a good heart, comes to the teacher. Before receiving the Dharma, the teacher instructs them to sit upright in their room for seven days. If there is affinity, one feels a throbbing sensation in the body and navel, and one sees one's own body clearly, with white dew like a pearl on the toenail of the left big toe. The practitioner rises from the seat and reports what they have perceived to the teacher. The teacher instructs the practitioner in the postures of walking, standing, sitting, and lying down. If the person has many internal experiences, their vision is extremely high and far, knowing that there are many external conditions. If one
心徐步視占審諦者，知緣內。若外緣者，教觀冢間死屍。見已還來在房中坐，自觀己身。念骨若三日不失，次觀房中諸人，漸漸令見白骨，次第相續至於大海。以何相故到大海？緣見水波源。一切骨人及己身盡著瓔珞，復見大水來灌其頂滿於己身，滿己身已令從足指出成血河。此名為厭患三昧也。
復專念前，見一切臥，唯有身在。以白師。師言：「汝自觀分為五分。」所以為五分者，欲知內覺外覺為驗。身若能壞作五分了者，即知今則無有我，一一亦無我，心則若住無我定門。若住定時盡見支節有刀出，諸刀刃皆有明焰出，此名無我智慧境界。
復更繫心白骨，自見骨上有明星出，四邊有金丸。星者，明凈境界。金丸者，智慧境界二十五。此名白骨境界滿也。
於十想中略出白骨相也。行人雖見白骨，于男女色故生愛心，欲除愛者應觀三十六物。若觀時應繫心額上，繫心不久，見有明珠于額而現在前，不令墮落，為心堅住故。所以有此相者，現法流出故。如是不久，教令放已入地，入地已隨而觀之，明凈而下過於地界。所以知者，自見己身及處處見凍凌過於風界。所以知者，身體柔軟過於水界。所以知者，自見己身及處處有水，上有泡出若到風界。所以知者，自見己身猶如虛空珠。若尋空還來，
【現代漢語翻譯】 現代漢語譯本： 如果有人以緩慢的步伐、審慎的觀察來審視真諦，他就能瞭解內在的因緣。如果是向外的因緣，就教他觀察墳地間的死屍。看完之後回到房間中坐下，自己觀察自己的身體。如果能三天不忘記觀想骨骼，接著觀察房間中的其他人，漸漸地讓他們都顯現出白骨的形象，次第相續直到大海。因為什麼景象而到達大海呢？因為看見水波的源頭。所有骨骼人以及自己的身體都佩戴上瓔珞，又看見大水來灌注他們的頭頂，充滿他們的身體，充滿身體之後讓他們從腳趾指出變成血河。這叫做厭患三昧（disgust contemplation）。 再專心念想之前所見，看見一切都倒臥著，只有自己站立著。將此情況稟告師父。師父說：『你自己觀想將身體分為五部分。』之所以要分為五部分，是爲了檢驗是否能知曉內在的覺受和外在的覺受。如果身體能夠分解成五部分，就知道現在沒有『我』，每一部分也沒有『我』，心就能安住在無我（non-self）的定門中。如果安住在定中，就能看見所有肢體關節都有刀出現，所有刀刃都有明亮的光焰發出，這叫做無我智慧的境界。 再進一步將心專注于白骨，自己看見白骨上有明星出現，四邊有金丸。明星，是明凈的境界。金丸，是智慧的境界，共有二十五種。這叫做白骨境界圓滿。 在十想（ten perceptions）中簡略地提出白骨相。修行人即使看見白骨，仍然因為男女之色而生起愛心，想要去除愛心的人應該觀想三十六物（thirty-six impurities）。如果觀想時，應該將心專注于額頭上，專注于額頭上不久，就能看見有明珠在額頭上顯現出來，不要讓它掉落，爲了讓心堅固安住。之所以有這種景象，是因為現法（present dharma）流出的緣故。像這樣不久，教他放開明珠讓它進入地下，進入地下之後隨著它觀想，明凈地向下穿過地界。如何知道穿過地界呢？自己看見自己的身體以及處處看見凍凌，穿過風界。如何知道穿過風界呢？身體柔軟。穿過水界。如何知道穿過水界呢？自己看見自己的身體以及處處有水，水上有氣泡冒出，到達風界。如何知道到達風界呢？自己看見自己的身體猶如虛空中的珠子。如果尋著虛空返回，
【English Translation】 English version: If one examines the truth with slow steps and careful observation, he will understand the inner causes and conditions. If it is an external cause, he should be taught to contemplate the corpses in the graveyard. After seeing them, he should return to his room and sit down, observing his own body. If he can maintain the contemplation of bones for three days without losing it, he should then observe the people in the room, gradually causing them to appear as white bones, successively continuing until the great ocean. What is the sign that leads to the great ocean? It is seeing the source of the water waves. All the bone-people and his own body are adorned with necklaces (瓔珞, yingluo), and then he sees great water pouring down on their heads, filling their bodies, and after filling their bodies, causing blood rivers to emerge from their toes. This is called the Disgust Contemplation (厭患三昧, yanhuan sanmei). Then, focusing intently on what was seen before, he sees everything lying down, with only himself standing. He reports this to the teacher. The teacher says, 'Contemplate your own body dividing into five parts.' The reason for dividing it into five parts is to verify whether one can know the inner and outer sensations. If the body can be broken down into five parts, then one knows that there is no 'I' (我, wo) now, and there is no 'I' in each part either, and the mind can abide in the gate of non-self (無我, wuwo) concentration. If one abides in concentration, he can see knives appearing from all the limbs and joints, and all the blades have bright flames emanating from them. This is called the realm of non-self wisdom. Further focusing the mind on the white bones, he sees bright stars appearing on the bones, with golden spheres on all sides. The stars are the realm of bright purity. The golden spheres are the realm of wisdom, of which there are twenty-five. This is called the perfection of the white bone realm. The white bone aspect is briefly presented from the Ten Perceptions (十想, shixiang). Even if a practitioner sees white bones, he may still develop love for the forms of men and women. Those who wish to eliminate love should contemplate the Thirty-Six Impurities (三十六物, sanshiliu wu). When contemplating, one should focus the mind on the forehead. If one focuses on the forehead for a short time, he will see a bright pearl appearing on the forehead, and he should not let it fall, in order to make the mind firm and abiding. The reason for this appearance is that the present dharma (現法, xianfa) is flowing out. After a short time like this, he should be taught to release the pearl and let it enter the ground. After it enters the ground, he should follow it with his contemplation, clearly and purely going down through the earth realm. How does one know that it has passed through the earth realm? He sees his own body and everywhere he sees frozen ice, passing through the wind realm. How does one know that it has passed through the wind realm? The body is soft. Passing through the water realm. How does one know that it has passed through the water realm? He sees his own body and everywhere there is water, with bubbles rising on the water, reaching the wind realm. How does one know that it has reached the wind realm? He sees his own body like a pearl in the void. If he seeks the void and returns,
明凈光明隨珠而來。珠若出已入行人齊中，入已見三十六物明瞭無礙。行人爾時得男女相定滿。
白骨觀法。白骨觀者，除身肉血筋脈都盡，骨骨相拄，白如珂雪，光亦如是。若不見者，譬如癩人，醫語其人家：「若令飲血，色同乳者，便可得差。」家中所有悉令白，作白銀器盛血，語言：「飲乳，此病必差。」病言：「血也。」答言：「白物治之。汝豈不見家中諸物悉是白物，罪故見血。但當專心乳相，莫念是血也。」如是七日，便變為乳，何況實白而不能見。即見骨人，骨人之中其心生滅相續如綖貫珠。如是所見及觀外身，亦復如是。若心故住精進不廢，如鉆火見煙、穿井見泥得水不久。若心靜住，開眼見骨了了，如水澄清，則見面像；濁則不見。
觀佛三昧，佛為法王，能令人得種種善法，是故坐禪之人先當唸佛。佛者能令人無量罪微薄得諸禪定，至心念佛、佛亦念人。為王所念，怨家債主不能侵近；唸佛亦爾，諸餘惡法不能嬈亂。若唸佛者，佛不在世云何憶念？人之自信無過於眼，當觀好像如見真佛無異。先從肉髻、眉間白毫，下至於足，復至肉髻，相相諦觀。還於靜處閉目思惟，繫心在像使不他念，若有餘緣攝之令還。心自觀察如意得見，是為得觀緣定。當作是念：「我亦不往，像亦不來，而
【現代漢語翻譯】 現代漢語譯本：明亮的光芒隨著寶珠而來。寶珠如果出現並進入人群之中，進入后就能清楚無礙地看到三十六種事物。修行人在那時就能確定獲得男女之相的圓滿。
白骨觀的修習方法。所謂白骨觀，就是觀想身體的血肉筋脈全部消失，只剩下骨頭與骨頭相互支撐，潔白如珂雪，光亮也像珂雪一樣。如果看不見白骨，就像一個麻風病人，醫生告訴他的家人：『如果讓他喝血，血的顏色像乳汁一樣，病就可以治好。』家人把家中所有的東西都弄成白色，用白銀器皿盛血，告訴病人：『喝乳汁，這病一定能好。』病人說：『這是血啊。』家人回答說：『用白色的東西來治療。你難道沒看見家中所有的東西都是白色的嗎？這是因為你的罪業深重才看到血。只要專心觀想乳汁的形象，不要想這是血。』這樣過了七天，血就變成了乳汁，何況是真正的白色卻不能看見呢？這樣就能看見白骨人，在白骨人的身體中，心的生滅相續不斷，就像用線穿珠子一樣。像這樣觀想自己所見到的，以及觀想自身之外的身體，也是如此。如果內心堅定，精進不懈，就像鉆木取火，見到煙后，穿井取水，見到泥土后，得到水就不遠了。如果內心平靜安定，睜開眼睛就能清楚地看見白骨，就像水澄清后，就能看見自己的面容；水渾濁就看不見。"
觀佛三昧，佛（Buddha，覺悟者）是法王，能使人獲得各種善法，所以坐禪的人應當首先念佛。佛能使人無量的罪業變得輕微，獲得各種禪定，至誠唸佛，佛也會念著這個人。被國王所念著，怨家債主就不能侵犯；唸佛也是這樣，各種惡法不能擾亂。如果唸佛，佛不在世，要如何憶念呢？人最相信的就是自己的眼睛，應當觀想佛像，就像見到真佛一樣沒有差別。先從肉髻（ushnisha，佛頂的肉隆），眉間白毫（urna，兩眉之間的白色毫毛），向下到足，再回到肉髻，仔細地觀察佛的每一處相好。回到安靜的地方，閉上眼睛思惟，把心繫在佛像上，不要想其他的事情，如果有其他的事情，就把心收回來。內心自然地觀察，就能如意地見到佛像，這就是得到觀緣定。應當這樣想：『我也沒有去，佛像也沒有來，而
【English Translation】 English version: Bright light comes with the Mani jewel. If the jewel appears and enters the midst of people, upon entering, one can clearly and without obstruction see the thirty-six objects. The practitioner at that time can be certain to attain the complete form of male and female.
The method of White Bone Contemplation. White Bone Contemplation means eliminating all the flesh, blood, tendons, and veins of the body, leaving only bones supporting each other, as white as conch shells and snow, and the light is also like that. If one cannot see it, it is like a leper whose doctor tells his family: 'If you can get him to drink blood that is the color of milk, he can be cured.' The family makes everything in the house white, puts blood in a silver vessel, and says: 'Drink milk, this disease will surely be cured.' The patient says: 'This is blood.' The family replies: 'We are using white things to treat it. Don't you see that everything in the house is white? It is because of your sins that you see blood. Just focus on the appearance of milk and don't think of it as blood.' After seven days, the blood will turn into milk, so how can you not see real white? Then one can see the bone person, and within the bone person, the arising and ceasing of the mind continues like a thread stringing beads. What is seen in this way, and the external body that is contemplated, are also like this. If the mind remains steadfast and diligence is not abandoned, it is like drilling wood for fire, seeing smoke, and digging a well for water, seeing mud, and getting water will not be far off. If the mind is calm and stable, opening the eyes will clearly see the bones, like clear water, one can see one's face; if it is turbid, one cannot see it.
The Samadhi of Buddha Contemplation. The Buddha (Buddha, the awakened one) is the Dharma King, who can enable people to obtain all kinds of good dharmas, so those who practice meditation should first contemplate the Buddha. The Buddha can make people's immeasurable sins become light and obtain various samadhis. If one sincerely contemplates the Buddha, the Buddha will also contemplate that person. Being contemplated by the king, enemies and creditors cannot invade; contemplating the Buddha is also like this, all other evil dharmas cannot disturb. If one contemplates the Buddha, but the Buddha is not in the world, how should one remember him? People trust their eyes more than anything else, so one should contemplate the Buddha image as if seeing the real Buddha without any difference. First, from the ushnisha (ushnisha, the protuberance on the crown of the Buddha's head), the urna (urna, the white hair between the eyebrows), down to the feet, and then back to the ushnisha, carefully observing each of the Buddha's characteristics. Return to a quiet place, close your eyes and contemplate, keep your mind on the image of the Buddha, and do not think of other things. If there are other things, bring your mind back. The mind naturally observes, and one can see the Buddha image as desired, this is obtaining the Samadhi of Contemplation. One should think like this: 'I have not gone, and the image has not come, and
得見者由心定想住也。」得觀佛定已，然後進觀生身，便得見之如對面無異也。人心馳散多緣惡法，當如乳母看視其子不令作惡。若心不住，當自責心：「老病死苦常來逼切。若生天上著于妙欲，無有治心善法。若墮三惡，苦惱怖懅善心不生。今於此身當至心念佛。」復作是念言：「生在末世法欲滅盡，猶如打鼓開門放囚，鼓聲漸止門閉一扇，豈不自知不求出獄也。過去無始世界生死已來，所更苦惱萬端。今始受法未得成就，無常死賊常來侵害，經無數劫生死之苦。」如是種種責心令住于相，坐臥行步常得見佛，然後更進生身。得禪定已，展轉則易生身觀。法身觀者，既以觀像心隨想成就，斂意入定即便得見。當因於像以念生身。觀云如坐于菩提樹下，光明顯照相好奇特。又如鹿野苑中為五比丘說四諦法。又如耆阇崛山放大光明為諸大眾說般若時。隨用一處，繫念在前不令外散，心想得住即便見佛，舉身快樂貫徹骨髓。譬如熱時得清涼池、寒得溫室，世間之樂無以為喻。法身觀者，已於空中見佛生身，當因生身觀內法身，十力、四無所畏、十八不共法、大慈大悲無量善業。如人先見金瓶，后觀瓶內摩尼寶珠。所以法身真妙神智無比，無近無遠無難無易，無量世界悉如目前，無有一法而不知者，一切諸法無所不了。是故
【現代漢語翻譯】 現代漢語譯本： 『能得見佛陀與否取決於內心專注的觀想。』在能夠穩定地觀想佛陀的形象后，再進一步觀想佛陀的應化之身，就能清楚地見到佛陀，如同面對面一樣沒有差別。人的心容易散亂，常常被各種惡念所牽引，應當像乳母照看自己的孩子一樣，不讓他做壞事。如果心不能安定，就應當自我責備：『衰老、疾病和死亡的痛苦常常逼迫著我。如果投生到天界，沉溺於美妙的慾望之中，就沒有修習善法來調伏內心。如果墮落到三惡道，充滿痛苦、煩惱和恐懼，善良的心就無法生起。現在，我應當全心全意地念佛。』 進一步這樣想：『我生於末法時代，佛法將要滅盡，就像敲鼓開門釋放囚犯一樣，鼓聲漸漸停止，門也關閉了一扇，難道不應該自覺地尋求出離牢獄嗎？從過去無始以來的生死輪迴中，我已經經歷了無數的痛苦。現在才開始接受佛法，還沒有獲得成就，無常的死亡就像盜賊一樣常常來侵擾，經歷無數劫的生死之苦。』像這樣用各種方式責備自己的心，使它安住在觀想的境界中，無論坐著、躺著、行走或站立，都能常常見到佛陀，然後更進一步觀想佛陀的應化之身。在獲得禪定之後，就更容易轉而修習應化之身的觀想。 至於法身的觀想，既然已經通過觀想佛像使內心隨所想而成就，收攝心意進入禪定，就能見到法身。應當通過觀想佛像來憶念佛陀的應化之身，觀想佛陀如同坐在菩提樹下，光明明顯照耀，相貌奇特美好。又如在鹿野苑中為五位比丘宣說四諦之法。又如在耆阇崛山（Grdhakuta，鷲峰山）放出大光明，為大眾宣說般若經時。隨意選擇一處場景，將心念專注於此，不讓它向外散亂，心想能夠安住，就能見到佛陀，全身感到快樂，這種快樂滲透到骨髓之中。就像炎熱時得到清涼的池塘，寒冷時得到溫暖的房間一樣，世間的快樂無法與此相比。 對於法身的觀想，已經在空中見到佛陀的應化之身，應當通過觀想應化之身來觀想內在的法身，即佛陀的十力（Dasabala，如來所具有的十種力）、四無所畏（catu vaiśāradyāni，佛陀的四種無畏）、十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德）、大慈大悲以及無量的善業。就像人先看到金瓶，然後觀察瓶內的摩尼寶珠（mani-ratna，如意寶珠）一樣。所以，法身是真正微妙的神奇智慧，無與倫比，沒有遠近之分，沒有難易之別，無量的世界都如同在眼前一樣，沒有一法是不知道的，對於一切諸法沒有不瞭解的。因此，
【English Translation】 English version: 'The ability to see the Buddha depends on the focused contemplation of the mind.' Having attained stability in visualizing the Buddha's image, then further contemplate the manifested body of the Buddha, and you will be able to see the Buddha clearly, as if face to face without any difference. People's minds are easily scattered and often led by various evil thoughts. One should care for their mind like a wet nurse cares for her child, not allowing it to do bad things. If the mind cannot be stabilized, one should reproach oneself: 'The suffering of old age, sickness, and death is constantly pressing upon me. If I am reborn in the heavens, indulging in wonderful desires, there will be no practice of good Dharma to tame the mind. If I fall into the three evil realms, filled with pain, affliction, and fear, good thoughts will not arise. Now, I should wholeheartedly recite the name of the Buddha.' Further, think like this: 'I am born in the degenerate age, when the Dharma is about to perish, like opening the door to release prisoners, the sound of the drum gradually stops, and the door closes again. Shouldn't I consciously seek to escape from prison? From the beginningless cycle of birth and death, I have experienced countless sufferings. Now I am just beginning to receive the Dharma and have not yet attained accomplishment. Impermanent death is like a thief, constantly coming to invade, experiencing countless eons of the suffering of birth and death.' In this way, reproach your mind in various ways, so that it dwells in the realm of contemplation. Whether sitting, lying down, walking, or standing, one can always see the Buddha, and then further contemplate the manifested body of the Buddha. As for the contemplation of the Dharmakaya (Dharmakāya, the body of the Dharma), since the mind has been accomplished through the contemplation of the Buddha's image, gather your thoughts and enter into samadhi (samādhi, a state of meditative consciousness), and you will be able to see the Dharmakaya. One should use the contemplation of the Buddha's image to remember the manifested body of the Buddha, contemplating the Buddha as if sitting under the Bodhi tree, with bright light shining clearly, and with a unique and beautiful appearance. Or like in Mrigadava (Mrigadāva, Deer Park) where the Four Noble Truths were preached to the five Bhikkhus (bhikkhus, monks). Or like on Grdhrakuta Mountain (Grdhakuta, Vulture Peak Mountain) emitting great light, speaking the Prajna Sutra (Prajna Sutra, Perfection of Wisdom Sutra) to the masses. Choose any scene, focus your mind on it, and do not let it scatter outward. If the mind can dwell there, you will see the Buddha, and your whole body will feel joy, which penetrates into your bones. It is like getting a cool pond in hot weather, or a warm room in cold weather. The joy of the world cannot compare to this. Regarding the contemplation of the Dharmakaya, having already seen the manifested body of the Buddha in the sky, one should contemplate the inner Dharmakaya through the contemplation of the manifested body, that is, the Ten Powers (Dasabala, the ten powers of the Tathagata), the Four Fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of the Buddha), the Eighteen Uncommon Qualities (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique qualities of the Buddha), great compassion, and immeasurable good deeds. It is like a person who first sees a golden vase and then observes the mani jewel (mani-ratna, wish-fulfilling jewel) inside the vase. Therefore, the Dharmakaya is truly subtle and wonderful, with unparalleled divine wisdom, without near or far, without difficulty or ease, immeasurable worlds are all like in front of the eyes, there is nothing that is not known, and there is nothing that is not understood about all dharmas. Therefore,
行者當常專念不令心散，若念余緣攝之令還。複次一切命過者，知當死時先失諸根。如投火坑，發聲至梵天。甚大怖畏無過死賊，唯佛一人力能救拔，與種種人天涅槃之樂。複次一切諸佛，世世常為一切眾生故不惜身命。如釋迦文佛為太子時出遊觀看，見一癩人，即敕醫言：「當須不死人血飲之、髓涂之，乃可得差。」太子念言：「是人難得。設使有者，復不可害，一差一死。」即便以身與之令治。佛為一切眾生亦復如是，佛恩深重過於父母，假使一切眾生悉為一分，二分之中當唸佛，不應余念。如是種種功德，隨念行事。若此念成，斷除結縛，乃至可得無生法忍。若於中間諸病起者，隨病服藥。若不得定，六慾天中豪尊第一，業行所致宮殿自隨，或生諸佛前無不定也。如人藥和赤銅，若不成金不失於銀也。
觀十方諸佛法
念十方佛者，坐觀東方廓然大光，無諸山河石壁，唯見一佛結加趺坐舉手說法。心明觀察光明相好畫然明瞭，繫心在佛不令他緣，心若余念攝之令還。如是見者，便增十佛。既見之後，復增百佛千佛乃至無邊身。近者則使轉遠轉廣，但見諸佛光光相接。心明觀察得如是者，回想東南復如上觀。既得成已，西北方四維上下亦復如是。既向方方皆見諸佛已，當復一時並觀十方諸佛，一念所緣
【現代漢語翻譯】 現代漢語譯本：修行者應當經常專心憶念佛法，不讓心念散亂，如果心念攀緣其他事物，就要立即收攝回來。再者，一切將要死亡的人，知道自己將要死的時候，會先失去各種感官功能。如同被投入火坑，發出的聲音響徹梵天。沒有什麼比死亡更令人恐懼，只有佛陀一人有力量救拔眾生，給予各種人天涅槃的快樂。再者，一切諸佛，世世代代常為一切眾生的緣故而不惜犧牲自己的生命。例如釋迦牟尼佛做太子的時候，出遊觀看，見到一個麻風病人，就告訴醫生說：『應當用不死人的血來飲用，用不死人的骨髓來塗抹，才可以治好。』太子心想：『這種人很難找到。即使有，也不可以傷害，治好了一個卻要殺死一個。』於是就用自己的身體給病人治療。佛陀爲了一切眾生也是這樣。佛恩深重超過父母，即使一切眾生都成為一份，兩份之中也應當憶念佛陀，不應該有其他的念頭。像這樣種種功德，隨著憶念而行事。如果這種憶念成就，就能斷除煩惱的束縛，甚至可以得到無生法忍。如果在修行的過程中生病，就隨著病情服用藥物。如果不能得到禪定，也能在六慾天中成為豪門貴族，因為業力所致，宮殿自然跟隨，或者能出生在諸佛面前，沒有不能得到禪定的。如同用藥物調和赤銅，即使不能煉成黃金，也不會失去白銀的價值。
觀十方諸佛法
憶念十方諸佛的人，坐禪觀想東方空曠廣大光明，沒有山河石壁，只看見一尊佛結跏趺坐，舉手說法。心中清楚地觀察光明和佛的相好，清晰明瞭，將心繫在佛身上，不讓它攀緣其他事物，心如果產生其他的念頭，就收攝回來。像這樣見到佛，就能增加十尊佛。見到之後，再增加百佛、千佛乃至無量無邊的佛身。近處的佛則使其逐漸變遠變廣，只見諸佛的光芒互相連線。心中清楚地觀察能夠達到這種程度，就回想東南方，也像上面一樣觀想。已經成就之後，西北方、四維、上下方也像這樣觀想。已經向各個方向都見到諸佛之後，應當再同時觀想十方諸佛，一念所緣。
【English Translation】 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.
周遍得見。定心成就者，于定中見十方諸佛皆為說法，疑網悉除得無生忍。若有宿罪因緣不見諸佛者，當一日一夜六時懺悔勸請隨喜，漸自得見。縱使勸請不為說法，是人心快樂身體安無患也。
初習坐禪法
先教注意觀右腳大指上見洪脹，以意發抓卻之，令黃汁流如膿血出，肌肉爛盡已唯見白骨。盡見，應廣教骨觀。若見滿一天下者，宜教大乘。若見近者，宜教小乘。教注意觀鼻頭，憶想人身肌肉皆是父母精氣不凈所成，次觀齒白人身中唯此白骨耳。若見齒長、若額上白者，即觀骨令身皆白，遠近如上。此人隨根深淺，若教時不能卒見白骨者，教如常九想觀，令一月一秋修習，要見白骨乃前。若見眾生教觀慈心觀法，教熟觀白骨，若見余物，當語前人：「此亦好耳，且置是事但觀白骨。」前當若久觀白骨，云：「我身中覺暖。」教令續觀。見暖覺已安隱和悅者，此是暖法。次當教以意解白骨，令節節解散。若見余物，當令且置，但觀白骨解離。久久觀之，若言：「我頂上火出。」教令更觀。云：「我常見頂上火出。」身中安樂無有亂想，此是頂法。
次教注意令骨白凈已，分散飄落在地如雪在地，或如爛土其上或有白光種種異物。教更觀之。若言：「續見如是，身中快樂。」當語：「汝本時所愛人
【現代漢語翻譯】 現代漢語譯本：普遍都能看見。如果能通過禪定使內心安定下來，就能在禪定中看見十方諸佛都在說法，疑惑和迷惘全部消除，獲得無生法忍。如果因為前世的罪業因緣而看不見諸佛，應當每天每夜六個時辰懺悔、勸請、隨喜，逐漸就能看見。即使勸請諸佛不為自己說法，這個人也會內心快樂，身體安康沒有疾病。
初學坐禪的方法
首先教導禪修者注意觀察右腳大拇指，看到它腫脹起來，用意念去抓撓它，讓黃色的汁液像膿血一樣流出來，肌肉全部腐爛，只剩下白骨。完全看見白骨后，應該廣泛地教導骨觀。如果看見白骨充滿整個天下，就應該教導大乘佛法。如果看見的範圍較近，就應該教導小乘佛法。教導禪修者注意觀察鼻頭，回憶想像人身的肌肉都是父母的精氣不凈之物所形成的，然後觀察牙齒，人身中只有這些是白骨。如果看見牙齒變長，或者額頭上出現白色，就觀想骨頭，使全身都變成白色，遠近的範圍如前所述。這個人根據根基的深淺，如果在教導時不能立刻看見白骨，就教導他像平常一樣修習九想觀，讓他用一個月或一個秋天的時間來修習，一定要看見白骨才能繼續前進。如果看見眾生，就教導他修習慈心觀。教導他熟練地觀察白骨，如果看見其他事物，就告訴他：『這些也很好，但暫時放下這些，只觀察白骨。』如果他長期觀察白骨，說：『我身體里感覺到溫暖。』就教導他繼續觀察。如果看見溫暖的感覺後感到安穩和喜悅，這就是暖法。接下來，應當教導他用意念解開白骨，讓骨頭一節一節地解散。如果看見其他事物，就讓他暫時放下，只觀察白骨解離。長期觀察后，如果他說：『我頭頂上冒出火。』就教導他繼續觀察。如果他說：『我經常看見頭頂上冒出火。』身體里感到安樂，沒有雜亂的念頭，這就是頂法。
接下來，教導他注意使骨頭變得潔白乾凈，然後分散飄落在地上，像雪落在地上一樣，或者像腐爛的泥土，上面或者有白光和各種各樣的異物。教導他繼續觀察。如果他說：『繼續看見這樣，身體里感到快樂。』就告訴他：『你原本所愛的人』
【English Translation】 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 (無生法忍, 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 (坐禪, 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 (九想觀) 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 (慈心觀). 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'
，試憶念與作世事。」彼觀已言：「我憶念人，見之但變作膿血不凈，甚可惡見。」次教觀身如草束或如空韋囊。若言：「我見自身如干草束或如空韋囊，有火燒盡乃無有我。」教令更觀：「汝意起時從何處起？滅時從何處滅觀之？」觀者要言：「我見卒覺起時從意起，滅時鼻頭滅。鼻頭滅時，身中和靜，不覺有我，了了分明。」教觀頂上，言：「我見身長大，頂上出水滿於身中，令其極滿，齊中出之流在前地。」水出既盡，教更重下水，令身粗大。若言：「我見身大，水滿其中，出之水成大池。」教以酥灌頂令入身中。若言：「我以酥灌頂，便身廣大。」教諦觀之。若言：「觀須臾之間見皮火起，火便熾然滿身中，以水滅之，令火滅盡快得穌息。」教系意觀池。答言：「我見池中自然有樹，樹生甘果。」見此果已，若有眾生來飢餓求索，觀者見之，教即起慈，便自觀身。若言：「我觀自身盡膿血流出在地，眾生見之便取食之，食之既足各四向而去。」教自觀身及觀他身。若言：「便見眾多餓鬼來在身邊，飢餓所逼命如絲髮。」即教以慈心以身施之。若言：「我以身施之令得充足。」教復更觀。若言：「我見無數眾生繞身四邊。」若見此事，應教自觀身。若言：「我自見身不凈膿血在地，眾生見之便取食之。」既飽足
已教令諦觀：「我見忽然火起，燒諸罪人及其己身，在池水所有悉已都盡。」復教諦觀見處。若言：「我見眾生及池中水己身悉平復如故。」觀眾生及其己身。若言：「我見自身乳出流下在地，眾生見之不能得食，由罪重故。」教以慈心觀。若言：「我須臾之間乳化為膿，眾生饑急便食之，既飽足已便見腳底火然燒諸眾生忽然滅盡。」行人見此事已，應教自發愿更不受生。教尋觀前池。若言：「我觀見水池，池中蓮花樹枝葉茂盛。見此事已，自身入水叢樹邊坐，自觀身中火出滿於池中，須臾之頃忽然火起，自燒己身及眾生，池水都盡。」尋教更觀。若言：「我見池中忽然樹生，枝葉茂盛，出生甘果。行人見之，向樹食果。既飽足已，身心明凈安隱快樂。」教凈觀此池及其己身。若言：「須臾之間都已乾枯。」行者見此破壞之相，心懷怖恐，即來白師。師應教身為苦本觀，令觀身使如泡沫。若言：「我見自身如泡沫及身出骨，出已便以手摩如面平以為地。」尋復教觀令身如氣囊。若言：「我自觀如氣囊即變骨出，其骨微細摩以塗地，其地青色。」復教觀身。若言：「我觀自身微塵及身出骨，其骨絕黑，摩以為地。」教自觀身及觀于地。答言：「我觀其池蛇出，身赤如火，蛇來逼身，便變為火自燒其身。如是七反。座中自
【現代漢語翻譯】 現代漢語譯本 已教令仔細觀察：『我看見忽然間火燃燒起來，焚燒著所有的罪人和他們自己，在池水中的一切都燒盡了。』再教令仔細觀察所見之處。如果說：『我看見眾生和池中的水以及自身都恢復如初。』就觀察眾生和他們自己。如果說：『我看見自身乳汁流出滴在地上，眾生看見了卻不能食用，因為罪孽深重。』就教導以慈悲心來觀察。如果說：『我在很短的時間內乳汁化為膿，眾生飢餓急迫就食用它，已經飽足后就看見腳底燃起火焰焚燒著眾生，忽然間全部滅盡。』修行人看見這件事後，應該教導他自己發願不再受生。教導他繼續觀察之前的池子。如果說：『我看見水池，池中蓮花樹枝繁葉茂。』看見這件事後，自身進入水中叢樹邊坐下，自己觀察身體中發出火焰充滿池中，很短的時間忽然間火燃燒起來，焚燒自己和眾生，池水全部燒盡。』隨即教導他再次觀察。如果說：『我看見池中忽然生長出樹木，枝繁葉茂，長出甘甜的果實。修行人看見了，走向樹木食用果實。已經飽足后，身心明凈安穩快樂。』教導他清凈地觀察這個池子和他們自己。如果說：『很短的時間內都已乾枯。』修行者看見這種破壞的景象，心中懷有恐懼，就來告訴師父。師父應該教導他身體是痛苦的根源，令他觀察身體如同泡沫。如果說：『我看見自身如同泡沫，並且身體中出現骨頭，出現后就用手摩擦如同磨平地面一樣。』隨即再次教導他觀察令身體如同氣囊。如果說：『我觀察自己如同氣囊，隨即變化骨頭出現，那些骨頭非常細微，摩擦用來塗抹地面，地面呈現青色。』再次教導他觀察身體。如果說：『我觀察自身如同微塵，並且身體中出現骨頭，那些骨頭是絕黑色的，摩擦用來鋪地。』教導他自己觀察身體以及觀察地面。回答說：『我觀察到池中有蛇出現，身體赤紅如火，蛇來逼近身體，就變為火焰焚燒自身。』像這樣七次。座中自己
【English Translation】 English version He was then instructed to contemplate carefully: 'I see a fire suddenly arise, burning all the sinners and themselves, and everything in the pond is completely burned away.' Again, he was instructed to contemplate the place he saw. If he says: 'I see all beings, the water in the pond, and myself all restored to their original state.' Then contemplate the beings and himself. If he says: 'I see milk flowing from my own body and dripping onto the ground, but beings cannot eat it because of the heaviness of their sins.' Then teach him to contemplate with a compassionate heart. If he says: 'In a very short time, the milk turns into pus, and the hungry beings eagerly eat it. After they are full, they see fire burning under their feet, burning all the beings, and suddenly everything is extinguished.' After the practitioner sees this, he should be taught to vow not to be reborn again. Teach him to continue to contemplate the previous pond. If he says: 'I see a pond, and in the pond, lotus trees with lush branches and leaves.' After seeing this, he enters the water and sits by the trees, observing fire coming out of his body and filling the pond. In a very short time, the fire suddenly arises, burning himself and all beings, and all the water in the pond is burned away.' Immediately teach him to contemplate again. If he says: 'I see trees suddenly growing in the pond, with lush branches and leaves, and bearing sweet fruits. The practitioner sees this and goes to the trees to eat the fruits. After he is full, his body and mind are clear, peaceful, and happy.' Teach him to contemplate this pond and himself purely. If he says: 'In a very short time, everything has dried up.' When the practitioner sees this destructive scene, his heart is filled with fear, and he comes to tell the teacher. The teacher should teach him to contemplate the body as the root of suffering, and to contemplate the body as if it were a bubble. If he says: 'I see my body as a bubble, and bones emerge from my body. After they emerge, I rub them with my hands as if smoothing the ground.' Then teach him again to contemplate the body as if it were a gas bladder. If he says: 'I contemplate myself as a gas bladder, and then bones emerge. The bones are very fine, and I rub them to smear the ground, and the ground appears blue.' Teach him again to contemplate the body. If he says: 'I contemplate my body as dust, and bones emerge from my body. The bones are completely black, and I rub them to pave the ground.' Teach him to contemplate his own body and the ground. He answers: 'I observe snakes emerging from the pond, their bodies red as fire. The snakes come close to my body and turn into fire, burning my own body.' This happens seven times. In the seat, he himself
然有水灑之，蛇身即滅。」教復還觀身及觀于地。若言：「我觀須臾之間自然光出高大明好。」尋復觀身。若言：「我覺和適心意快樂無有懈息，自然光來遍身滿。」七反教自觀身。若言：「我便自見頂上有光似如雲蓋，其色如銀。」具足此事，應于初道，亦名觀火竟。
次觀水大，教令觀身中何處有水？若言：「身中儘是水。」教令更觀。若言：「我見水眼中現」者好。若不著：「汝觀頭已上水何處出？」若言：「我見水從眼中，復不墮地。眼如水沫，頭中亦滿。」師當問：「汝見水何似？出時悉有何相？」答言：「我見頭中不溫不冷。」大好。若言水溫，當知非真，復教更觀，要令水不溫不冷乃是真相。教觀咽胸已下至腹中令見水滿，但莫令入臂腳中。水要頗梨色。若覺水溫，爾乃是真，餘者非真也。次觀身中通臂腳。若言：「我見皆皮囊者相。又見水滿中舍及床座處。」是水冷者爾乃是真，餘者非真。若廣見水者大好。次觀水大從何處盡？若言：「我見水從我身中消盡，唯有空皮或如草束，火起燒盡了無有我也。」
觀水大竟。
次觀火大，教令觀齊四邊何處有火？若言：「我見齊上火起。」或言從鼻中出、或言從口中出、或言眼耳中出者，教令更觀。答言：「我見鼻中五色光出其狀如絲，
【現代漢語翻譯】 現代漢語譯本：如果有人用水灑向蛇身，蛇身就會立刻消失。』教導他再回頭觀察自身以及觀察地面。如果他說：『我觀察很短的時間，自然有光明出現，高大明亮美好。』就再回頭觀察自身。如果他說：『我感覺和諧舒適，內心快樂沒有懈怠，自然有光明到來遍滿全身。』就反覆教導他七次觀察自身。如果他說：『我便自己看見頭頂上有光，好像雲彩覆蓋，它的顏色像銀色。』具備了這些情況，就應該進入初道，也叫做觀火完畢。
接下來觀察水大（Ap-dhatu），教導他觀察身體中什麼地方有水？如果他說：『身體中全部都是水。』教導他再觀察。如果他說：『我看見水在眼睛中顯現』，這樣就好。如果沒有，就問：『你觀察頭部以上的水從什麼地方出來？』如果他說：『我看見水從眼睛中出來，又不掉在地上。眼睛像水沫，頭部中也充滿了水。』師父應當問：『你看見水像什麼？出來的時候都有什麼現象？』回答說：『我看見頭部中的水不溫不冷。』這樣就很好。如果說水是溫熱的，應當知道這不是真的，再教導他觀察，一定要讓水不溫不冷才是真相。教導他觀察咽喉胸部以下到腹部中，讓他看見充滿了水，但是不要讓水進入手臂和腳中。水要是頗梨色（sphatika，水晶色）。如果感覺水是溫熱的，那才是真的，其餘的就不是真的。接下來觀察身體中貫通手臂和腳。如果他說：『我看見全部都是皮囊的形狀。又看見水充滿了房屋以及床座的地方。』是水寒冷的，那才是真的，其餘的就不是真的。如果廣泛地看見水，那就非常好。接下來觀察水大從什麼地方消失？如果他說：『我看見水從我的身體中消失殆盡，只有空空的皮囊或者像草捆，火燒起來就燒盡了，完全沒有我了。』
觀水大完畢。
接下來觀察火大（Tejo-dhatu），教導他觀察身體四周什麼地方有火？如果他說：『我看見身體上方有火升起。』或者說從鼻孔中出來、或者說從口中出來、或者說從眼睛耳朵中出來，就教導他再觀察。回答說：『我看見鼻孔中有五種顏色的光出來，它的形狀像絲線，』
【English Translation】 English version: 'If someone were to sprinkle water on the snake's body, the snake's body would immediately disappear.' Instruct him to turn back and observe his own body and the ground. If he says, 'I observe that in a short time, light naturally appears, tall, bright, and beautiful,' then turn back and observe his own body again. If he says, 'I feel harmonious and comfortable, my mind is happy and without laziness, and light naturally comes and fills my whole body,' then repeatedly instruct him to observe his own body seven times. If he says, 'I see light on the top of my head, like a cloud covering it, and its color is like silver,' having fulfilled these conditions, he should enter the initial path, which is also called the completion of the contemplation of fire (Tejo-dhatu).
Next, contemplate the element of water (Ap-dhatu), instructing him to observe where in the body there is water. If he says, 'The whole body is full of water,' instruct him to observe further. If he says, 'I see water appearing in my eyes,' that is good. If not, ask, 'Where do you see the water above your head coming from?' If he says, 'I see water coming from my eyes, but it does not fall to the ground. The eyes are like water bubbles, and the head is also full of water,' the teacher should ask, 'What does the water look like to you? What phenomena are present when it comes out?' He should answer, 'I see that the water in my head is neither warm nor cold.' That is very good. If he says the water is warm, know that it is not true, and instruct him to observe further, ensuring that the water is neither warm nor cold, which is the true appearance. Instruct him to observe from the throat and chest down to the abdomen, letting him see it filled with water, but do not let the water enter the arms and legs. The water should be the color of crystal (sphatika). If he feels the water is warm, then that is true; otherwise, it is not true. Next, contemplate the body pervading the arms and legs. If he says, 'I see that everything is in the form of skin bags. And I see water filling the house and the place of the bed.' If the water is cold, then that is true; otherwise, it is not true. If he sees water extensively, that is very good. Next, contemplate where the element of water disappears from. If he says, 'I see the water disappearing completely from my body, leaving only an empty skin bag or like a bundle of grass, which is burned up by fire, and there is no me at all.'
The contemplation of the element of water is complete.
Next, contemplate the element of fire (Tejo-dhatu), instructing him to observe where around the body fire is present. If he says, 'I see fire rising above the body,' or says it comes out of the nostrils, or says it comes out of the mouth, or says it comes out of the eyes and ears, instruct him to observe further. He should answer, 'I see five-colored light coming out of my nostrils, its shape like silk threads,'
身中不溫不冷。」此則一法，教更觀之。若云：「我見火從頂上出，或言從下道出。」教令更觀。云：「我見火在頭上如雲蓋狀，或言在下如雲狀，身澹愉安隱。」此則一法，教令更觀身。云：「我見火從齊中出，喻如蓮花其色如金者。」大好，教令觀身中火。若言：「我行坐常見火，不但唯坐時也。行時見火，似如人持火行，常在我前大明。乃應他人怪之，而他人實不見，而身常溫。」此是一法，教更久觀之。云：「我見大海水其中有摩尼珠，其珠焰出如火。」此珠則是一法也。
觀火大法竟。
次觀風大，此風大其性細微，非條疏所解故不出。此四大是坐禪根本所由處，雖多見余相，要向此四觀也。
初教觀佛，先教坐定意，不令外念諸緣使人。然後將至好像前，令諦觀像相好分明。然後安坐，教以心目觀此像相好。若言：「我見像分明。」是一事。
教自觀身，令身安坐，教還觀佛。若言：「我見一佛至十佛，悉令明瞭。」是二事。
教令諦自觀身漸安，教還觀佛。若言：「我見十佛至二十佛明瞭。」是三事。
教自觀身令身轉安凈，教還觀佛。若言：「我見二十佛至五十佛，明瞭如前。」是四事。
教自觀身令意轉細，教還觀佛。若言：「我見五十佛至百佛，相
【現代漢語翻譯】 現代漢語譯本：身體中感覺不冷不熱。』這是其中一種方法，教導他繼續觀察。如果他說：『我看見火從頭頂冒出，或者說從下身冒出。』教導他繼續觀察。他說：『我看見火在頭上像云蓋一樣，或者說在下身像云一樣，身體感到平靜愉快安穩。』這是其中一種方法，教導他繼續觀察身體。他說：『我看見火從肚臍中冒出，像蓮花一樣，顏色像金子。』非常好，教導他觀察身體中的火。如果他說：『我行走坐臥常常看見火，不只是在打坐的時候。行走時看見火，好像有人拿著火行走，常常在我前面，非常明亮。』即使別人覺得奇怪，但別人實際上看不見，而我的身體常常感到溫暖。』這是一種方法，教導他繼續長久地觀察。他說：『我看見大海水，其中有摩尼珠（Mani珠，寶珠），那珠子發出的光焰像火一樣。』這珠子就是一種方法。
觀火大法結束。
接下來觀察風大，這風大的性質非常細微，不是用條文和疏解就能理解的，所以不詳細說明。這四大（地、水、火、風）是坐禪的根本所在，即使看到很多其他的景象，也要向這四大的方向去觀察。
最初教導觀佛，先教導他坐禪入定，不讓外面的念頭和各種事物干擾。然後帶他到佛像前，讓他仔細觀察佛像的相好，清楚明白。然後讓他安靜地坐著，教他用眼睛和心來觀察佛像的相好。如果他說：『我看見佛像很清楚。』這是一件事。
教導他自己觀察身體，讓身體安靜地坐著，教他回頭觀察佛。如果他說：『我看見一尊佛到十尊佛，都非常清楚明白。』這是第二件事。
教導他仔細地觀察自己的身體，漸漸地安靜下來，教他回頭觀察佛。如果他說：『我看見十尊佛到二十尊佛，很清楚明白。』這是第三件事。
教導他自己觀察身體，讓身體更加安靜清凈，教他回頭觀察佛。如果他說：『我看見二十尊佛到五十尊佛，清楚明白如前。』這是第四件事。
教導他自己觀察身體，讓意念更加細微，教他回頭觀察佛。如果他說：『我看見五十尊佛到一百尊佛，相
【English Translation】 English version: 'The body feels neither hot nor cold.' This is one method; instruct him to observe further. If he says, 'I see fire coming out from the top of my head, or from my lower body,' instruct him to observe further. If he says, 'I see fire on my head like a cloud cover, or like a cloud below, and my body feels calm, pleasant, and peaceful,' this is one method; instruct him to observe his body further. If he says, 'I see fire coming out from my navel, like a lotus flower, its color like gold,' this is very good; instruct him to observe the fire within his body. If he says, 'I see fire often when walking, sitting, and lying down, not only when meditating. When walking, I see fire, as if someone is carrying fire, always in front of me, very bright.' Even if others find it strange, they do not actually see it, but my body always feels warm.' This is one method; instruct him to observe it for a long time. If he says, 'I see the great ocean, and within it is a Mani pearl (Mani pearl, a precious gem), the flames from the pearl are like fire,' this pearl is one method.
The Great Method of Observing Fire ends.
Next, observe the element of wind. The nature of this wind element is very subtle and cannot be explained by texts and commentaries, so it will not be described in detail. These four elements (earth, water, fire, wind) are the foundation of seated meditation. Even if you see many other phenomena, you must observe in the direction of these four elements.
Initially, when teaching the contemplation of the Buddha, first teach him to settle into meditative concentration, preventing external thoughts and various phenomena from distracting him. Then, bring him before a Buddha image and have him carefully observe the distinct and clear marks and characteristics of the image. Then, have him sit quietly and teach him to observe the marks and characteristics of the image with his eyes and mind. If he says, 'I see the image clearly,' this is one thing.
Instruct him to observe his own body, having him sit quietly, and teach him to turn back and contemplate the Buddha. If he says, 'I see one Buddha to ten Buddhas, all very clear and distinct,' this is the second thing.
Instruct him to carefully observe his own body, gradually calming down, and teach him to turn back and contemplate the Buddha. If he says, 'I see ten Buddhas to twenty Buddhas, very clear and distinct,' this is the third thing.
Instruct him to observe his own body, making his body even more calm and pure, and teach him to turn back and contemplate the Buddha. If he says, 'I see twenty Buddhas to fifty Buddhas, clear and distinct as before,' this is the fourth thing.
Instruct him to observe his own body, making his mind even more subtle, and teach him to turn back and contemplate the Buddha. If he says, 'I see fifty Buddhas to one hundred Buddhas, the marks
好如前。」是五事。
教自觀身令心轉細，教還觀佛。若言：「我見百佛至千佛，明瞭如前。」是六事。
教自觀身令心轉細，還教觀佛。若言：「我見二百佛至四百佛，明瞭勝前。」是七事。
教自觀身令心轉細，教還觀佛。若言：「我見四百佛至八百佛，相好轉明。」是八事。
教自觀身令心轉細，還教觀佛。若言：「我見八百佛至千佛。」是九事。
從一佛至千佛，諦觀相好極令分明，還自觀身不凈膿血，即教作不凈觀。若見白骨，即作白骨觀。若見苦痛眾生，即作慈心觀。若不見此事，還觀一佛，至心懇惻求哀懺悔。是初學家觀佛法。若趣住地，應廣觀佛。若言：「我見一佛至百千萬乃至眾多佛，相好明瞭。」是第十事。
教觀自身令身明凈，教還觀佛，發大誓願心生供養。言：「我見無量諸佛，于佛前自然有花，便取供養悉令周遍。」是十一事。
教自觀身令身明凈，還教觀佛。若言：「我如前見已心生歡喜。」教至心觀佛念欲供養。若言：「我見自然有花樹踴出，上生種種雜色花，自然有人取此好花與我，供養散諸佛上，普使周遍華故不盡。」是十二事。
次教於佛邊坐，自觀己身極令明凈，還教觀從東方始，令意東行見無數佛，意疲乃息。是十三事
【現代漢語翻譯】 現代漢語譯本：『好如前』，這是第五種情況。
教導他自己觀察身體，使心念變得細微，再教導他觀想佛。如果他說：『我見到一百尊佛到一千尊佛，清晰明瞭如前。』這是第六種情況。
教導他自己觀察身體，使心念變得細微，再教導他觀想佛。如果他說：『我見到兩百尊佛到四百尊佛，清晰明瞭勝過之前。』這是第七種情況。
教導他自己觀察身體，使心念變得細微，再教導他觀想佛。如果他說：『我見到四百尊佛到八百尊佛，相好更加明顯。』這是第八種情況。
教導他自己觀察身體，使心念變得細微，再教導他觀想佛。如果他說：『我見到八百尊佛到一千尊佛。』這是第九種情況。
從一尊佛到一千尊佛，仔細觀察佛的相好，務必使其極其分明，再回頭觀察自己的身體是不凈的膿血，就教導他作不凈觀。如果見到白骨，就作白骨觀。如果見到受苦受難的眾生，就作慈心觀。如果沒有見到這些景象，就再觀想一尊佛，至誠懇切地祈求哀憐懺悔。這是初學者觀佛的方法。如果趨向于安住的境界，應該廣泛地觀想佛。如果他說：『我見到一尊佛到百千萬乃至眾多佛，相好清晰明瞭。』這是第十種情況。
教導他觀想自身，使身體明亮潔凈，再教導他觀想佛，發起大誓願心，生起供養之心。他說：『我見到無量諸佛，在佛前自然有花，便取來供養，全部周遍。』這是第十一種情況。
教導他自己觀察身體，使身體明亮潔凈，再教導他觀想佛。如果他說：『我如前見到后，心中生起歡喜。』教導他至誠地觀想佛，念著想要供養。如果他說：『我見到自然有花樹涌出，向上生長出各種雜色的花，自然有人取這些好花給我，供養散在諸佛身上，普遍使之周遍，花用完了也不會減少。』這是第十二種情況。
接著教導他在佛的旁邊坐下，自己觀察自身，務必使其極其明亮潔凈，再教導他從東方開始，使意念向東行進，見到無數的佛，意念疲憊了就停止。這是第十三種情況。
【English Translation】 English version: 'It is as before.' This is the fifth case.
Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see a hundred Buddhas to a thousand Buddhas, clearly as before,' this is the sixth case.
Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see two hundred Buddhas to four hundred Buddhas, clearer than before,' this is the seventh case.
Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see four hundred Buddhas to eight hundred Buddhas, their marks and characteristics becoming clearer,' this is the eighth case.
Instruct him to observe his own body, making his mind subtle, and then instruct him to contemplate the Buddha. If he says, 'I see eight hundred Buddhas to a thousand Buddhas,' this is the ninth case.
From one Buddha to a thousand Buddhas, carefully observe their marks and characteristics, making them extremely clear. Then, turning back to observe his own body as impure pus and blood, he should be taught to practice the contemplation of impurity. If he sees white bones, he should practice the contemplation of white bones. If he sees suffering beings, he should practice the contemplation of loving-kindness. If he does not see these things, he should contemplate one Buddha again, sincerely and earnestly seeking pity and repenting. This is the method of contemplating the Buddha for beginners. If approaching the stage of abiding, he should contemplate the Buddha extensively. If he says, 'I see one Buddha to hundreds of thousands, even numerous Buddhas, their marks and characteristics clear,' this is the tenth case.
Instruct him to contemplate his own body, making it bright and pure, and then instruct him to contemplate the Buddha, generating a great vow and a mind of offering. He says, 'I see immeasurable Buddhas, and in front of the Buddhas, there are naturally flowers, which I take and offer, making them all-pervasive.' This is the eleventh case.
Instruct him to observe his own body, making it bright and pure, and then instruct him to contemplate the Buddha. If he says, 'I see as before, and my heart is filled with joy,' instruct him to contemplate the Buddha sincerely, with the thought of wanting to make offerings. If he says, 'I see a natural flower tree spring forth, growing various colored flowers, and naturally someone takes these good flowers and gives them to me, which I offer and scatter on the Buddhas, making them universally pervasive, and the flowers do not diminish even when used up,' this is the twelfth case.
Next, instruct him to sit beside the Buddha, observing his own body, making it extremely bright and pure, and then instruct him to begin from the east, directing his mind eastward, seeing countless Buddhas, and stopping when his mind is weary. This is the thirteenth case.
。
教前境界次東行。若言：「我意東行，見無數佛滿於虛空無有邊際，意疲乃息。復更旋意東行，要有限礙乃住，南西北方亦復如是。」是十四事。
教令自觀身中支節悉已明瞭。若言：「我見者。」教還觀佛足下。若言：「我見佛足下雜光明，然後還至四方，一切諸佛悉在光上蓮花中。」是十五事。
教發觀佛喜心，諦觀足下。若言：「我見佛足下光出，至於大地無有邊際。」教乘此光觀。若言：「我見苦痛眾生無量無邊，光所照處悉皆安樂。」是十六事。
教觀自身令復轉明凈，教觀一佛齊中。若言：「我見佛齊中光出，遍至四方極遠之處，一切諸佛悉上光住。」是十七事。
教尋光觀。若言：「我見無量人于光中現，悉受快樂。」是十八事。
教自觀身令極明凈，教還觀一佛兩乳。若言：「我見佛兩乳中自然光出，遍至四方，一切諸佛悉在光上。」是十九事。
教尋光觀。若言：「我見此光中有無量人，悉受快樂。」是二十事。
教自觀身見身極明，教還觀一佛眉間。若言：「我見光從眉間出，大如斗許，漸漸粗大，便上向去踴在空中。」教令尋光觀，為隨何光上？意疲乃息，復更尋去。若言：「我尋去，上至無極，到光所盡。」是二十一事。二十二事本
【現代漢語翻譯】 現代漢語譯本 教導進入先前境界後向東行進。如果（修習者）說：『我用意念向東行進，看見無數的佛（Buddha）充滿虛空，沒有邊際，直到意念疲憊才停止。然後再次轉移意念向東行進，一定要到達有限制阻礙的地方才停止，南、西、北方也像這樣。』這是第十四種情況。 教導（修習者）自己觀察身體中的各個部分，全部都已明瞭。如果（修習者）說：『我看見了。』教導（修習者）回頭觀察佛（Buddha）的腳下。如果（修習者）說：『我看見佛（Buddha）的腳下有各種各樣的光明，然後回到四方，一切諸佛（Buddhas）都在光明之上的蓮花中。』這是第十五種情況。 教導發起觀想佛（Buddha）的喜悅之心，仔細觀察（佛）的腳下。如果（修習者）說：『我看見佛（Buddha）的腳下發出光芒，到達大地，沒有邊際。』教導（修習者）乘坐這光芒觀想。如果（修習者）說：『我看見受苦受難的眾生無量無邊，光芒所照耀的地方都得到安樂。』這是第十六種情況。 教導觀想自身，使之更加明亮潔凈，教導觀想一尊佛（Buddha）的肚臍中央。如果（修習者）說：『我看見佛（Buddha）的肚臍中央發出光芒，遍及四方極其遙遠的地方，一切諸佛（Buddhas）都在光芒之上安住。』這是第十七種情況。 教導沿著光芒觀想。如果（修習者）說：『我看見無數的人在光芒中顯現，都享受著快樂。』這是第十八種情況。 教導自己觀想身體，使之極其明亮潔凈，教導回頭觀想一尊佛（Buddha）的兩乳。如果（修習者）說：『我看見佛（Buddha）的兩乳中自然發出光芒，遍及四方，一切諸佛（Buddhas）都在光芒之上。』這是第十九種情況。 教導沿著光芒觀想。如果（修習者）說：『我看見這光芒中有無數的人，都享受著快樂。』這是第二十種情況。 教導自己觀想身體，看見身體極其明亮，教導回頭觀想一尊佛（Buddha）的眉間。如果（修習者）說：『我看見光芒從眉間發出，大如斗，漸漸粗大，便向上涌起，懸在空中。』教導（修習者）沿著光芒觀想，隨著哪一道光向上？意念疲憊才停止，再次繼續尋找。如果（修習者）說：『我繼續尋找，向上到達沒有邊際的地方，到達光芒所終結的地方。』這是第二十一種情況。第二十二種情況原本
【English Translation】 English version Instruct to proceed eastward from the previous state. If one says, 'I intend to go east, and I see countless Buddhas (Buddha) filling the void without limit, and I stop when my mind is exhausted. Then I turn my mind again to go east, and I must stop at a place with limitations and obstacles. The same is true for the south, west, and north.' This is the fourteenth case. Instruct to observe the parts of one's own body, all of which are clear. If one says, 'I see,' instruct to look back at the feet of the Buddha (Buddha). If one says, 'I see various lights under the feet of the Buddha (Buddha), and then return to the four directions, all the Buddhas (Buddhas) are in the lotus flowers above the light.' This is the fifteenth case. Instruct to generate a joyful mind in contemplating the Buddha (Buddha), and carefully observe the feet. If one says, 'I see light emanating from the feet of the Buddha (Buddha), reaching the earth without limit,' instruct to ride this light and contemplate. If one says, 'I see countless suffering beings, and all places illuminated by the light are peaceful and happy,' this is the sixteenth case. Instruct to contemplate oneself, making oneself even brighter and purer, and instruct to contemplate the center of one Buddha's (Buddha) navel. If one says, 'I see light emanating from the center of the Buddha's (Buddha) navel, reaching the extremely distant places in all directions, and all the Buddhas (Buddhas) dwell above the light,' this is the seventeenth case. Instruct to follow the light and contemplate. If one says, 'I see countless people appearing in the light, all enjoying happiness,' this is the eighteenth case. Instruct to contemplate oneself, making oneself extremely bright and pure, and instruct to look back at the two breasts of one Buddha (Buddha). If one says, 'I see natural light emanating from the two breasts of the Buddha (Buddha), reaching all directions, and all the Buddhas (Buddhas) are above the light,' this is the nineteenth case. Instruct to follow the light and contemplate. If one says, 'I see countless people in this light, all enjoying happiness,' this is the twentieth case. Instruct to contemplate oneself, seeing oneself extremely bright, and instruct to look back at the space between the eyebrows of one Buddha (Buddha). If one says, 'I see light emanating from between the eyebrows, as big as a dipper, gradually becoming thicker and larger, then rising upward and suspended in the air,' instruct to follow the light and contemplate, following which light upward? Stop when the mind is exhausted, and then continue searching. If one says, 'I continue searching, reaching the limitless place, reaching the end of the light,' this is the twenty-first case. The twenty-second case originally
闕。
教尋此花佛，從東方始。若言：「我見光著，有無量細微光皆悉如觀。此光頭盡有化佛滿於東方，中間相去或五步。」教續東行觀之。若言：「我行見無量佛。意疲乃息。」教續觀至極遠處更見余相，乃至南西北方亦復如是。是二十三事。
教自觀身。若言：「我自見身悉明凈喻如聚光。」教令觀佛次第作禮供養。若言：「我見無量諸佛行列，我持眾花次第灑散，供養諸佛悉令周遍。」是二十四事。
教令觀此所供養花。若言：「我見花墮者，在於佛邊便成花帳，行伍次第嚴好微妙，悉皆如是。如是一切諸佛，悉在帳中坐其床上。」是二十五事。
教觀花帳。若言：「我見花帳漸漸高出，踴在空中合成一蓋覆一切佛。」是二十六事。
教觀自身。若言：「我見自身粗大喻如聚光。」教還觀佛次第作禮悉令周遍，仰觀于蓋。若言：「我見上花蓋中，有花臺下向，七寶成，中有花下，以手承取。」教散諸方供養諸佛悉令周遍。是二十七事。
教向佛作禮求愿已周，教令至心在於佛邊坐。若言：「我坐須臾頃，見地自然踴出七寶臺色妙香好，便取供養一切諸佛。」是二十八事。
教自觀身極令明，教令明。教令于佛邊坐，觀所供養花。若言：「我見此花在佛足下，便成琉
【現代漢語翻譯】 現代漢語譯本： （此處省略原文開始的缺失部分）
教導（行者）尋找此花佛（以花為化身的佛），從東方開始。如果（行者）說：『我見到光芒，有無量細微的光芒都像所觀察到的那樣。此光芒的盡頭有化佛充滿東方，中間相隔或許五步。』教導（行者）繼續向東行走並觀察。如果（行者）說：『我行走時見到無量佛。』（如果行者）感到疲憊就休息。教導（行者）繼續觀察直到極遠處，（如果）再見到其他景象，乃至南方、西方、北方也同樣如此。這是第二十三件事。
教導（行者）自我觀照身體。如果（行者）說：『我看到自身全部明亮清凈，譬如聚集的光芒。』教導（行者）觀想佛並依次作禮供養。如果（行者）說：『我見到無量諸佛排列成行，我手持各種鮮花依次灑散，供養諸佛，全部周遍。』這是第二十四件事。
教導（行者）觀想所供養的鮮花。如果（行者）說：『我見到落下的鮮花，在佛的旁邊就變成花帳，行列次第嚴整美好微妙，全部都是這樣。像這樣一切諸佛，全部都在花帳中坐在床上。』這是第二十五件事。
教導（行者）觀想花帳。如果（行者）說：『我見到花帳漸漸高出，涌在空中合成一個傘蓋覆蓋一切佛。』這是第二十六件事。
教導（行者）觀想自身。如果（行者）說：『我見到自身粗大，譬如聚集的光芒。』教導（行者）返回觀想佛並依次作禮，全部周遍，仰頭觀望傘蓋。如果（行者）說：『我見到上面的花蓋中，有花臺向下，由七寶構成，中間有花落下，我用手承接。』教導（行者）向四方散花供養諸佛，全部周遍。這是第二十七件事。
教導（行者）向佛作禮，求愿完畢，教導（行者）至誠地在佛的旁邊坐下。如果（行者）說：『我坐下片刻，見到地面自然涌出七寶臺，顏色美妙香氣芬芳，便取來供養一切諸佛。』這是第二十八件事。
教導（行者）自我觀照身體，使其極度明亮，教導（行者）使其明亮。教導（行者）在佛的旁邊坐下，觀想所供養的鮮花。如果（行者）說：『我見到此花在佛的足下，便變成琉璃……』
【English Translation】 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...'
璃之座。次第行伍佛坐上，中間道陌悉皆上寶所成，端直無比。」是二十九事。
教自觀身。若言：「我見身中更有小身，兩重而現，內見外明凈。」教還觀佛。若言：「我見一切諸佛來入一佛身中而不迫迮。」是三十事竟。
觀佛事多，略出三十事以教行者。
初教慈心觀法，先教懺悔，凈身口意，至心懇惻發弘誓願，然後教坐，便心目自觀己身。若言：「我見自身。」便觀他身。若言：「我見眾生苦痛在前，足下火然，成於火坑焚諸罪人，身體膿爛血流成池，高聲大喚苦痛無量。復見四方有城圍繞。」是名初事。
教發大愿生憐愍心諦觀眾生。若言：「我見罪人為火所逼投膿血池，池中膿血便應變為火坑燒諸罪人，苦痛無量便共號哭無寧息處。」二事。
教令諦觀莫懷恐怖誓心救濟，教令人人代之乃至眾多。若言：「我人人代己，將著坑上令得蘇息。」三事。
教諦觀之。若言：「我見諸城門中有無量人，來投火坑復受苦痛，代之令出，將至所安。」四事。
教令諦觀。若言：「我見諸門中人來不止，受無量苦。我以慈心力，便以自手捫摸此門，門便破盡四壁盡破。」五事。
教以慈觀之。若言：「我見諸治罪人心生憐愍，下淚如雨，以手接取灑散火坑，火尋
【現代漢語翻譯】 現代漢語譯本： 琉璃之座。依次排列的隊伍，佛陀坐在上面，中間的道路都由上等寶物構成，端正筆直無比。』這是第二十九件事。 教導自行觀察身體。如果（行者）說：『我看見身體中還有更小的身體，兩重顯現，內部看見外部明凈。』教導（行者）回頭觀察佛陀。如果（行者）說：『我看見一切諸佛進入一佛身中而不感到擁擠。』這是第三十件事結束。 觀察佛陀的事情很多，這裡簡略地列出三十件事來教導修行者。 最初教導慈心觀法，先教導懺悔，清凈身口意，至誠懇切地發出弘大的誓願，然後教導坐禪，用心眼自行觀察自己的身體。如果（行者）說：『我看見自身。』便教導（行者）觀察他人的身體。如果（行者）說：『我看見眾生的苦痛在眼前，腳下燃起火焰，形成火坑焚燒各種罪人，身體膿爛血流成池，高聲大叫苦痛無量。又看見四方有城墻圍繞。』這叫做第一件事。 教導（行者）發起大愿，生起憐憫之心，仔細地觀察眾生。如果（行者）說：『我看見罪人被火焰逼迫投入膿血池中，池中的膿血便應變為火坑燒灼各種罪人，苦痛無量便一起號哭沒有安寧休息的地方。』這是第二件事。 教導（行者）仔細觀察，不要懷有恐怖，發誓要救濟他們，教導（行者）人人都代替他們，乃至代替眾多的人。如果（行者）說：『我人人都代替他們，將他們放在火坑邊上，讓他們得到甦醒休息。』這是第三件事。 教導（行者）仔細觀察。如果（行者）說：『我看見各個城門中，有無量的人，來投入火坑又遭受苦痛，代替他們將他們救出，帶到安全的地方。』這是第四件事。 教導（行者）仔細觀察。如果（行者）說：『我看見各個門中的人來來往往沒有停止，遭受無量的痛苦。我用慈悲心力，便用自己的手撫摸這些門，門便全部破盡，四面的墻壁全部破盡。』這是第五件事。 教導（行者）用慈悲心觀察。如果（行者）說：『我看見那些懲治罪人的人心生憐憫，流下的眼淚像下雨一樣，用手接住灑向火坑，火焰立即...
【English Translation】 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...'
滅盡。」六事。
教更觀之。「見火已滅唯有膿血盛滿大坑，自身出水以著池中，池血消盡其水澄清。」七事。
教令諦觀。若言：「我見池中生大花樹，眾生見此樹便來取之。」教令飲之洗浴令身清凈。八事。
教自上花臺上。若言：「我上花臺已，見下眾生復欲得上，即挽上之著葉中。其花狹小不相容受，我以手摩令花廣大得相容受。」九事。
教自觀身明凈已。若言：「我並見諸罪人飢餓須食，生憐愍心，即于身邊便有飲食，我便與之悉令飽足使得休息，諸人皆言離苦得樂。」十事。
教令諦觀。「花臺增長有數重出，我便尋上至第二重，身安坐已便喚下人悉上花臺快得安住。我生悲心，於是花上所須之物飲食充飽，我以慈心即為說法：『汝由宿世作毒火燒人家種種惡業，今受此報。汝可懺悔，滅除宿罪。』」十一事。
教生善心復登華臺。若言：「我已下重諸人亦上，所須與之令無所乏須，復為說法，天上人間五道報應，令心開解。」十二事。
教尋花上。若言：「我已於花上，為下重諸人復欲得上，我悉上之。復生喜心觀此花中，便有自然金銀珍寶衣裳飲食所須之物，悉給與之。天諸伎樂自然而至，隨意所欲受快樂已，便為說法：『汝等善心始生，果報尋至，
【現代漢語翻譯】 現代漢語譯本 『滅盡。』六事。 教導他進一步觀察：『看見火已經熄滅，只剩下膿血盛滿大坑，自身出水進入池中，池中的血消盡，水變得清澈。』七事。 教導他仔細觀察。如果說：『我看見池中生長出巨大的花樹，眾生看見這棵樹就來摘取。』教導他飲用花樹中的汁液，用以洗浴，使身體清凈。八事。 教導他從花臺上下來。如果說：『我上了花臺之後，看見下面的眾生也想上來，我就拉他們上來放在葉子上。花朵狹小不能容納，我就用手撫摩，使花朵變得廣大，得以互相容納。』九事。 教導他觀察自身已經明凈。如果說：『我並且看見許多罪人飢餓需要食物，生起憐憫之心，就在身邊出現飲食，我就給他們，讓他們都吃飽，得到休息，眾人都說離苦得樂。』十事。 教導他仔細觀察：『花臺增長，有好幾層出現，我就沿著花臺向上，到達第二層，安穩坐下後，就呼喚下面的人都上花臺，快速得到安住。我生起悲憫之心，於是在花臺上，他們所需的食物和飲料都充足飽滿，我以慈悲之心就為他們說法：『你們由於前世做了用毒火燒人房屋等種種惡業，今生才受到這樣的報應。你們應當懺悔，滅除過去的罪業。』』十一事。 教導他生起善心，再次登上花臺。如果說：『我已經從上一層下來，下面的人也上來了，把他們所需的都給他們，讓他們沒有缺乏，又為他們說法，講述天上人間五道的報應，使他們心開意解。』十二事。 教導他沿著花向上。如果說：『我已經到了花上，為下面的人也想上來，我都讓他們上來。又生起歡喜之心，觀察這花中，便有自然產生的金銀珍寶、衣裳飲食等所需的物品，都供給他們。天上的各種伎樂自然而至，他們隨意享受快樂之後，我就為他們說法：『你們的善心剛剛生起，果報就立刻到來。』
【English Translation】 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.』
封受此果報。』」十三事。
教增喜心乘華而上。若言：「已上華臺頭，在下諸人心生歡喜，尋后而上盡華頭。」復教觀花。若言：「我見華頭。我見華頭生大甘果，香味具足。告諸人言：『樹上有果可取食。』便如所言食得充足，皆言快樂。」十四事。
教觀華中。若言：「我見華中有七寶之臺自然而出，中有經卷名曰智慧。我即宣令一切諸人：『此中有經說三乘法，汝可作禮生恭敬心花香供養。』復欲聽法，我便答言：『燒香散花。』供養已訖，復欲聽法。我便答言：『我及眾會俱不清凈，如何可聞？法者令身心清凈。』即便受教。我語諸人：『悉令端坐，閉目一心除諸亂想。』我亦如是，須臾之間，身盡明凈心意泰然。我即語之：『今當爲汝說此妙法，至心聽受。』即便受教。我為說法，令得聞法。既聞法已，于上空中有自然光明照此華臺，一切諸人便於四方悉令明凈。此諸人等見光歡喜身輕踴躍，尋光而去。」十五事。
教諦觀身。若言：「我自見身光出，繞身四邊，其明轉盛，便自以手推此光明遠至四方。有無量人尋光來至，我以慈心便給所須，令得充足無所乏少。便為說法，令得信解歡喜受行，須臾之頃便踴身空中徘徊而去。」十六事。
教諦觀華臺。若言：「我見華臺所有悉
【現代漢語翻譯】 現代漢語譯本：『就會因此而承受這樣的果報。』這是第十三件事。
教導（行者）增加歡喜心，乘坐蓮花向上。如果說：『我已經到達蓮花臺的頂端，在下面的眾人都心生歡喜，隨後跟隨著我，都到達了蓮花的頂端。』又教導（行者）觀想蓮花。如果說：『我看見蓮花的頂端。我看見蓮花的頂端生長出巨大的甘甜果實，香味具足。我告訴眾人說：『樹上有果實可以取來食用。』他們便如我所說，食用后得到充足，都說快樂。』這是第十四件事。
教導（行者）觀想蓮花之中。如果說：『我看見蓮花之中有七寶的臺座自然涌現而出，其中有經卷，名字叫做智慧。我便向一切眾人宣告：『這其中有經書，講述三乘之法（Sāyana，聲聞乘、緣覺乘、菩薩乘），你們可以作禮，生起恭敬心，用鮮花和香來供養。』他們又想聽聞佛法，我便回答說：『燒香，散花。』供養完畢后，他們又想聽聞佛法。我便回答說：『我和大眾都不清凈，怎麼可以聽聞佛法呢？佛法是使身心清凈的。』他們便接受教導。我告訴眾人：『全部端正坐好，閉上眼睛，一心一意地去除各種雜亂的念頭。』我也像他們一樣，在很短的時間內，身體完全明凈，心意安泰。我便告訴他們：『現在我將為你們講述這微妙的佛法，要至誠地聽受。』他們便接受教導。我為他們說法，使他們得以聽聞佛法。聽聞佛法后，在上空中自然有光明照耀這個蓮花臺，一切眾人都向四面八方照耀得明亮潔凈。這些人們看見光明，歡喜，身體輕盈跳躍，跟隨著光明而去。』這是第十五件事。
教導（行者）仔細地觀察身體。如果說：『我親自看見身體發出光芒，圍繞身體四邊，那光明越來越盛，我就用手推動這光明，遠遠地到達四方。有無數的人跟隨著光明來到這裡，我用慈悲心便給予他們所需要的，使他們得到充足，沒有什麼缺乏。便為他們說法，使他們得以信受理解，歡喜地接受奉行，在很短的時間內便跳躍到空中，徘徊而去。』這是第十六件事。
教導（行者）仔細地觀察蓮花臺。如果說：『我看見蓮花臺上所有的……』
【English Translation】 English version: 'They will receive such karmic retribution.' This is the thirteenth matter.
Instruct to increase joy and ascend on the lotus. If it is said: 'I have already reached the top of the lotus platform, and all those below are filled with joy, following behind me, all reaching the top of the lotus.' Again, instruct to contemplate the lotus. If it is said: 'I see the top of the lotus. I see a large, sweet fruit growing on the top of the lotus, complete with fragrance and flavor. I tell everyone: 'There is fruit on the tree that can be taken and eaten.' They then eat as I said, and are satisfied, all saying they are happy.' This is the fourteenth matter.
Instruct to contemplate within the lotus. If it is said: 'I see a seven-jeweled platform naturally emerging from within the lotus, containing scriptures called wisdom. I then proclaim to all: 'Within this are scriptures that speak of the Three Vehicles (Sāyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), you may pay homage, generate respectful minds, and offer flowers and incense.' They then wish to hear the Dharma, and I reply: 'Burn incense and scatter flowers.' After the offerings are complete, they again wish to hear the Dharma. I reply: 'I and the assembly are not pure, how can we hear the Dharma? The Dharma purifies body and mind.' They then accept the instruction. I tell everyone: 'Sit upright, close your eyes, and single-mindedly remove all distracting thoughts.' I do the same, and in a short time, my body is completely clear and my mind is at peace. I then tell them: 'Now I will speak this wonderful Dharma for you, listen with utmost sincerity.' They then accept the instruction. I speak the Dharma for them, allowing them to hear the Dharma. After hearing the Dharma, a natural light shines from the sky above, illuminating this lotus platform, and all are illuminated in all directions, bright and clean. These people see the light, rejoice, and leap lightly, following the light and departing.' This is the fifteenth matter.
Instruct to carefully observe the body. If it is said: 'I personally see light emanating from my body, surrounding all sides, the light growing stronger, and I use my hands to push this light far into all directions. Countless people follow the light and come here, and I give them what they need with a compassionate heart, satisfying them and lacking nothing. I then speak the Dharma for them, allowing them to believe, understand, rejoice, and practice, and in a short time, they leap into the sky, hovering and departing.' This is the sixteenth matter.
Instruct to carefully observe the lotus platform. If it is said: 'I see all that is on the lotus platform...'
已去，都不得見，四向清凈。」於此事中境界亦多，略出所有耳。
續教作慈心觀，先教以慈心自觀己身。見已了了，便教觀苦痛眾生。若言：「我見四山之中有大地獄，罪人滿中受大苦痛。須臾之頃忽然便有鐵蓋，覆諸罪人令不得現。」初事。
教以慈心發大誓願：「我當救濟無量苦惱眾生令得解脫，即起慈心坐鐵蓋上破此鐵蓋。」若言：「我以此手破碎鐵蓋漸令破盡，便下向觀見諸罪人受大苦痛。有重鐵輪在人頭上，或在身中、或在足下、或大或小，膿血流出苦痛無量，高聲大哭不可堪忍。復見無量治罪之具治諸罪人，苦痛無量不可具說。」二事。
復教發誓愿，益增悲心觀之。若言：「我見此罪人，心生憐愍，淚下如雨，諸人小得休息。」三事。
教修慈心，代諸罪人將著高處，便得休息。須臾之間人人如是。四事。
教更觀之。若言：「我見地獄四邊高壟起，中有膿血池，池中四處忽然火起燒諸罪人，苦痛難忍號哭稱怨。」若言：「我見此事生憐愍心，即于身邊手出清水，四向灑之令火漸滅，小得休息。」五事。
教令更觀。若言：「我見山間有無量人來入地獄中，受諸苦痛不可稱計。我見此已心生憐愍，便於池處立筏代諸罪人，將著筏上令得休息。人人如是。」六事
【現代漢語翻譯】 現代漢語譯本： 『已經離去，都無法看見，四面八方一片清凈。』關於這件事中的境界還有很多，這裡只是略微列出一些。
接著教導修習慈心觀，首先教導用慈悲之心來觀察自己的身體。清楚地觀想之後，便教導觀察受苦受難的眾生。如果（修行者）說：『我看見四座山之中有巨大的地獄，罪人充滿其中，遭受巨大的苦痛。一會兒的功夫，忽然就有鐵蓋，覆蓋住所有的罪人，使他們無法顯現。』這是第一件事。
教導以慈悲之心發出宏大的誓願：『我應當救濟無量受苦受難的眾生，使他們得到解脫，』隨即生起慈悲之心，坐在鐵蓋上，破開這鐵蓋。如果（修行者）說：『我用這雙手破碎鐵蓋，逐漸使它完全破碎，然後向下觀看，看見眾多的罪人遭受巨大的苦痛。有沉重的鐵輪在罪人的頭上，或者在身體中，或者在腳下，或大或小，膿血流出，苦痛無量，高聲大哭，無法忍受。又看見無量懲治罪人的刑具，懲治著各種罪人，苦痛無量，無法一一述說。』這是第二件事。
再次教導發出誓願，更加增進悲憫之心來觀察。如果（修行者）說：『我看見這些罪人，心中生起憐憫，眼淚像下雨一樣，罪人們稍微得到休息。』這是第三件事。
教導修習慈心，代替這些罪人，將他們安置在高處，便能得到休息。一會兒的功夫，每個人都像這樣（得到安置）。這是第四件事。
教導進一步觀察。如果（修行者）說：『我看見地獄四邊高高的土堆隆起，中間有膿血池，池中四處忽然燃起火焰，焚燒著各種罪人，苦痛難忍，號哭稱怨。』如果（修行者）說：『我看見這件事，生起憐憫之心，隨即從身邊手中流出清水，向四面八方灑去，使火焰漸漸熄滅，（罪人們）稍微得到休息。』這是第五件事。
教導令進一步觀察。如果（修行者）說：『我看見山間有無量的人來到進入地獄中，遭受各種苦痛，不可稱量計算。我看見這些之後，心中生起憐憫，便在池子處設立木筏，代替這些罪人，將他們安置在木筏上，使他們得到休息。每個人都像這樣（得到安置）。』這是第六件事。
【English Translation】 English version: 'Already departed, all cannot be seen, the four directions are pure.' There are many states in this matter, only a few are listed here.
Next, teach the practice of loving-kindness meditation (慈心觀, Cixin Guan), first teaching to observe one's own body with a loving heart. After seeing it clearly, then teach to observe suffering beings. If (the practitioner) says: 'I see a great hell among the four mountains, filled with sinners suffering great pain. In a short while, suddenly there is an iron lid, covering all the sinners, preventing them from appearing.' This is the first matter.
Teach to make a great vow with a loving heart: 'I shall save countless suffering beings and liberate them,' then generate a loving heart, sit on the iron lid, and break it open. If (the practitioner) says: 'I use these hands to break the iron lid, gradually breaking it completely, then look down and see many sinners suffering great pain. There are heavy iron wheels on the heads of the sinners, or in their bodies, or under their feet, large or small, pus and blood flowing out, immeasurable pain, crying loudly, unbearable. Again, I see countless instruments of punishment, punishing various sinners, immeasurable pain, impossible to describe in detail.' This is the second matter.
Again, teach to make a vow, further increasing compassion to observe. If (the practitioner) says: 'I see these sinners, and compassion arises in my heart, tears fall like rain, and the sinners get a little rest.' This is the third matter.
Teach to cultivate loving-kindness, taking the place of these sinners, placing them in a high place, so they can rest. In a short while, everyone is like this (placed). This is the fourth matter.
Teach to observe further. If (the practitioner) says: 'I see high mounds rising on the four sides of the hell, and in the middle there is a pool of pus and blood, and in four places in the pool, fire suddenly rises, burning various sinners, unbearable pain, crying and complaining.' If (the practitioner) says: 'I see this and compassion arises in my heart, and then clear water flows from my hands, sprinkling it in all directions, causing the fire to gradually extinguish, (the sinners) get a little rest.' This is the fifth matter.
Teach to observe further. If (the practitioner) says: 'I see countless people coming from the mountains and entering hell, suffering various pains, immeasurable. After seeing this, compassion arises in my heart, and then I set up a raft at the pool, taking the place of these sinners, placing them on the raft, so they can rest. Everyone is like this (placed).' This is the sixth matter.
。
教諦觀之。若言：「我見諸山間人來不絕，受苦不斷。我以慈心力，磨滅此山以為平地。」七事。
教以慈心，於此池上空中而坐，身出少水澍于池中。若言：「我于空中坐已，下水澍池中，池中膿血四向出去，其池澄清。須臾之頃于池四面便有火起，燒此膿血悉已都盡。」八事。
教以悲心，于池上坐四面諦觀。若言：「我見鐵輪毒害之具來至我座下成大臺，諸罪人等各至四方安隱之處。我在臺上見下火起舉臺然盡，火四向去燒諸四方，所到皆盡。」九事。
教觀池中。若言：「我見池中泉水廣大，乃至四方無邊際，中生蓮華漸漸廣大覆此池上。教在華中，便四向觀，見池四邊有無量人慾來趣我，我教洗浴令身清凈。身清凈已，于花葉間便開少分，于下水上住于道陌間，令諸人等悉上花臺。」十事。
教觀池四邊。若言：「我見池四邊便有樓閣自然而出，與華相接，令諸人等趣此樓上快得休息。各各自言雖得樂。既止息已，便索飲食。無以與之，於十指頭出雨，雨花為乳，諸人等悉令足飽。」是十一事。
教令觀花臺中。若言：「我見花臺中更有臺出，及四方樓俱更有重，廣大如前。我尋上到已，于華葉間便開少分，設諸梯橙上諸人等。復著臺上四向趣樓，隨來處東向，
【現代漢語翻譯】 現代漢語譯本 教導修習諦觀。如果（修行者）說：『我看見山間的人來來往往，受苦沒有停止。我用慈悲的力量，磨平這座山，使它變成平地。』這是七件事。 教導以慈悲心，在這池塘上空而坐，身體放出少量的水澆灌到池塘中。如果（修行者）說：『我于空中坐定后，向下灑水到池塘中，池塘中的膿血向四面八方流去，池塘變得清澈。不久之後，池塘四面便有火燃起，將這些膿血全部燒盡。』這是八件事。 教導以悲憫心，坐在池塘上，向四面仔細觀看。如果（修行者）說：『我看見鐵輪（cakra，一種武器）等劇毒的害人之物來到我的座位下，形成一個大臺，各個罪人來到四方安穩的地方。我在臺上看見下面火起，整個檯子燃燒殆盡，火向四面八方蔓延，所到之處全部燒盡。』這是九件事。 教導觀想池塘中。如果（修行者）說：『我看見池塘中的泉水廣大，乃至四方沒有邊際，中間生長出蓮花，漸漸廣大覆蓋整個池塘。我坐在蓮花中，便向四面觀看，看見池塘四邊有無量的人想要來到我這裡，我教導他們洗浴，使身體清凈。身體清凈后，在花葉間便打開少許，在下面的水上，住在道路之間，讓所有的人都登上蓮花臺。』這是十件事。 教導觀想池塘的四邊。如果（修行者）說：『我看見池塘的四邊便有樓閣自然涌現出來，與蓮花相連線，讓所有的人都到這樓上，快速地得到休息。他們各自說雖然得到了快樂，已經停止休息了，便索要飲食。沒有東西可以給他們，於是在十個指頭放出雨水，雨水化為乳汁，讓所有的人都充分飽足。』這是十一件事。 教導讓他們觀想花臺中。如果（修行者）說：『我看見花臺中更有臺出現，以及四方的樓閣都更有重疊，廣大如前。我隨即登上，在花葉間便打開少許，設定各種梯子讓人們登上。又安置在臺上，向四方通往樓閣，隨著他們來的方向朝東。』
【English Translation】 English version Teaching the contemplation of Truths. If (the practitioner) says: 'I see people coming and going incessantly in the mountains, suffering without end. I will use the power of loving-kindness to grind down this mountain and make it level ground.' This is seven things. Teaching with a mind of loving-kindness, to sit above this pond in the air, the body emitting a small amount of water to pour into the pond. If (the practitioner) says: 'After I sit in the air, I pour water down into the pond, the pus and blood in the pond flow out in all directions, and the pond becomes clear. In a short while, fire arises on all four sides of the pond, burning all this pus and blood completely.' This is eight things. Teaching with a mind of compassion, to sit on the pond and carefully observe in all directions. If (the practitioner) says: 'I see iron wheels (cakra, a weapon) and other extremely poisonous instruments of harm coming to my seat, forming a large platform, and all the sinners come to safe places in all directions. I see fire rising below the platform, the entire platform burning to ashes, and the fire spreading in all directions, burning everything it reaches.' This is nine things. Teaching to contemplate the pond. If (the practitioner) says: 'I see the spring water in the pond is vast, even to the four directions without limit, and in the middle, lotus flowers grow, gradually expanding to cover the entire pond. I sit in the lotus flower, and then look in all directions, seeing countless people on all four sides of the pond wanting to come to me, and I teach them to bathe, making their bodies pure. After their bodies are purified, I open a small portion in the flower leaves, and dwell on the road between the water below, allowing all the people to ascend the lotus platform.' This is ten things. Teaching to contemplate the four sides of the pond. If (the practitioner) says: 'I see pavilions naturally emerging on the four sides of the pond, connecting with the lotus flowers, allowing all the people to go to these pavilions and quickly get rest. They each say that although they have obtained happiness, and have stopped resting, they ask for food and drink. There is nothing to give them, so rain comes from the ten fingertips, and the rain turns into milk, allowing all the people to be fully satisfied.' This is eleven things. Teaching them to contemplate the flower platform. If (the practitioner) says: 'I see another platform emerging in the flower platform, and the pavilions in all four directions are even more layered, as vast as before. I immediately ascend, and open a small portion in the flower leaves, setting up various ladders for people to ascend. I also place them on the platform, leading to the pavilions in all directions, facing east from the direction they came.'
三方亦爾。復加悲心觀此華中，復有自然所須之物，與四方人令其充足。便為說法：『是身為苦無牢強者，皆由宿世犯五逆罪行惡所致，受此苦痛。今可懺悔。』尋如所言即便懺悔。」是十二事。
教觀華臺。若言：「我華臺中更出重樓閣，我便尋上，到已復作梯橙。諸人上已，各各上樓休息已，我于華上便取飲食衣服所須之物，四向與之令無所少。便為說法，無量利益便生信心，受持齋戒悉令奉行。」十三事。
教令更觀花臺樓閣。若言：「我見花臺樓閣如前生，微妙勝前。我與諸人等如前尋上重已，各共上樓，與諸人等便得充足令無所乏。復為說法，即便受教悉得利益。」十四事。
教生喜心諦觀花中。若言：「我華臺中樓閣如前生重，我與諸人悉共上已，我坐華上心歡喜。須臾之頃見花臺樓皆作金色，七寶合成，于上便有無盡寶藏，衣服飲食微細柔軟箜篌樂器，須隨意所欲得充足已。復為說法，皆悉受行。」十五事。
教更觀華臺中。若言：「我已見花臺中有樹踴出，高樓十丈，枝葉茂盛生香美藥。自上樹頭便下向觀，見下樓閣從下破落至五重，諸人惶怖各言苦哉，便尋花上在諸花中。」十六事。
教生憐愍救濟諸人。若言：「于花葉中挽諸人等上著花頭，便以甘果悉給與之，
【現代漢語翻譯】 現代漢語譯本：第三方也是這樣。再以悲憫之心觀察這蓮花之中，還有自然而生的所需之物，給予四方之人，使他們充足無缺。便為他們說法：『這身體是痛苦的，沒有牢固強健之處，都是由於前世犯下五逆之罪，行為邪惡所致，才遭受這般苦痛。現在應當懺悔。』他們立即按照所說的進行懺悔。」這是第十二件事。
教導觀看蓮花臺。如果說：『我的蓮花臺中又生出重重樓閣，我便立即登上，到達后又設定梯子。眾人上來后，各自登上樓閣休息完畢，我便在蓮花上取出飲食衣服等所需之物，向四方分發給他們，使他們沒有任何缺少。』便為他們說法，無量的利益便會生起信心，受持齋戒全部都奉行。」這是第十三件事。
教導他們再次觀看蓮花臺樓閣。如果說：『我看見蓮花臺樓閣如前次所生，更加微妙勝過之前。我與眾人等如前次一樣登上，各自登上樓閣，使眾人等得到充足，沒有任何缺乏。』再為他們說法，他們立即接受教導，全部都得到利益。」這是第十四件事。
教導他們生起歡喜心，仔細觀看蓮花之中。如果說：『我的蓮花臺中樓閣如前次所生，更加繁盛，我與眾人全部一起登上，我坐在蓮花上，心中歡喜。』須臾之間，看見蓮花臺樓全部變成金色，由七寶合成，在上面便有無盡的寶藏，衣服飲食精美柔軟，箜篌樂器，隨心所欲，得到充足。再為他們說法，他們全部都接受奉行。」這是第十五件事。
教導他們再次觀看蓮花臺中。如果說：『我已經看見蓮花臺中有一棵樹涌出，高達十丈，枝葉茂盛，生長著香美的藥物。』從樹頂向下觀看，看見下面的樓閣從下開始破落，直到第五重，眾人驚慌恐懼，各自說苦啊，便尋找蓮花，在蓮花之中。」這是第十六件事。
教導他們生起憐憫之心，救濟眾人。如果說：『在花葉中拉著眾人等，讓他們登上花頭，便用甘甜的果實全部供給他們，』
【English Translation】 English version: The third party is also like this. Further, with a heart of compassion, contemplate within this lotus flower that there are naturally arising necessities, and give them to people in the four directions, making them complete and without lack. Then, expound the Dharma for them: 『This body is suffering, without strength or stability, all due to committing the five rebellious acts and engaging in evil deeds in past lives, thus suffering such pain. Now, you should repent.』 They immediately repent as instructed.」 This is the twelfth matter.
Instruct them to contemplate the lotus flower platform. If they say: 『Within my lotus flower platform, more layers of pavilions emerge, I immediately ascend, and upon arriving, I set up ladders. After everyone ascends, each rests in the pavilions, and then I take from the lotus flower the necessities such as food, drink, and clothing, distributing them in the four directions, ensuring they lack nothing.』 Then, expound the Dharma for them, and immeasurable benefits will arise, generating faith, and they will all uphold the precepts and practice them diligently.」 This is the thirteenth matter.
Instruct them to further contemplate the lotus flower platform pavilions. If they say: 『I see the lotus flower platform pavilions arising as before, even more subtle and surpassing the previous ones. I and the others ascend as before, each reaching the pavilions, providing everyone with abundance, lacking nothing.』 Then, expound the Dharma for them, and they immediately accept the teachings and all receive benefits.」 This is the fourteenth matter.
Instruct them to generate a joyful mind and carefully contemplate within the lotus flower. If they say: 『Within my lotus flower platform, the pavilions arise even more splendidly than before, and I and everyone ascend together, and I sit upon the lotus flower, my heart filled with joy.』 In a short while, they see the lotus flower platform pavilions all turn golden, composed of the seven treasures (gold, silver, lapis lazuli, crystal, red coral, agate, and pearl), and upon them are endless treasures, exquisite and soft clothing and food, and musical instruments like the Konghou (a type of harp), fulfilling all desires. Then, expound the Dharma for them, and they all accept and practice it.」 This is the fifteenth matter.
Instruct them to further contemplate within the lotus flower platform. If they say: 『I have already seen a tree emerge from within the lotus flower platform, towering ten zhang (approximately 100 feet), with lush branches and leaves, bearing fragrant and medicinal herbs.』 Looking down from the top of the tree, they see the pavilions below collapsing from the bottom up to the fifth level, and everyone is terrified, exclaiming in suffering, and then they seek the lotus flower, within the lotus flowers.」 This is the sixteenth matter.
Instruct them to generate a compassionate mind and rescue the people. If they say: 『Pulling the people from the flower petals, place them on the lotus flower head, and then provide them all with sweet fruits,』
令無所乏。便為說法，教修禪定滅諸惡，身心得清凈，踴躍無量，飛行虛空隨意而去。」十七事。
教在花上四方遠觀。若言：「我見四方有光明雲蓋來趣我身，於時我身復光出與蓋相接，我以手摩令廣大。」十八事。
教即尋光從東方始。若言：「我尋光東行極遠，於此光中見無量人，光中而來趣花所，如是尋去到光住處，乃自還來花。教次第行伍，給與衣食所須之物令得充足。便為說法，隨意所應歡喜受行，身輕踴躍飛騰空中隨意而去，南西北方亦如是。」十九事。
教觀身令廣大，滿於空中極明凈。「復明見四方無量人來集身邊，我以慈心令入我身中，入我身中已安止。須臾之頃有自然所須之物，隨意應施與諸人等令無所乏，各得充足快樂安隱。便為說法，無量利益，令得開解隨意而去。」二十事。
如是等極多，略受法者說此事耳。形疾有三品，風寒熱病為輕微。心心有三病患體，動有劫數受諸苦惱，唯佛良醫授以法藥，能受行者除生死病。令心決定專心不亂，如人見賊安心定意，牢自莊嚴賊自退散。亂心惡賊亦復如是。如是言曰：「血肉雖盡，但皮筋骨在。」不捨精進，如人燒身但欲救火更無餘計，出煩惱苦亦復如是，當忍五事苦患：饑、渴、寒、熱、瞋恨等。當避憒鬧樂在靜處
【現代漢語翻譯】 現代漢語譯本 使他們一無所缺。然後為他們說法，教導他們修習禪定以滅除各種惡念，使身心得到清凈，他們歡欣鼓舞，身輕如燕，在虛空中自由飛翔而去。這是第十七件事。
教導他們在花上向四方遠處觀看。如果他們說：『我看見四方有光明如雲蓋般涌來，靠近我的身體，這時我的身體也發出光芒與云蓋相連線，我用手撫摸它，使它更加廣大。』這是第十八件事。
教導他們沿著光芒從東方開始尋覓。如果他們說：『我沿著光芒向東方行進極遠，在這光芒中看見無數的人，從光芒中而來，前往花所在的地方，這樣尋覓直到光芒停留之處，然後自己再回到花上。』教導他們按次序排列隊伍，給予他們衣食等所需之物，使他們得到充足。然後為他們說法，隨他們各自的根器，使他們歡喜接受奉行，身輕如燕，在空中飛騰，自由自在地離去，南方、西方、北方也像這樣。這是第十九件事。
教導他們觀想身體變得廣大，充滿整個虛空，極其明亮清凈。『又清楚地看見四方無數的人聚集在我的身邊，我用慈悲心讓他們進入我的身體中，進入我的身體后安穩地停留。片刻之間，自然出現他們所需的各種物品，隨意應施捨給這些人，使他們一無所缺，各自得到充足、快樂和安寧。』然後為他們說法，帶來無量的利益，使他們得到開悟理解，自由自在地離去。這是第二十件事。
像這樣（的教導）還有很多，只是為那些略微接受佛法的人講述這些事情罷了。身體的疾病有三種：風病、寒病、熱病，這些都是輕微的。心也有三種病患：躁動，經歷劫數承受各種苦惱，只有佛才是良醫，授予我們佛法之藥，能夠接受並奉行的人，就能去除生死之病。使心堅定，專心不亂，就像人看見盜賊，安心定意，牢固地自我防衛，盜賊自然退散。散亂的心就像惡賊一樣。就像有人說：『即使血肉都耗盡了，只要還有皮、筋、骨頭在。』也不放棄精進，就像人被火燒身，只想救火，沒有其他的打算，脫離煩惱的痛苦也像這樣，應當忍受五種苦患：飢餓、口渴、寒冷、炎熱、嗔恨等。應當避開喧鬧，喜歡待在安靜的地方。
【English Translation】 English version Making sure they lack nothing. Then he preaches the Dharma, teaching them to cultivate meditation to extinguish all evils, so that body and mind become pure. They rejoice immeasurably, fly freely in the sky, and depart as they please.' This is the seventeenth matter.
He teaches them to observe from the flower, looking far in all four directions. If they say, 'I see light like clouds covering coming from all four directions, approaching my body. At that time, my body also emits light, connecting with the covering. I touch it with my hand, making it vast.' This is the eighteenth matter.
He teaches them to follow the light, starting from the east. If they say, 'I follow the light eastward very far, and in this light, I see countless people coming from the light towards the flower. I follow in this way until I reach the place where the light stops, and then I return to the flower myself.' He teaches them to arrange themselves in order, providing them with clothing, food, and other necessities, ensuring they are satisfied. Then he preaches the Dharma, according to their individual capacities, so that they joyfully accept and practice it. They become light and joyful, soaring in the air and departing as they please. The south, west, and north are also like this.' This is the nineteenth matter.
He teaches them to contemplate the body, making it vast, filling the entire sky, extremely bright and pure. 'Again, I clearly see countless people from all four directions gathering around me. With a compassionate heart, I allow them to enter my body, and after entering my body, they rest peacefully. In a short while, natural necessities appear, and I freely give them to these people, ensuring they lack nothing, and each obtains sufficiency, happiness, and peace.' Then he preaches the Dharma, bringing immeasurable benefits, enabling them to attain enlightenment and understanding, and depart as they please.' This is the twentieth matter.
There are many such teachings, but these matters are only spoken for those who have slightly accepted the Dharma. There are three types of physical illnesses: wind disorders, cold disorders, and heat disorders, which are minor. The mind also has three afflictions: agitation, experiencing kalpas (劫數) (eons) and enduring various sufferings. Only the Buddha is a good physician, giving us the medicine of the Dharma. Those who can accept and practice it can remove the illness of birth and death. Make the mind firm, focused and undisturbed, like a person seeing a thief, calming the mind and fixing the intention, firmly guarding oneself, and the thief will naturally retreat. The chaotic mind is also like an evil thief. As it is said, 'Even if the blood and flesh are exhausted, as long as the skin, tendons, and bones remain.' Do not abandon diligence, like a person being burned by fire, only wanting to put out the fire, having no other plans. Escaping the suffering of afflictions is also like this. One should endure the five sufferings: hunger, thirst, cold, heat, anger, and hatred. One should avoid noise and enjoy being in quiet places.
。所以者何？眾鬧亂定如入刺林。
四無量觀法。求佛道者當行四無量心。其心無量，故功德亦無量。於一切眾生中凡有三品：一者父母親里善知識等，二者怨賊惡人常欲惱害，三者中人不親不怨。行者於此三品人中，慈心觀之當如親里，老者如父、少者如子，常應修習如是慈心。人之為怨以有惡緣，惡緣盡還成親，親怨無定。何以故？今世是怨、後世成親。瞋恚之惡失大利，失慈心者障礙佛道，是故應于瞋憎怨賊應視之如其親里。所以者何？由是怨賊令我得佛。若使怨賊無惡於我，忍從何生？是則為我善知識，令我得忍辱波羅蜜。于怨賊之中得慈心已，於十方眾生慈心愛念普遍一切，蜎𧍃蠕動皆無安者而起悲心也。若見眾生得今世樂、得生天樂、賢聖道樂而起喜心。不見眾生有苦樂事，不愛不喜以慧自御，雖緣眾生而起舍心。是名四無量心。於十方眾生慈遍滿故，名為無量。行者應當修習是心，或時有瞋恚心起，如蛇如火在於身上即應急除。若心馳散入於五欲，及為五蓋所覆，當智慧精進之力攝持令還。修習慈心，常念眾生令得佛樂，習之不息便得離五欲、除五蓋。入初禪相者喜樂遍身，諸善法中生歡喜樂，見有種種微妙之色，是名入佛道初門。禪定福德因緣得上四無量心已，於一切眾生忍辱不瞋，是名眾生
【現代漢語翻譯】 現代漢語譯本：為什麼這麼說呢？因為大眾喧鬧混亂的地方，就像進入佈滿尖刺的樹林一樣危險。
四無量觀的修習方法。追求佛道的人應當修習四無量心。心量廣大無邊，所以功德也無量無邊。對於一切眾生，大致可以分為三類：第一類是父母親戚、善知識等；第二類是怨賊惡人，常常想要惱害自己；第三類是中人，不親近也不怨恨。修行者對於這三類人，都要以慈悲心來觀待，應當像對待親人一樣，年老的如同父親，年少的如同子女，常常應當修習這樣的慈心。人之所以結怨是因為有惡緣，惡緣消盡了就會轉變成親人，親人和怨家的關係不是固定不變的。為什麼呢？因為今生是怨家，來世可能成為親人。瞋恚的惡念會失去巨大的利益，失去慈悲心會障礙佛道，所以對於那些憎恨自己的怨賊，應當把他們看作是自己的親人。為什麼這麼說呢？因為正是這些怨賊讓我有機會成就佛道。如果怨賊不加害於我，我從哪裡生起忍辱之心呢？所以他們是我的善知識，讓我得以修習忍辱波羅蜜。在對怨賊生起慈悲心之後，再將慈悲愛念普及到十方眾生，對那些微小的昆蟲和蠕動的生物，都因為它們沒有安樂而生起悲憫之心。如果看到眾生獲得現世的快樂、昇天的快樂、賢聖之道的快樂，就生起歡喜之心。如果沒有看到眾生有苦樂之事，不愛也不喜，用智慧來約束自己，雖然與眾生有緣分，卻生起捨棄之心。這叫做四無量心。因為對十方眾生的慈悲遍滿一切，所以稱為無量。修行者應當修習這種心，有時如果生起瞋恚心，就像毒蛇或火焰在身上一樣，立即要去除。如果心念散亂，沉溺於五欲之中，或者被五蓋所覆蓋，應當用智慧和精進的力量來攝持，使它回到正軌。修習慈悲心，常常想著讓眾生得到成佛的快樂，堅持不懈地修習，就能脫離五欲，去除五蓋。進入初禪的境界，喜樂充滿全身，在各種善法中產生歡喜和快樂，看到種種微妙的色彩，這叫做進入佛道的最初門檻。通過禪定福德的因緣，獲得以上四無量心之後，對於一切眾生都能忍辱不瞋，這叫做眾生……
【English Translation】 English version: Why is this so? Because a crowded and chaotic place is like entering a forest full of thorns.
The method of cultivating the Four Immeasurable Contemplations. Those who seek the Buddha's path should practice the Four Immeasurable Minds. Because the mind is immeasurable, the merits are also immeasurable. Among all sentient beings, there are generally three categories: first, parents, relatives, good teachers, and so on; second, enemies and evil people who constantly want to harm us; and third, neutral people who are neither close nor hostile. Practitioners should contemplate these three types of people with a compassionate mind, treating them as if they were relatives, the elderly as fathers, and the young as children, and should constantly cultivate such a compassionate mind. People become enemies because of bad karma; when the bad karma is exhausted, they will turn into relatives. The relationship between relatives and enemies is not fixed. Why? Because in this life they are enemies, and in the next life they may become relatives. The evil of anger loses great benefits, and losing compassion obstructs the Buddha's path. Therefore, one should regard those who hate us, the enemies, as if they were our own relatives. Why is this so? Because it is these enemies who give me the opportunity to attain Buddhahood. If the enemies did not harm me, where would my patience come from? Therefore, they are my good teachers, allowing me to cultivate the Paramita of Patience. After generating compassion towards enemies, one should extend this compassionate love to all sentient beings in the ten directions, and feel compassion for those tiny insects and wriggling creatures because they have no peace and happiness. If one sees sentient beings attaining the happiness of this life, the happiness of being born in heaven, and the happiness of the path of the wise and holy, one should generate joy. If one does not see sentient beings having experiences of suffering or happiness, one neither loves nor rejoices, but uses wisdom to restrain oneself. Although one has a connection with sentient beings, one generates a mind of equanimity. This is called the Four Immeasurable Minds. Because compassion pervades all sentient beings in the ten directions, it is called immeasurable. Practitioners should cultivate this mind. If anger arises at any time, it should be removed immediately, like a snake or fire on the body. If the mind is scattered, indulging in the five desires, or covered by the five hindrances, one should use the power of wisdom and diligence to restrain it and bring it back to the right path. Cultivating compassion, constantly thinking of enabling sentient beings to attain the happiness of Buddhahood, and practicing diligently without ceasing, one can escape the five desires and remove the five hindrances. Entering the state of the first Dhyana, joy and happiness fill the whole body, and joy and happiness arise in all good dharmas, and one sees all kinds of subtle colors. This is called entering the initial gateway to the Buddha's path. Through the causes and conditions of Dhyana, merit, and virtue, after obtaining the above Four Immeasurable Minds, one can be patient and not angry towards all sentient beings. This is called sentient beings...
忍。得眾生忍已易得法忍。得法忍者，所謂諸法不生不滅畢竟空相。能信受是法忍者，是名無生忍，得阿耨多羅三藐三菩提記。欲得佛道者應當如是修習。
求初禪，先習如是諸觀，或觀不凈、或觀因緣、或唸佛三昧、或安般，后得入諸定。求佛道者，先習四無量心，得入初禪則易。若利根人直求初禪者，觀於五欲種種過患，猶如火坑亦如廁屋，念初禪地如清涼池臺觀等，五蓋則除，便得初禪。如后利仙人初學禪時，道見死屍膀脹爛臭，心諦觀之，自見其身如彼不異，靜處專念便得初禪。佛在恒水邊坐禪，有寡聞比丘問佛：「云何得道？」佛言：「他物莫取。」便解法空，即得道跡。多聞人自怪無所得，而問于佛。佛言：「取恒水中小石，以君持水凈洗。」比丘如教。佛問：「恒水多、澡瓶水多？」答言：「恒水不可為比。」佛言：「不以指洗，用水雖多，無益也。行者當勤精進，用智定指洗除心垢。若不如是，不能離苦也。」
不凈觀法，貪瞋癡是眾病之本，愛身著欲則生瞋恚，顛倒所惑即是愚癡所覆故也。于內外身愛著凈想，習之來久深著難遣，欲離貪慾當觀不凈。瞋由外起，雖爾，猶可制之。如人破竹，初節難破。既制貪慾，餘二自息。不凈觀者，當觀此身，生不凈處在胞胎中，從不凈出薄皮覆之
【現代漢語翻譯】 現代漢語譯本 忍。能夠忍受眾生的嗔恨之後，就容易獲得法忍。獲得法忍者，就是明白諸法不生不滅，其本質是空相。能夠相信並接受這種法的人，就叫做無生忍，會得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記。想要獲得佛道的人應當這樣修習。
想要獲得初禪，首先要學習這些觀想方法，或者觀想不凈，或者觀想因緣，或者唸佛三昧（Samadhi，正定），或者修習安般（Anapana，數息觀），之後就能進入各種禪定。想要獲得佛道的人，首先要修習四無量心，如果能進入初禪就容易多了。如果是根器銳利的人直接求初禪，可以觀想五欲的種種過患，如同火坑，也如同廁所，念想初禪的境界如同清涼的池臺樓閣等，五蓋（五種障礙修行的煩惱）就會消除，便能得到初禪。如同過去的利仙人最初學習禪定時，看到死屍膨脹腐爛發臭，心中仔細觀察，看到自己的身體也和死屍一樣沒有差別，在安靜的地方專心念想，便得到了初禪。佛陀在恒河邊坐禪，有一位見識淺薄的比丘問佛：『如何才能得道？』佛說：『不要拿不屬於自己的東西。』比丘便理解了法空的道理，立即證得了道跡。一位博學多聞的人奇怪自己沒有什麼收穫，就去問佛。佛說：『拿一塊恒河裡的小石頭，用你拿水的凈瓶里的水清洗它。』比丘按照佛的指示做了。佛問：『是恒河的水多，還是凈瓶里的水多？』比丘回答說：『恒河的水多得無法相比。』佛說：『不用手指清洗，用水再多也沒有用處。修行的人應當勤奮精進，用智慧和禪定的手指洗除心中的污垢。如果不是這樣，就不能脫離苦難。』
不凈觀法，貪婪、嗔恨、愚癡是各種疾病的根源，因為愛戀自身執著于慾望就會產生嗔恨，被顛倒的觀念所迷惑就是被愚癡所覆蓋。對於自身內外產生愛戀和清凈的想法，長期習慣之後就會深深執著難以去除，想要脫離貪慾就應當觀想不凈。嗔恨由外而起，即使這樣，還是可以控制的。如同劈竹子，最初的竹節難以劈開。既然控制了貪慾，其餘的兩種煩惱自然就會平息。修習不凈觀的人，應當觀察這個身體，生於不乾淨的地方，在母胎之中，從不凈之處而出，外面用薄皮覆蓋著。
【English Translation】 English version Endurance. Having endured the resentment of sentient beings, it is easy to attain Dharma-endurance. Attaining Dharma-endurance means understanding that all dharmas neither arise nor cease, and their essence is emptiness. One who can believe and accept this Dharma is called 'Non-origination Endurance' and will receive the prediction of Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Those who wish to attain the Buddha's path should practice in this way.
To attain the first Dhyana (meditative state), one must first practice these contemplations: either contemplate impurity, or contemplate dependent origination, or be mindful of Buddha-Samadhi (concentration), or practice Anapana (mindfulness of breathing). Afterwards, one can enter various Samadhis. Those who wish to attain the Buddha's path must first practice the Four Immeasurable Minds, and if they can enter the first Dhyana, it will be much easier. If a person of sharp faculties directly seeks the first Dhyana, they can contemplate the various faults of the five desires, which are like a pit of fire or a toilet. They can contemplate the realm of the first Dhyana as a cool pond, terraces, and pavilions, etc. The five hindrances (five mental obstacles to enlightenment) will then be removed, and they will attain the first Dhyana. Like the Rishi Liyi in the past, when he first learned meditation, he saw a corpse swollen, rotten, and foul-smelling. He carefully observed it in his mind and saw that his own body was no different from that corpse. He concentrated his mind in a quiet place and attained the first Dhyana. When the Buddha was meditating by the Ganges River, a bhikkhu (monk) of little learning asked the Buddha, 'How can one attain the Way?' The Buddha said, 'Do not take what does not belong to you.' The bhikkhu then understood the principle of the emptiness of dharmas and immediately attained the path. A learned person wondered why he had gained nothing and asked the Buddha. The Buddha said, 'Take a small stone from the Ganges River and wash it with the water from your clean water bottle.' The bhikkhu did as he was instructed. The Buddha asked, 'Is there more water in the Ganges River or in the clean water bottle?' The bhikkhu replied, 'The water in the Ganges River is incomparably more.' The Buddha said, 'Without using your fingers to wash, no matter how much water you use, it will be of no benefit. Practitioners should diligently strive to use the fingers of wisdom and Samadhi to wash away the defilements of the mind. If you do not do so, you cannot escape suffering.'
The method of contemplating impurity: greed, hatred, and delusion are the roots of all diseases. Because of love for the body and attachment to desires, hatred arises. Being deluded by inverted views is being covered by ignorance. Generating thoughts of love and purity towards one's own internal and external body, after a long habit, one becomes deeply attached and difficult to remove. To escape greed, one should contemplate impurity. Hatred arises from external causes, but even so, it can be controlled. Like splitting bamboo, the first joint is difficult to split. Once greed is controlled, the other two afflictions will naturally subside. Those who practice the contemplation of impurity should observe this body, born in an impure place, in the womb, coming from an impure place, covered with a thin skin.
內純不凈，然四大變為飲食充實其內。自觀察從頭至足，薄皮裹之內無一凈者，腦膜涕唾膿血屎尿，略說則有三十六物，廣則無量。猶如農夫開倉，善分別麻麥粟豆。行者深觀見此身倉，種種惡露三十六物，如實分別內身如此，當知外身亦不異此。若心住相者，身體柔軟心神快樂。心若不住，當自責心：「我從無數劫來隨順汝故，經歷三塗受無窮苦。從今日去，我當供伏汝，汝且隨我。」還攝其心令得成就。若極其身者，當觀白骨，亦可入初禪。行者志求大乘，若命終隨意所欲生諸佛前。若不爾者，必生兜率天，得見彌勒，定無有疑也。
初禪過患，內有覺觀、外有火災。二禪過患，內有喜樂、外有水災。三禪過患，內有喘息、外有風災。四禪地中過患都盡，三災不及。
二十五有：四天下、六慾天、四惡道、四禪地、大梵天、無色界。第四禪地有五阿那含天，合二十五有。
五門禪經要用法
【現代漢語翻譯】 現代漢語譯本：內心不純凈，然而四大（地、水、火、風）變化為飲食來充實它的內部。自我觀察，從頭到腳，薄薄的面板包裹著，內部沒有一樣是乾淨的，腦膜、鼻涕、唾液、膿、血、屎、尿，簡略地說有三十六種不凈之物，廣而言之則有無量。猶如農夫打開糧倉，善於分辨麻、麥、粟、豆。修行者深入觀察，見到這身體如同一個倉庫，種種污穢之物，三十六種不凈之物，如實地分辨。觀察自身如此，應當知道外在的身體也不異於此。如果心執著于外相，身體會柔軟，心神會快樂。如果心不執著，應當自我責備內心：『我從無數劫以來，隨順你的緣故，經歷地獄、餓鬼、畜生三惡道，遭受無窮的痛苦。從今天開始，我應當調伏你，你且隨順我。』還要收攝其心，令其得以成就。如果極其厭惡身體，應當觀想白骨，也可以因此進入初禪。修行者立志追求大乘佛法，如果命終時，可以隨意願往生到諸佛的面前。如果不能這樣，必定往生到兜率天（Tushita Heaven），得見彌勒（Maitreya），這是沒有疑問的。
初禪的過患，內在有覺、觀（initial application and sustained application of thought），外在有火災。二禪的過患，內在有喜、樂（joy and happiness），外在有水災。三禪的過患，內在有喘息（inhalation and exhalation），外在有風災。四禪的境界中，過患都已消除，三災無法到達。
二十五有：四大天下（four continents），六慾天（six heavens of desire），四惡道（four evil destinies），四禪地（four dhyana heavens），大梵天（Mahabrahma Heaven），無想天（non-perceptual heaven）。第四禪地有五阿那含天（five Pure Abodes），合起來是二十五有。
《五門禪經》的要用法
【English Translation】 English version: The interior is impure, yet the four elements (earth, water, fire, wind) transform into food and drink to fill its interior. Observe oneself from head to toe, the thin skin wraps around it, and there is nothing clean inside: brain membrane, mucus, saliva, pus, blood, feces, urine. Briefly speaking, there are thirty-six impure things; broadly speaking, there are countless. It is like a farmer opening a granary, skilled at distinguishing hemp, wheat, millet, and beans. The practitioner deeply observes and sees this body as a warehouse, with all kinds of filth, thirty-six impure things, truly distinguishing them. Observing one's own body in this way, one should know that the external body is no different. If the mind clings to appearances, the body will be soft, and the mind will be happy. If the mind does not cling, one should reproach oneself: 'I have followed you from countless kalpas, experiencing the three evil realms (hell, hungry ghosts, animals) and suffering endless pain. From today onwards, I shall subdue you, and you shall follow me.' One must also gather one's mind and enable it to achieve. If one utterly detests the body, one should contemplate white bones, and one can also enter the first dhyana (meditative absorption). If a practitioner aspires to the Mahayana (Great Vehicle), upon death, one can be reborn before the Buddhas according to one's wishes. If not, one will surely be reborn in Tushita Heaven (Tushita Heaven), and see Maitreya (Maitreya), there is no doubt about it.
The fault of the first dhyana is that internally there are initial application and sustained application of thought, and externally there is fire disaster. The fault of the second dhyana is that internally there are joy and happiness, and externally there is water disaster. The fault of the third dhyana is that internally there is inhalation and exhalation, and externally there is wind disaster. In the realm of the fourth dhyana, all faults are eliminated, and the three disasters cannot reach it.
The twenty-five realms of existence: the four continents (four continents), the six heavens of desire (six heavens of desire), the four evil destinies (four evil destinies), the four dhyana heavens (four dhyana heavens), the Mahabrahma Heaven (Mahabrahma Heaven), the non-perceptual heaven (non-perceptual heaven). In the fourth dhyana heaven, there are the five Pure Abodes (five Pure Abodes), which together make up the twenty-five realms of existence.
Essential Usages of the Five Gates Meditation Sutra