治入地三昧見不祥事驚怖失心法
Entering the Earth Samadhi: The Dharma of Seeing Unforeseen Misfortunes, Fear, and Loss of Heart
「復次，舍利弗！若行者入地三昧，見四方面黑山，諸山巖間有無量無邊諸鳩槃荼蹲踞土埵，現醜惡形，身根分端。復有五山，夜叉競來爭取彼山，諸鳩槃荼痛急驚怖，發大惡聲，向行者所。復見諸鬼頭髮蓬亂，捉大鐵棒棒端有山，至行者所。復見夜叉擔山起舞。羅剎持樹至夜叉所，羅剎瞋恚與夜叉鬪。毘舍遮鬼頭戴黑山、口銜死虎。
Shariputra, when a practitioner enters the samadhi of earth, they may see black mountains in all four directions. Within the crevices of these mountains are countless Kumbhāṇḍas, squatting on mounds of earth, revealing hideous forms with distorted limbs. Then five mountains appear, as Yakṣas race to seize them. The Kumbhāṇḍas, struck with terror and pain, let out a dreadful roar, and they rush toward the practitioner.
Next, one sees ghosts with disheveled hair, carrying great iron cudgels topped with mountains, approaching the practitioner. Then Yakṣas are seen carrying mountains upon their shoulders as they dance. Rākṣasas drag trees to where the Yakṣas are, and in fury, the Rākṣasas fight the Yakṣas. Lastly, Piśācas appear with black mountains on their heads and dead tigers clenched in their teeth.
「行者見已，心驚毛竪。以驚怖故，羅剎熾盛，共夜叉鬪，羅剎得勝，截夜叉頭、毘舍遮手足以為瓔珞、鳩槃荼身根以為花鬘，鼓舞前地，狗牙上出如劍樹枝，眼中雨雹、霹靂火起。夜叉復勝，搏撮羅剎，剝其面皮、剜取女根、截鳩槃荼身根、毘舍遮手足用為花鬘，串耳串頸鼓舞前地，動身大叫，發大惡聲甚可怖畏。
"When the practitioner sees this, their heart pounds and their hair stands on end. Because of this terror, the rakshasas grow even fiercer and battle against the yaksas. The rakshasas prevail—they behead the yaksas, tear off the arms and legs of the pishachas to string as garlands, and use the phallus of a kumbhanda as a flower wreath. They dance and stomp the ground before them. Their fangs jut upward like swords on a tree, and from their eyes rain hail, with thunderbolts erupting as fire.
Then the yaksas regain the advantage. They seize the rakshasas, flay their faces, gouge out their female organs, cut off the phallus of the kumbhanda, and take the limbs of the pishachas to make flower garlands. They thread these through their ears and around their necks, prancing and stamping the ground. They shake their bodies, let out furious roars, and produce terrifying sounds that are utterly horrifying."
「復見四大海神所生之母毘牟樓至，仰臥海水——有千頭，各二千手足——挓身四向現其女根、巖崿可畏，如血塗山。其諸惡毛狀如劍樹，中生一樹如刀山林，百千無量驢耳、牛頭、師子口、馬脚、狼尾、鳩槃荼身根，如是諸鬼等從中而出。復見大龍百千頭，長數十由旬，從中而出。見有一鬼似百獸，形如師子，有一萬脚，甲間無數百千毒蛇，從中而出。復見餓鬼，其形長大十億由旬，吐毒、吐火，擔諸山從中而出。復見千狼，連尾異體，牙如石尖，從中而出。復見千虎，尾亦有頭，合身側行，從中而出。復見龍女，瓔珞嚴身，甚悅人目，從中而出。夜叉取食，狸猫、鼷鼠、獼猴、野干、狐魅、惡鬼、一切惡獸，皆從中出。阿鼻地獄沃焦山神、十八地獄神、九億牛頭阿傍、八十億餓鬼、千億廁蟲、五百億蛔蟲，如是種種諸變狀事，可惡鬼神或持刀山、或捉劍樹、或搖須彌、或動鐵圍、由乾陀山等。
Again I saw the mother Guimouluzhi, born of the Four Great Sea Spirits, lying on her back in the ocean. She had a thousand heads, and each head had two thousand hands and feet. Her body stretched out in all four directions, displaying her female organ—fearsome and terrifying, like a mountain smeared with blood. Her monstrous hairs were like trees of swords. From them grew a tree like a forest of knives. A hundred thousand, countless numbers of donkey ears, ox heads, lion mouths, horse feet, wolf tails, and the bodies of Kumbhanda demons emerged from within. Further, I saw great dragons, each with a hundred thousand heads and tens of yojanas long, emerging from among them. I saw a ghost with a body resembling a hundred beasts, shaped like a lion, with ten thousand feet; between its toes were countless thousands of venomous snakes, all emerging. Further, I saw hungry ghosts, their forms gigantic—ten billion yojanas tall—vomiting poison and fire, carrying mountains on their shoulders as they emerged. Further, I saw a thousand wolves, linked by the tail though separate in body, with teeth like sharp stones, emerging. Further, I saw a thousand tigers, each tail also bearing a head, crawling sideways with their bodies conjoined, emerging. Further, I saw a dragon maiden, adorned with jeweled necklaces, delighting the eyes, emerging. A Rakshasa came to feed; feral cats, field mice, monkeys, jackals, fox spirits, evil ghosts, and all kinds of dreadful beasts emerged—all from within. The gods of the Avici Hell's Burning Mountain, the gods of the eighteen hells, nine billion ox-headed Apon guardians, eighty billion hungry ghosts, a thousand billion toilet worms, and fifty trillion roundworms—such a multitude of transformations, terrifying ghosts holding mountain-blades, clutching forests of swords, shaking Mount Sumeru, moving the Iron Encirclement Mountains and the Yugandhara Mountains—all emerged.
「行者自見身滿大地，三百三十六節皆如高山至無色界，齊中出水。四大毒蛇遊戲水中，口中出火；十惡羅剎在火中走，耳中出風、糞門出風，吹動諸山；一切鬼神皆來瞋目節解。
The practitioner sees their own body filling the entire earth. The three hundred and thirty-six joints are all as tall as high mountains, reaching up to the Formless Realm. Water flows from the navel. Four great poisonous snakes play in the water, and fire shoots from their mouths; ten evil demons run through the fire. Wind blows from the ears, and wind also issues from the anus, shaking all the mountains. All kinds of spirits and ghosts come, glaring angrily and pulling the body apart.
「行者因是驚怖，喜發狂病。若見是事，當疾治之。
If practitioners become so frightened that they go mad with joy, they must be cured of this condition immediately.
「治之法者，先想一日與日天子乘四寶宮殿作百千伎樂，在黑山上照曜黑山令漸漸明。想一日成已，復想二日。想二日已，復當自觀己身白骨三百三十六節白如雪山，日照雪山；復想頂上有月天子四寶宮殿，百千眷屬捉於月珠置其頭上。此想成已，想第三山上復有一日，如上無異；見此日已，復想頂骨白雪山上如上，復有一月。既見月已，復想第四山上復有一日照此黑山；既見日已，當想己身三百三十六節白骨之山皆角相向(四角皆相對也)，一一角間有一月光。天子手捉兩珠兩向持，如是諸節角角之間皆應停心，十出入息頃諦觀令了了，見一一骨有二十八宿，明淨可愛如七寶珠。
To practice this method: First, visualize one sun, along with the Sun Deity riding in a four-treasure chariot, with hundreds and thousands of musicians making music. This sun sits atop Black Mountain, gradually illuminating it until it becomes bright.
Once you have visualized one sun, then visualize a second sun. After that, visualize your own body's skeleton, consisting of the 336 joints, as white as a snow mountain, with sunlight shining upon it.
Next, visualize on top of your head the Moon Deity in a four-treasure chariot, surrounded by hundreds and thousands of attendants. They hold the Moon Pearl and place it on your head. When this visualization is complete, see a third mountain with another sun, just as before. Then, visualize the bones of your skull—the top of your head—as a snow mountain, with a moon above it, as before.
After seeing the moon, visualize a fourth mountain with another sun shining on this Black Mountain. Then, imagine your own body as a mountain of 336 white bones, all arranged with their corners facing each other. (All four corners face each other.) Between each pair of corners, there is moonlight. The moon deity holds two pearls, one in each hand, facing in opposite directions. Between every joint and corner, you should focus your mind steadily. Over the span of ten full breaths, observe clearly so that each detail is vivid. You will see that every single bone contains the twenty-eight constellations, bright, pure, and lovely, like the seven-jeweled pearls.
「此想成已，復想一金翅鳥王頭戴摩尼珠，搏撮四蛇及與六龍，蛇驚龍走。諸山鬼神一時驚動，狀如黑色——皆是前身破戒果報——當勤懺悔嚴淨尸羅。尸羅淨故，日月光明倍更明顯；若心念惡、口說惡言、犯突吉羅，摩尼珠上則雨黑土、日月坌塵、星宿不行。阿修羅王九百九十九手千頭一時出現，映蔽日、月、星宿不現，此名為退，為惡心刀、惡口火，破戒賊之所劫奪。
Once this visualization is accomplished, further visualize a Garuda king wearing a wish-fulfilling jewel on its head, clutching four snakes and six dragons in its talons. The snakes are terrified, and the dragons flee. All the mountain spirits and ghosts are startled—their appearance is black, like the retribution of broken precepts from past lives. We should diligently repent and purify our discipline. When our moral conduct is pure, the light of the sun and moon will shine even brighter. But if the mind harbors evil thoughts, the mouth speaks harmful words, or one commits minor offenses, then black dirt will rain from the wish-fulfilling jewel, dust and grime will cover the sun and moon, and the stars will cease to move. The Asura king, with his nine hundred ninety-nine hands and a thousand heads, will appear at once, eclipsing the sun, moon, and stars so they vanish. This is called regression—where the swords of evil thoughts, the fire of harmful words, and the thieves of broken precepts rob and destroy.
「若欲服此勝甘露藥，先當持戒淨諸威儀，懺悔業障、惡不善罪。復當繫心繫意端坐一處，數息閉氣，如前觀於三百三十六節，使一一節角角相向。星月之屬亦如上說。心復明利，見一一節間月光如衣、星光如縷，縫持相著；見四日出，四大海水三分減二；見五日出，須彌融盡，大海消竭；見六日出，想此諸山漸漸融盡；見七日出，大地烱然。諸鬼、羅剎飛住空中乃至欲界，火幢隨後；復至色界，火亦隨至；欲往無色界，手脚焦縮落火聚中，聲吼可畏動於大地(入此三昧時，大地稍稍動也如車輪旋)。
"If you wish to take this supreme nectar-medicine, first you must uphold moral precepts and purify all dignified conduct. Confess your karmic obstructions and all evil, unwholesome offenses. Furthermore, focus your mind and steady your intentions, sit upright in one place, counting breaths and holding the breath. As described before, contemplate the three hundred thirty-six joints, making each joint align precisely with its counterpart. The stars and moon are also as explained earlier.
Your mind will become clear and sharp. You will see that between each joint, the moonlight is like a robe and the starlight like threads, stitching and holding them together. You will see four suns arise, and the waters of the four great oceans will diminish by two-thirds. You will see five suns arise, and Mount Sumeru will completely melt away, while the great ocean dries up entirely. You will see six suns arise, and all these mountains will gradually melt away. You will see seven suns arise, and the great earth will blaze fiercely.
All ghosts and rakshasas will fly into the air, reaching as far as the Realm of Desire, with pillars of fire following behind them. They will then reach the Realm of Form, yet the fire still pursues them. Wishing to go to the Formless Realm, their hands and feet will shrivel and burn, and they will fall into the mass of fire, screaming in a terrifying sound that shakes the great earth.
(When one enters this samadhi, the earth trembles slightly, turning like a spinning wheel.)"
「當疾持心，想三百三十六節如金剛山，形狀可愛過於須彌，地、水、火、風不能傾動，唯見四蛇含摩尼珠在骨山間。爾時，應當先想佛影，見金剛際，金剛幢端有摩尼鏡，過去七佛影現鏡中。復當諦觀毘婆尸佛眉間白毫、尸棄佛眉間白毫、提舍佛眉間白毫、拘樓孫佛眉間白毫、迦那含牟尼佛眉間白毫、迦葉佛眉間白毫、釋迦牟尼佛眉間白毫，見七佛眉間白毫如頗梨色，水甚清涼，洗諸節間，三百三十六節白毫水洗，皎然大白，色潔鮮妙如頗梨鏡，無物可譬。
Swiftly steady your mind. Visualize the 336 joints of your body as a mountain of vajra-diamond, more magnificent than Mount Sumeru. Earth, water, fire, and wind cannot move it. Only see the four snake-like elements holding a wish-fulfilling jewel amidst the mountain of bones.
At this moment, you should first visualize the Buddha's reflection. See the adamantine ground, where a mirror of mani-jewel shines at the tip of a vajra banner. Within that mirror, you will see the reflections of the seven Buddhas of the past. Now, clearly observe the white curl between the eyebrows of Vipashyin Buddha, the white curl of Shikhin Buddha, the white curl of Vishvabhu Buddha, the white curl of Krakucchanda Buddha, the white curl of Kanakamuni Buddha, the white curl of Kashyapa Buddha, and the white curl of Shakyamuni Buddha.
See that these seven white curls are like crystal in color, producing a cool, clear water. This water washes all your joints—all 336 of them. After being washed by this clear water from the white curls, each joint becomes pure white, clean, and radiant like a crystal mirror—so beautiful it is beyond any comparison.
「因是復見五金剛輪在七寶幢端，從下方出迴旋空中說四諦義。雖見聞此，一心觀於身白骨山，即見釋迦牟尼佛以澡罐水灌其頂上；餘六佛亦爾。
Then, he once again saw a five-jeweled vajra wheel at the top of a seven-jeweled spire, emerging from below and spinning through the air, teaching the meaning of the Four Noble Truths. Although he saw and heard this, he focused his mind entirely on observing his own body as a mountain of white bones. Immediately, he saw Shakyamuni Buddha pour water from a washing vessel over his head; the other six Buddhas did the same.
「爾時，釋迦牟尼佛告言：『法子！色、受、想、行、識，苦、空、無常、無我，汝當諦觀。』又為廣說空、無相、無作、無願，說身空寂、四大無主、五陰無家，畢竟寂滅，同於虛空。因是即悟無常壞世間，觀四真諦；五出入息頃破二十億烔然之結成須陀洹；十出入息頃免諸欲流，成斯陀含；十出入息頃斷諸鈍使、欲色界使、諸結根本，不還欲界，成阿那含；於十息頃遊戲空法，心無繫礙，住三十四心相應、解脫十根本不滅不壞、摧九十八使山。大勇猛將、慧光法幢從四方至，金剛寶座從下方出，共相掁觸演說空法；五金剛輪住左膝邊，自然演說九無礙、八解脫法；過去聲聞皆入毘琉璃三昧住立其前；釋迦牟尼佛廣為宣說金剛譬定境界義味。於是，寂然不見身心，入金剛三昧。從金剛三昧起，結使山崩、煩惱根絕、無明河竭、老死奴滅，於生分永盡、梵行已立，如煉真金不受諸欲、所作已辦，是名大阿羅漢。
At that time, the Buddha Shakyamuni spoke, saying: "Dharma child, form, sensation, perception, mental formations, and consciousness—these are suffering, emptiness, impermanent, and without a self. You should contemplate them with true discernment." He further extensively explained emptiness, signlessness, wishlessness, and non-aspiration. He spoke of the body as inherently empty and still, the four great elements as having no master, the five aggregates as having no home, and the ultimate reality as utterly tranquil, like empty space.
Upon this teaching, [the listener] awakened to the impermanent nature that dismantles the world, and observed the Four Noble Truths. Within five cycles of breathing out and in, he shattered two billion blazing knots of affliction and attained the stage of Stream-Enterer (Sotāpanna). Within ten cycles of breathing out and in, he overcame the currents of desire and became a Once-Returner (Sakadāgāmī). Within another ten cycles of breathing out and in, he cut off all coarse defilements, the ties to the realms of desire and form, the very roots of bondage, and no longer returned to the desire realm, becoming a Non-Returner (Anāgāmī). In the space of ten breaths, he played freely with the teachings of emptiness, his mind untethered and free. He abode in the thirty-four mental factors corresponding to enlightenment, attained the ten bases of liberation that are neither extinguished nor destroyed, and demolished the mountain of the ninety-eight latent defilements.
Then the great courageous generals—the banners of wisdom and light—arrived from the four directions. The diamond-throne rose from beneath the earth; they struck together and proclaimed the teaching of emptiness. Five diamond wheels rested on his left knee, naturally expounding the nine unobstructed paths and the eight liberations. The voice-hearers (Śrāvakas) of the past all entered the Vaiḍūrya Samādhi and stood before him. Shakyamuni Buddha then extensively taught the meaning and essence of the Diamond Simile Concentration.
At that moment, he became utterly still—no body, no mind—and entered the Diamond Samādhi. Rising from that concentration, the mountain of afflictions collapsed, the roots of defilement were severed, the river of ignorance ran dry, and the slave of aging and death was destroyed. The conditions for rebirth were wholly extinguished, the holy life had been established. Like refined, pure gold no longer tainted by any desire, all that was to be done was accomplished. This is called a Great Arhat.
「若發無上菩提心者，初見七佛白毫光照，一一如來白毫光明分為十支，化十寶花、寶樹、寶臺行列在空。時十方佛亦放光、水，如上所說洗諸節間，一一佛白毫光中說十八種慈心法門、說十八種大悲法門、說十八種大喜法門、說十八種大捨法門。漸漸增長教已，修習四無量心；具四無量已，為說十種明心；具明心已，教說色即是空、非色滅空；既觀空已，教菩薩六法；行六法已，修行六念，念佛法身；念佛法身已，起迴向心；迴向成已，立四弘誓不捨眾生；四願成已，具菩薩戒；菩薩戒成已，學修相似檀波羅蜜；檀波羅蜜成已，學修相似十波羅蜜。
"If one gives rise to the supreme resolve for enlightenment, at first they see the light shining from the white hair between the brows of the Seven Buddhas. The radiant light from each Tathāgata’s white hair divides into ten beams, transforming into ten jeweled flowers, jeweled trees, and jeweled platforms arrayed in space. At that time, the Buddhas of the ten directions also emit light and water, as described above, washing between all the joints. Within the light from each Buddha’s white hair, they teach eighteen types of loving-kindness methods, eighteen types of compassion methods, eighteen types of empathetic joy methods, and eighteen types of equanimity methods. Gradually guiding practitioners forward, they teach the cultivation of the Four Immeasurable Minds. Once these Four Immeasurable Minds are fully developed, they teach the Ten Types of Luminous Mind. After mastering luminous mind, they teach that form is emptiness, and that emptiness is not the annihilation of form. Having contemplated emptiness, they teach the six practices of a bodhisattva. After practicing these six, they cultivate the Six Recollections, recollecting the Dharma body of the Buddha. Having recollected the Dharma body, they give rise to the mind of dedication. Once dedication is complete, they establish the Four Great Vows, never abandoning sentient beings. After fulfilling these four vows, they take the bodhisattva precepts. With the bodhisattva precepts established, they learn and cultivate the approximation of the perfection of generosity. Once the perfection of generosity is accomplished, they learn and cultivate the approximations of the Ten Perfections."
「此想成已，觀內空、外空，於是現前見百千無量諸佛以水灌頂、以繒繫頭，為說空法。因空心悟入菩薩位，是名性地——菩薩最初境界(於此法多生增上慢，宜應識之，此是菩提心初境界相)」
Once this contemplation is accomplished, one observes the inner emptiness and the outer emptiness. Then, before one's eyes, hundreds of thousands of countless Buddhas appear, pouring water over the head and tying silk ribbons around it, speaking on the Dharma of emptiness. Through this emptiness, the mind awakens and enters the stage of a Bodhisattva. This is called the Ground of Nature—the initial state of a Bodhisattva's realization. (At this stage, many may develop arrogance or a sense of superiority. One should recognize this—it is merely the first sign of the arising of the Bodhi mind.)
告舍利弗：「此名治地三昧增上慢滅無明母三毒可畏相，汝好受持，慎莫忘失。」
Shariputra, this is called the Samadhi of Taming the Ground, which eliminates the mother of ignorance and the fearsome signs of the three poisons. Hold it well, and be careful not to forget it.
時舍利弗及阿難等聞佛所說，歡喜奉行。
Then Shariputra, Ananda, and all the others who heard what the Buddha taught accepted it joyfully and put it into practice.