T15n0613_禪秘要法經

大正藏第 15 冊 No. 0613 禪秘要法經

No. 613

禪秘要法經卷上

後秦弘始年鳩摩羅什等於長安逍遙園譯

如是我聞：

一時佛住王舍城迦蘭陀竹園，與大比丘眾千二百五十人俱，復有五百大德聲聞：舍利弗、大目揵連、摩訶迦葉、摩訶迦旃延等。

爾時王舍城中有一比丘，名摩訶迦絺罹難陀，聰慧多智，來至佛所，為佛作禮，繞佛七匝。爾時世尊入深禪定，默然無言。時迦絺罹難陀見佛入定，即往舍利弗所，頭面禮足，白言：「大德舍利弗！唯愿為我廣說法要。」爾時舍利弗即便為說四諦，分別義趣，一遍乃至七遍，時迦絺罹難陀心疑未寤。如是乃至遍禮五百聲聞足，請說法要。諸聲聞等，亦各七遍為轉四真諦法，時迦絺罹難陀心亦不寤。復還佛所，為佛作禮。爾時世尊從禪定起，見迦絺罹難陀頂禮佛足，淚如盛雨，勸請世尊：「唯愿為我轉正法輪。」爾時世尊復為廣說四真諦法，一遍乃至七遍。時迦絺罹難陀猶故未解；五百天子聞佛所說，得法眼凈，即持天華以供養佛，白佛言：「世尊！我等今者因迦絺罹難陀比丘快得法利，見法如法，成須陀洹。」時迦絺罹難陀聞諸天語，心懷慚愧，悲咽無言，舉身投地如太山崩，即于佛前四體布地向佛懺

【現代漢語翻譯】現代漢語譯本《禪秘要法經》捲上後秦弘始年間，鳩摩羅什等人在長安逍遙園翻譯。我是這樣聽說的：一時，佛陀住在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana），與一千二百五十位大比丘在一起，還有五百位大德聲聞：舍利弗（Śāriputra）、大目犍連（Mahāmaudgalyāyana）、摩訶迦葉（Mahākāśyapa）、摩訶迦旃延（Mahākātyāyana）等。當時，王舍城中有一位比丘，名叫摩訶迦絺罹難陀（Mahākauṣṭhila-nanda），他聰慧多智，來到佛陀處，向佛陀行禮，繞佛七圈。當時，世尊進入深深的禪定，默然不語。迦絺罹難陀見佛入定，就前往舍利弗處，頭面禮足，說道：『大德舍利弗！希望您能為我廣泛地宣說佛法要義。』當時，舍利弗就為他宣說四諦（catvāri āryasatyāni），分別解釋其中的義理和趣味，一遍乃至七遍，但迦絺罹難陀心中疑惑，未能覺悟。就這樣，他遍禮五百位聲聞的腳，請求他們宣說佛法要義。各位聲聞等，也各自七遍地為他闡述四真諦法，但迦絺罹難陀的心仍然沒有覺悟。他又回到佛陀處，向佛陀行禮。當時，世尊從禪定中起身，看見迦絺罹難陀頂禮佛足，淚如雨下，勸請世尊：『希望您能為我轉正法輪（dharma-cakra）。』當時，世尊又為他廣泛地宣說四真諦法，一遍乃至七遍。迦絺罹難陀仍然沒有理解。五百位天子聽到佛陀所說，得到了法眼凈（dharma-cakṣus-viśuddhi），立即拿著天花來供養佛陀，對佛陀說：『世尊！我們現在因為迦絺罹難陀比丘而快速地獲得了佛法的利益，見法如法，成就了須陀洹（srota-āpanna）。』當時，迦絺罹難陀聽到諸天的話語，心中感到慚愧，悲傷哽咽，說不出話，全身投地，像太山崩塌一樣，就在佛前四體投地，向佛懺悔。

【English Translation】 English version The Sutra of the Essential Methods of Dhyana Volume 1 Translated by Kumārajīva and others at Xiaoyao Garden in Chang'an during the Hongshi era of the Later Qin Dynasty. Thus have I heard: At one time, the Buddha was staying in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (Royal City), together with a large assembly of 1,250 Bhikshus (monks), and also 500 great virtuous Śrāvakas (listeners): Śāriputra (Sariputta), Mahāmaudgalyāyana (Maha Moggallana), Mahākāśyapa (Maha Kassapa), Mahākātyāyana (Maha Kaccana), and others. At that time, in the city of Rājagṛha, there was a Bhikshu named Mahākauṣṭhila-nanda (Great Kaushtila-nanda), who was intelligent and wise. He came to the Buddha, paid homage to the Buddha, and circumambulated the Buddha seven times. At that time, the World-Honored One entered deep Samadhi (meditative absorption), and remained silent. When Kauṣṭhila-nanda saw the Buddha in Samadhi, he went to Śāriputra, prostrated himself at his feet, and said: 'Venerable Śāriputra! I beseech you to extensively explain the essential Dharma (teachings) for me.' Then, Śāriputra explained the Four Noble Truths (catvāri āryasatyāni) to him, distinguishing their meanings and interests, once, even up to seven times, but Kauṣṭhila-nanda's mind remained doubtful and unenlightened. Thus, he prostrated himself at the feet of all 500 Śrāvakas, requesting them to explain the essential Dharma. The Śrāvakas also each expounded the Four Noble Truths to him seven times, but Kauṣṭhila-nanda's mind still did not awaken. He returned to the Buddha and paid homage to the Buddha. At that time, the World-Honored One arose from Samadhi, saw Kauṣṭhila-nanda prostrating himself at the Buddha's feet, with tears falling like heavy rain, and beseeching the World-Honored One: 'I beseech you to turn the Dharma-cakra (Wheel of Dharma) for me.' Then, the World-Honored One again extensively explained the Four Noble Truths to him, once, even up to seven times. Kauṣṭhila-nanda still did not understand. Five hundred devas (heavenly beings) heard what the Buddha said, and obtained the dharma-cakṣus-viśuddhi (purity of the Dharma Eye), and immediately held celestial flowers to offer to the Buddha, saying to the Buddha: 'World-Honored One! We now quickly obtain the benefit of the Dharma because of the Bhikshu Kauṣṭhila-nanda, seeing the Dharma as it is, and attaining Srota-āpanna (stream-enterer).' At that time, Kauṣṭhila-nanda heard the words of the devas, felt ashamed in his heart, choked with sorrow, and could not speak. He threw himself to the ground like the collapse of Mount Tai, and prostrated himself before the Buddha, confessing his sins.

悔。

爾時阿難即從坐起，整衣服，偏袒右肩，為佛作禮，繞佛三匝，胡跪合掌白佛言：「世尊！此迦絺罹難陀比丘，有何因緣？生而多智，四毗陀論、違世羈經、日月星辰、一切技藝無不通達。復有何罪，出家以來經歷多年，于佛法味獨不得嘗。如來世尊親為說法，如生聾人無聞無得；佛法大將隨順轉法輪者數有五百，為其說法，亦無有益。唯愿天尊為我分別說此比丘往昔因緣。」

阿難問時，佛即微笑，有五色光從口中出，繞佛七匝，還從頂入。告阿難言：「諦聽諦聽，善思念之，我當爲汝分別解說。」阿難白佛言：「唯然世尊！愿樂欲聞。」

佛告阿難：「此迦絺罹難陀比丘，過去久遠無數劫時，有佛世尊名曰然燈如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛法中有一比丘，名阿純難陀，聰明多智。以多智故憍慢放逸，亦不修習四念處法，身壞命終墮黑闇地獄。從地獄出，生龍象中，五百身中恒作龍王，五百身中恒作象王。舍畜生身，因前出家持戒力故，得生天上。天上命終，來生人間。前身讀誦三藏經故，今得值佛。由前放逸不修四念處，是故今身不能覺寤。」

爾時迦絺罹難陀聞佛此語，即從坐起，合掌長跪白佛言：「世尊！唯愿天

【現代漢語翻譯】現代漢語譯本：悔。

這時，阿難尊者從座位上站起來，整理好衣服，袒露右肩，向佛行禮，繞佛三圈，然後跪下合掌對佛說：『世尊！這位迦絺罹難陀（Kāśyapa-nanda，人名）比丘，有什麼因緣？生來就非常聰明，對於四《吠陀論》、違世羈經（一種外道經典）、日月星辰、一切技藝沒有不通達的。又有什麼罪過，出家以來經歷多年，對於佛法的滋味卻始終無法品嚐。如來世尊親自為他說法，就像天生的聾子一樣，聽不到也得不到；佛法大將，那些隨順佛陀轉法輪的人，數量有五百，為他說法，也沒有任何益處。唯愿世尊為我分別解說這位比丘往昔的因緣。』

阿難提問時，佛陀就微微一笑，有五種顏色的光芒從口中發出，繞佛七圈，又從頭頂進入。佛告訴阿難說：『仔細聽，仔細聽，好好思考，我將為你分別解說。』阿難對佛說：『是的，世尊！我非常樂意聽聞。』

佛告訴阿難：『這位迦絺罹難陀比丘，在過去久遠無數劫之前，有一位佛世尊，名叫然燈如來（Dīpankara，過去佛名）、應供（Arhat，值得供養者）、正遍知（Samyak-saṃbuddha，完全覺悟者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行者）、善逝（Sugata，善於去往涅槃者）、世間解（Lokavidū，瞭解世間一切事理者）、無上士（Anuttara，無與倫比者）、調御丈夫（Puruṣa-damya-sārathi，善於調伏眾生者）、天人師（Śāsta deva-manushyānām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬者）。那位佛的教法中有一位比丘，名叫阿純難陀，聰明而有智慧。因為聰明而驕慢放逸，也不修習四念處法（四種觀禪修方法），身死命終后墮入黑暗地獄。從地獄出來后，轉生為龍和象，五百世中一直做龍王，五百世中一直做象王。捨棄畜生身，因為之前出家持戒的力量，得以生到天上。在天上壽命終結后，來到人間。因為前世讀誦三藏經典，所以今生能夠遇到佛。由於前世放逸不修四念處，所以今生不能覺悟。』

這時，迦絺罹難陀聽到佛陀這些話，立刻從座位上站起來，合掌長跪對佛說：『世尊！唯愿天』

【English Translation】 English version: Repentance.

At that time, Ānanda rose from his seat, arranged his robes, bared his right shoulder, prostrated himself before the Buddha, circumambulated the Buddha three times, knelt with his palms together, and said to the Buddha: 'World Honored One! What is the cause and condition of this Bhikṣu Kāśyapa-nanda (Kāśyapa-nanda, a personal name)? He is born with great wisdom, and is versed in the four Vedas, the Vaisheshika Sutras (a type of heterodox scripture), the movements of the sun, moon, and stars, and all kinds of skills. What is his offense that, despite having been ordained for many years, he has not tasted the flavor of the Buddha's Dharma? The Tathāgata, the World Honored One, personally teaches him the Dharma, but it is as if he were born deaf, unable to hear or gain anything. The great Dharma generals, those who follow the Buddha in turning the Dharma wheel, number five hundred, and their teachings are also of no benefit to him. I beseech the World Honored One to explain the past causes and conditions of this Bhikṣu.'

When Ānanda asked this, the Buddha smiled, and five-colored rays of light emanated from his mouth, circled the Buddha seven times, and then re-entered through the crown of his head. He said to Ānanda: 'Listen carefully, listen carefully, and contemplate well. I will explain it to you in detail.' Ānanda said to the Buddha: 'Yes, World Honored One! I am eager to hear.'

The Buddha told Ānanda: 'This Bhikṣu Kāśyapa-nanda, in the distant past, countless kalpas ago, there was a Buddha, a World Honored One, named Dīpankara Tathāgata (Dīpankara, name of a past Buddha), Arhat (Arhat, one worthy of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly enlightened one), Vidyā-caraṇa-saṃpanna (Vidyā-caraṇa-saṃpanna, endowed with wisdom and conduct), Sugata (Sugata, well-gone one), Lokavidū (Lokavidū, knower of the world), Anuttara (Anuttara, unsurpassed one), Puruṣa-damya-sārathi (Puruṣa-damya-sārathi, tamer of men), Śāsta deva-manushyānām (Śāsta deva-manushyānām, teacher of gods and humans), Buddha (Buddha, enlightened one), Bhagavat (Bhagavat, blessed one). In that Buddha's Dharma, there was a Bhikṣu named Āchunanda, who was intelligent and wise. Because of his intelligence, he became arrogant and lax, and did not cultivate the Four Foundations of Mindfulness (four types of contemplative meditation). When his body broke and his life ended, he fell into the dark hell. After emerging from hell, he was reborn as dragons and elephants, serving as a dragon king for five hundred lives and as an elephant king for five hundred lives. Having abandoned his animal body, due to the power of his previous ordination and adherence to the precepts, he was able to be born in the heavens. After his life in the heavens ended, he was reborn in the human realm. Because he had recited the Three Baskets of scriptures in his previous life, he is now able to encounter the Buddha. Because he was lax and did not cultivate the Four Foundations of Mindfulness in his previous life, he is unable to awaken in this life.'

At that time, Kāśyapa-nanda, hearing these words of the Buddha, immediately rose from his seat, knelt with his palms together, and said to the Buddha: 'World Honored One! I beseech the World'

尊教我係念。」

爾時佛告迦絺罹難陀：「諦聽諦聽，善思念之。汝於今日快問如來滅亂心賊甘露正法、三世諸佛治煩惱藥，關閉一切諸放逸門，普為人天開八正道。汝好諦觀，莫令心亂。」

佛說此語時，眾中有五十摩訶羅比丘亦白阿難：「世尊今者欲說除放逸法，我等隨順欲學此事。唯愿尊者為我白佛。」說此語時，佛告諸比丘：「非但為汝，亦為未來諸放逸者，我今於此迦蘭竹園為迦絺罹難陀比丘說繫念法。」

佛告迦絺罹難陀：「汝受我語，慎莫忘失。汝從今日修沙門法。沙門法者，應當靜處敷尼師壇，結跏趺坐，齊整衣服，正身端坐，偏袒右肩，左手著右手上，閉目以舌拄腭，定心令住不使分散。先當繫念著左腳大指上，諦觀指半節，作泡起想，諦觀極使明瞭。然後作泡潰想，見指半節極令白凈，如有白光。見此事已，次觀一節，令肉劈去，見指一節極令明瞭，如有白光。」佛告迦絺罹難陀：「如是名系念法。」迦絺罹難陀聞佛所說，歡喜奉行。

「觀一節已，次觀二節。觀二節已，次觀三節。觀三節已，心漸廣大，當觀五節。見腳五節如有白光，白骨分明。如是繫心諦觀五節，不令馳散；心若馳散，攝令使還。如前念半節，念想成時，舉身暖熅心下熱。得此想時，名系心住。心

【現代漢語翻譯】現代漢語譯本：『請您教導我如何繫念。』

這時，佛陀告訴迦絺罹難陀（Kālodānandin，人名）: 『仔細聽，仔細聽，好好地思考。你今天能向如來請問消滅擾亂心意的盜賊的甘露正法，以及三世諸佛醫治煩惱的良藥，關閉一切放逸之門，普遍地為人和天開啟八正道，真是太好了。你要好好地觀察，不要讓心意散亂。』

佛陀說這番話時，大眾中有五十位摩訶羅比丘（mahābhikkhu，大比丘）也對阿難（Ānanda，佛陀的侍者）說：『世尊現在要說去除放逸的方法，我們願意跟隨學習。希望尊者能為我們稟告佛陀。』說完這話時，佛陀告訴眾比丘：『不只是爲了你們，也是爲了未來那些放逸的人，我現在在這迦蘭竹園（Kalandaka Venuvana）為迦絺罹難陀比丘說繫念的方法。』

佛陀告訴迦絺罹難陀：『你要接受我的話，千萬不要忘記。你從今天開始修習沙門（śrāmaṇa，出家修行者）的法。沙門法就是，應當在安靜的地方鋪設尼師壇（niṣīdana，坐具），結跏趺坐（vajrāsana，一種坐姿），整理好衣服，端正身體坐好，偏袒右肩，左手放在右手上，閉上眼睛用舌頭抵住上顎，使心安定下來，不要讓它散亂。首先應當把意念集中在左腳的大拇指上，仔細觀察腳趾的半截，想像它像水泡一樣鼓起來，仔細觀察，使它非常清楚。然後想像水泡破裂，看見腳趾的半截變得非常白凈，好像有白光一樣。看見這件事之後，再觀察腳趾的一節，想像那裡的肉裂開，看見腳趾的一節變得非常清楚，好像有白光一樣。』佛陀告訴迦絺罹難陀：『這叫做繫念法。』迦絺罹難陀聽了佛陀所說，歡喜地遵照實行。

『觀察完一節之後，再觀察第二節。觀察完第二節之後，再觀察第三節。觀察完第三節之後，心意逐漸擴大，應當觀察五節。看見腳的五節好像有白光，白骨分明。像這樣集中意念仔細觀察五節，不要讓它散亂；心如果散亂了，就收攝回來。像先前那樣意念半截腳趾，當意念想象成功時，全身會感到溫暖，心下會感到發熱。得到這種感覺時，叫做繫心住。』

【English Translation】 English version: 'Please teach me how to focus my mind.'

At that time, the Buddha said to Kālodānandin (name of a person): 'Listen carefully, listen carefully, and contemplate it well. Today, you have asked the Tathagata (title of the Buddha) about the nectar of the true Dharma (teachings) that destroys the thieves of a disturbed mind, the medicine of the Buddhas of the three worlds for curing afflictions, closing all the gates of indulgence, and universally opening the Eightfold Path for humans and gods. You should observe carefully and not let your mind be disturbed.'

When the Buddha spoke these words, fifty Mahābhikkhus (great monks) in the assembly also said to Ānanda (the Buddha's attendant): 'The World-Honored One (title of the Buddha) is now about to speak about the method of eliminating indulgence, and we wish to follow and learn this. May the Venerable One (term of respect) report this to the Buddha for us.' After saying this, the Buddha told the monks: 'Not only for you, but also for those who will be indulgent in the future, I am now speaking about the method of focusing the mind for the Bhikkhu Kālodānandin in this Kalandaka Venuvana (Kalandaka Bamboo Grove).'

The Buddha said to Kālodānandin: 'Receive my words and do not forget them. From today onwards, you should practice the Dharma of a śrāmaṇa (ascetic). The Dharma of a śrāmaṇa is that one should find a quiet place, spread out a niṣīdana (sitting cloth), sit in vajrāsana (lotus position), arrange one's clothes neatly, sit upright, expose the right shoulder, place the left hand on the right hand, close the eyes, press the tongue against the palate, and stabilize the mind so that it does not wander. First, one should focus the mind on the big toe of the left foot, carefully observe half of the toe joint, imagine it like a bubble, and observe it very clearly. Then, imagine the bubble bursting, and see half of the toe joint becoming very white and pure, as if there is white light. After seeing this, then observe one joint of the toe, imagine the flesh splitting away, and see one joint of the toe becoming very clear, as if there is white light.' The Buddha said to Kālodānandin: 'This is called the method of focusing the mind.' Kālodānandin heard what the Buddha said and joyfully practiced it.

'After observing one joint, then observe the second joint. After observing the second joint, then observe the third joint. After observing the third joint, the mind gradually expands, and one should observe five joints. See the five joints of the foot as if there is white light, with the white bones clearly visible. Focus the mind and carefully observe the five joints like this, without letting it wander; if the mind wanders, then bring it back. Like before, focus on half of the toe joint, and when the thought and imagination are successful, the whole body will feel warm, and there will be a feeling of heat below the heart. When this feeling is obtained, it is called the mind abiding.'

既住已，復當起想，令足趺肉兩向披，見足趺骨極令了了，見足趺骨白如珂雪。此想成已，次觀踝骨，使肉兩向披，亦見踝骨極令皎白。次觀脛骨，使肉褫落，自見脛骨皎然大白。次觀膝骨，亦使皎然分明。次觀臗骨，亦使極白。次觀脅骨，想肉從一一脅間兩向褫落，但見脅骨白如珂雪，乃至見於脊骨極令分明。次觀肩骨，想肩肉如以刀割，從肩至肘、從肘至腕、從腕至掌、從掌至指端，皆令肉兩向披，見半身白骨。見半身白骨已，次觀頭皮。見頭皮已，次觀薄皮。觀薄皮已，次觀膜。觀膜已，次觀腦。觀腦已，次觀肪。觀肪已，次觀咽喉。觀咽喉已，次觀肺腧。觀肺腧已，見心、肺、肝、大腸、小腸、脾、腎、生藏熟藏。

「四十戶蟲在生藏中，戶領八十億小蟲，一一蟲從諸脈生，孚乳產生，凡有三億，口含生藏。一一蟲有四十九頭，其頭尾細猶如針鋒。此諸蟲等二十戶是火蟲，從火精生。二十戶是風蟲，從風氣起。是諸蟲等，出入諸脈遊戲自在。火蟲動風、風蟲動火，更相呼吸以熟生藏。上下往復，凡有七反。此諸蟲等各有七眼，眼皆出火。復有七身，吸火動身以熟生藏。生藏熟已，各復還走入諸脈中。

「復有四十戶蟲，戶領三億小蟲，身赤如火。蟲有十二頭，頭有四口，口含熟藏。脈間流血，皆

【現代漢語翻譯】現代漢語譯本：觀想完畢后，繼續生起觀想，讓足背上的肌肉向兩邊裂開，清楚地看見足背的骨頭，看見足背的骨頭白得像珂雪一樣。這個觀想完成後，接著觀想踝骨，使肌肉向兩邊裂開，也看見踝骨非常潔白。接著觀想脛骨，使肌肉脫落，自然看見脛骨潔白明亮。接著觀想膝蓋骨，也使它潔白分明。接著觀想髖骨，也使它非常潔白。接著觀想肋骨，觀想肌肉從每一根肋骨之間向兩邊脫落，只看見肋骨白得像珂雪一樣，甚至看見脊骨非常清楚。接著觀想肩骨，觀想肩部的肌肉像用刀割一樣，從肩膀到肘部、從肘部到手腕、從手腕到手掌、從手掌到指尖，都讓肌肉向兩邊裂開，看見半身的白骨。看見半身的白骨后，接著觀想頭皮。看見頭皮后，接著觀想薄皮。觀想薄皮后，接著觀想膜。觀想膜后，接著觀想腦。觀想腦後，接著觀想脂肪。觀想脂肪后，接著觀想咽喉。觀想咽喉后，接著觀想肺腧（fèi shū，肺的腧穴）。觀想肺腧后，看見心、肺、肝、大腸、小腸、脾、腎、生藏（shēng zàng，未消化的食物）和熟藏（shú zàng，已消化的食物）。『有四十戶蟲在生藏（shēng zàng，未消化的食物）中，每一戶統領八十億小蟲，每一隻蟲都從各個脈絡中產生，孵化生長，總共有三億隻，口中含著生藏（shēng zàng，未消化的食物）。每一隻蟲有四十九個頭，它們的頭和尾巴細得像針尖一樣。這些蟲中有二十戶是火蟲，從火的精華中產生。二十戶是風蟲，從風的氣息中產生。這些蟲出入各個脈絡，遊戲自在。火蟲煽動風，風蟲煽動火，互相呼吸來消化生藏（shēng zàng，未消化的食物）。上下往復，總共有七次。這些蟲各有七隻眼睛，眼睛都冒著火。又有七個身體，吸收火來活動身體，以消化生藏（shēng zàng，未消化的食物）。生藏（shēng zàng，未消化的食物）消化完畢后，各自又跑回各個脈絡中。『又有四十戶蟲，每一戶統領三億小蟲，身體赤紅如火。蟲有十二個頭，頭有四個口，口中含著熟藏（shú zàng，已消化的食物）。脈絡間流動的血液，都』

【English Translation】 English version: Having dwelt on this, one should again arise the thought, causing the flesh of the instep to split open in both directions, clearly seeing the bones of the instep, seeing the bones of the instep as white as conch-shell snow. Once this contemplation is accomplished, next contemplate the ankle bones, causing the flesh to split open in both directions, also seeing the ankle bones extremely white. Next contemplate the shin bones, causing the flesh to fall away, naturally seeing the shin bones bright and very white. Next contemplate the knee bones, also making them bright and distinct. Next contemplate the hip bones, also making them extremely white. Next contemplate the rib bones, contemplating the flesh falling away from between each rib in both directions, only seeing the rib bones as white as conch-shell snow, even seeing the spinal column extremely clearly. Next contemplate the shoulder bones, contemplating the flesh of the shoulder as if cut with a knife, from shoulder to elbow, from elbow to wrist, from wrist to palm, from palm to fingertips, all causing the flesh to split open in both directions, seeing the white bones of half the body. Having seen the white bones of half the body, next contemplate the scalp. Having seen the scalp, next contemplate the thin skin. Having contemplated the thin skin, next contemplate the membrane. Having contemplated the membrane, next contemplate the brain. Having contemplated the brain, next contemplate the fat. Having contemplated the fat, next contemplate the throat. Having contemplated the throat, next contemplate the lung shu (lòng shū, lung acupoints). Having contemplated the lung shu, see the heart, lungs, liver, large intestine, small intestine, spleen, kidneys, undigested food and digested food. 'There are forty households of worms in the undigested food, each household leading eighty billion small worms, each worm arising from the various channels, hatching and growing, totaling three hundred million, mouths containing undigested food. Each worm has forty-nine heads, their heads and tails as thin as needle points. Among these worms, twenty households are fire worms, arising from the essence of fire. Twenty households are wind worms, arising from the breath of wind. These worms enter and exit the various channels, playing freely. Fire worms stir wind, wind worms stir fire, mutually breathing to digest the undigested food. Up and down, back and forth, totaling seven times. These worms each have seven eyes, all eyes emitting fire. They also have seven bodies, absorbing fire to move their bodies to digest the undigested food. Once the undigested food is digested, they each return to the various channels.' 'Again, there are forty households of worms, each household leading three hundred million small worms, their bodies as red as fire. The worms have twelve heads, each head having four mouths, mouths containing digested food. The blood flowing between the channels, all'

觀令見。見此事已，又見諸蟲從咽喉出。又觀小腸、肝、肺、脾、腎，皆令流注入大腸中，從咽喉出墮於前地。此想成已，即見前地，屎尿臭處，及諸蛔蟲更相纏縛，諸蟲口中流出膿血，不凈盈滿。

「此想成已，自見己身如白雪人，節節相拄。若見黃黑，當更悔過。既悔過已，自見己身骨上生皮，皮悉褫落聚在前地，漸漸長大如缽多羅。復更長大，似如甕堈，乃至大如乾闥婆樓，或大或小隨心自在。又漸增長猶如大山，而有諸蟲唼食此山，流出膿血，有無數蟲遊走膿里。復見皮山漸漸爛壞，唯有少在，諸蟲競食。有四夜叉忽從地出，眼中出火，舌如毒蛇，而有六頭。頭各異相：一者如山、二者如貓、三者如虎、四者如狼、五者如狗、六者如鼠。又其兩手猶如猿猴，其十指端一一皆有四頭毒蛇，一者雨水、二者雨土、三者雨石、四者雨火。又其左腳似鳩槃荼鬼，右腳似於毗舍阇鬼，現醜惡形甚可怖畏。時四夜叉，一一荷負九種死屍，隨次行列住行者前。」

佛告迦絺罹難陀：「是名不凈想最初境界。」佛告阿難：「汝持是語，慎莫忘失。為未來眾生，敷演廣說此甘露法三乘聖種。」

時迦絺罹難陀，聞佛說此語，一一諦觀，經九十日不移心想。至七月十五日僧自恣竟，時諸比丘禮世尊已各還所安，

于日後分次第修得四沙門果，三明六通皆悉具足，心大歡喜，頂禮佛足，白佛言：「世尊！我於今日，因思惟故、因正受故、依三昧故，生分已盡，不受後有，知如道真，必定得成清凈梵行。世尊！此法是甘露器，受用此者食甘露味。唯愿天尊重為廣說。」

爾時世尊告迦絺罹難陀：「汝今審實得此法者，可隨汝意作十八變。」時迦絺罹難陀住立空中，隨意自在作十八變。時諸比丘，見迦絺罹難陀我慢心多猶能調伏，隨順佛教繫心一處，不隨諸根，成阿羅漢。爾時會中有千五百比丘，亂心多者見此事已皆生歡喜，即詣佛所次第受法。爾時世尊因此憍慢比丘摩訶迦絺罹難陀，初制繫念法，告諸四眾：「若比丘、若比丘尼、若優婆塞優婆夷，自今以後欲求無為道者，應當繫念專心一處。若使此心馳騁六根猶如猿猴，無有慚愧，當知此人是旃陀羅，非賢聖種，心不調順。阿鼻獄卒常使此人。如是惡人，于多劫中無由得度。此亂心賊生三界種，依因此心墮三惡道。」時諸比丘聞佛所說。歡喜奉行。

佛告阿難：「汝今見此摩訶迦絺罹難陀比丘，因不凈觀得解脫不？汝好受持，為眾廣說。」阿難白佛：「唯然受教。」

佛告阿難：「諦聽諦聽，善思念之。第二觀者，繫念額上。諦觀額中如爪甲大，慎莫移想。

【現代漢語翻譯】現代漢語譯本之後，他將逐步修習，證得四沙門果（Sramana-phala，修行者的四種果位：須陀洹、斯陀含、阿那含、阿羅漢），具足三明（tisso vijjā，宿命明、天眼明、漏盡明）和六通（chalabhiññā，六種神通：神足通、天眼通、天耳通、他心通、宿命通、漏盡通），心中充滿歡喜，頂禮佛足，稟告佛陀：『世尊！我今日因思惟的緣故，因正受（sammāsamādhi，八正道中的正定）的緣故，依三昧（samādhi，禪定）的緣故，已經了結生死，不再受後有（punabbhava，輪迴），深知如實之道，必定能夠成就清凈的梵行（brahmacariya，清凈的修行生活）。世尊！此法是甘露器（amrita，不死之藥），受用此法的人，能嚐到甘露的滋味。唯愿天尊（佛陀的尊稱）再次為我們廣泛宣說。』當時，世尊告訴迦絺罹難陀（Mahā-Kaccāna，佛陀的弟子）：『你如果確實得到了這種法，可以隨你的意願展現十八變（各種神通變化）。』當時，迦絺罹難陀站立在空中，隨意自在地展現了十八變。當時，眾比丘看到迦絺罹難陀我慢心很重，尚且能夠被調伏，於是都隨順佛陀的教誨，將心專注於一處，不隨逐諸根（indriya，眼、耳、鼻、舌、身、意），最終成就了阿羅漢果。當時，法會中有一千五百位心意散亂的比丘，見到此事後都生起歡喜心，立即前往佛陀處，次第接受佛法。當時，世尊因為這位憍慢的比丘摩訶迦絺罹難陀的緣故，開始制定繫念法（mindfulness practice），告誡四眾弟子：『無論是比丘（bhikkhu，出家男眾）、比丘尼（bhikkhuni，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），從今以後，想要尋求無為之道（Nibbāna，涅槃）的人，都應當繫念，專心於一處。如果讓心像猿猴一樣馳騁於六根，沒有慚愧之心，應當知道此人是旃陀羅（candala，賤民），不是賢聖的後裔，心不調順。阿鼻地獄（Avīci，無間地獄）的獄卒常常會役使這種人。這樣的惡人，在很多劫中都無法得到解脫。這種散亂的心是生起三界（kāmadhātu，欲界；rūpadhātu，色界；arūpadhātu，無色界）的種子，依此心會墮入三惡道（地獄、餓鬼、畜生）。』當時，眾比丘聽聞佛陀所說，歡喜地奉行。佛陀告訴阿難（Ānanda，佛陀的侍者）: 『你現在看到這位摩訶迦絺罹難陀比丘，因為修習不凈觀（asubha-bhāvanā，觀想身體不凈）而得到解脫了嗎？你要好好受持，為大眾廣泛宣說。』阿難稟告佛陀：『是的，我將謹遵教誨。』佛陀告訴阿難：『仔細聽，仔細聽，好好地思念它。第二種觀法是，將心念專注于額頭上。仔細觀想額頭中間，如指甲般大小的地方，千萬不要轉移念頭。』

【English Translation】 English version Afterwards, he will gradually cultivate and attain the four Sramana-phala (the four fruits of a contemplative life: Sotāpanna, Sakadāgāmi, Anāgāmi, and Arahat), fully equipped with the three knowledges (tisso vijjā: knowledge of past lives, divine eye, and extinction of defilements) and the six supernormal powers (chalabhiññā: psychic powers, divine eye, divine ear, telepathy, knowledge of past lives, and extinction of defilements), his heart filled with joy. He prostrated at the Buddha's feet and said to the Buddha: 'Venerable One! Today, because of contemplation, because of right concentration (sammāsamādhi, right concentration in the Eightfold Path), because of samadhi (concentration), I have exhausted the causes of rebirth, and will not be subject to future existence (punabbhava, rebirth). I know the truth of the path, and I will surely attain pure conduct (brahmacariya, pure spiritual life). Venerable One! This Dharma is a vessel of ambrosia (amrita, the drink of immortality), and those who partake of it taste the flavor of ambrosia. I beseech the Honored One (a respectful term for the Buddha) to explain it further.' At that time, the Buddha said to Mahā-Kaccāna (a disciple of the Buddha): 'If you have truly attained this Dharma, you may perform the eighteen transformations (various miraculous transformations) as you wish.' Then, Mahā-Kaccāna stood in the air and freely performed the eighteen transformations. At that time, the monks saw that even Mahā-Kaccāna, who had much pride, could be subdued. They followed the Buddha's teachings, focused their minds on one point, did not follow the senses (indriya: eye, ear, nose, tongue, body, mind), and attained Arahatship. At that time, there were fifteen hundred monks in the assembly who were of scattered mind. Seeing this, they all rejoiced and went to the Buddha to receive the Dharma in order. At that time, because of the arrogant monk Mahā-Kaccāna, the Buddha first established the practice of mindfulness (mindfulness practice), and warned the fourfold assembly: 'Whether bhikkhu (monk), bhikkhuni (nun), upāsaka (male lay follower), or upāsikā (female lay follower), from now on, those who seek the unconditioned path (Nibbāna, Nirvana) should be mindful and concentrate on one point. If the mind roams among the six senses like a monkey, without shame, know that this person is a candala (outcaste), not of noble lineage, and the mind is not disciplined. The jailers of Avīci (the hell of incessant suffering) will often employ such a person. Such an evil person will not be liberated for many kalpas. This scattered mind is the seed of the three realms (kāmadhātu: realm of desire; rūpadhātu: realm of form; arūpadhātu: formless realm), and because of this mind, one will fall into the three evil destinies (hell, hungry ghost, animal).' At that time, the monks heard what the Buddha said and joyfully practiced it. The Buddha said to Ānanda (the Buddha's attendant): 'Do you now see that this monk Mahā-Kaccāna has attained liberation through the contemplation of impurity (asubha-bhāvanā: contemplation on the impurity of the body)? You should uphold it well and widely explain it to the assembly.' Ānanda said to the Buddha: 'Yes, I will follow your teachings.' The Buddha said to Ānanda: 'Listen carefully, listen carefully, and contemplate it well. The second contemplation is to focus the mind on the forehead. Carefully contemplate the middle of the forehead, a space the size of a fingernail, and do not shift your thoughts.'

如是觀額令心安住，不生諸想，唯想額上。然後自觀頭骨，見頭骨白如頗梨色。如是漸見舉身白骨皎然白凈，身體完全，節節相拄。復見前地諸不凈聚，如上所說。不凈想成時慎莫棄身，當教易觀。易觀法者，想諸節間白光流出，其明熾盛猶如雪山。見此事已，前不凈聚夜叉吸去。復當想前作一骨人極令大白。此想成已，次想第二骨人。見二骨人已，見三骨人。見三骨人已，見四骨人。見四骨人已，見五骨人，如是乃至見十骨人。見十骨人已，見二十骨人。見二十骨人已，見三十骨人。見三十骨人已，見四十骨人。見四十骨人已，見一室內滿中骨人，前後左右行列相向，各舉右手向於行者。是時行者，漸漸廣大見一庭內滿中骨人，行行相向，白如珂雪，各舉右手向於行者。心復廣大，見一頃地滿中骨人，行行相向，各舉右手向於行者。心漸廣大，見一由旬滿中骨人，行行相向，各舉右手向於行者。見一由旬已，乃至見百由旬滿中骨人，行行相向，各舉右手向於行者。見百由旬已，乃至見閻浮提滿中骨人，行行相向，各舉右手向於行者。見一閻浮提已，次見弗婆提滿中骨人，行行相向，各舉右手向於行者。見弗婆提已，次見瞿耶尼滿中骨人，行行相向，各舉右手向於行者。見瞿耶尼已，見郁單越滿中骨人，行行相向，各

【現代漢語翻譯】現代漢語譯本：如此觀想額頭，令心安住，不生其他念想，只專注于額頭。然後觀想自己的頭骨，見到頭骨潔白如頗梨色（Sphatika，水晶色）。這樣逐漸觀想，見到全身白骨皎潔明亮，身體完整，骨節相連。再觀想前方地面上各種不凈之物聚集，如前文所說。當不凈觀成就時，切勿厭棄自身，應當教導自己轉換觀想。轉換觀想的方法是，觀想各個骨節之間流出白色光芒，那光明熾盛猶如雪山。見到此景象后，先前的不凈之物被夜叉（Yaksa，一種鬼神）吸走。再觀想前方出現一個骨人，極其潔白。此觀想成就后，接著觀想第二個骨人。見到兩個骨人後，見到三個骨人。見到三個骨人後，見到四個骨人。見到四個骨人後，見到五個骨人，像這樣乃至見到十個骨人。見到十個骨人後，見到二十個骨人。見到二十個骨人後，見到三十個骨人。見到三十個骨人後，見到四十個骨人。見到四十個骨人後，見到一間屋子裡充滿骨人，前後左右排列相對，各自舉起右手對著修行者。這時修行者，漸漸擴大觀想，見到一個庭院內充滿骨人，成行成列相對，潔白如珂雪（Ka-she，白色玉石），各自舉起右手對著修行者。心念再次擴大，見到一頃土地上充滿骨人，成行成列相對，各自舉起右手對著修行者。心念逐漸擴大，見到一由旬（Yojana，古印度長度單位）的範圍內充滿骨人，成行成列相對，各自舉起右手對著修行者。見到一由旬后，乃至見到百由旬的範圍內充滿骨人，成行成列相對，各自舉起右手對著修行者。見到百由旬后，乃至見到閻浮提（Jambudvipa，我們所居住的這個世界）充滿骨人，成行成列相對，各自舉起右手對著修行者。見到一個閻浮提后，接著見到弗婆提（Purvavideha，東勝身洲）充滿骨人，成行成列相對，各自舉起右手對著修行者。見到弗婆提后，接著見到瞿耶尼（Godaniya，西牛賀洲）充滿骨人，成行成列相對，各自舉起右手對著修行者。見到瞿耶尼后，見到郁單越（Uttarakuru，北俱盧洲）充滿骨人，成行成列相對。

【English Translation】 English version: Thus, contemplate the forehead, allowing the mind to settle, without generating other thoughts, focusing solely on the forehead. Then, visualize your own skull, seeing it as white as Sphatika (crystal). Gradually, visualize your entire skeleton, seeing the white bones radiant and pure, the body complete, with each joint connected. Furthermore, visualize the various impure substances gathered on the ground in front, as described earlier. When the contemplation of impurity is accomplished, do not reject the body; instead, teach yourself to transform the visualization. The method for transforming the visualization is to imagine white light flowing from between each joint, the light blazing like a snow mountain. Upon seeing this, the previous impure substances are sucked away by Yakshas (a type of spirit). Then, contemplate a skeletal figure in front, extremely white. Once this visualization is accomplished, proceed to visualize a second skeletal figure. After seeing two skeletal figures, see three. After seeing three, see four. After seeing four, see five, and so on, until you see ten skeletal figures. After seeing ten, see twenty. After seeing twenty, see thirty. After seeing thirty, see forty. After seeing forty, see a room filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. At this time, the practitioner gradually expands the visualization, seeing a courtyard filled with skeletal figures, arranged in rows facing each other, as white as Ka-she (white jade), each raising their right hand towards the practitioner. The mind further expands, seeing an acre of land filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. The mind gradually expands, seeing a Yojana (an ancient Indian unit of distance) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing one Yojana, continue to see a hundred Yojanas filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Yojanas, continue to see Jambudvipa (the world we inhabit) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing one Jambudvipa, then see Purvavideha (Eastern Videha Continent) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing Purvavideha, then see Godaniya (Western Godaniya Continent) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing Godaniya, see Uttarakuru (Northern Kuru Continent) filled with skeletal figures, arranged in rows facing each other.

舉右手向於行者。見四天下滿中骨人已，身心安隱，無驚怖想。心漸廣大，見百閻浮提滿中骨人，行行相向，各舉右手向於行者。見百閻浮提已，見百弗婆提滿中骨人，行行相向，各舉右手向於行者。見百弗婆提已，次見百瞿耶尼滿中骨人，行行相向，各舉右手向於行者。見百瞿耶尼已，次見百郁單越滿中骨人，行行相向，各舉右手向於行者。見此事已，身心安樂，無驚怖想。心想利故，見娑婆世界滿中骨人，皆垂兩手伸舒十指，一切齊立向於行者。於時行者見此事已，出定入定恒見骨人，山河石壁、一切世事，皆悉變化猶如骨人。

「爾時行者見此事已，於四方面見四大水，其流迅駃、色白如乳，見諸骨人隨流沉沒。此想成時，復更懺悔。但純見水涌住空中，復當起想令水恬靜。」佛告阿難：「此名凡夫心想白骨白光涌出三昧，亦名凡夫心海生死境界相。我今因迦絺罹難陀，為汝及未來一切眾生等說是白骨白光涌出三昧門，為攝亂心渡生死海。汝當受持，慎勿忘失。」

爾時世尊說此語已，即現白光三昧一一相貌，皆令阿難悉得見之。爾時阿難聞佛所說，歡喜奉行。此名白骨觀最初境界。

佛告阿難：「此想成已，更教余想。教余想者，當自觀身作一白骨人，極使白凈，令頭倒下入臗骨中，澄心

【現代漢語翻譯】現代漢語譯本：行者舉起右手向他們致意。看見四大部洲（Sì dà bùzhōu，指佛教宇宙觀中的四個大陸）充滿了骨頭人，身心安穩，沒有驚恐的想法。心漸漸廣大，看見一百個閻浮提（Yánfú tí，指娑婆世界，我們所居住的這個世界）充滿了骨頭人，他們成行成列地互相面對，各自舉起右手向行者致意。看見一百個閻浮提之後，又看見一百個弗婆提（Fú pó tí，四大部洲之一，又稱東勝身洲）充滿了骨頭人，他們成行成列地互相面對，各自舉起右手向行者致意。看見一百個弗婆提之後，接著看見一百個瞿耶尼（Qú yé ní，四大部洲之一，又稱西牛賀洲）充滿了骨頭人，他們成行成列地互相面對，各自舉起右手向行者致意。看見一百個瞿耶尼之後，接著看見一百個郁單越（Yù dān yuè，四大部洲之一，又稱北俱盧洲）充滿了骨頭人，他們成行成列地互相面對，各自舉起右手向行者致意。看見這些景象后，身心安樂，沒有驚恐的想法。因為心念的力量，看見娑婆世界（Suō pó shìjiè，指我們所居住的這個世界）充滿了骨頭人，他們都垂下雙手，伸展開十指，一切都整齊地站立著面向行者。這時行者看見這些景象后，出定入定都恒常看見骨頭人，山河石壁、一切世間事物，全都變化得猶如骨頭人。『這時行者看見這些景象后，在四個方向看見四大水，水流湍急，顏色白如乳汁，看見眾多的骨頭人隨著水流沉沒。這種觀想成就時，再次懺悔。但只看見水涌起停留在空中，應當再次生起觀想，令水平靜。』佛告訴阿難（Ānán，佛陀的十大弟子之一，以記憶力超群著稱）：『這名叫凡夫心想白骨白光涌出三昧（Sānmèi，指禪定，冥想的狀態），也名叫凡夫心海生死境界相。我今天因為迦絺罹難陀（Jiā chī luó nán tuó），爲了你以及未來的一切眾生等，說這個白骨白光涌出三昧門，爲了攝伏散亂的心，渡過生死苦海。你應當接受並保持它，千萬不要忘記。』這時世尊說完這些話后，就顯現白光三昧一一相貌，都讓阿難完全看見。這時阿難聽了佛所說，歡喜地奉行。這名叫白骨觀最初境界。佛告訴阿難：『這種觀想成就后，再教導其他的觀想。教導其他的觀想，應當自己觀想自身變成一個白骨人，極力使它潔白乾凈，讓頭倒下進入髖骨中，澄凈心念。』

【English Translation】 English version: The practitioner raises their right hand towards the walkers. Seeing the four continents (Sì dà bùzhōu, referring to the four continents in Buddhist cosmology) filled with bone people, their body and mind are peaceful, without any fear. The mind gradually expands, seeing a hundred Jambudvipa (Yánfú tí, referring to the Saha world, the world we live in) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Jambudvipa, they see a hundred Purvavideha (Fú pó tí, one of the four continents, also known as East Videha) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Purvavideha, they then see a hundred Aparagodaniya (Qú yé ní, one of the four continents, also known as West Godaniya) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Aparagodaniya, they then see a hundred Uttarakuru (Yù dān yuè, one of the four continents, also known as North Kuru) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing these scenes, their body and mind are peaceful and happy, without any fear. Because of the power of their mind, they see the Saha world (Suō pó shìjiè, referring to the world we live in) filled with bone people, all lowering their hands, stretching out their ten fingers, all standing upright facing the practitioner. At this time, after seeing these scenes, the practitioner constantly sees bone people whether in or out of meditation, mountains, rivers, stone walls, and all worldly affairs, all transformed as if they were bone people. 'At this time, after seeing these scenes, the practitioner sees four great waters in the four directions, the streams flowing swiftly and rapidly, the color as white as milk, seeing many bone people sinking and submerging with the flow. When this contemplation is accomplished, they repent again. But only seeing the water surging and staying in the air, they should again generate the thought to make the water calm.' The Buddha told Ananda (Ānán, one of the Buddha's ten great disciples, known for his exceptional memory): 'This is called the Samadhi (Sānmèi, referring to a state of meditation) of the ordinary mind contemplating white bones and white light emerging, also called the aspect of the realm of birth and death in the ordinary mind's ocean. Today, because of Kālodāyin (Jiā chī luó nán tuó), I am speaking this door of the Samadhi of white bones and white light emerging for you and all future sentient beings, in order to subdue the distracted mind and cross the sea of birth and death. You should receive and uphold it, and be careful not to forget it.' At that time, after the World Honored One spoke these words, he manifested the individual appearances of the Samadhi of white light, allowing Ananda to see them completely. At that time, Ananda heard what the Buddha said and joyfully practiced it. This is called the initial realm of the White Bone Contemplation. The Buddha told Ananda: 'After this contemplation is accomplished, teach other contemplations. To teach other contemplations, one should contemplate oneself as a white bone person, making it extremely white and clean, letting the head fall down into the hip bone, clarifying the mind.'

一處極使分明。此想成已，觀身四面，周匝四方皆有骨人。此想成已，即於前地作一白骨人，如似己身，亦復倒頭入臗骨中。想一成已，次當想二。想二成已，次當想三。想三成已，次當想四。想四成已，次當想五。想五成已，乃至想十。如是滿一房內，見諸骨人皆悉倒頭入臗骨中。見一房內已，乃至見於百房之內，是諸骨人皆悉倒頭入臗骨中。見百房已，見一由旬，滿中骨人，皆悉倒頭入臗骨中。見一由旬已，乃至見無量諸白骨人，皆悉倒頭入臗骨中。此想成已，見諸骨人各各縱橫悉在前地，或見頭破、或見項折、或見顛倒、或見繚戾、或見腰折、或見伸腳、或見縮腳、或見腳骨分為二分、或見頭骨倒入胸中、或見頭骨偃仰掣縮，紛亂縱橫悉在前地，周匝上下滿一室內。此想成已，乃至見於無量無邊諸白骨人紛亂縱橫，或大或小、或破或完。如此眾事，皆當住心諦觀極令分明。」

佛告阿難：「是時行者見此事已，當自思惟：『前骨完具，今者破散縱橫紛亂不可記錄。此白骨身猶尚無定，當知我身亦復無我。』諦觀是已，當自思惟：『正有縱橫諸雜亂骨，何處有我及與他身？』爾時行者思惟無我，身意泰然安隱快樂。」

佛告阿難：「此想成已，復當更教令心廣大，使彼行人見一閻浮提縱橫亂骨。見諸

【現代漢語翻譯】現代漢語譯本一處要極力使其分明。這個觀想完成後，觀察自身四面，周圍四方都有白骨人。這個觀想完成後，就在前面的地上觀想一個白骨人，如同自己的身體一樣，也倒著頭進入髖骨中。觀想一個完成後，接下來應當觀想兩個。觀想兩個完成後，接下來應當觀想三個。觀想三個完成後，接下來應當觀想四個。觀想四個完成後，接下來應當觀想五個。觀想五個完成後，乃至觀想十個。這樣充滿一個房間內，看見各種白骨人都倒著頭進入髖骨中。看見一個房間內后，乃至看見一百個房間之內，這些白骨人都倒著頭進入髖骨中。看見一百個房間后，看見一由旬（yóu xún，古印度長度單位）之內，充滿白骨人，都倒著頭進入髖骨中。看見一由旬后，乃至看見無量無數的白骨人，都倒著頭進入髖骨中。這個觀想完成後，看見各種白骨人各自縱橫地在前面的地上，或者看見頭破裂、或者看見脖子折斷、或者看見顛倒、或者看見纏繞、或者看見腰折斷、或者看見伸腳、或者看見縮腳、或者看見腳骨分為兩半、或者看見頭骨倒入胸中、或者看見頭骨仰面朝天或收縮，紛亂縱橫地在前面的地上，周圍上下充滿一個室內。這個觀想完成後，乃至看見無量無邊的白骨人紛亂縱橫，或者大或者小、或者破損或者完整。對於這些景象，都應當專注內心仔細觀察，務必使其分明。

佛（Fó，覺悟者）告訴阿難（Ā nán，佛陀的十大弟子之一）: 『這時修行者看見這些景象后，應當自己思惟：『之前的骨骼完整，現在卻破散縱橫紛亂不可記錄。這白骨之身尚且沒有定性，應當知道我的身體也同樣沒有『我』。』仔細觀察后，應當自己思惟：『只有縱橫交錯的各種雜亂骨頭，哪裡有『我』以及『他人』的身體？』這時修行者思惟無『我』，身心泰然安穩快樂。』

佛告訴阿難：『這個觀想完成後，又應當進一步教導令心廣大，使修行人看見一閻浮提（Yán fú tí，佛教中的一個大洲）縱橫散亂的骨頭。看見各種

【English Translation】 English version One should strive to make this place extremely clear. Once this contemplation is accomplished, observe the four sides of the body, all around there are skeletons. Once this contemplation is accomplished, then in the space before you, visualize a skeleton, like your own body, also falling headfirst into the hip bones. Once the contemplation of one is accomplished, then contemplate two. Once the contemplation of two is accomplished, then contemplate three. Once the contemplation of three is accomplished, then contemplate four. Once the contemplation of four is accomplished, then contemplate five. Once the contemplation of five is accomplished, and so on, contemplate ten. In this way, fill an entire room, seeing all the skeletons falling headfirst into the hip bones. Having seen within one room, then see within a hundred rooms, all these skeletons falling headfirst into the hip bones. Having seen a hundred rooms, see one Yojana (yóu xún, an ancient Indian unit of distance), filled with skeletons, all falling headfirst into the hip bones. Having seen one Yojana, then see countless skeletons, all falling headfirst into the hip bones. Once this contemplation is accomplished, see all the skeletons scattered and lying in disarray on the ground before you, some with broken heads, some with broken necks, some upside down, some entangled, some with broken waists, some with legs stretched out, some with legs contracted, some with leg bones split in two, some with skull falling into the chest, some with skull upturned or contracted, scattered and lying in disarray on the ground before you, all around filling an entire room. Once this contemplation is accomplished, then see countless skeletons scattered and lying in disarray, some large, some small, some broken, some whole. For all these things, you should focus your mind and carefully observe, making them extremely clear.'

The Buddha (Fó, the Awakened One) told Ānanda (Ā nán, one of the Buddha's ten principal disciples): 'When the practitioner sees these things, they should contemplate: 『The bones were once complete, but now they are broken, scattered, and in such disarray that they cannot be recorded. This skeleton is impermanent, so I should know that my body is also without a 『self』.』 Having contemplated this, they should contemplate: 『There are only scattered and disordered bones, where is the 『self』 and the 『other』s』 body?』 At that time, the practitioner contemplates the absence of 『self』, and their body and mind are peaceful, tranquil, and happy.』

The Buddha told Ānanda: 'Once this contemplation is accomplished, you should further teach to expand the mind, so that the practitioner sees one Jambudvipa (Yán fú tí, one of the major continents in Buddhist cosmology) filled with scattered bones. Seeing all kinds of

骨外周匝四面有大火起，焰焰相次燒諸亂骨，見諸骨人節節火起。如是火相，或有眾火猶如流水，明炎熾盛流諸骨間。或有眾火猶如大山，從四面來。此想成已極大驚怖，出定之時身體蒸熱。還當攝心如前觀骨，觀一白骨人極令明瞭。是時行者入定之時不能自起，要當彈指然後得起。此想成者，當自起念而作是言：『我於前世無數劫來造熱惱法，業緣所牽，故使今者見此火起。』復當作念：『如此火者從四大有，我身空寂四大無主。此大猛火橫從空起，我身他身悉皆亦空。如此火者從妄想生，為何所燒？我身及火二皆無常。』」

佛告阿難：「行者應當至心諦觀如是等法，觀空無火亦無眾骨。作此觀者，無有恐懼，身意恬安倍勝於前。」爾時阿難聞佛所說，歡喜奉行。此想成者名第二觀白骨竟。

佛告阿難：「觀第二白骨竟已，復當更教繫念法。繫念法者，先當繫心著左足大指上，一心諦觀足大指，使肉青黑津膩，猶如日光炙于肥肉。漸漸至膝，乃至於臗。觀左足已，觀其右足亦復如是。觀右足已，次當觀腰，至背至頸，至項至頭，至面至胸，舉身支節一切身份皆亦津黑，猶如日光炙于肥肉，不凈流溢如屎尿聚。諦觀己身，極使分明。想一成已，復當想二。想二成已，復當想三。想三成已，復當想四。想

【現代漢語翻譯】現代漢語譯本骨骼外圍四面燃起大火，火焰接連不斷地焚燒著這些雜亂的骨頭，看見那些骨頭人身上一節節地燃起火焰。這樣的火焰景象，有的火焰像流水一樣，明亮熾熱地在骨頭間流淌。有的火焰像大山一樣，從四面八方涌來。這種景像一旦形成，會感到非常驚恐，出定的時候身體會感到燥熱。這時應當收攝心神，像之前一樣觀想白骨，觀想一個白骨人，使其非常清晰明瞭。這時修行者入定的時候不能自己起身，一定要彈指才能起身。這種觀想成功的人，應當自己生起念頭，這樣說：『我於前世無數劫以來造作了使人煩惱的法，被業力牽引，所以導致現在看到這些火焰燃起。』又應當這樣想：『這些火焰由四大（地、水、火、風）構成，我的身體空寂，四大沒有主宰。這巨大的猛火憑空而起，我的身體和別人的身體都同樣是空性的。這些火焰從妄想中產生，能燒燬什麼呢？我的身體和火焰，兩者都是無常的。』

佛陀告訴阿難：『修行者應當至誠地仔細觀察這些法，觀想空性，沒有火焰，也沒有眾多的骨頭。做這種觀想的人，不會有恐懼，身心安寧平靜勝過之前。』當時阿難聽了佛陀所說，歡喜地遵照奉行。這種觀想成功，稱為第二觀白骨結束。

佛陀告訴阿難：『觀想第二白骨結束后，應當再教導繫念的方法。繫念的方法是，首先應當把心專注於左腳的大腳趾上，一心一意地仔細觀察腳的大腳趾，使其肉變得青黑、濕潤油膩，就像太陽光照射在肥肉上一樣。漸漸地向上到膝蓋，乃至到髖部。觀想左腳后，觀想右腳也像這樣。觀想右腳后，接著應當觀想腰部，到背部，到頸部，到脖子，到頭部，到面部，到胸部，全身的肢體關節，一切身體部分都變得濕潤油膩，就像太陽光照射在肥肉上一樣，不乾淨的東西流淌出來，像屎尿堆積一樣。仔細觀察自己的身體，使其非常清晰分明。想一個成功后，再想兩個。想兩個成功后，再想三個。想三個成功后，再想四個。

【English Translation】 English version Around the perimeter of the bones, great fires arise on all four sides, flames following flames, burning the disordered bones. One sees the bone-people, with flames arising from each joint. Such is the appearance of the fire; some fires are like flowing water, bright and blazing, flowing between the bones. Some fires are like great mountains, coming from all four directions. Once this visualization is complete, one feels great fear, and upon emerging from samadhi (deep concentration), the body feels hot. One should then gather one's mind and contemplate the bones as before, visualizing a white-boned person with utmost clarity. At this time, when the practitioner enters samadhi, they cannot rise on their own; they must snap their fingers to be able to rise. When this visualization is accomplished, one should generate the thought and say: 'In countless past kalpas (eons), I have created the causes of affliction, and due to the force of karma, I now see these fires arise.' One should also think: 'These fires arise from the four great elements (earth, water, fire, wind); my body is empty and still, and the four great elements have no master. This great and fierce fire arises from emptiness; my body and the bodies of others are all empty. These fires arise from delusion; what can they burn? My body and the fire are both impermanent.'

The Buddha said to Ananda: 'The practitioner should wholeheartedly and carefully contemplate these dharmas (teachings), visualizing emptiness, without fire, and without many bones. One who practices this contemplation will have no fear, and their body and mind will be peaceful and tranquil, surpassing the previous state.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. This visualization, when accomplished, is called the end of the Second Contemplation of White Bones.

The Buddha said to Ananda: 'After completing the Second Contemplation of White Bones, one should further teach the method of mindfulness. The method of mindfulness is this: first, one should focus the mind on the big toe of the left foot, wholeheartedly and carefully observing the big toe of the foot, causing the flesh to become bluish-black and greasy, like sunlight scorching fatty meat. Gradually, one moves upward to the knee, and then to the hip. After contemplating the left foot, one contemplates the right foot in the same way. After contemplating the right foot, one should then contemplate the waist, then the back, then the neck, then the nape of the neck, then the head, then the face, then the chest, all the limbs and joints of the body, all parts of the body also becoming greasy and black, like sunlight scorching fatty meat, with impure substances flowing out like a pile of excrement and urine. Carefully observe one's own body, making it extremely clear and distinct. After successfully visualizing one, then visualize two. After successfully visualizing two, then visualize three. After successfully visualizing three, then visualize four.'

四成已，復當想五。想五成已，復當想十。想十成已，見一室內滿中津黑，猶如日光炙于肥肉，如屎尿聚。諸不凈人，行列縱橫滿一室內。見一室已，復見二室。見二室已，乃至見無量眾多不凈人，四維上下皆悉充滿娑婆世界。此想成已，行人自念：『我於前世，貪淫愚癡不自覺知，盛年放逸貪著情色無有慚愧，隨逐色聲香味觸法。今觀我身不凈流溢，他身亦爾。何可愛樂？』見此事已，極自厭身，慚愧自責。出定之時，見諸飲食如屎尿汁，甚可惡厭。

「次教易觀。易觀法者，當更起想念。想念成時，見其身外諸不凈間，周匝四面忽然炎起。如熱時焰，其色正白，如野馬行，映諸不凈。爾時行者見此事已，當大歡喜。以歡喜故，身心輕軟，其心明朗快樂倍常。」佛告阿難：「是名第三慚愧自責觀。」

爾時阿難聞佛所說，歡喜奉行。此想成者，名第三津膩慚愧觀竟。

佛告阿難：「此想成已，復當更教繫念住意左腳大指上，令諦觀腳大指節，起膀脹想。見膀脹已，起爛壞想。見爛壞已，起青黑赤白諸膿血想。是諸膿血，極使臭處，難可堪忍。如是漸漸至膝至臗，皆令膀脹爛潰不凈。觀左腳已，右腳亦然。如是漸漸，至腰、至背、至頸、至項、至頭、至面、至胸，舉身支節一切膀脹，皆悉爛壞，青

【現代漢語翻譯】現代漢語譯本：四成觀想完成後，再繼續觀想五種不凈之物。五種不凈觀想完成後，再繼續觀想十種不凈之物。十種不凈觀想完成後，看見一個房間里充滿了像濃稠的黑色液體，就像陽光照射在肥肉上一樣，又像是糞便尿液的聚集之處。許多不乾淨的人，橫七豎八地排列在一個房間里。看見一個房間后，再看見兩個房間。看見兩個房間后，乃至看見無量眾多不乾淨的人，四面八方上下都充滿了整個娑婆世界（Saha World，指我們所居住的這個充滿煩惱的世界）。這種觀想完成後，修行人自己反思：『我前世因為貪圖淫慾，愚癡無知，盛年時放縱自己，貪戀色、聲、香、味、觸、法，沒有絲毫慚愧。現在觀察我的身體，充滿不凈之物流溢，別人的身體也是一樣。有什麼值得貪戀的呢？』看見這些后，極其厭惡自己的身體，感到慚愧並自我責備。出定的時候，看見各種飲食就像糞便尿液一樣，非常可惡厭棄。接著教導易觀。易觀的方法是，應當重新開始想念。想念成就時，看見自身外面的各種不凈之物之間，周圍四面忽然燃燒起來。像炎熱時節的火焰，顏色純白，像野馬奔騰時產生的氣流，映照著各種不凈之物。這時修行人看見這些后，應當感到非常歡喜。因為歡喜的緣故，身心輕快柔軟，內心明朗快樂加倍。』佛陀告訴阿難（Ananda，釋迦牟尼佛的十大弟子之一）：『這叫做第三種慚愧自責觀。』當時阿難（Ananda，釋迦牟尼佛的十大弟子之一）聽了佛陀所說，歡喜地遵照奉行。這種觀想成就的人，稱為第三津膩慚愧觀結束。佛陀告訴阿難（Ananda，釋迦牟尼佛的十大弟子之一）：『這種觀想成就后，再教導他將意念集中在左腳的大拇指上，仔細觀察腳大拇指的關節，開始觀想它膨脹起來。看見膨脹后，開始觀想它腐爛。看見腐爛后，開始觀想它呈現青色、黑色、紅色、白色等各種膿血。這些膿血，極其臭穢，難以忍受。像這樣漸漸地向上到膝蓋、到臀部，都讓它們膨脹、腐爛、潰爛，變得不乾淨。觀想完左腳后，右腳也這樣觀想。像這樣漸漸地向上到腰部、到背部、到頸部、到脖子、到頭部、到面部、到胸部，全身的各個肢體關節都全部膨脹，全部腐爛，呈現青色。

【English Translation】 English version: When the fourth contemplation is completed, one should contemplate the five [types of impurity] again. When the contemplation of the five is completed, one should contemplate the ten again. When the contemplation of the ten is completed, one sees a room filled with thick black liquid, like sunlight shining on fatty meat, or like a collection of feces and urine. Many impure people are arranged horizontally and vertically in one room. After seeing one room, one sees two rooms. After seeing two rooms, one sees countless impure people, filling the entire Saha World (Saha World, refers to the world we live in, full of troubles) in all directions, above and below. When this contemplation is completed, the practitioner reflects: 'In my previous life, I was greedy for lust, foolish and ignorant, indulging myself in my prime, craving for sights, sounds, smells, tastes, textures, and mental objects, without any shame. Now I observe my body, full of impure substances flowing out, and other people's bodies are the same. What is there to crave?' After seeing these things, one extremely detests one's own body, feels ashamed, and blames oneself. When coming out of meditation, one sees all kinds of food as if they were feces and urine, extremely disgusting and repulsive. Next, teach the easy contemplation. The method of easy contemplation is to start thinking again. When the thinking is accomplished, one sees flames suddenly rising around the outside of one's body, between the various impure things. Like flames in hot weather, their color is pure white, like the heat haze produced by the movement of wild horses, reflecting the various impure things. At this time, the practitioner should feel very happy after seeing these things. Because of this happiness, the body and mind become light and soft, and the mind becomes clear and happy, doubling the usual state.' The Buddha told Ananda (Ananda, one of the ten major disciples of Shakyamuni Buddha): 'This is called the third contemplation of shame and self-reproach.' At that time, Ananda (Ananda, one of the ten major disciples of Shakyamuni Buddha) heard what the Buddha said and joyfully followed and practiced it. One who accomplishes this contemplation is said to have completed the third contemplation of sticky shame. The Buddha told Ananda (Ananda, one of the ten major disciples of Shakyamuni Buddha): 'After this contemplation is accomplished, teach him to focus his mind on the big toe of his left foot, carefully observing the joint of the big toe, and begin to contemplate it swelling up. After seeing the swelling, begin to contemplate it rotting. After seeing the rotting, begin to contemplate it showing various pus and blood, such as blue, black, red, and white. This pus and blood is extremely foul and unbearable. Gradually, in this way, up to the knee and up to the hip, let them all swell, rot, ulcerate, and become impure. After contemplating the left foot, contemplate the right foot in the same way. Gradually, in this way, up to the waist, up to the back, up to the neck, up to the nape of the neck, up to the head, up to the face, up to the chest, all the limbs and joints of the whole body swell up, all rot, and appear blue.

黑赤白諸膿流出，臭惡雜穢不可堪處。想一成已，復更想二。想二成已，復更想三。想三成已，復更想四。想四成已，復更想五。想五成已，乃至想十。想十成已，見一室內周匝上下諸膀脹人，皆悉爛壞，青黑赤白諸膿悉皆流出，雜穢臭處不可堪忍。復當更想一由旬。想一由旬已，乃至想百由旬。想百由旬已，乃至見三千大千世界，周匝上下、地及虛空一切彌滿，膀脹爛壞，青黑赤白諸膿流出，雜穢充滿不可堪處。」

佛告阿難：「爾時行者見此事已，自觀己身不凈充滿，觀於他身亦復如是。當作想念：『我此身者甚可患厭，眾多不凈彌滿一切。』諦觀是已，畏生死患，其心堅固深信因果。出定入定恒見不凈，欲求厭離捨棄此身。作此想時，自見己身舉體皮肉如秋葉落。見肉墮地在前地已，即大動心，心生驚怖，身心震掉不能自寧，身氣熱惱，如熱病人為渴所逼。出定之時，如人夏日行於曠野渴乏無水，身體疲極。此想成已，乃至食時，見所食物如膀死屍，見所飲漿猶如膿血。此想成已，極大厭身。觀于身內及於身外，求凈不得。」

佛告阿難：「復當更教令其易想，莫使棄身唐無所得。易觀法者，當於遠處臭穢之外作一凈物，教其繫心想一凈物，心眼明瞭即欲往取。如是漸漸，所見廣遠諸不凈外，有諸

【現代漢語翻譯】現代漢語譯本黑、赤、白各種膿液流出，臭氣熏天，各種污穢混雜在一起，令人難以忍受。當『一』的觀想完成後，再繼續觀想『二』。當『二』的觀想完成後，再繼續觀想『三』。當『三』的觀想完成後，再繼續觀想『四』。當『四』的觀想完成後，再繼續觀想『五』。當『五』的觀想完成後，乃至繼續觀想『十』。當『十』的觀想完成後，看見一間室內周圍上下都是腫脹腐爛的人，他們的青、黑、赤、白各種膿液全部流出，各種污穢臭氣令人無法忍受。再繼續觀想一由旬（yóu xún，古印度長度單位）。當觀想一由旬完成後，乃至觀想一百由旬。當觀想一百由旬完成後，乃至看見三千大千世界，周圍上下、地面以及虛空中全部瀰漫著腫脹腐爛的屍體，青、黑、赤、白各種膿液流出，各種污穢充滿，令人無法忍受。」，

佛陀告訴阿難（Ā nán，佛陀的十大弟子之一）：「那時，修行者看見這些景象后，自己觀察自己的身體也充滿不凈之物，觀察他人的身體也是如此。應當這樣想念：『我的這個身體非常令人厭惡，充滿了各種不凈之物。』仔細觀察后，畏懼生死的禍患，內心堅定，深信因果。出定入定都經常看見不凈之物，想要厭惡、捨棄這個身體。當這樣觀想時，自己看見自己的身體，全身的皮肉像秋天的落葉一樣掉落。看見肉掉在地上，就在眼前，內心非常震動，產生驚恐，身心震顫搖動，不能安定，身體的氣息煩熱，像發熱的病人被口渴所逼迫一樣。出定的時候，就像人在夏天行走在曠野中，口渴缺乏水，身體疲憊到了極點。這種觀想完成後，乃至吃飯的時候，看見所吃的食物就像腫脹的死屍，看見所喝的飲料就像膿血。這種觀想完成後，非常厭惡這個身體。觀察身體內部以及身體外部，都找不到清凈之物。」

佛陀告訴阿難：「再應當教導他改變觀想，不要讓他白白地捨棄身體而一無所得。改變觀想法的方法是，應當在遠處臭穢的地方之外，製造一個清凈之物，教他把心繫在這個清凈之物上，心眼明亮清楚，就想要前去拿取。像這樣漸漸地，所看見的廣闊遠處，在各種不凈之物之外，有各種...

【English Translation】 English version Black, red, and white pus flows out, the stench is unbearable, and various impurities are mixed together, making it unbearable. Once the contemplation of 'one' is completed, continue to contemplate 'two'. Once the contemplation of 'two' is completed, continue to contemplate 'three'. Once the contemplation of 'three' is completed, continue to contemplate 'four'. Once the contemplation of 'four' is completed, continue to contemplate 'five'. Once the contemplation of 'five' is completed, continue to contemplate 'ten'. Once the contemplation of 'ten' is completed, one sees that the entire room, all around, is filled with swollen and decaying people, with blue, black, red, and white pus flowing out, and various foul odors that are unbearable. Then, one should contemplate one Yojana (yóu xún, an ancient Indian unit of distance). Once one Yojana is contemplated, then contemplate up to one hundred Yojanas. Once one hundred Yojanas are contemplated, then one sees the entire three thousand great thousand worlds, all around, above and below, the ground and the sky, completely filled with swollen and decaying corpses, with blue, black, red, and white pus flowing out, and various impurities filling everything, making it unbearable.'

The Buddha told Ānanda (Ā nán, one of the Buddha's ten great disciples): 'At that time, when the practitioner sees these things, he observes that his own body is also filled with impurities, and he observes that the bodies of others are the same. He should think: 'This body of mine is very disgusting, filled with various impurities.' After careful observation, he fears the suffering of birth and death, his heart is firm, and he deeply believes in cause and effect. Whether in meditation or out of meditation, he constantly sees impurities, and he wants to detest and abandon this body. When he contemplates in this way, he sees his own body, the skin and flesh of his entire body falling like autumn leaves. When he sees the flesh falling to the ground in front of him, his heart is greatly moved, he feels fear, his body and mind tremble and shake, he cannot calm himself, and his body's breath is hot and troubled, like a feverish patient tormented by thirst. When he comes out of meditation, it is like a person walking in the wilderness in summer, thirsty and without water, his body extremely exhausted. Once this contemplation is completed, even when eating, he sees the food he eats as a swollen corpse, and he sees the drink he drinks as pus and blood. Once this contemplation is completed, he greatly detests this body. He observes the inside and outside of the body, and he cannot find anything pure.'

The Buddha told Ānanda: 'Again, he should be taught to change his contemplation, so that he does not abandon his body in vain and gain nothing. The method of changing the contemplation is that one should create a pure object far away from the foul and impure place, and teach him to focus his mind on this pure object. When his mind's eye is bright and clear, he will want to go and take it. In this way, gradually, in the vast distance he sees, outside of the various impure things, there are various...'

凈地如琉璃地，見此凈處即便欲往。轉復廣遠，意不能達。」佛告阿難：「爾時當教如此行人而作是言：『汝所見事是不凈想，此不凈想而雜穢物。當知此想從顛倒起，皆由前世顛倒行故而得此身。如此身者，種子根本皆為不凈。汝今實見此不凈不？雖見不凈、于外見凈，當知此凈及與不凈不可久停，隨逐諸根憶想見是。此不凈身屬諸因緣，緣合則有、緣離則無。爾所見事亦屬緣想，想成則有、想壞則無。如此想者，從五情出、還入汝心，諸欲因緣而有此想。此不凈想，來無所從、去無所至。汝當一一諦觀不凈，求索彼我了不可得。世尊說我及他皆悉空寂，何況不凈！』如是種種呵責其心，教令觀空，見發毛爪齒一切悉無，豁然舍諸不凈之物，如前住意還觀骨人。」

佛告阿難：「汝持是語，慎莫忘失此不凈觀及易想法。」爾時阿難聞佛此語，歡喜奉行。此想成時，名第四膀脹膿血及易想觀竟。

佛告阿難：「此想成已，次當更教繫念一處，端坐正受，諦觀右腳大指上，令指上皮攜攜欲穿，薄皮厚皮內外映徹。其薄皮內有一薄膜，亦當諦觀，如是漸漸至膝至臗。左腳亦然。至腰至背、至頸至項、至頭至面至胸，舉身皆爾。薄皮厚皮內外映徹，攜攜欲穿如被吹者，其皮膀脹不可具說。身諸毛中一一毛孔，百

【現代漢語翻譯】現代漢語譯本：『那凈地如同琉璃地面一樣，（你）見到這清凈之處就想要前往。但它轉變開來更加廣闊深遠，你的意念無法到達。』佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『這時應當教導這樣的修行人，這樣告訴他：『你所見到的景像是不凈之想，這不凈之想夾雜著污穢之物。應當知道此想是從顛倒妄想中產生的，都是由於前世顛倒行為的緣故才得到這個身體。像這樣的身體，種子根本都是不乾淨的。你現在確實看到了這不凈之物嗎？雖然見到了不凈，卻在外面見到清凈，應當知道這清凈以及不凈都不能長久停留，是隨著諸根的憶想而見到的。這不凈的身體屬於諸種因緣，因緣聚合則產生，因緣離散則消失。你所見到的景象也屬於因緣之想，想念形成則存在，想念破滅則消失。這樣的想念，從五情（喜、怒、哀、樂、欲）而出，又回到你的心中，是各種慾望因緣才產生了這個想念。這不凈之想，來沒有從哪裡來，去也沒有到哪裡去。你應該一一仔細地觀察不凈之物，尋求彼我（我和你），最終了不可得。世尊（釋迦摩尼佛）說我和他都完全空寂，更何況是不凈之物！』像這樣種種呵責他的心，教導他觀空，見到頭髮、毛髮、指甲、牙齒一切都空無所有，豁然捨棄各種不凈之物，像之前一樣專注于意念，回過頭來觀察骨人。』佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你要記住這些話，千萬不要忘記這不凈觀以及易想法。』當時阿難（Ananda，佛陀的十大弟子之一）聽了佛陀這些話，歡喜地奉行。這種觀想成就時，稱為第四膀脹膿血及易想觀完畢。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『這種觀想成就后，接下來應當再教導他將心念集中在一處，端正地坐著，以正確的態度接受，仔細地觀察右腳的大腳趾，讓腳趾上的面板好像要破裂一樣，薄皮厚皮內外都映照透徹。在那薄皮內有一層薄膜，也應當仔細地觀察，像這樣漸漸地到膝蓋到臀部。左腳也是這樣。到腰部到背部、到頸部到脖子、到頭部到面部到胸部，全身都是這樣。薄皮厚皮內外都映照透徹，好像要破裂一樣，像被吹脹一樣，那面板膨脹的樣子無法完全說清楚。身體的各個毛孔中，每一個毛孔，都……』

【English Translation】 English version: 'That pure land is like a crystal ground, and upon seeing this pure place, one immediately desires to go there. However, it transforms and becomes even more vast and distant, beyond the reach of your mind.' The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'At that time, you should teach such a practitioner, saying: 'What you see is an impure thought, and this impure thought is mixed with filthy things. You should know that this thought arises from inverted thinking, and it is because of inverted actions in past lives that you have obtained this body. Such a body, from its seed and root, is impure. Do you now truly see this impurity? Although you see impurity, you see purity on the outside. You should know that this purity and impurity cannot remain for long; they are seen according to the memories and thoughts of the senses. This impure body belongs to various causes and conditions; when conditions come together, it exists, and when conditions separate, it ceases to exist. What you see also belongs to conditioned thought; when the thought is formed, it exists, and when the thought is destroyed, it ceases to exist. Such a thought comes from the five emotions (joy, anger, sorrow, pleasure, desire) and returns to your mind; it is because of various desires and conditions that this thought arises. This impure thought comes from nowhere and goes nowhere. You should carefully observe each impure thing, seeking the self and others, but ultimately you will find nothing. The World Honored One (Shakyamuni Buddha) said that the self and others are completely empty and still, so what more can be said about impurity!' In this way, you should rebuke his mind in various ways, teaching him to contemplate emptiness, seeing that hair, body hair, nails, and teeth are all empty and without substance, and to completely abandon all impure things, returning to the original focus of the mind and observing the skeleton person.' The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'You must remember these words and never forget this contemplation of impurity and the easy thought method.' At that time, Ananda (one of the ten principal disciples of the Buddha), hearing these words of the Buddha, joyfully practiced them. When this contemplation is accomplished, it is called the completion of the Fourth Bloated, Suppurating, and Easy Thought Contemplation. The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'After this contemplation is accomplished, you should then teach him to concentrate his mind in one place, sitting upright, accepting with the correct attitude, and carefully observing the big toe of the right foot, so that the skin on the toe seems about to break, with the thin and thick skin reflecting and penetrating inside and out. Within that thin skin, there is a thin membrane, which should also be carefully observed, and in this way, gradually moving to the knee and then to the hip. The left foot is also the same. Then to the waist, to the back, to the neck, to the nape of the neck, to the head, to the face, to the chest, and to the whole body. The thin and thick skin reflects and penetrates inside and out, seeming about to break, like something being blown up, and the swelling of the skin cannot be fully described. In each pore of the body hair, every single pore...'

千無量諸膿雜汁，猶如雨滴從毛孔出，疾于震雨。內外俱流，膿血盈滿，不凈之極難可堪忍。猶如膿池，亦如血池，諸蟲滿中。此想成已，當觀胸里舉身是蟲，猶如蟲聚。復當更觀左腳大指膀脹膿潰，青膿、黃膿、赤膿、黑膿、紅膿、綠膿、白膿，爛潰交橫與屎尿雜，復有諸蟲遊戲其中，穢惡臭處不可堪忍。厭患此身，不貪諸欲、不樂受生。此想成時，見大夜叉身如大山，頭髮蓬亂如棘刺林，有六十眼猶如電光，有四十口，口有二牙，皆悉上出猶如火幢，舌似劍樹吐至於膝，手捉鐵棒，棒似刀山，如欲打人。如是眾多其數非一。見此事時，極大驚怖身心皆動。如此相貌，皆是前身毀犯禁戒、諸惡根本，無我計我、無常計常、不凈計凈，放逸染著貪受諸欲，于苦法中橫生樂想，于空法中起顛倒想，于不凈身起于凈想，邪命自活不計無常。此想成時，復當更教：『汝莫驚怖。如此夜叉，是汝噁心猛毒境界，從六大起、六大所成。汝今應當諦觀六大。此六大者，地、水、火、風、識、空。如此一一汝當諦推：汝身為是地耶？為是水耶？為是火耶？為是風耶？為是識耶？為是空耶？如是一一諦觀此身，從何大起？從何大散？六大無主，身亦無我，汝今云何畏於夜叉？如汝心想，來無所從、去無所至。想見夜叉，亦復如是。但安

意坐，設使夜叉來打汝者，歡喜忍受，諦觀無我，無我法中無驚怖想。但當正心結加趺坐，諦觀不凈及與夜叉。』作一成已，復當作二，如是漸漸乃至無量，一一諦觀皆令分明。」

佛告阿難：「汝好受持觀薄皮不凈法，慎莫忘失。」爾時阿難聞佛所說，歡喜奉行。此想成時，名第五觀薄皮竟。

佛告阿難：「此想成已，復當更教繫念著右腳大指上，當諦觀腳指使腳膀脹，從腳至頭如吹皮囊，膀脹津黑青瘀難堪，滿中白蟲如粳米粒。蟲有四頭，蠢蠢相逐，更相唼食。肌肉骨髓皆生諸蟲，一切五藏蟲皆食盡，唯有厚皮在其骨外。其皮厚薄猶如繒練，諸蟲出入如穿竹葉，內外攜攜其皮欲穿。眼中躁癢，有無數蟲穿眼欲出，生眼眶間。身份九孔亦復如是。諸蟲爾時，從厚皮出、入薄皮中，皮遂穿盡，蟲皆落地。其數眾多，不可稱計，作一大聚猶如蟲山。在行者前，更相食啖、或相纏繞。爾時行者見眾多蟲已，復當繫念諦觀一蟲，使此一蟲啖諸蟲盡，既啖蟲已一蟲獨在。其心漸大，見向一蟲大如狗許，身體困頓、鼻曲如角，嗅行者前，其眼正赤，如燒鐵丸。見此事已極大驚怖，當自憶念：『我身云何忽然乃爾作如此事？先見諸蟲更相食啖，今見此蟲形體醜惡何甚可畏！』此想成時當自觀身：『我此諸蟲，本無今有

【現代漢語翻譯】現代漢語譯本：『即使夜叉來打你，也要歡喜忍受，仔細觀察無我（沒有自我的實體），在無我之法中沒有驚恐的想法。只需端正心態，結跏趺坐，仔細觀察不凈之物以及夜叉。』完成一次觀想后，再進行第二次，如此漸漸增加乃至無量次，每一次都要仔細觀察，使其清晰分明。佛陀告訴阿難：『你要好好受持觀薄皮不凈之法，切莫忘記。』當時，阿難聽聞佛陀所說，歡喜地接受並實行。此觀想完成時，稱為第五觀薄皮結束。佛陀告訴阿難：『此觀想完成後，應當進一步教導將意念集中在右腳大拇指上，仔細觀察腳指，使腳和腿膨脹，從腳到頭如同吹脹的皮囊，膨脹、發黑、青紫，難以忍受，裡面充滿白色的蟲子，像粳米粒一樣。蟲子有四個頭，蠢蠢蠕動，互相追逐，互相啃食。肌肉、骨髓都生出各種蟲子，一切五臟六腑的蟲子都吃盡，只剩下厚厚的皮在骨頭外面。這皮的厚薄就像繒練一樣，蟲子進進出出，就像穿過竹葉，內外攜帶著，這皮快要穿透了。眼中躁動瘙癢，有無數的蟲子穿過眼睛想要出來，生在眼眶之間。身體的九個孔竅也是這樣。這些蟲子那時，從厚皮出來、進入薄皮中，皮就穿透了，蟲子都掉在地上。它們的數量眾多，不可稱量計算，聚整合一大堆，就像蟲山一樣。在修行者面前，互相啃食、或者互相纏繞。那時修行者見到眾多蟲子后，應當進一步集中意念仔細觀察一隻蟲子，使這隻蟲子吃掉所有的蟲子，吃完蟲子后，這隻蟲子獨自存在。它的心漸漸變大，看到先前的一隻蟲子大如狗一般，身體困頓，鼻子彎曲如角，在修行者面前嗅著，它的眼睛正紅，像燒紅的鐵丸。見到此事後極其驚恐，應當自己憶念：『我的身體為何忽然變成這樣，做出如此的事情？先前看到各種蟲子互相啃食，現在看到這隻蟲子形體醜惡，為何如此可怕！』此觀想完成時，應當自己觀察身體：『我這些蟲子，本來沒有，現在才有。

【English Translation】 English version: 'Even if a yaksha (a type of spirit) comes to strike you, joyfully endure it, and contemplate carefully the absence of a self (no inherent self-entity). In the Dharma of no-self, there is no thought of fear. Simply rectify your mind, sit in the lotus position, and contemplate carefully the impurity of things, as well as the yaksha.' After completing it once, do it a second time, and so on, gradually increasing to immeasurable times, each time contemplating carefully, making it clear and distinct. The Buddha told Ananda (Buddha's primary disciple): 'You should uphold well the contemplation of the impurity of thin skin, and be careful not to forget it.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. When this contemplation is completed, it is called the end of the fifth contemplation of thin skin. The Buddha told Ananda: 'After this contemplation is completed, you should further teach to focus the mind on the big toe of the right foot, and contemplate carefully the toe, causing the foot and leg to swell, from foot to head like an inflated leather bag, swollen, black, blue and purple, unbearable, filled with white worms, like grains of glutinous rice. The worms have four heads, wriggling, chasing each other, and biting each other. Muscles and bone marrow all produce various worms, and the worms of all the five viscera eat everything, leaving only a thick skin outside the bones. The thickness of this skin is like silk, the worms going in and out, like piercing bamboo leaves, carrying inside and outside, this skin is about to be pierced. There is restlessness and itching in the eyes, and countless worms pierce the eyes wanting to come out, growing between the eye sockets. The nine orifices of the body are also like this. At that time, these worms come out of the thick skin and enter the thin skin, and the skin is pierced, and the worms all fall to the ground. Their number is numerous, uncountable, gathering into a large pile, like a mountain of worms. In front of the practitioner, they bite each other, or entangle each other. At that time, after the practitioner sees many worms, he should further focus his mind and carefully observe one worm, causing this one worm to eat all the worms, and after eating the worms, this one worm exists alone. Its mind gradually grows larger, seeing the previous one worm as big as a dog, its body tired, its nose curved like a horn, sniffing in front of the practitioner, its eyes are red, like red-hot iron balls. After seeing this, he is extremely frightened, and should remember to himself: 'Why has my body suddenly become like this, doing such a thing? Previously I saw various worms biting each other, now I see this worm with an ugly form, why is it so terrifying!' When this contemplation is completed, he should observe his own body: 'These worms of mine, originally did not exist, but now they do.'

、已有還無。如此不凈從心想生，來無所從、去無所至，亦非是我亦非是他。如此身者，六大和合因緣成之，六大散滅身亦無常。曏者諸蟲，來無所從、去無所至。我身、蟲聚，當有何實？蟲亦無主，我亦無我。』作是思惟，時所見蟲，眼當漸漸小。見此事已身心和悅，恬然安樂倍勝於前。」

佛告阿難：「汝好受持是厚皮蟲聚觀法，慎莫忘失。」阿難聞佛所說，歡喜奉行。此想成已，名第六厚皮蟲聚觀竟。◎

◎佛告阿難：「復當住意繫念一處，諦觀右腳大指上，從足至頭好諦觀之。當使皮肉都盡，腸胃腹肝、肺心脾腎，一切五藏悉落墮地，唯有筋骨共相連持。殘膜著骨，其色極赤，或如淤泥、或如濁水。作濁水想，持用洗皮。從足至頭皆使如是，自觀己身極令分明。觀己身已，于現前地復作一身，使在前立，如己無異。想一成已，復當想二。想二成已，復當想三。想三成已，復當想四。想四成已，復當想五。想五成已，乃至想十。想十成已，見一室內周匝上下，滿中皆是赤色骨人，或有淤泥色者、或有濁水色者，以濁水洗皮。如是眾多，漸漸廣大，滿一由旬。想一由旬已，想二由旬。想二由旬已，漸漸廣大想百由旬。想百由旬已，乃至見三千大千世界，滿中赤色骨人，或有淤泥色者、或有濁水色者，

【現代漢語翻譯】『它們先前存在還是現在才出現？這些不凈之物都是從心中想像而生，來無所從，去無所至，既不是我，也不是他。這個身體，是六大（地、水、火、風、空、識）和合因緣而成的，六大離散，身體也就無常了。剛才那些蟲子，來無所從，去無所至。我的身體和蟲子的聚集，哪裡有什麼真實可言呢？蟲子沒有主宰，我也沒有自我。』這樣思惟之後，當時所見的蟲子，在眼中就漸漸變小了。見到這件事後，身心和諧喜悅，恬靜安樂比之前更加強烈。

佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『你要好好地受持這個厚皮蟲聚觀法，千萬不要忘記。』阿難聽了佛所說，歡喜地奉行。這種觀想成就之後，稱為第六厚皮蟲聚觀結束。

佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『你應當再次專注，將意念集中在一處，仔細觀察右腳的大拇指，從腳到頭好好地觀察。要使皮肉都消失，腸胃腹肝、肺心脾腎，一切五臟都掉落在地上，只剩下筋骨互相連線支撐。殘餘的薄膜附著在骨頭上，顏色極為鮮紅，或者像淤泥，或者像渾濁的水。』作渾濁水想，用它來清洗面板。從腳到頭都要這樣觀想，自己觀察自己的身體，要非常清楚明白。觀察完自己的身體后，在眼前的地方再觀想出一個身體，使它站在前面，和自己完全一樣。觀想一個身體成就后，再觀想兩個。觀想兩個身體成就后，再觀想三個。觀想三個身體成就后，再觀想四個。觀想四個身體成就后，再觀想五個。觀想五個身體成就后，乃至觀想到十個。觀想到十個身體成就后，看見一個房間里，周圍上下，都充滿了紅色的骨人，有的呈現淤泥的顏色，有的呈現渾濁水的顏色，用渾濁的水清洗面板。像這樣眾多，漸漸擴大，充滿一由旬（Yojana，古印度長度單位）。觀想一由旬后，觀想二由旬。觀想二由旬后，漸漸擴大，觀想一百由旬。觀想一百由旬后，乃至見到三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙），都充滿了紅色的骨人，有的呈現淤泥的顏色，有的呈現渾濁水的顏色

【English Translation】 'Do they already exist or are they just now appearing? These impure things are all born from the imagination of the mind, coming from nowhere and going nowhere, neither me nor him. This body is formed by the aggregation of the six great elements (earth, water, fire, wind, space, and consciousness); when the six great elements disperse, the body also becomes impermanent. Those insects just now, came from nowhere and went nowhere. My body and the gathering of insects, what reality is there to speak of? The insects have no master, and I have no self.' After contemplating in this way, the insects that were seen at that time gradually became smaller in the eyes. Having seen this, the body and mind were harmonious and joyful, and the tranquility and happiness were even greater than before.

The Buddha told Ananda (one of the ten great disciples of the Buddha): 'You must carefully uphold this contemplation of the thick-skinned insect aggregation, and be careful not to forget it.' Ananda, hearing what the Buddha said, joyfully practiced it. When this contemplation is accomplished, it is called the end of the sixth contemplation of the thick-skinned insect aggregation.

The Buddha told Ananda (one of the ten great disciples of the Buddha): 'You should again focus your attention, concentrating your mind in one place, carefully observing the big toe of your right foot, and observing carefully from foot to head. You should make all the skin and flesh disappear, the intestines, stomach, liver, lungs, heart, spleen, and kidneys, all the five viscera falling to the ground, with only the tendons and bones connecting and supporting each other. The remaining membranes are attached to the bones, their color extremely red, or like silt, or like muddy water.' Imagine muddy water, and use it to wash the skin. From foot to head, you should contemplate in this way, observing your own body, making it very clear and distinct. After observing your own body, in the space before you, imagine another body, making it stand in front of you, exactly like yourself. After the contemplation of one body is accomplished, then contemplate two. After the contemplation of two bodies is accomplished, then contemplate three. After the contemplation of three bodies is accomplished, then contemplate four. After the contemplation of four bodies is accomplished, then contemplate five. After the contemplation of five bodies is accomplished, and so on, contemplate ten. After the contemplation of ten bodies is accomplished, you see that in a room, all around, above and below, it is filled with red-colored skeletal people, some with the color of silt, some with the color of muddy water, washing their skin with muddy water. Like this, numerous, gradually expanding, filling one Yojana (an ancient Indian unit of distance). After contemplating one Yojana, contemplate two Yojana. After contemplating two Yojana, gradually expanding, contemplate one hundred Yojana. After contemplating one hundred Yojana, and so on, you see the Trisahasra-Mahasahasra-lokadhatu (a universe in Buddhist cosmology), filled with red-colored skeletal people, some with the color of silt, some with the color of muddy water.

以濁水洗皮。周匝上下，縱橫彌滿。」

佛告阿難：「汝今諦觀此赤色相，慎莫忘失。」爾時阿難聞佛所說，歡喜奉行。此想成時，名第七極赤淤泥濁水洗皮雜想竟。

佛告阿難：「復當更教繫心住意，觀左腳大指，從足至頭，如新死人其色萎黃，當觀己身亦復如是。見萎黃已，當令黃色變成青赤。此想成時，見於前地有一新死人，其色黃赤。見一已見二，見二已見三，見三已見四，見四已見五。見五已心想利故，恒見己身如新死人。如是想成，見一切人滿閻浮提如新死人。此想成已，轉復廣大，見三千大千世界滿中新死人，自見己身及以他身等無有異。此想成時，心意惙然，貪慾轉薄。」

佛告阿難：「汝好諦觀是新死想，慎莫忘失。」爾時阿難聞佛所說，歡喜奉行。此想成時，名第八新死想竟。

佛告阿難：「復當更教繫念住意，諦觀左腳大指上，從足至頭，使心不散見身諸骨，一一分明，共相支拄亦相連持，無有破者。毛髮爪齒皆悉具足，皎然大白。見己身已，往復反覆想令白凈。想一身已，復想二身。想二身已，復想三身。想三身已，復想四身。想四身已，復想五身，乃至於十。想十身已，見一室內，周匝上下悉是骨人，毛髮爪齒皆悉具足，白中白如珂雪。見一室已，復見百室。見

【現代漢語翻譯】現代漢語譯本：『用污濁的水洗滌面板。』周圍上下，縱橫瀰漫。

佛陀告訴阿難（Ananda）：『你現在仔細觀察這赤色之相，千萬不要忘記。』當時阿難聽了佛陀所說，歡喜地遵照實行。這種觀想成就時，名為第七極赤淤泥濁水洗皮雜想完畢。

佛陀告訴阿難：『應當再教導你係心住意，觀想左腳大拇指，從腳到頭，像新死之人那樣顏色萎黃，應當觀想自己的身體也像這樣。見到萎黃之後，應當令黃色變成青赤色。』這種觀想成就時，見到前面的地上有一個新死之人，他的顏色黃赤。見到一個之後又見到兩個，見到兩個之後又見到三個，見到三個之後又見到四個，見到四個之後又見到五個。見到五個之後，因為心想敏銳的緣故，經常見到自己的身體像新死之人。這樣觀想成就，見到所有的人都遍滿閻浮提（Jambudvipa，指我們所居住的這個世界）像新死之人。這種觀想成就之後，轉而更加廣大，見到三千大千世界（three thousand great thousand worlds）都充滿新死之人，自己見到自己的身體以及他人的身體，都平等沒有差異。這種觀想成就時，心意沮喪，貪慾逐漸減少。

佛陀告訴阿難：『你要好好地仔細觀察這新死之想，千萬不要忘記。』當時阿難聽了佛陀所說，歡喜地遵照實行。這種觀想成就時，名為第八新死想完畢。

佛陀告訴阿難：『應當再教導你係念住意，仔細觀想左腳大拇指上，從腳到頭，使心不散亂，見到身體的各個骨頭，一一分明，互相支撐也互相連線保持，沒有破損的。毛髮爪齒全都具足，非常潔白。見到自己的身體之後，來回反覆地觀想，令其白凈。觀想一個身體之後，再觀想兩個身體。觀想兩個身體之後，再觀想三個身體。觀想三個身體之後，再觀想四個身體。觀想四個身體之後，再觀想五個身體，乃至觀想到十個身體。觀想十個身體之後，見到一個房間內，周圍上下全部都是骨人，毛髮爪齒全都具足，白上加白像珂雪一樣。見到一個房間之後，再見到一百個房間。見'

【English Translation】 English version: 'Washing the skin with turbid water.' All around, above and below, horizontally and vertically, completely filling it.

The Buddha told Ananda (釋迦摩尼佛的十大弟子之一，one of the ten major disciples of Sakyamuni Buddha): 'Now, carefully observe this red-colored appearance, and be sure not to forget it.' At that time, Ananda, hearing what the Buddha said, joyfully followed and practiced it. When this contemplation is accomplished, it is called the completion of the Seventh Mixed Contemplation of Extremely Red Muddy Water Washing the Skin.

The Buddha told Ananda: 'You should be further taught to focus your mind and attention, contemplating the big toe of the left foot, from the foot to the head, like a newly dead person whose color is withered and yellow. You should contemplate your own body as being the same. Having seen the withered yellow color, you should then cause the yellow color to transform into a blue-red color.' When this contemplation is accomplished, you will see in front of you a newly dead person, whose color is yellow-red. Having seen one, you will see two; having seen two, you will see three; having seen three, you will see four; having seen four, you will see five. Having seen five, because of the sharpness of your mind, you will constantly see your own body as a newly dead person. When this contemplation is accomplished, you will see all people filling Jambudvipa (閻浮提，the world we live in) like newly dead people. When this contemplation is accomplished, it will become even more vast, and you will see the three thousand great thousand worlds (三千大千世界) filled with newly dead people, seeing your own body and the bodies of others as being equal and without difference. When this contemplation is accomplished, your mind will be dejected, and your greed will gradually diminish.

The Buddha told Ananda: 'You must carefully and attentively observe this contemplation of a newly dead person, and be sure not to forget it.' At that time, Ananda, hearing what the Buddha said, joyfully followed and practiced it. When this contemplation is accomplished, it is called the completion of the Eighth Contemplation of a Newly Dead Person.

The Buddha told Ananda: 'You should be further taught to focus your mind and attention, carefully contemplating the big toe of the left foot, from the foot to the head, keeping your mind from wandering, and seeing all the bones of the body, each one distinct, supporting and connecting with each other, without any being broken. The hair, nails, and teeth are all complete, brilliantly white. Having seen your own body, contemplate it back and forth, causing it to be pure white. Having contemplated one body, then contemplate two bodies. Having contemplated two bodies, then contemplate three bodies. Having contemplated three bodies, then contemplate four bodies. Having contemplated four bodies, then contemplate five bodies, and even contemplate ten bodies. Having contemplated ten bodies, you will see within a room, all around, above and below, are all bone-people, with hair, nails, and teeth all complete, whiter than white, like conch-shell snow. Having seen one room, then see a hundred rooms. See'

百室已，見一閻浮提。見一閻浮提已，乃至見三千大千世界，滿中骨人，毛髮爪齒皆悉具足，其色極白，白如珂雪。此想成時，心意恬安，歡喜倍常。」

佛告阿難：「汝好諦觀具身骨想，慎莫忘失。」爾時阿難聞佛所說，歡喜奉行。此想成時，名第九具身想竟。

佛告阿難：「復當更教繫心住意，諦觀右足大指兩節間，令心專住無分散意，觀兩節使相離去，唯角相拄。觀兩節已，從足至頭皆令如是，使節節解，唯角相拄。從頭至足有三百六十三解，一一諦觀，令節節各解。若不足者，安心諦觀，令節節各解，唯角相拄。觀己身已，當觀他身。觀見一已觀見二，觀二已觀見三，觀三已觀見四，觀四已觀見五。觀五已，乃至觀見無量諸白骨人，節節各解，唯角相拄。見此事已，復見四方眾多骨人亦復如是。得此觀時，當自然見諸骨人外，猶如大海恬靜澄清。其心明利，見種種雜色光圍繞四邊。見此事已，心意自然安隱快樂，身心清凈無憂喜想。」

佛告阿難：「汝好諦觀此節節解想，慎莫忘失。」阿難聞佛所說，歡喜奉行。得此觀者，名第十節節解觀竟。

佛告阿難：「此想成已，復當更教繫念住意，諦觀右腳大指兩節間，令節相離如三指許，作白光想持用支拄。若夜坐時作月光想，若晝坐時

【現代漢語翻譯】現代漢語譯本：『百室已，見一閻浮提（Jambudvipa，指我們所居住的這個世界）。見一閻浮提已，乃至見三千大千世界，滿中骨人，毛髮爪齒皆悉具足，其色極白，白如珂雪。此想成時，心意恬安，歡喜倍常。』

佛告阿難（Ananda，佛陀的十大弟子之一）: 『汝好諦觀具身骨想，慎莫忘失。』爾時阿難聞佛所說，歡喜奉行。此想成時，名第九具身想竟。

佛告阿難：『復當更教繫心住意，諦觀右足大指兩節間，令心專住無分散意，觀兩節使相離去，唯角相拄。觀兩節已，從足至頭皆令如是，使節節解，唯角相拄。從頭至足有三百六十三解，一一諦觀，令節節各解。若不足者，安心諦觀，令節節各解，唯角相拄。觀己身已，當觀他身。觀見一已觀見二，觀二已觀見三，觀三已觀見四，觀四已觀見五。觀五已，乃至觀見無量諸白骨人，節節各解，唯角相拄。見此事已，復見四方眾多骨人亦復如是。得此觀時，當自然見諸骨人外，猶如大海恬靜澄清。其心明利，見種種雜色光圍繞四邊。見此事已，心意自然安隱快樂，身心清凈無憂喜想。』

佛告阿難：『汝好諦觀此節節解想，慎莫忘失。』阿難聞佛所說，歡喜奉行。得此觀者，名第十節節解觀竟。

佛告阿難：『此想成已，復當更教繫念住意，諦觀右腳大指兩節間，令節相離如三指許，作白光想持用支拄。若夜坐時作月光想，若晝坐時

【English Translation】 English version: 'After one hundred chambers, one sees one Jambudvipa (the world we live in). Having seen one Jambudvipa, one then sees three thousand great chiliocosms, filled with skeletal people, complete with hair, nails, and teeth, their color extremely white, as white as conch-shell snow. When this contemplation is accomplished, the mind is peaceful and joyful beyond measure.'

The Buddha told Ananda (one of the Buddha's ten principal disciples): 'You should carefully observe the contemplation of the complete body as bones, and do not forget it.' At that time, Ananda, hearing what the Buddha said, joyfully practiced it. When this contemplation is accomplished, it is called the completion of the ninth contemplation of the complete body.

The Buddha told Ananda: 'Again, I will teach you to focus your mind and attention, carefully observing the space between the two joints of the right foot's big toe, keeping your mind focused without distraction, observing the two joints so that they are separated, with only the corners touching. Having observed the two joints, make it so from foot to head, so that each joint is separated, with only the corners touching. From head to foot, there are three hundred and sixty-three joints, observe each one carefully, so that each joint is separated. If it is not enough, calmly observe, so that each joint is separated, with only the corners touching. Having observed your own body, then observe the bodies of others. Having seen one, see two; having seen two, see three; having seen three, see four; having seen four, see five. Having seen five, then see countless white-boned people, each joint separated, with only the corners touching. Having seen this, then see many skeletal people in all directions, also like this. When you attain this contemplation, you will naturally see that outside the skeletal people, it is like a vast ocean, tranquil and clear. Your mind will be bright and sharp, seeing various colored lights surrounding all sides. Having seen this, your mind will naturally be peaceful and happy, your body and mind pure, without thoughts of sorrow or joy.'

The Buddha told Ananda: 'You should carefully observe this contemplation of separated joints, and do not forget it.' Ananda, hearing what the Buddha said, joyfully practiced it. Attaining this contemplation is called the completion of the tenth contemplation of separated joints.

The Buddha told Ananda: 'When this contemplation is accomplished, I will again teach you to focus your mind and attention, carefully observing the space between the two joints of the right foot's big toe, making the joints separate by about three fingers' width, creating a white light to support it. If you sit at night, imagine moonlight; if you sit during the day,

作日光想，連持諸骨莫令解散。從足至頭三百六十三解，皆令相離如三指，許以白光持不令散落。晝日坐時以日光持，若夜坐時以月光持，觀諸節間皆令白光出。得此觀時，當自然于日光中見一丈六佛，圓光一尋，左右上下亦各一尋。軀體金色，舉身光明炎赤端嚴，三十二相、八十種好皆悉炳然。一一相好分明得見，如佛在世等無有異。若見此時，慎莫作禮，但當安意諦觀諸法。當作是念：『佛說諸法無來無去，一切性相皆亦空寂。諸佛如來是解脫身，解脫身者則是真如，真如法中無見無得。』作此想時，自然當見一切諸佛。以見佛故，心意泰然恬怕快樂。」

佛告阿難：「汝今諦觀是流光白骨，慎莫忘失。」爾時阿難聞佛所說，歡喜奉行。得此觀者，名第十一白骨流光觀竟。

佛告阿難：「得此觀已，復當更教繫心住意，諦觀脊骨。于脊骨間，以定心力作一高臺想，自觀己身如白玉人結加趺坐，以白骨光普照一切。作此觀時極使分明。坐此臺已，如神通人住須彌山頂，觀見四方無有障閡，自見故身了了分明，見諸骨人白如珂雪，行行相向，身體完具無一缺落，滿於三千大千世界。此名白光想成。次見縱骨，亦滿三千大千世界。復見橫骨，亦滿三千大千世界。見青色骨人，行行相向，滿三千大千世界。復

【現代漢語翻譯】現代漢語譯本：觀想日光，持續觀想身體的每一塊骨頭，不要讓它們解散。從腳到頭，身體有三百六十三處關節，都讓它們像三指寬那樣相互分離，用白光維持住，不要讓它們散落。白天坐禪時用日光觀想，如果晚上坐禪時用月光觀想，觀想各個關節之間都發出白光。得到這種觀想時，自然會在日光中看見一丈六尺高的佛，圓光一尋（古代長度單位，約八尺），左右上下也各有一尋。佛的軀體是金色的，全身光明，火焰般鮮紅而端莊，三十二相、八十種好都清晰地顯現出來。每一個相好都分明可見，如同佛在世時一樣，沒有任何差別。如果見到這種景象時，千萬不要作禮，只要安心仔細地觀察諸法。應當這樣想：『佛說諸法無來無去，一切性相都是空寂的。諸佛如來是解脫之身，解脫之身就是真如，真如法中沒有見也沒有得。』這樣觀想時，自然會見到一切諸佛。因為見到佛的緣故，內心就會泰然、恬靜、快樂。

佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『你現在仔細地觀察這流動的光芒和白骨，千萬不要忘記。』當時阿難聽了佛所說的話，歡喜地奉行。得到這種觀想的人，稱為第十一白骨流光觀結束。

佛告訴阿難：『得到這種觀想之後，還要進一步教導如何繫心住意，仔細地觀想脊骨。在脊骨之間，用禪定的力量觀想出一個高臺，自己觀想自己的身體像白玉人一樣結跏趺坐，用白骨的光芒普遍照耀一切。作這種觀想時，要儘量使它分明。坐在這個高臺上之後，就像神通之人住在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂，觀看到四方沒有阻礙，自己看到自己的身體清清楚楚，看到各個骨骼人像珂雪一樣潔白，一行一行地相對排列，身體完整，沒有一處缺失，充滿於三千大千世界（Three Thousand Great Thousand Worlds，佛教宇宙觀中的一個宇宙）。這叫做白光想成就。接著觀想縱向排列的骨骼，也充滿三千大千世界。再觀想橫向排列的骨骼，也充滿三千大千世界。見到青色的骨骼人，一行一行地相對排列，充滿三千大千世界。』

【English Translation】 English version: Visualize the sunlight, continuously contemplate each bone of the body, not allowing them to disintegrate. From the feet to the head, there are three hundred and sixty-three joints, visualize them separated by about three fingers' width, and maintain them with white light, preventing them from scattering. During daytime meditation, use sunlight for visualization; if meditating at night, use moonlight, visualizing white light emanating from each joint. Upon attaining this visualization, one will naturally see a sixteen-foot-tall Buddha in the sunlight, with a halo of one 'xun' (ancient unit of length, approximately eight feet), also one 'xun' in each direction, left, right, above, and below. The Buddha's body is golden, radiant with light, fiery red, dignified, with the thirty-two major marks and eighty minor marks of excellence clearly manifested. Each mark is distinctly visible, just as if the Buddha were present in the world, without any difference. Upon seeing this, do not prostrate, but calmly and attentively observe all dharmas. Think thus: 'The Buddha said that all dharmas neither come nor go, and all their nature and characteristics are empty and still. The Buddhas and Tathagatas are bodies of liberation, and the body of liberation is Suchness (Tathata), and in the Dharma of Suchness, there is neither seeing nor attaining.' When contemplating in this way, one will naturally see all Buddhas. Because of seeing the Buddha, the mind will be peaceful, tranquil, and joyful.

The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'Now, carefully observe this flowing light and white bones, and do not forget it.' At that time, Ananda, hearing what the Buddha said, joyfully practiced accordingly. One who attains this contemplation is said to have completed the Eleventh White Bone Flowing Light Contemplation.

The Buddha told Ananda: 'Having attained this contemplation, you should further teach how to focus the mind and dwell on the intention, carefully contemplating the spinal bones. Between the spinal bones, using the power of samadhi (concentration), visualize a high platform, and visualize yourself sitting in the lotus position like a white jade person, with the light of the white bones universally illuminating everything. When performing this contemplation, make it as clear as possible. After sitting on this platform, like a person with supernatural powers dwelling on the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), observe the four directions without any obstruction, seeing your own body clearly and distinctly, seeing the bone figures as white as conch shells, arranged in rows facing each other, the body complete without any deficiency, filling the Three Thousand Great Thousand Worlds (a vast cosmological realm in Buddhism). This is called the accomplishment of the White Light Visualization. Next, visualize the vertically arranged bones, also filling the Three Thousand Great Thousand Worlds. Then, visualize the horizontally arranged bones, also filling the Three Thousand Great Thousand Worlds. See the blue-colored bone figures, arranged in rows facing each other, filling the Three Thousand Great Thousand Worlds.'

見黑色骨人，行行相向，滿三千大千世界。復見膀脹人，行行相向，滿三千大千世界。復見膿癩人，復見膿血涂身人，滿三千大千世界。復見爛壞舉身蟲出人，滿三千大千世界。復見薄皮覆身人，滿三千大千世界。復見皮骨相離人，滿三千大千世界。復見赤如血色人，滿三千大千世界。復見濁水色人，滿三千大千世界。復見淤泥色人，滿三千大千世界。復見白骨人，毛髮爪齒共相連持，滿三千大千世界。次見三百六十三節解，唯角相拄，如此骨人滿三千大千世界。次見節節兩向解離相去三指許間有白光人，滿三千大千世界。次見散白骨人，唯有白光共相連持，滿三千大千世界。如是當見眾多白骨人，數不可說。得此觀時，當起想念：『我此身者從四大起枝葉種子，乃至如是不凈之甚，極可患厭。如此境界從我心起，心想則成、不想不見。當知此想是假觀見、從虛妄見，屬諸因緣。我今當觀諸法因緣。云何名諸法因緣？諸法因緣者，從四大起。四大者，地水火風。』復當觀是風大從四方起，一一風大猶如大蛇，各有四頭，二上二下，眾多耳中皆出是風。此觀成時，風變為火。一一毒蛇吐諸火山，其山高峻甚可怖畏，有諸夜叉住火山中，動身吸火毛孔出風。如是變狀遍滿一室。滿一室已，復滿二室。滿二室已，漸漸廣大，

【現代漢語翻譯】現代漢語譯本看見黑色的骨人，一排排地相對而行，充滿了三千大千世界（一個巨大的宇宙）。又看見身體腫脹的人，一排排地相對而行，充滿了三千大千世界。又看見長滿膿瘡的人，又看見膿血塗滿全身的人，充滿了三千大千世界。又看見身體腐爛、全身爬滿蟲子的人，充滿了三千大千世界。又看見只有一層薄皮覆蓋身體的人，充滿了三千大千世界。又看見皮和骨頭分離的人，充滿了三千大千世界。又看見身體赤紅如血的人，充滿了三千大千世界。又看見身體呈渾濁水色的人，充滿了三千大千世界。又看見身體呈淤泥色的人，充滿了三千大千世界。又看見白骨人，毛髮、爪子、牙齒互相連線支撐，充滿了三千大千世界。接著看見三百六十三節骨頭解體，只有角互相支撐，這樣的骨人充滿了三千大千世界。接著看見每一節骨頭都向兩邊解離，相距約三指寬，其間有白光的人，充滿了三千大千世界。接著看見散落的白骨人，只有白光互相連線支撐，充滿了三千大千世界。像這樣，應當看見眾多的白骨人，數量不可計數。得到這種觀想的時候，應當生起這樣的想法：『我的這個身體是從四大（地、水、火、風）生起的，如同樹木的枝葉種子，乃至如此不乾淨，非常令人厭惡。這樣的境界是從我的心中生起的，心中想它就出現，不想它就不會出現。應當知道這種觀想是虛假的觀見，是從虛妄的見解產生的，屬於各種因緣。我現在應當觀察諸法的因緣。什麼叫做諸法的因緣呢？諸法的因緣，是從四大生起的。四大就是地、水、火、風。』又應當觀察這風大從四方升起，每一股風大都像一條大蛇，各有四個頭，兩個在上，兩個在下，眾多的耳朵中都發出風。這種觀想完成時，風就變為火。每一條毒蛇都吐出火山，那山高大險峻，非常可怕，有許多夜叉（一種鬼神）住在火山中，動一下身體就吸入火焰，毛孔中就冒出風。這樣的變化遍滿一個房間。滿了一個房間后，又滿了兩個房間。滿了兩個房間后，漸漸擴大。

【English Translation】 English version I see black skeletons, walking in rows facing each other, filling the three thousand great thousand worlds (a vast universe). Again, I see bloated people, walking in rows facing each other, filling the three thousand great thousand worlds. Again, I see people covered in sores, again I see people with pus and blood smeared on their bodies, filling the three thousand great thousand worlds. Again, I see people with decaying bodies and worms crawling out of them, filling the three thousand great thousand worlds. Again, I see people with only a thin layer of skin covering their bodies, filling the three thousand great thousand worlds. Again, I see people whose skin and bones are separated, filling the three thousand great thousand worlds. Again, I see people who are red like blood, filling the three thousand great thousand worlds. Again, I see people who are the color of muddy water, filling the three thousand great thousand worlds. Again, I see people who are the color of sludge, filling the three thousand great thousand worlds. Again, I see skeletons, with hair, nails, and teeth connected and supporting each other, filling the three thousand great thousand worlds. Next, I see three hundred and sixty-three joints disintegrating, with only the horns supporting each other, such skeletons filling the three thousand great thousand worlds. Next, I see each joint separating to both sides, spaced about three fingers apart, with white light in between, filling the three thousand great thousand worlds. Next, I see scattered skeletons, with only white light connecting and supporting each other, filling the three thousand great thousand worlds. Thus, one should see numerous skeletons, countless in number. When one attains this contemplation, one should generate the thought: 'This body of mine arises from the four great elements (earth, water, fire, and wind), like the branches and seeds of a tree, and is so extremely impure, utterly loathsome. This realm arises from my mind; if the mind thinks of it, it appears; if it does not think of it, it does not appear. One should know that this contemplation is a false view, arising from deluded perception, belonging to various causes and conditions. Now I should contemplate the causes and conditions of all dharmas. What is meant by the causes and conditions of all dharmas? The causes and conditions of all dharmas arise from the four great elements. The four great elements are earth, water, fire, and wind.' Furthermore, one should contemplate the wind element arising from the four directions, each wind element like a great serpent, each with four heads, two above and two below, with wind emanating from numerous ears. When this contemplation is accomplished, the wind transforms into fire. Each venomous snake spews forth volcanoes, the mountains high and steep, extremely terrifying, with many Yakshas (a type of spirit) dwelling within the volcanoes, moving their bodies to inhale the flames, and wind emanating from their pores. Such transformations fill an entire room. After filling one room, it fills two rooms. After filling two rooms, it gradually expands.

滿一由旬。滿一由旬已，滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，轉復廣大滿閻浮提，見諸夜叉在火山中，吸火負山，毛孔出風，周慞馳走遍閻浮提。復驚夜叉以逼行者。見此事時心大驚怖，求易觀法。易觀法者，先觀佛像。于諸火光端，各作一丈六佛像想。此想成時，火漸漸歇變成蓮華，眾多火山如真金聚內外映徹，諸夜叉鬼似白玉人。唯有風大，迴旋宛轉吹諸蓮華。無數化佛住立空中，放大光明如金剛山。是時諸風靜然不動。時四毒蛇口中吐水，其水五色，遍滿一床。滿一床已，復滿二床。滿二床已，次滿三床，如是乃至遍滿一室。滿一室已，次滿二室。滿二室已，次滿三室，如是乃至遍滿十室。水滿十室已，見五色水色色之中各有白光，如頗梨幢，有十四重，節節皆空，白水涌出停住空中。此想成時，行者自見身內心中有一毒龍，龍有六頭，繞心七匝，二頭吐水、二頭吐火、二頭吐石，耳中出風。身諸毛孔各生九十九毒蛇。如是諸蛇，二上二下。諸龍吐水，從足下出，流入白水。如是漸漸滿一由旬皆見是事。滿一由旬已，復滿二由旬。滿二由旬已，滿三由旬，如是乃至滿閻浮提。滿閻浮提已，是時毒龍從臍而出，漸漸上向入于眼中，從眼而出住于頂上。爾時諸水中有一大樹，枝葉四布遍覆一切。如此毒

龍不離己身，吐舌樹上。是龍舌上有八百鬼，或有鬼神，頭上戴山、兩手如蛇、兩腳似狗。復有鬼神，頭似龍頭，舉身毛孔有百千眼，眼中火出，齒如刀山，宛轉在地。復有諸鬼，一一鬼形有九十九頭，各有九十九手。其頭形狀極為醜惡，似狗野干、似貍似貓、似狐似鼠。是諸鬼頸各負獼猴。是諸惡鬼遊戲水中，或有上樹騰躍透擲。有夜叉鬼頭上火起，是諸獼猴以水滅火，不能制止，遂使增長。如是猛火，從其水中頗梨幢邊忽然熾盛，燒頗梨幢如融真金，焰焰相次繞身十匝，住行者上如真金蓋，有諸羅網，彌覆樹上。此真金蓋足滿三重。爾時地下忽然復有四大惡鬼，有百千耳，耳出水火，身毛孔中雨諸微塵，口中吐風充滿世界。有八萬四千諸羅剎鬼，雙牙上出高一由旬，身毛孔中霹靂火起。如是眾多，走戲水中。復有虎狼師子豺豹鳥獸，從火山出，遊戲水中。見是事時，一一骨人滿娑婆界，各舉右手。時諸羅剎，手執鐵叉擎諸骨人，積聚一處。爾時復有九色骨人，行行相次，來至行者所。如是眾多，百千境界不可具說。」

佛告阿難：「此想成時，名四大觀。汝好受持，慎勿忘失。」爾時阿難聞佛所說，歡喜奉行。此想成時，名第十二地大觀火大觀風大觀水大觀，亦名九十八使境界。

佛告阿難：「此想

【現代漢語翻譯】現代漢語譯本：『龍不離己身，吐舌樹上。』意思是說，觀想龍始終不離自身，龍的舌頭伸到樹上。『是龍舌上有八百鬼』，指的是龍的舌頭上有八百個鬼。『或有鬼神，頭上戴山、兩手如蛇、兩腳似狗』，有些鬼神，頭上戴著山，兩手像蛇，兩腳像狗。『復有鬼神，頭似龍頭，舉身毛孔有百千眼，眼中火出，齒如刀山，宛轉在地』，還有些鬼神，頭長得像龍頭，全身的毛孔里有成百上千隻眼睛，眼睛裡冒著火，牙齒像刀山一樣，在地上翻滾。『復有諸鬼，一一鬼形有九十九頭，各有九十九手。其頭形狀極為醜惡，似狗野干、似貍似貓、似狐似鼠。是諸鬼頸各負獼猴』，還有許多鬼，每一個鬼都有九十九個頭，每個頭有九十九隻手。它們的頭形狀非常醜陋，像狗、豺狼，像貍、貓，像狐貍、老鼠。這些鬼的脖子上各自揹著一隻獼猴。『是諸惡鬼遊戲水中，或有上樹騰躍透擲。有夜叉鬼頭上火起，是諸獼猴以水滅火，不能制止，遂使增長』，這些惡鬼在水中嬉戲，有的上樹跳躍投擲。有個夜叉鬼頭上著火，那些獼猴用水滅火，但不能制止，反而使火勢增長。『如是猛火，從其水中頗梨幢（一種裝飾華麗的柱子）邊忽然熾盛，燒頗梨幢如融真金，焰焰相次繞身十匝，住行者上如真金蓋，有諸羅網，彌覆樹上。此真金蓋足滿三重』，這樣猛烈的火，從水中頗梨幢邊突然燃燒起來，燒得頗梨幢像融化的真金一樣，火焰相繼環繞身體十圈，停留在修行者上方像真金的傘蓋，還有許多羅網，覆蓋在樹上。這真金傘蓋足有三重。『爾時地下忽然復有四大惡鬼，有百千耳，耳出水火，身毛孔中雨諸微塵，口中吐風充滿世界』，這時地下忽然又出現四大惡鬼，有成百上千只耳朵，耳朵里冒出水和火，身體的毛孔中下著各種微塵，口中吐出的風充滿了整個世界。『有八萬四千諸羅剎鬼（惡鬼），雙牙上出高一由旬（長度單位），身毛孔中霹靂火起』，有八萬四千個羅剎鬼，兩顆牙齒向上伸出有一由旬高，身體的毛孔中發出霹靂般的火焰。『如是眾多，走戲水中。復有虎狼師子豺豹鳥獸，從火山出，遊戲水中』，像這樣眾多的鬼，在水中奔跑嬉戲。又有老虎、狼、獅子、豺、豹、鳥獸，從火山中出來，在水中嬉戲。『見是事時，一一骨人滿娑婆界（佛教用語，指我們所居住的這個世界），各舉右手。時諸羅剎，手執鐵叉擎諸骨人，積聚一處』，看到這些景象時，每一個骨人充滿了娑婆世界，各自舉起右手。這時，羅剎鬼手持鐵叉舉起這些骨人，堆積在一處。『爾時復有九色骨人，行行相次，來至行者所。如是眾多，百千境界不可具說』，這時又有九種顏色的骨人，一排排地來到修行者所在的地方。像這樣眾多的景象，成百上千種境界，無法一一說盡。』

佛告訴阿難：『這種觀想成就時，稱為四大觀。你要好好地接受並保持它，千萬不要忘記。』當時，阿難聽了佛所說的話，歡喜地接受並實行。這種觀想成就時，稱為第十二地大觀、火大觀、風大觀、水大觀，也稱為九十八使境界（佛教用語）。

佛告訴阿難：『這種觀想……』

【English Translation】 English version: 'The dragon does not leave one's own body, and its tongue extends to the tree.' This means that the dragon is always visualized as being inseparable from oneself, with its tongue reaching out to the tree. 'On the dragon's tongue are eight hundred ghosts' refers to the presence of eight hundred ghosts on the dragon's tongue. 'Some ghosts and spirits wear mountains on their heads, have hands like snakes, and feet like dogs.' Some of these beings have mountains on their heads, hands resembling snakes, and feet like dogs. 'Furthermore, there are ghosts and spirits with heads like dragon heads, and countless eyes in the pores of their bodies, from which fire emanates, and teeth like mountains of knives, writhing on the ground.' Others have heads like dragon heads, with hundreds and thousands of eyes in their body pores, emitting fire, and teeth like mountains of knives, writhing on the ground. 'Moreover, there are various ghosts, each with ninety-nine heads and ninety-nine hands. The shapes of their heads are extremely hideous, resembling dogs, jackals, civets, cats, foxes, and rats. Each of these ghosts carries a monkey on its neck.' There are also many ghosts, each with ninety-nine heads and ninety-nine hands. The shapes of their heads are extremely hideous, resembling dogs, jackals, civets, cats, foxes, and rats. Each of these ghosts carries a monkey on its neck. 'These evil ghosts play in the water, some climbing trees, leaping, and throwing. A Yaksha (a type of demon) ghost has fire rising from its head, and the monkeys try to extinguish it with water, but they cannot stop it, and it only increases.' These evil ghosts play in the water, some climbing trees, leaping, and throwing. A Yaksha ghost has fire rising from its head, and the monkeys try to extinguish it with water, but they cannot stop it, and it only increases. 'Such fierce fire suddenly blazes from the side of the crystal pillar (a type of ornate pillar) in the water, burning the crystal pillar like melting true gold, with flames successively encircling the body ten times, resting above the practitioner like a true gold canopy, with various nets covering the tree. This true gold canopy is fully three layers.' Such fierce fire suddenly blazes from the side of the crystal pillar (Pāṭalidhvaja) in the water, burning the crystal pillar like melting true gold, with flames successively encircling the body ten times, resting above the practitioner like a true gold canopy, with various nets covering the tree. This true gold canopy is fully three layers. 'At that time, suddenly four great evil ghosts appear from the ground, with hundreds and thousands of ears, from which water and fire emerge, and their body pores rain down various fine dust, and their mouths exhale wind that fills the world.' At that time, suddenly four great evil ghosts appear from the ground, with hundreds and thousands of ears, from which water and fire emerge, and their body pores rain down various fine dust, and their mouths exhale wind that fills the world. 'There are eighty-four thousand Rakshasa (a type of demon) ghosts, with their double teeth protruding upwards one Yojana (a unit of distance) high, and thunderous fire rising from their body pores.' There are eighty-four thousand Rakshasa (Rākṣasa) ghosts, with their double teeth protruding upwards one Yojana high, and thunderous fire rising from their body pores. 'Like this multitude, they run and play in the water. Furthermore, tigers, wolves, lions, jackals, leopards, birds, and beasts emerge from the volcano and play in the water.' Like this multitude, they run and play in the water. Furthermore, tigers, wolves, lions, jackals, leopards, birds, and beasts emerge from the volcano and play in the water. 'Seeing these things, each skeleton person fills the Saha world (the world we live in), each raising their right hand. At that time, the Rakshasas, holding iron forks, lift up these skeleton people and pile them in one place.' Seeing these things, each skeleton person fills the Saha world (Saha-lokadhātu), each raising their right hand. At that time, the Rakshasas, holding iron forks, lift up these skeleton people and pile them in one place. 'At that time, there are also nine-colored skeleton people, coming in rows to the place of the practitioner. Such a multitude, hundreds and thousands of realms, cannot be fully described.' At that time, there are also nine-colored skeleton people, coming in rows to the place of the practitioner. Such a multitude, hundreds and thousands of realms, cannot be fully described.'

The Buddha told Ananda (Buddha's attendant): 'When this contemplation is accomplished, it is called the Four Great Contemplations. You must receive and uphold it well, and do not forget it.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. When this contemplation is accomplished, it is called the Twelfth Ground Great Contemplation, the Fire Great Contemplation, the Wind Great Contemplation, the Water Great Contemplation, and also called the realm of the Ninety-Eight Afflictions (a Buddhist term).

The Buddha told Ananda: 'This contemplation...'

成已，復當更教繫念住意，諦觀腰中脊骨，想諸脊骨白如珂雪。見脊骨已，見舉身骨節節相拄，轉復明凈白如頗梨。見一一骨支節大小，一一皆明，如頗梨鏡。火大風水地大，是諸境界皆於一節中現。此想成時，見下方地，從於床下漸漸就開。見一床下地已，復見二床下地。見二床下地已，復見三床下地。見三床下地已，漸見一室內。見一室內已，次見二室內。見二室內已，漸見三室內。見三室內已，復見一庭中地，漸漸就開。見此事時應當諦觀，乃至下方無有障閡。下方風輪中有諸風起，向諸夜叉，皆吸此風。吸此風已，身諸毛孔生鳩槃荼。一一鳩槃荼吐諸山火，滿大千世界。是諸山間忽然復有無量妙女，鼓樂絃歌至行者前。羅剎復來。爭取食之。行者見已，極大驚怖不自勝持。出定之時，恒患心痛，頂骨欲破。攝心入定，如前悉見四大境界。見此境界已，四大定力故，自見身體白如玉人，節節上火起、節節下水流，耳中風出、眼中雨石。見此事已，于其前地有十蚖蛇，其身長大五百由旬，有千二百足，足似毒龍。身出水火，宛轉于地。此想成時，但當至心懺悔先罪。出定之時不得多語，于寂靜處一心繫念，唯除食時。復當懺悔，服諸酥藥，然後方當易此觀法。」

佛告阿難：「此觀名為第二四大觀。汝好受

【現代漢語翻譯】現代漢語譯本：修習成就后，應當再次教導繫念住意，仔細觀察腰部的脊骨，想像所有脊骨都像珂雪一樣潔白。見到脊骨后，見到全身骨骼的各個關節互相支撐，更加明亮潔凈，像頗梨（水晶）一樣。見到每一根骨頭的支節大小，每一個都清晰明亮，如同頗梨鏡。火大、風大、水大、地大，這些境界都顯現在一個骨節之中。這種觀想成就時，見到下方的地面，從床下漸漸裂開。見到一張床下的地面后，又見到兩張床下的地面。見到兩張床下的地面后，又見到三張床下的地面。見到三張床下的地面后，漸漸見到一個房間內。見到一個房間內后，接著見到兩個房間內。見到兩個房間內后，漸漸見到三個房間內。見到三個房間內后，又見到一個庭院中的地面，漸漸裂開。見到這些景象時，應當仔細觀察，乃至下方沒有任何阻礙。下方的風輪中有各種風生起，吹向各個夜叉（惡鬼），他們都吸食這些風。吸食這些風后，身體的各個毛孔生出鳩槃荼（甕形鬼）。每一個鳩槃荼都吐出山火，充滿大千世界。這些山間忽然又出現無數美妙的女子，敲鑼打鼓，彈奏歌唱，來到修行者面前。羅剎（惡鬼）又來了，爭搶著要吃掉修行者。修行者見到這些，極其驚恐，無法控制自己。出定的時候，常常感到心痛，頭頂的骨頭好像要裂開。收攝心神進入禪定，像之前一樣看到四大境界。見到這些境界后，憑藉四大定力，自己看到身體潔白如玉人，每一節骨頭上都燃起火焰，每一節骨頭下都流淌水流，耳朵里發出風聲，眼睛裡落下雨石。見到這些景象后，在他的前方出現十條蚖蛇（大蛇），它們的身體長達五百由旬（古印度長度單位），有一千二百隻腳，腳像毒龍。身體發出水火，在地上蜿蜒盤旋。這種觀想成就時，只要至誠懺悔以前的罪過。出定的時候不要多說話，在寂靜的地方一心繫念，只有吃飯的時候例外。還要懺悔，服用各種酥油藥物，然後才可以更換這種觀想方法。

佛陀告訴阿難（佛陀的侍者）: '這種觀想稱為第二四大觀。你要好好接受。'

【English Translation】 English version: Having achieved this, one should again be taught to focus the mind and contemplate the spinal bones in the waist, imagining all the spinal bones to be as white as 'ka-xue' (seashell white). Having seen the spinal bones, one sees the joints of the whole body supporting each other, becoming even brighter and cleaner, like 'po-li' (crystal). Seeing each bone's branch, joint, size, each one is clear and bright, like a 'po-li' mirror. The great elements of fire, wind, water, and earth, all these realms appear within one joint. When this contemplation is achieved, one sees the ground below, gradually opening up from under the bed. Having seen the ground under one bed, one sees the ground under two beds. Having seen the ground under two beds, one sees the ground under three beds. Having seen the ground under three beds, one gradually sees inside one room. Having seen inside one room, one then sees inside two rooms. Having seen inside two rooms, one gradually sees inside three rooms. Having seen inside three rooms, one then sees the ground in a courtyard, gradually opening up. When seeing these things, one should contemplate carefully, until there is no obstruction below. In the wind wheel below, various winds arise, blowing towards the various 'yakshas' (demons), who all suck in these winds. Having sucked in these winds, 'kumbhandas' (a type of demon) are born from the pores of the body. Each 'kumbhanda' spits out mountain fires, filling the 'maha-sahasra-lokadhatu' (great thousand world system). Suddenly, among these mountains, countless beautiful women appear, drumming, playing strings, and singing, coming before the practitioner. 'Rakshasas' (ogres) also come, fighting to eat the practitioner. Having seen this, the practitioner is extremely frightened and cannot control themselves. When emerging from meditation, one constantly suffers from heart pain, and the skull feels like it is about to break. Gathering the mind and entering meditation, one sees all the four great elements as before. Having seen these realms, due to the power of the four great elements, one sees one's own body as white as a jade person, fire rising from each joint, water flowing down from each joint, wind coming out of the ears, and rain stones falling from the eyes. Having seen these things, ten 'yuan' snakes (large snakes) appear in front of him, their bodies five hundred 'yojanas' (ancient Indian unit of distance) long, with one thousand two hundred feet, their feet resembling poisonous dragons. Their bodies emit water and fire, writhing on the ground. When this contemplation is achieved, one should only sincerely repent of past sins. When emerging from meditation, one should not speak much, and focus the mind in a quiet place, except when eating. One should also repent, take various ghee medicines, and then one should change this method of contemplation.

The Buddha said to Ananda (Buddha's attendant): 'This contemplation is called the Second Great Four Elements Contemplation. You should receive it well.'

持，慎勿忘失。」爾時阿難聞佛所說，歡喜奉行。此想成時，名第十三結使根本觀竟。◎

◎佛告阿難：「此想成已，當更易觀。易觀法者，火大動時應起山想。當想諸山猶如冰霜，為火所融。如是猛火極大熾盛。火熾盛時，身體蒸熱。復更想龍，令雨諸石以掩猛火。復當想石，使碎如塵。龍復吐風，聚諸微塵積至成山，無量林木荊棘叢刺皆自然生。爾時白水，五色具足，流諸刺間。如是諸水住山頂上，猶如積冰凝然不動。」此想成已，名第十四易觀法。

佛告阿難：「若有比丘、比丘尼、優婆塞、優婆夷，三昧正受者，汝當教是易觀法，慎勿忘失。此四大觀，若有得者，佛聽服食酥肉等藥。其食肉時洗令無味，當如饑世食子肉想：『我今此身若不食肉，發狂而死。』是故佛于舍衛國敕諸比丘，為修禪故，得食三種清凈之肉。」爾時阿難聞佛所說。歡喜奉行。

佛告阿難：「教易觀已，復當更教如前繫念住意，諦觀脊骨，復使白凈過前數倍。於二節間以明凈故，得見一切諸穢惡事。此想成時，當自觀身作一骨人，節節之中白凈明顯，如頗梨鏡。閻浮提中一切骨人，及四大觀所有境界，皆於一節中現。見此事已，見諸骨人從東方來，向於行者，行行相次，數如微塵。如是東方滿娑婆世界諸白骨人，皆

【現代漢語翻譯】現代漢語譯本：『受持它，切記不要忘記。』當時，阿難（Ananda，佛陀的十大弟子之一）聽了佛陀所說，歡喜地遵照奉行。這種觀想成就時，稱為第十三結使根本觀結束。

佛陀告訴阿難（Ananda）: 『這種觀想成就后，應當更換觀想。更換觀想法是，火大（Tejo Dhatu，四大元素之一，指火元素）發動時，應該生起山想。應當觀想諸山就像冰霜一樣，被火融化。像這樣猛烈的火極大熾盛。火熾盛時，身體蒸熱。再觀想龍（Naga，印度神話中的蛇神），讓它降下石頭雨來掩蓋猛火。再觀想石頭，使它碎裂如塵土。龍再吐出風，聚集各種微塵堆積成山，無量的林木、荊棘、叢刺都自然生長。這時白水（Ap Dhatu，四大元素之一，指水元素），五種顏色都具備，流淌在荊棘之間。像這樣各種水停留在山頂上，就像堆積的冰一樣凝結不動。』這種觀想成就后，稱為第十四易觀法。

佛陀告訴阿難（Ananda）: 『如果有比丘（Bhikkhu，佛教僧侶）、比丘尼（Bhikkhuni，佛教女尼）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），進入三昧（Samadhi，禪定）正受，你應該教導他們這種易觀法，切記不要忘記。這四大觀（四大元素觀），如果有人修習成功，佛允許他們服用酥油、肉等藥物。他們吃肉的時候，要洗乾淨使它沒有味道，應當像饑荒年代吃自己孩子肉一樣想：『我現在這個身體如果不吃肉，就會發狂而死。』因此佛在舍衛國（Sravasti，古印度城市）告誡各位比丘（Bhikkhu），爲了修習禪定，可以吃三種清凈之肉。』當時阿難（Ananda）聽了佛陀所說，歡喜地遵照奉行。

佛陀告訴阿難（Ananda）: 『教導易觀法后，再教導他們像前面一樣繫念住意，仔細觀察脊骨，再使它比之前更加白凈數倍。在兩節脊骨之間因為明凈的緣故，能夠看見一切各種污穢惡事。這種觀想成就時，應當自己觀想身體變成一個骨人，每一節骨頭都白凈明顯，像頗梨鏡（Sphatika，水晶鏡子）。閻浮提（Jambudvipa，我們所居住的這個世界）中一切骨人，以及四大觀（四大元素觀）所有的境界，都在一節骨頭中顯現。看見這件事後，看見各種骨人從東方來，面向修行者，一行一行相繼而來，數量像微塵一樣。像這樣東方充滿娑婆世界（Saha World，我們所居住的這個世界）的各種白骨人，都'

【English Translation】 English version: 'Receive and hold it, and be careful not to forget it.' At that time, Ananda (one of the ten great disciples of the Buddha) heard what the Buddha said and joyfully practiced it. When this contemplation is accomplished, it is called the end of the thirteenth fundamental contemplation of fetters.

The Buddha told Ananda: 'After this contemplation is accomplished, one should change the contemplation. The method of changing the contemplation is that when the fire element (Tejo Dhatu, one of the four great elements, referring to the fire element) moves, one should arise the thought of mountains. One should contemplate that the mountains are like ice and frost, melted by fire. Like this, the fierce fire is extremely blazing. When the fire is blazing, the body is steaming hot. Again, contemplate a Naga (a serpent deity in Indian mythology), causing it to rain stones to cover the fierce fire. Again, contemplate the stones, causing them to shatter like dust. The Naga again spits out wind, gathering various fine dust particles to accumulate into mountains, and countless forests, trees, thorns, and thorny bushes all naturally grow. At this time, white water (Ap Dhatu, one of the four great elements, referring to the water element), with all five colors, flows between the thorns. Like this, various waters stay on the top of the mountain, like accumulated ice, congealed and unmoving.' When this contemplation is accomplished, it is called the fourteenth easy contemplation method.

The Buddha told Ananda: 'If there are Bhikkhus (Buddhist monks), Bhikkhunis (Buddhist nuns), Upasakas (lay male Buddhists), or Upasikas (lay female Buddhists) who enter Samadhi (meditative absorption) and receive it correctly, you should teach them this easy contemplation method, and be careful not to forget it. If anyone attains these four great contemplations (contemplations on the four great elements), the Buddha allows them to take medicines such as ghee and meat. When they eat meat, they should wash it clean so that it has no taste, and they should think of it as eating the flesh of one's own child in a time of famine: 'If I do not eat meat now, this body of mine will go mad and die.' Therefore, the Buddha in Sravasti (an ancient Indian city) instructed the Bhikkhus that, for the sake of cultivating meditation, they may eat three kinds of pure meat.' At that time, Ananda heard what the Buddha said and joyfully practiced it.

The Buddha told Ananda: 'After teaching the easy contemplation method, teach them again to focus their minds as before, carefully observing the spinal column, and make it several times whiter and purer than before. Between the two vertebrae, because of the clarity and purity, they can see all kinds of filthy and evil things. When this contemplation is accomplished, they should contemplate their own body as a skeleton, with each vertebra white, pure, and clear, like a crystal mirror (Sphatika). All the skeletons in Jambudvipa (the world we live in), and all the realms of the four great contemplations (contemplations on the four great elements), appear in one vertebra. After seeing this, they see various skeletons coming from the east, facing the practitioner, row after row in succession, as numerous as fine dust particles. Like this, all the skeletons filling the Saha World (the world we live in) from the east are'

行行相次，來向行者；南西北方、四維上下亦復如是。復有青色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有淤泥色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有濁水色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有赤色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有紅色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有膿血涂身骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有黃色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有綠色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有紫色骨人，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。復有那利瘡色骨人，于諸節間

【現代漢語翻譯】現代漢語譯本一排排地接連不斷，朝著修行者而來；南方、北方、西方、四維（東南、東北、西南、西北）和上方、下方也是這樣。又有青色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提（Jambudvipa，指我們所居住的這個世界）。漸漸地擴大，乃至東方遍滿了娑婆世界（Saha world，指我們所處的這個充滿缺陷和痛苦的世界）；南方、北方、西方、四維和上方、下方也是這樣。又有淤泥色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有濁水色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有赤色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有紅色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有膿血涂身的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有黃色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有綠色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有紫色的骨人，一排排地接連不斷，朝著修行者而來，遍滿了閻浮提。漸漸地擴大，乃至東方遍滿了娑婆世界；南方、北方、西方、四維和上方、下方也是這樣。又有那利瘡色的骨人，在各個關節之間

【English Translation】 English version Row upon row, they come towards the practitioner; the South, North, West, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below are also like this. Again, there are blue-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa (the world we live in). Gradually expanding, even to the East filling the Saha world (the world we are in, full of imperfections and suffering); the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are mud-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are turbid water-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are red-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are crimson-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are skeletons smeared with pus and blood, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are yellow-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are green-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are purple-colored skeletons, row upon row, coming towards the practitioner, filling Jambudvipa. Gradually expanding, even to the East filling the Saha world; the South, North, West, the four intermediate directions, and above and below are also like this. Again, there are skeletons the color of fistula sores, at all the joints

，二節流出十六色，諸惡雜膿，行行相次，來向行者，滿閻浮提。漸漸廣大，乃至東方滿娑婆世界；南西北方、四維上下亦復如是。此想成時，行者驚怖，見諸夜叉欲來啖己。爾時復當見諸骨人，節節火起、焰焰相次，遍滿娑婆世界。復見骨人頂上涌出諸水，如頗梨幢。復見骨人頭上，一切眾火化為石山。是時諸龍耳出諸風，吹火動山。是時諸山。旋住空中。如窯家輪。而無分閡。見此事已，極大驚怖。以驚怖故，有一億鬼，擔山吐火，形狀各異，來至其所。」

佛告阿難：「若有比丘，正念安住修不放逸，見此事時當教諸法空無我觀。出定之時亦當勸進令至智者所問甚深空義。聞空義已，應當自觀：『我身者，依因父母不凈和合，筋纏血涂，三十六物污露不凈，屬諸業緣，從無明起。今觀此身無一可愛，如朽敗物。』作是思惟，時諸骨人皆來逼己，當伸右手以指彈諸骨人，而作是念：『如此骨人，從虛妄想強分別現。我身亦爾，從四大生，六入村落所共居止，何況諸骨從虛妄出。』作是念時，諸白骨人碎散如塵，積聚在地如白雪山。眾多雜色骨人，有一大虺忽然吞食。于白雪山上有一白玉人，身體端嚴，高三十六由旬，頸赤如火。眼有白光。時諸白水並頗梨幢，悉皆自然入白玉人頂。龍鬼蛇虺、獼猴師子貍貓

【現代漢語翻譯】現代漢語譯本：第二節，從身體流出十六種顏色，各種污穢的膿液，一行接一行地，朝著修行者涌來，充滿整個閻浮提（Jambudvipa，指我們所居住的這個世界）。漸漸地擴大，乃至東方充滿娑婆世界（Saha World，指我們所處的這個充滿苦難的世界）；南西北方、四維上下也同樣如此。當這種景象出現時，修行者會感到驚恐，看到各種夜叉（Yaksa，一種守護神，有時也指惡鬼）想要來吞噬自己。這時，又會看到各種骨人，每個關節都燃起火焰，火焰連綿不絕，遍佈整個娑婆世界。又看到骨人的頭頂涌出各種水流，像頗梨幢（Sphatika banner，一種水晶柱）。又看到骨人的頭上，所有的火焰都化為石山。這時，諸龍（Naga，一種蛇神）從耳朵里發出狂風，吹動火焰和山石。這時，所有的山石，旋轉著停留在空中，像窯工的輪盤一樣，沒有絲毫阻礙。看到這些景象后，會感到極大的驚恐。因為驚恐的緣故，會有一億個鬼，扛著山石，噴吐火焰，形狀各異，來到修行者所在的地方。

佛告訴阿難（Ananda，佛陀的十大弟子之一）：「如果有比丘，以正念安住，修習不放逸，看到這些景象時，應當教導他們諸法空無我觀。出定的時候，也應當勸勉他們去向有智慧的人請教甚深的空性之義。聽聞空性之義后，應當自己觀察：『我的身體，依靠父母不凈之物的和合，筋纏血涂，由三十六種不凈之物組成，污穢暴露，屬於各種業緣，從無明而起。現在觀察這個身體，沒有一處可愛之處，就像朽爛敗壞的物體。』這樣思惟的時候，各種骨人都來逼近自己，應當伸出右手，用手指彈擊這些骨人，並且這樣想：『這些骨人，是從虛妄的想像中，強行分別顯現出來的。我的身體也是這樣，從四大（地、水、火、風）產生，六入（眼、耳、鼻、舌、身、意）村落共同居住的地方，更何況這些骨人是從虛妄中產生的。』這樣想的時候，所有的白骨人都會碎裂散開，像灰塵一樣，堆積在地上，像白色的雪山。眾多雜色的骨人中，有一條巨大的虺（Hui，一種大蛇）忽然吞食了它們。在白雪山上，有一個白玉人，身體端正莊嚴，高三十六由旬（Yojana，古印度長度單位），脖子紅得像火焰，眼睛發出白光。這時，所有的白水和頗梨幢，都自然地進入白玉人的頭頂。龍鬼蛇虺、獼猴師子貍貓

【English Translation】 English version: In the second stage, sixteen colors flow out from the body, along with various foul pus and blood, row after row, heading towards the practitioner, filling the entire Jambudvipa (Jambudvipa, referring to the world we live in). Gradually expanding, until the east fills the Saha World (Saha World, referring to the world of suffering we are in); the south, north, west, four intermediate directions, above and below, are also the same. When this vision arises, the practitioner will be terrified, seeing various Yakshas (Yaksa, a type of guardian deity, sometimes referring to evil spirits) wanting to devour them. At this time, they will also see various bone figures, each joint ablaze with flames, flames continuously spreading throughout the entire Saha World. They will also see various waters gushing out from the heads of the bone figures, like Sphatika banners (Sphatika banner, a type of crystal pillar). They will also see all the flames on the heads of the bone figures transforming into stone mountains. At this time, the Nagas (Naga, a type of serpent deity) emit winds from their ears, blowing the flames and moving the mountains. At this time, all the mountains, spinning, remain suspended in the air, like a potter's wheel, without any obstruction. After seeing these visions, they will feel great terror. Because of this terror, a billion ghosts, carrying mountains, spewing flames, each with a different shape, will come to where the practitioner is.

The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): 'If there is a Bhiksu (Bhiksu, a Buddhist monk), abiding in mindfulness, practicing non-negligence, when they see these visions, they should be taught the contemplation of emptiness and non-self of all dharmas. When coming out of samadhi (Samadhi, meditative consciousness), they should also be encouraged to ask the wise about the profound meaning of emptiness. After hearing the meaning of emptiness, they should observe themselves: 'My body, relying on the impure union of parents, wrapped in tendons and smeared with blood, composed of thirty-six impure substances, filthy and exposed, belongs to various karmic conditions, arising from ignorance. Now observing this body, there is nothing lovable about it, like a rotten and decaying object.' When thinking in this way, various bone figures come to approach them, they should extend their right hand, using their finger to flick the bone figures, and think thus: 'These bone figures, are manifested from false imagination and forced discrimination. My body is also like this, produced from the four great elements (earth, water, fire, wind), a place where the six entrances (eye, ear, nose, tongue, body, mind) reside together, how much more so are these bone figures produced from falsehood.' When thinking in this way, all the white bone figures will shatter and scatter like dust, accumulating on the ground like white snow mountains. Among the many variegated bone figures, a large Hui (Hui, a type of large snake) suddenly devours them. On the white snow mountain, there is a white jade person, with a dignified and upright body, thirty-six yojanas (Yojana, an ancient Indian unit of length) tall, with a neck as red as fire, and eyes emitting white light. At this time, all the white waters and Sphatika banners, naturally enter the head of the white jade person. Naga ghosts, snakes, macaques, lions, civets

之屬，悉皆驚走，畏大火故尋樹上下，身諸毛孔九十九蛇悉在樹上。爾時毒龍宛轉繞樹，復見黑像在樹下立。見此事時，應當深心六時懺悔，不樂多語，在空閑處思諸法空。諸法空中無地無水亦無風火，色是顛倒從幻法生，受是因緣，從諸業生。想為顛倒，是不住法。識為不見，屬諸業緣，生貪愛種。如是種種諦觀此身，地大者從空見有，空見亦空，云何為堅想地？如是推析何者是地？作是觀已，名觀外地。一一諦觀地大無主。作是想時，見白骨山復更碎壞猶如微塵，唯骨人在於微塵間，有諸白光共相連持。于白光間復生種種四色光明，于光明間復起猛火燒諸夜叉。時諸夜叉為火所逼悉走上樹，未至樹上黑象踏蹴，夜叉出火燒黑象腳。黑像是時作聲鳴吼，如師子吼音，演說苦空無常無我，亦說此身是敗壞法不久當滅。黑象說已與夜叉戰，夜叉以大鐵叉刺黑象心，黑象復吼，一房地動，是時大樹根莖枝葉一時動搖。龍亦吐火欲燒此樹，諸蛇驚張各申九十九頭以救此樹。是時夜叉復更驚起，手執大石欲擲黑象。黑象即前以鼻受石，擲置樹上。石至樹上，狀似刀山。是夜叉奮身大踴，身諸毛孔出諸毒龍。龍有四頭，吐諸煙焰，甚可怖畏。此想成時，自見己身，身內心處深如坑井，井中有蛇吐毒上下現於井上。有摩尼珠，以十

四絲系懸在虛空。時彼毒蛇仰口吸珠，了不能得，失舍躄地迷悶無知，是時口火還入頂中。行者若見此事，當起懺悔。乞適意食調和四大，極令安隱。當坐密屋無鳥雀聲處。」

佛告阿難：「若比丘、比丘尼、優婆塞、優婆夷得此觀者，名得地大觀。當勤繫念，慎莫放逸。若修不放逸行，疾于流水當得頂法。雖復懶惰，已舍三塗惡道之處，捨身他世生兜率天，值遇彌勒，為說苦空無常等法，豁然意解。成阿那含果。」

佛告阿難：「汝今諦受地大觀法，慎勿忘失，為未來世一切眾生敷演廣說。」爾時阿難聞佛所說，歡喜奉行。得此觀者，名第十四地大觀竟，亦名分別四大相貌，複名見五陰粗相。有智慧者亦能自知結使多少。四念處中名身念處，唯見身外，未見身內。身念處境界四分之中，此是最初。得此觀者，身心悅樂，少於諍訟。

佛告阿難：「此想成已，次當更觀身外火，從因緣有，有緣則起、緣離則滅。如此眾火，來無所從來、去無所至，恍忽變滅終不暫停。作是思惟時，外火即滅更不復現。復當思惟：『外諸水等江河池流，皆是龍力變化所成，我今云何橫見此水？此諸水等，來無所從來、去無所至。』作是思惟時外水不現。復當起念：『此風者與虛空合，諸龍鳴吼，假因緣有。如此想者，

【現代漢語翻譯】現代漢語譯本：四條絲線懸掛在虛空中。這時那毒蛇仰頭張口想吸取寶珠，最終不能得到，失落寶珠后倒地，昏迷不醒，失去知覺，這時口中的火焰又回到頭頂中。修行者如果見到這種景象，應當懺悔。乞求適合自己身體的食物，調和四大（地、水、火、風），使身體極度安穩。應當坐在封閉的房間里，沒有鳥雀的聲音干擾的地方。

佛告訴阿難（Ananda）：『如果比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）修習此觀想，就稱為得到地大觀。應當勤奮地專注於此，謹慎不要放逸。如果修習不放逸行，就能像流水一樣迅速地得到頂法。即使是懶惰的人，也已經捨棄了三塗（地獄、餓鬼、畜生）惡道之處，捨棄此身之後，來世將生於兜率天（Tusita Heaven），遇到彌勒（Maitreya），彌勒會為他們講說苦、空、無常等法，使他們豁然開悟，成就阿那含（Anagamin）果。』

佛告訴阿難（Ananda）：『你現在仔細領受地大觀法，謹慎不要忘記，為未來世的一切眾生廣泛地宣講。』當時阿難（Ananda）聽了佛所說，歡喜地接受並實行。修習此觀想的人，稱為第十四地大觀結束，也稱為分別四大（地、水、火、風）的相貌，又稱為見到五陰（色、受、想、行、識）的粗略相狀。有智慧的人也能自己知道煩惱結使的多少。在四念處（身、受、心、法）中，屬於身念處，只是見到身體的外部，還沒有見到身體的內部。身念處的境界四分之中，這是最初的部分。修習此觀想的人，身心喜悅快樂，減少爭端訴訟。

佛告訴阿難（Ananda）：『這種觀想成就之後，接下來應當進一步觀想身體之外的火，是從因緣而生，有因緣就會生起，因緣離散就會滅亡。這些眾火，來沒有從哪裡來，去沒有到哪裡去，恍惚變滅，終究不會停止。』作這樣的思惟時，外面的火就會熄滅，不再顯現。再應當思惟：『外面的諸水，如江河池流，都是龍的力量變化所成，我現在為什麼橫加分別地看待這些水？這些水等，來沒有從哪裡來，去沒有到哪裡去。』作這樣的思惟時，外面的水就不再顯現。再應當生起這樣的念頭：『這風與虛空結合，諸龍鳴叫吼叫，是憑藉因緣而有。』如此觀想的人，

【English Translation】 English version: Four silken threads hang suspended in empty space. At that time, the poisonous snake, with its mouth upturned, tries to suck up the pearl, but ultimately fails. Losing the pearl, it collapses to the ground, dazed and unconscious. At this moment, the fire from its mouth returns to the top of its head. If a practitioner sees this, they should repent. Beg for food that suits one's constitution, harmonizing the four elements (earth, water, fire, wind), ensuring utmost stability. One should sit in a secluded room, free from the sounds of birds.

The Buddha said to Ananda (Ananda): 'If a bhiksu (bhiksu), bhiksuni (bhiksuni), upasaka (upasaka), or upasika (upasika) attains this contemplation, it is called attaining the Great Earth Contemplation. One should diligently focus one's mind and be careful not to be negligent. If one practices diligently without negligence, one will attain the supreme Dharma as swiftly as flowing water. Even if one is lazy, one has already abandoned the realms of the three evil paths (hell, hungry ghosts, animals). After abandoning this body, in the next life, one will be born in the Tusita Heaven (Tusita Heaven), where one will encounter Maitreya (Maitreya), who will expound the Dharma of suffering, emptiness, impermanence, and so on, leading to sudden enlightenment and the attainment of the Anagamin (Anagamin) fruit.'

The Buddha said to Ananda (Ananda): 'Now, carefully receive the Great Earth Contemplation Dharma, be careful not to forget it, and widely expound it for all sentient beings in the future.' At that time, Ananda (Ananda), having heard what the Buddha said, joyfully accepted and practiced it. One who attains this contemplation is said to have completed the Fourteenth Great Earth Contemplation, also called distinguishing the appearances of the four elements (earth, water, fire, wind), and also called seeing the coarse appearances of the five skandhas (form, feeling, perception, mental formations, consciousness). Those with wisdom can also know the amount of their afflictions and fetters. Among the four foundations of mindfulness (body, feeling, mind, Dharma), this belongs to the mindfulness of the body, only seeing the external body, not yet seeing the internal body. Among the four parts of the realm of mindfulness of the body, this is the initial part. One who attains this contemplation experiences joy and happiness in body and mind, and has fewer disputes and lawsuits.

The Buddha said to Ananda (Ananda): 'Once this contemplation is accomplished, one should then contemplate the fire outside the body, which arises from conditions. When there are conditions, it arises; when the conditions are gone, it ceases. These fires, they come from nowhere and go nowhere, fleetingly changing and ceasing without stopping. When one thinks in this way, the external fire will extinguish and no longer appear. One should then contemplate: 'The external waters, such as rivers, streams, and ponds, are all formed by the transformative power of dragons. Why do I now view these waters with discrimination?' These waters, they come from nowhere and go nowhere.' When one thinks in this way, the external water will no longer appear. One should then generate the thought: 'This wind is combined with empty space, and the dragons roar and bellow, existing by virtue of conditions.' One who contemplates in this way,

亦不在內、亦不在外、不在中間，顛倒心故橫見此事。』作是思惟時外風不起。復當更繫念思惟身內脊骨，見身內骨白如珂雪，一一節間三十六物穢惡不凈皆于中現。或見身皮猶如皮囊，盛諸不凈，無量瘭疽、百千癰疾悉在其中，諸膿流出滴滴不絕，當在骨人頭上極可厭患。或見身內，五藏悉皆走入于大腸中，大腸膀脹爛潰難堪。爾時行者以定力故，出定入定見一切人及與己身同不凈聚，見諸女人身如蟲狗穢惡不凈，自然當得不貪色想。」

佛告阿難：「此想成時，名第十四觀外四大，亦名漸解學觀空。」佛告阿難：「汝持佛語，慎勿忘失。」爾時阿難聞佛所說，歡喜奉行。

佛告阿難：「此想成已，復當更教繫念，諦觀身內地大。身內地大者，骨齒爪發腸胃腹肝心肺諸堅實物，悉是地大精氣所成，外地無常。所以知之，譬如大地，二日出時大地焦枯，三日出時江河池沼悉皆枯竭，四日出時大海三分減二，五日出時大海枯盡，六日出時大地焰起，七日出時大地然盡。外地猶爾，勢不支久，況身內地當復堅牢？爾時行者應自思惟：『今我此身，發是我耶？爪是我耶？骨是我耶？身諸五藏為是我耶？』如是諦觀身諸支節都無有我。自觀諸骨，一一諦觀：『此骨者從何處生？父母和合赤白精時、如乳時、如泡時

【現代漢語翻譯】現代漢語譯本『也不在身體內部，也不在身體外部，也不在身體中間，因為顛倒妄想的心，才會錯誤地看到這些景象。』當這樣思考的時候，外面的風就不會再吹動。再應當進一步專注于觀想身體內部的脊骨，看到身體內部的骨頭潔白如珂雪（一種美玉），每一節骨頭之間，三十六種污穢不凈之物都顯現其中。或者看到身體的面板就像一個皮囊，盛滿了各種不凈之物，無數的瘭疽（一種面板病）、成百上千的癰瘡疾病都在其中，各種膿液流出，滴滴不斷，想像自己在骨人的頭上，極其令人厭惡。或者看到身體內部的五臟六腑全都掉入大腸之中，大腸膨脹潰爛，難以忍受。這時修行人因為禪定的力量，出定入定，看到所有的人以及自己的身體都是不凈的聚集，看到各種女人的身體就像蟲子和狗一樣污穢不凈，自然就會不再貪戀美色。"

佛陀告訴阿難（Ananda）：『這種觀想成就時，稱為第十四觀外四大，也稱為漸解學觀空。』佛陀告訴阿難（Ananda）：『你要記住我的話，千萬不要忘記。』當時阿難（Ananda）聽了佛陀所說，歡喜地接受並實行。

佛陀告訴阿難（Ananda）：『這種觀想成就后，再應當教導他專注于觀想身體內部的地大。身體內部的地大，指的是骨頭、牙齒、指甲、頭髮、腸胃、腹部、肝臟、心臟、肺臟等堅硬實在的物質，都是由地大的精華之氣所形成的，而外面的地是無常的。為什麼知道這一點呢？譬如大地，當兩個太陽出現時，大地就會焦枯；當三個太陽出現時，江河池沼都會乾涸；當四個太陽出現時，大海會減少三分之二；當五個太陽出現時，大海會完全乾涸；當六個太陽出現時，大地會燃起火焰；當七個太陽出現時，大地會被燒盡。外面的大地尚且如此，勢力不能長久支撐，更何況身體內部的地大又怎麼會堅固牢靠呢？』這時修行人應當自己思考：『現在我的這個身體，頭髮是我嗎？指甲是我嗎？骨頭是我嗎？身體的五臟六腑是我嗎？』這樣仔細地觀察身體的各個部分，都沒有『我』的存在。自己觀察各個骨頭，一一仔細地觀察：『這些骨頭是從哪裡產生的呢？是父母和合，赤白精（精子和卵子）結合時，像乳一樣的時候，像水泡一樣的時候

【English Translation】 English version 『It is neither inside, nor outside, nor in the middle. Because of the inverted mind, one wrongly sees these things.』 When thinking in this way, the external wind will not arise. One should then further focus on contemplating the spinal bones within the body, seeing the bones inside the body as white as Kaoxue (a kind of beautiful jade), with the thirty-six impure and filthy things appearing within each joint. Or one sees the skin of the body like a leather bag, filled with all kinds of impurities, countless pyogenic infections, hundreds and thousands of carbuncles and diseases all within it, with various pus flowing out, dripping continuously, imagining oneself on the head of a skeleton, which is extremely disgusting. Or one sees the five internal organs all falling into the large intestine, the large intestine swelling and festering, unbearable to look at. At this time, the practitioner, due to the power of Samadhi (meditative concentration), entering and exiting Samadhi, sees all people and their own bodies as impure gatherings, seeing the bodies of various women as filthy and impure as worms and dogs, and will naturally no longer be greedy for sensual desires.』

The Buddha told Ananda (Ananda): 『When this contemplation is accomplished, it is called the Fourteenth Contemplation of the External Four Great Elements, and it is also called the Gradual Understanding of Learning to Contemplate Emptiness.』 The Buddha told Ananda (Ananda): 『You must remember my words and not forget them.』 At that time, Ananda (Ananda), hearing what the Buddha said, joyfully accepted and practiced it.

The Buddha told Ananda (Ananda): 『After this contemplation is accomplished, one should then teach him to focus on contemplating the earth element within the body. The earth element within the body refers to the hard and solid substances such as bones, teeth, nails, hair, intestines, stomach, abdomen, liver, heart, and lungs, all of which are formed by the essence of the earth element, while the external earth is impermanent. How do we know this? For example, when two suns appear, the earth will be scorched; when three suns appear, rivers, lakes, and ponds will all dry up; when four suns appear, the great sea will decrease by two-thirds; when five suns appear, the great sea will completely dry up; when six suns appear, flames will rise from the earth; when seven suns appear, the earth will be burned to ashes. The external earth is like this, its power cannot last long, how much more so the earth element within the body, how can it be firm and reliable?』 At this time, the practitioner should think to himself: 『Now, in this body of mine, is the hair me? Are the nails me? Are the bones me? Are the five internal organs of the body me?』 Observing the various parts of the body in this way, there is no 『me』 to be found. Observing each bone, carefully observing: 『Where did these bones come from? When the parents unite, when the red and white essence (sperm and egg) combine, when it is like milk, when it is like a bubble

、如是歌羅邏時、如安浮陀時，如是諸時何處有骨？當知此骨本無今有、已有還無。此骨者，同虛空相。外地無常，內地亦爾。』作是思惟時諦觀己身，一切諸骨自然破散猶如微塵。入定觀骨，但見骨處、不見骨相。出定見身，如前無異。復當更觀身內諸火，從外火有。外火無常，無有暫停。我今身火何由久熱？作是觀時，觀諸骨上一切火光悉滅不現。復當更觀身內諸水，我此諸水因外水有。外水無常，勢不支久。內水亦爾，假緣而有，何處有水及不凈聚？外風無常，勢不支久，從因緣生、還從緣滅。今我身內所有諸風，假偽合成、強為機關，何處有風？從妄想起，是顛倒見。作是思惟時，不見身內諸龍，耳中所有諸風悉滅不現。如是種種諦自思惟，何處有人及地水火風？觀此地是敗壞法，觀此火猶如幻。又觀此風從顛倒起，觀此水從虛妄想現。作是觀時，行者見身猶如芭蕉，中無堅實，或自見心如水上泡，聞諸外聲猶如谷聲。作是觀時，見諸骨上一切火光、見白光水、見諸龍風悉在一處。觀身靜寂，不識身相，身心安隱，恬怕悅樂。如此境界，名第十五四大觀竟。」

禪秘要法經卷上大正藏第 15 冊 No. 0613 禪秘要法經

禪秘要法經卷中

後秦弘始年鳩摩羅什等於長安逍遙

【現代漢語翻譯】現代漢語譯本：『當歌羅邏（Kalala，受精卵）時期、安浮陀（Arbuda，凝結期）時期，這些階段的骨頭在哪裡呢？應當知道這些骨頭本來沒有，現在才有，已經有了還會消失。這些骨頭，與虛空沒有區別。外在的地界是無常的，內在的身體也是如此。』當這樣思維時，仔細觀察自己的身體，一切骨頭自然破散，就像微塵一樣。入定觀察骨頭，只看到骨頭的位置，看不到骨頭的形狀。出定后看身體，和之前沒有區別。還要進一步觀察身體內的火，是從外面的火而來的。外面的火是無常的，不會停留很久。我現在的身體內的火，怎麼能長久地熱呢？這樣觀察時，看到所有骨頭上的火光都熄滅消失了。還要進一步觀察身體內的水，我這些水是因為外面的水而有的。外面的水是無常的，不能長久維持。內在的水也是這樣，是依靠因緣而產生的，哪裡有水和不凈之物呢？外面的風是無常的，不能長久維持，從因緣產生，也從因緣滅亡。現在我身體內所有的風，是虛假合成的，勉強作為機關，哪裡有風呢？是從虛妄的念頭產生的，是顛倒的見解。當這樣思維時，看不到身體內的龍，耳朵里所有的風都熄滅消失了。像這樣種種仔細地自己思維，哪裡有人以及地、水、火、風呢？觀察這地是敗壞之法，觀察這火就像幻象。又觀察這風是從顛倒產生的，觀察這水是從虛妄的想像顯現的。當這樣觀察時，修行人看到身體就像芭蕉樹，中間沒有堅實的東西，或者自己看到心就像水上的泡沫，聽到外面的聲音就像山谷的回聲。當這樣觀察時，看到所有骨頭上的火光、看到白色的光水、看到所有的龍風都在一處。觀察身體靜止寂滅，不認識身體的形狀，身心安穩，恬靜快樂。這樣的境界，叫做第十五四大觀結束。

《禪秘要法經》捲上大正藏第 15 冊 No. 0613 《禪秘要法經》

《禪秘要法經》卷中

後秦弘始年鳩摩羅什（Kumarajiva）等於長安逍遙園翻譯

【English Translation】 English version: 『When it is the Kalala (受精卵, fertilized egg) stage, when it is the Arbuda (凝結期, coagulation stage), where are the bones in these stages? It should be known that these bones originally did not exist, but now they do, and once they exist, they will disappear again. These bones are no different from empty space. The external earth element is impermanent, and so is the internal body.』 When contemplating in this way, carefully observe one's own body, and all the bones will naturally break apart, like fine dust. Enter into samadhi and observe the bones, only seeing the location of the bones, but not seeing the shape of the bones. After emerging from samadhi and looking at the body, it is no different from before. Furthermore, one should observe the fire within the body, which comes from external fire. External fire is impermanent and does not stay for long. How can the fire within my body remain hot for long? When observing in this way, one sees that all the firelight on the bones has extinguished and disappeared. Furthermore, one should observe the water within the body, these waters of mine exist because of external water. External water is impermanent and cannot be sustained for long. Internal water is also like this, arising from conditions, where is there water and impure matter? External wind is impermanent and cannot be sustained for long, arising from conditions and ceasing from conditions. Now all the winds within my body are falsely compounded, forced into a mechanism, where is there wind? It arises from deluded thoughts, it is a reversed view. When contemplating in this way, one does not see the dragons within the body, and all the winds in the ears have extinguished and disappeared. In this way, contemplate carefully on one's own, where are people and earth, water, fire, and wind? Observe that this earth is a decaying dharma, observe that this fire is like an illusion. Also, observe that this wind arises from delusion, observe that this water appears from false imagination. When observing in this way, the practitioner sees the body like a banana tree, without solidity in the middle, or sees the mind like a bubble on water, hearing external sounds like echoes in a valley. When observing in this way, one sees all the firelight on the bones, sees the white light water, sees all the dragon winds in one place. Observe the body as still and silent, not recognizing the form of the body, the body and mind are peaceful, tranquil, and joyful. This state is called the end of the Fifteenth Great Four Elements Contemplation.

The Sutra of the Secret Essentials of Dhyana, Volume 1 Taisho Tripitaka Volume 15, No. 0613, The Sutra of the Secret Essentials of Dhyana

The Sutra of the Secret Essentials of Dhyana, Volume 2

Translated by Kumarajiva (鳩摩羅什) and others at Xiaoyao Garden in Chang'an during the Hongshi era of the Later Qin Dynasty.

園譯

佛告阿難：「汝今至心受持此四大觀法，慎勿忘失，為未來世一切眾生當廣演說。」爾時阿難聞佛所說，歡喜奉行。「作此觀時，以學觀空故，身虛心勞，應服酥及諸補藥，于深禪定應作補想觀。補想觀者，先自觀身，使皮皮相裹猶如芭蕉，然後安心自開頂上想。復當勸進釋梵護世諸天，使持金瓶盛天藥。釋提桓因在左、護世諸天在右，持天藥灌頂，舉身盈滿。晝夜六時恒作此想。若出定時，求諸補藥，食好飲食，恒坐安隱，快樂倍常。修是補身經三月已，然後更念其餘境界。禪定力故，諸天歡喜。時釋提桓因為說甚深空無我法，讚歎行者，頭面敬禮。以服天藥故，出定之時顏色和悅，身體潤澤如膏油涂。見此事者，名第十六四大觀竟。」

佛告阿難：「此想成已，復當更教繫念住意，令觀外色。一切色者從何處生？作此觀時，見外五色如五色光，圍繞己身。此想現時，自觀身胸，胸骨漸漸明凈如頗梨鏡，明顯可愛。復見外色，一一眾色明如日光。得此觀時，四方自然生四黑象，黑象大吼踏眾色滅。如是眾色，在地者滅；于虛空中，玄黃可愛倍復過常。爾時大象以鼻繞樹，四象四邊欲拔此樹不能傾動。復有四象以鼻繞樹，亦不能動。爾時行者見此事已，出定之時應于靜處，若在冢間、若在樹下、若

【現代漢語翻譯】現代漢語譯本佛陀告訴阿難（Ananda，佛陀的十大弟子之一）: '你現在要全心全意地接受並牢記這四種偉大的觀法，千萬不要忘記，要為未來世的一切眾生廣泛地宣說。' 當時，阿難聽了佛陀所說，歡喜地接受並實行。 '在進行這種觀想時，因為學習觀空，身體虛弱，內心疲勞，應該服用酥油以及各種滋補的藥物，在深入禪定時，應該作補想觀。補想觀是，首先觀想自己的身體，使面板像芭蕉一樣層層包裹，然後安心地觀想自己頭頂打開。再勸請釋天（Śakra-devānām-Indra，忉利天之主）、梵天（Brahmā，色界諸天之主）和護世諸天，讓他們拿著盛滿天藥的金瓶。釋提桓因（Śakro devānām indra，帝釋天）在左邊，護世諸天在右邊，拿著天藥灌注頭頂，使全身充滿。日夜六時都要經常作這種觀想。如果出定時，要尋求各種滋補的藥物，吃好的飲食，經常安穩地坐著，快樂比平時增加一倍。修習這種補身法三個月后，然後再念其他的境界。因為禪定的力量，諸天歡喜。這時，釋提桓因為行者宣說甚深空無我法，讚歎行者，向行者頂禮。因為服用了天藥，出定的時候臉色和悅，身體潤澤，像塗了膏油一樣。見到這件事的人，名為第十六四大觀結束。' 佛陀告訴阿難：'這種觀想成就后，再教導繫念住意，使他觀想外色。一切色從哪裡產生？在作這種觀想時，見到外面的五色像五色光一樣，圍繞著自己的身體。這種觀想出現時，觀想自己的胸部，胸骨漸漸明凈，像頗梨鏡（sphatika，水晶鏡）一樣，明顯可愛。又見到外面的顏色，每一種顏色都像日光一樣明亮。得到這種觀想時，四方自然生出四頭黑象，黑象大吼，踏滅眾色。像這樣，地上的眾色就滅了；在虛空中，玄黃的顏色可愛，比平時更加美好。這時，大象用鼻子纏繞樹木，四頭像在四邊想要拔起這棵樹，卻不能使它傾動。又有四頭象用鼻子纏繞樹木，也不能使它動搖。這時，行者見到這件事後，出定的時候應該在安靜的地方，或者在墳墓間，或者在樹下，或者'

【English Translation】 English version The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'Now, with all your heart, receive and uphold these four great contemplations, be careful not to forget them, and widely expound them for all sentient beings in the future.' At that time, Ananda, having heard what the Buddha said, joyfully accepted and practiced it. 'When practicing this contemplation, because of studying the contemplation of emptiness, the body becomes weak and the mind weary, one should take ghee and various tonics, and in deep meditation, one should perform the contemplation of supplementation. The contemplation of supplementation is to first contemplate one's own body, making the skin wrap around like a banana tree, and then peacefully contemplate the opening of the crown of one's head. Then, one should encourage Śakra-devānām-Indra (Lord of the Trāyastriṃśa Heaven), Brahmā (Lord of the Form Realm Heavens), and the guardian deities of the world to hold golden vases filled with celestial medicine. Śakro devānām indra (Indra) is on the left, and the guardian deities of the world are on the right, pouring celestial medicine onto the crown of the head, filling the entire body. One should constantly perform this contemplation six times day and night. If one emerges from meditation, one should seek various tonics, eat good food, and constantly sit peacefully, with joy doubled compared to usual. After practicing this body supplementation method for three months, then contemplate the remaining realms. Because of the power of meditation, the deities rejoice. At this time, Śakra-devānām-Indra expounds the profound Dharma of emptiness and no-self for the practitioner, praises the practitioner, and bows in reverence. Because one has taken celestial medicine, when emerging from meditation, the complexion is harmonious and joyful, and the body is lustrous, as if coated with ointment. One who sees this is said to have completed the Sixteenth Great Four Elements Contemplation.' The Buddha told Ananda: 'After this contemplation is accomplished, then further teach the abiding of mindfulness, causing one to contemplate external forms. From where do all forms arise? When practicing this contemplation, one sees external five colors like five-colored light, surrounding one's own body. When this contemplation appears, contemplate one's own chest, the chest bones gradually becoming clear and pure, like a sphatika (crystal) mirror, distinctly lovely. Again, one sees external colors, each color as bright as sunlight. When one attains this contemplation, four black elephants naturally arise from the four directions, the black elephants roaring loudly, trampling and destroying the multitude of colors. In this way, the multitude of colors on the ground are destroyed; in the empty space, the dark yellow color is lovely, even more beautiful than usual. At this time, the elephants wrap their trunks around the trees, the four elephants on the four sides wanting to uproot the trees, but unable to make them tilt. Again, four elephants wrap their trunks around the trees, also unable to move them. At this time, after the practitioner sees this, when emerging from meditation, one should be in a quiet place, either among the tombs, or under a tree, or'

阿練若處，覆身令密。應當靜寂更求好藥以補己身。如上修習補身藥法復經三月，一心精進，如救頭然，心不放逸。于所受戒不起犯心，晝夜六時懺悔諸罪。復更思惟身無我空，如前境界一一諦觀極令明瞭。此想成時，胸骨漸明，猶如神珠內外映徹。心內毒蛇復更踴身騰住空中，口中有火，欲吸摩尼珠，了不能得。如前失舍，自撲于地，身心迷悶望見四方。爾時諸象復更奔競來至樹所。時諸夜叉羅剎、惡獸諸龍蛇等俱時吐毒，與黑象戰。爾時黑象以鼻繞樹，聲吼而挽。像挽樹時，諸龍夜叉吐毒前戰不肯休息。爾時地下有一師子，兩眼明顯似如金剛，忽然踴出與諸龍戰，爾時諸龍踴住空中。像故挽樹終不休息，地漸漸動。是時行者地動之時，當觀此地從空而有，非堅實法。如此地者，如乾闥婆城、如野馬行，從虛妄出，何緣而動？作是思惟時，自見己身胸骨乃至面骨漸漸明凈，見諸世間一切所有皆悉明瞭。得此觀時，如執明鏡自觀面像。行者爾時見諸身外一切眾色及諸不凈，亦見身內一切不凈。此想成時，名第十七身念處觀。」

佛告阿難：「汝好受持此身念處灌頂章句，慎勿忘失，開甘露法門，為未來世一切眾生當廣演說。」爾時阿難聞佛所說，歡喜奉行。

佛告阿難：「此想成已，復當更教繫念思惟諦

【現代漢語翻譯】現代漢語譯本：在寂靜的阿練若（araṇya，遠離人煙的處所）處所，要遮蔽身體使之嚴密。應當在靜寂之處尋求好的藥物來補養自身。如上述修習補身藥的方法，再經過三個月，一心精進，如同救頭燃一般，內心不放逸。對於所受持的戒律不起違犯之心，晝夜六個時辰懺悔各種罪過。再次思維身體無我空性，如之前的境界一一仔細觀察，務必使其明瞭。當這種觀想成就時，胸骨逐漸明亮，猶如神珠一般內外映徹。心中的毒蛇再次躍起身騰在空中，口中有火，想要吸取摩尼珠（maṇi，寶珠），卻始終不能得逞。如同之前失去住所一樣，自己撲倒在地，身心迷悶，四處張望。這時，眾象再次奔跑爭鬥，來到樹旁。當時，各種夜叉（yakṣa，一種鬼神）、羅剎（rāksasa，惡鬼）、惡獸以及各種龍蛇等同時吐毒，與黑象戰鬥。當時，黑象用鼻子纏繞樹木，吼叫著拉拽。當象拉拽樹木時，各種龍和夜叉吐毒上前戰鬥，不肯停歇。這時，地下有一頭獅子，兩眼明亮，如同金剛（vajra，堅硬無比）一般，忽然躍出與各種龍戰鬥，當時各種龍騰躍在空中。像仍然拉拽樹木，終不停止，地面漸漸震動。這時，修行者在地面震動之時，應當觀察此地是從空中而有，並非堅實的法。像這樣的地，如同乾闥婆城（gandharva-nagar，海市蜃樓）、如同野馬奔騰，從虛妄中產生，有什麼原因而震動呢？作這樣的思維時，自己看到自身胸骨乃至面骨漸漸明凈，看到各種世間一切所有都明瞭。得到這種觀想時，如同拿著明鏡自己觀看面容。修行者這時看到自身外一切眾色以及各種不凈，也看到自身內一切不凈。這種觀想成就時，名為第十七身念處觀。佛告訴阿難（ānanda，釋迦牟尼的十大弟子之一）: 『你要好好受持這身念處灌頂章句，千萬不要忘記，開啟甘露法門，為未來世的一切眾生廣泛演說。』當時，阿難聽聞佛所說，歡喜奉行。佛告訴阿難：『這種觀想成就后，應當再次教導繫念思維仔細觀察。』

【English Translation】 English version: In a secluded araṇya (a solitary place), cover your body to keep it concealed. You should seek good medicine in a quiet place to nourish yourself. Practice the above method of nourishing the body with medicine for another three months, with focused diligence, as if your head were on fire, not letting your mind wander. Do not have any intention to violate the precepts you have received, and repent for all sins during the six periods of the day and night. Again, contemplate the emptiness of the self in the body, and carefully observe each of the previous states, making them extremely clear. When this contemplation is accomplished, the sternum gradually becomes bright, like a divine pearl, shining through inside and out. The poisonous snake within the heart once again leaps up and hovers in the air, with fire in its mouth, wanting to suck the maṇi (jewel), but is never able to. As before, losing its dwelling, it throws itself to the ground, its body and mind confused, looking around in all directions. At this time, the elephants once again run and compete, coming to the tree. Then, the yakṣas (a type of spirit), rākṣasas (demon), fierce beasts, and various dragons and snakes all simultaneously spew poison, fighting with the black elephant. At that time, the black elephant wraps its trunk around the tree, roaring and pulling. As the elephant pulls the tree, the dragons and yakṣas spew poison and fight forward, unwilling to rest. At that time, a lion emerges from the ground, its eyes clear and bright like vajra (diamond), suddenly leaping out to fight with the dragons, at which time the dragons leap and hover in the air. The elephant continues to pull the tree, never stopping, and the ground gradually shakes. At this time, when the ground shakes, the practitioner should observe that this earth comes from emptiness, and is not a solid substance. This earth is like a gandharva-nagar (mirage), like the movement of wild horses, arising from illusion. What reason is there for it to shake? When contemplating in this way, one sees one's own sternum and even the bones of the face gradually becoming clear and pure, and sees all things in the world clearly. When this contemplation is attained, it is like holding a clear mirror and seeing one's own face. At that time, the practitioner sees all forms outside the body and all impurities, and also sees all impurities within the body. When this contemplation is accomplished, it is called the Seventeenth Contemplation of the Mindfulness of the Body. The Buddha said to Ānanda (one of the ten main disciples of the Buddha): 'You should carefully uphold this chapter on the empowerment of the mindfulness of the body, and do not forget it. Open the gate of the nectar dharma, and widely expound it for all sentient beings in the future world.' At that time, Ānanda, hearing what the Buddha said, rejoiced and practiced accordingly. The Buddha said to Ānanda: 'After this contemplation is accomplished, you should again teach to focus the mind and contemplate carefully.'

觀面骨。自見面骨如白玉鏡，內外俱凈，凈如明鏡。漸漸廣大，見舉身骨白如頗梨鏡，內外俱凈，一切眾色皆于中現。須臾見身如白玉人，復見澄清如毗琉璃，表裡俱空，一切眾色皆于中現。復見己身如白銀人，唯薄皮在，皮極微薄，薄于天劫貝，內外映徹。復見己身如閻浮檀那金人，內外俱空。復見己身如金剛人。見此地時，黑象倍多，以鼻繞樹，盡己身力不能令動。爾時眾象吼聲震烈，驚動大地。大地動時，有金剛山從下方地出，住行者前。爾時行者，見已四邊有金剛山，復見前地猶如金剛，復見諸龍尋樹上下，吐金剛珠，樹遂堅固，像不能動。唯五色水從樹上出，仰流樹枝，從於樹端下流葉間乃至樹莖，亦流金剛山間，佈散瀰漫滿於大地、金剛地下乃至金剛山。此五色水放五色光，或上或下游行無常。爾時黑象從金剛山出，欲吸此水。諸龍吐毒與大象戰。爾時諸蛇入龍耳中，併力作勢共黑象戰。爾時黑象盡力蹴掣，亦無奈何。見此事時，諸水光明皆作伎樂，或有變化狀如天女，歌詠作伎甚可愛樂。此女端正，天上人間無有比類，其所作樂及妙音聲，忉利天上亦無此比。如是化女作諸技術，數億千萬不可具說。見此事時慎勿隨著，應當繫心念前不凈。出定之時，應詣智者問甚深空義。爾時智者應為行者說無我空。

【現代漢語翻譯】現代漢語譯本觀想面骨。首先觀想自己的面骨如同潔白的玉鏡，內外都清凈，像明亮的鏡子一樣。漸漸地，這種觀想擴大，看到全身的骨骼都像頗梨鏡（水晶鏡），內外都清凈，一切顏色都在其中顯現。一會兒，看到自己的身體像白玉雕成的人，又看到身體澄清透明，如同毗琉璃（琉璃），表裡都空明，一切顏色都在其中顯現。又看到自己的身體像白銀鑄成的人，只剩下一層薄薄的面板，這層面板極其微薄，比天劫貝（極薄的貝殼）還要薄，內外互相映照，通透明亮。又看到自己的身體像閻浮檀那金（純金）鑄成的人，內外都空無一物。又看到自己的身體像金剛（金剛石）鑄成的人。當看到這片土地時，出現了很多黑象，它們用鼻子纏繞樹木，用盡全身力氣也不能使樹木移動。這時，眾象發出震耳欲聾的吼聲，驚動了大地。大地震動時，有金剛山（金剛石山）從地底下涌出，出現在修行者面前。這時，修行者看到自己的四面八方都是金剛山，又看到前面的土地也像金剛一樣堅硬，又看到諸龍（龍）沿著樹木上下游動，吐出金剛珠（金剛石珠），樹木因此變得更加堅固，大象無法撼動。只有五色水從樹上流出，向上倒流到樹枝上，從樹的頂端向下流淌到葉子之間，乃至樹幹，也流淌在金剛山間，散佈瀰漫，充滿大地、金剛地下乃至金剛山。這五色水放出五色光芒，或上或下，變幻無常。這時，黑象從金剛山中出來，想要吸取這些水。諸龍吐出毒液與大象戰鬥。這時，諸蛇（蛇）進入龍的耳朵中，合力與黑象戰鬥。這時，黑象用盡全力踢打拉扯，也無濟於事。看到這些景象時，各種水的光明都變成伎樂，或者變化成天女的模樣，歌唱舞蹈，非常可愛。這些天女端莊美麗，天上人間沒有可以相比的，她們演奏的音樂和美妙的聲音，即使在忉利天（三十三天）上也沒有這樣的。像這樣的化女表演各種技藝，數億千萬，無法一一述說。看到這些景象時，千萬不要被迷惑，應當收攝心念，憶念之前觀想的不凈之物。出定之後，應該去拜訪有智慧的人，請教甚深的空性之義。這時，智者應該為修行者講解無我空（沒有『我』的空性）。

【English Translation】 English version Contemplate the facial bones. First, visualize your facial bones as a white jade mirror, both inside and out clean, as clean as a bright mirror. Gradually, this visualization expands, seeing the bones of the entire body as a crystal mirror (Sphatika mirror), both inside and out clean, with all colors appearing within. After a while, see your body as a person made of white jade, and then see it clear and transparent, like Beryl (Vaiḍūrya), both inside and out empty, with all colors appearing within. Again, see your body as a person made of silver, with only a thin layer of skin remaining, the skin extremely thin, thinner than a celestial Kalpa shell (thin shell), inside and out reflecting each other, clear and bright. Again, see your body as a person made of Jāmbūnada gold (pure gold), both inside and out empty. Again, see your body as a person made of diamond (Vajra). When seeing this land, many black elephants appear, wrapping their trunks around trees, using all their strength but unable to move the trees. At this time, the elephants roar thunderously, shaking the earth. When the earth shakes, a diamond mountain (Vajra mountain) emerges from beneath the ground, appearing in front of the practitioner. At this time, the practitioner sees diamond mountains on all four sides, and also sees the land in front as hard as diamond, and also sees dragons (Nāgas) moving up and down the trees, spitting out diamond jewels (Vajra jewels), making the trees even stronger, so that the elephants cannot shake them. Only five-colored water flows from the trees, flowing upwards onto the branches, flowing down from the tips of the trees to the leaves, and even flowing through the trunks, also flowing among the diamond mountains, spreading and filling the earth, beneath the diamond ground and even the diamond mountains. This five-colored water emits five-colored light, sometimes up, sometimes down, impermanent. At this time, the black elephants emerge from the diamond mountains, wanting to drink this water. The dragons spit out poison and fight with the elephants. At this time, the snakes (Sarpas) enter the ears of the dragons, joining forces to fight with the black elephants. At this time, the black elephants kick and pull with all their strength, but to no avail. When seeing these scenes, the light of the various waters transforms into music, or transforms into the appearance of celestial maidens, singing and dancing, very lovely. These maidens are dignified and beautiful, unmatched in heaven and earth, their music and beautiful sounds are unmatched even in the Trāyastriṃśa Heaven (Heaven of Thirty-three). Such transformed maidens perform various skills, countless millions, impossible to describe in detail. When seeing these scenes, be careful not to be seduced, you should restrain your mind and remember the impure objects you visualized before. After emerging from meditation, you should visit a wise person and ask about the profound meaning of emptiness. At this time, the wise person should explain to the practitioner the emptiness of no-self (anātman).

爾時行者復應繫念如前，自觀身骨，自見胸骨明凈可愛，一切不凈皆于中現。見此事已當自思惟：『如我今者，發是我耶？骨是我耶？爪是我耶？齒是我耶？色是我耶？受是我耶？想是我耶？識是我耶？一一諦觀，無明是我耶？行是我耶？識是我耶？名色是我耶？六入是我耶？觸是我耶？受是我耶？愛是我耶？取是我耶？有是我耶？生是我耶？老死是我耶？若死是我者，諸蟲唼食、散滅壞時，我是何處？若生是我者，唸唸不住，於此生中無常住想，當知此生亦非是我。若頭是我，頭骨八段，解解各異，腦中生蟲。觀此頭中而實無我。若眼是我，眼中無實，地與水合，假火為明、假風動轉，散滅壞時，烏鵲等鳥皆來食之，瘭蛆諸蟲所共唼食。諦觀此眼，若心是我，風力所轉無暫停時。亦有六龍舉此心中，有無量毒心為根本。推此諸毒及與心性，皆從空有，妄想名我。如是諸法，地水火風、色香味觸及十二緣，一一諦推，何處有我？觀身無我，云何有我所？我所者，為青色是我？黃色是我？赤色是我？白色是我？黑色是我。此五色者，從可愛有，隨縛著生、欲水所染，從老死河生、從恩愛賊起、從癡惑見。如此眾色，實非是我。惑著眾生橫言是我，虛見眾生複稱我所。一切如幻，何處有我？于幻法中，豈有我所？』作是思

【現代漢語翻譯】現代漢語譯本：這時，修行者應該像之前一樣繫念，自己觀察自己的身體骨骼，自己看見胸骨明凈可愛，一切不凈都顯現在其中。看見這件事後，應當自己思考：『像我今天這樣，頭髮是我的嗎？骨頭是我的嗎？指甲是我的嗎？牙齒是我的嗎？顏色是我的嗎？感受是我的嗎？想法是我的嗎？意識是我的嗎？』一一仔細觀察，『無明（avidyā，指對真理的無知）是我的嗎？行（saṃskāra，指業力）是我的嗎？識（vijñāna，指意識）是我的嗎？名色（nāmarūpa，指精神和物質現象）是我的嗎？六入（ṣaḍāyatana，指六種感官）是我的嗎？觸（sparśa，指感官接觸）是我的嗎？受（vedanā，指感受）是我的嗎？愛（tṛṣṇā，指渴愛）是我的嗎？取（upādāna，指執取）是我的嗎？有（bhava，指存在）是我的嗎？生（jāti，指出生）是我的嗎？老死（jarā-maraṇa，指衰老和死亡）是我的嗎？』如果死是我的，那麼當蟲子啃食、身體散滅毀壞時，我在哪裡？如果生是我的，那麼唸唸不住，在這個生中沒有常住的想法，應當知道這個生也不是我。如果頭是我的，頭骨分成八段，分解開來各不相同，腦中生蟲。觀察這個頭中，實際上沒有我。如果眼睛是我的，眼中沒有實在的東西，地和水結合，借用火來照明，借用風來轉動，散滅毀壞時，烏鴉等鳥都來吃它，蛆蟲等蟲子共同啃食。仔細觀察這眼睛，如果心是我的，風力所轉沒有暫停的時候。也有六龍舉著這個心，有無量毒以心為根本。推究這些毒以及心性，都從空有而來，妄想地稱為我。像這樣的諸法，地水火風、色香味觸以及十二因緣，一一仔細推究，哪裡有我？觀察身體沒有我，怎麼會有我所（mama，指屬於我的）？我所，是青色是我的嗎？黃色是我的嗎？紅色是我的嗎？白色是我的嗎？黑色是我的嗎？這五種顏色，從可愛而有，隨著束縛而生，被慾望之水所染，從老死之河流出，從恩愛之賊興起，從癡迷迷惑的見解產生。像這樣的眾多顏色，實在不是我。迷惑執著的眾生橫加說成是我，虛妄見解的眾生又稱為我所。一切都如幻象，哪裡有我？在幻象之法中，哪裡有我所？』這樣思考。

【English Translation】 English version: At that time, the practitioner should again focus his mind as before, observing his own body's bones, seeing his own chest bones clear and lovely, with all impurities appearing within them. Having seen this, he should contemplate: 'As I am now, is my hair me? Are my bones me? Are my nails me? Are my teeth me? Is my form (rūpa) me? Is my sensation (vedanā) me? Is my perception (saṃjñā) me? Is my consciousness (vijñāna) me?' Observing each one carefully, 'Is ignorance (avidyā) me? Is volition (saṃskāra) me? Is consciousness (vijñāna) me? Is name and form (nāmarūpa) me? Are the six sense bases (ṣaḍāyatana) me? Is contact (sparśa) me? Is feeling (vedanā) me? Is craving (tṛṣṇā) me? Is grasping (upādāna) me? Is becoming (bhava) me? Is birth (jāti) me? Is old age and death (jarā-maraṇa) me?' If death is me, then when the worms devour and the body scatters and decays, where am I? If birth is me, then it is constantly changing, without a permanent thought in this life; one should know that this birth is also not me. If the head is me, the head bone is in eight sections, each different when separated, with worms growing in the brain. Observing this head, there is truly no me. If the eye is me, there is nothing real in the eye; earth and water combine, borrowing fire for light, borrowing wind for movement; when it scatters and decays, crows and other birds come to eat it, and maggots and other worms devour it together. Observing this eye carefully, if the mind is me, it is turned by the force of the wind without a moment's pause. There are also six dragons holding up this mind, with countless poisons rooted in the mind. Investigating these poisons and the nature of the mind, they all come from emptiness and existence, falsely named 'me'. Like these dharmas, earth, water, fire, wind, form, sound, smell, taste, touch, and the twelve links of dependent origination, examining each one carefully, where is 'me'? Observing the body without 'me', how can there be 'mine' (mama)? Is 'mine' the color blue? Is it yellow? Is it red? Is it white? Is it black? These five colors come from what is considered lovely, arising from attachment, stained by the water of desire, arising from the river of old age and death, arising from the thieves of love and affection, arising from deluded and confused views. Like these many colors, they are truly not 'me'. Deluded and attached beings wrongly say it is 'me', and beings with false views again call it 'mine'. Everything is like an illusion; where is 'me'? In illusory dharmas, how can there be 'mine'?' Thinking in this way.

惟時，自見身骨明凈可愛，一切世間所希見事皆于中現。復見己身如毗琉璃人，內外俱空。如人戴琉璃幢仰看空中，一切皆見。爾時行者于自身內及與身外，以觀空故，學無我法。自見己身兩足如琉璃筒，亦見下方一切世間所希見事。此想成時，行者前地明凈可愛，如毗琉璃極為映徹。持戒具者，見地清凈如梵王宮。威儀不具，雖見凈地，猶如水精。此想成時，有無量百千無數夜叉羅剎皆從地出，手執白羊角龜甲白石打金剛山。復有諸鬼，手執鐵槌打金剛山。是時山上有五鬼神，千頭千手，手執千劍與羅剎戰。毒蛇毒龍皆悉吐毒圍繞此山。復有諸女作妭歌詠，作諸變動護助此山。若見此事，當一心觀。諸女現時，當觀此女猶如畫瓶中盛臭處不凈之器，從虛妄出，來無所因、去亦無處。如此相貌，是我宿世惡業罪緣故見此女。此女人者，是我妄想，無數世時貪愛因緣，從虛妄見。應當至心觀無我法，我身無我、他身亦然，今此所見屬諸因緣，我不願求。我觀此身，無常敗壞亦無我所，何處有人及與眾生？作此思惟已，一心諦觀空無我法。觀無我時，下方琉璃地際，有四大鬼神自然來至，負金剛山，時諸夜叉羅剎亦助此鬼破金剛山。時金剛山漸漸頹毀，經于多時泓然都盡，唯金剛地在。爾時諸象及諸惡鬼併力挽樹，樹堅難

動。見此事已復更歡喜，懺悔諸罪。懺悔罪已，如前繫念觀琉璃人。琉璃地上，於四方面生四蓮華。其華金色，亦有千葉，金剛為臺。有一金像結加趺坐，身相具足，光明無缺，在於東方；南西北方亦復如是。復自見琉璃身益更明凈，內外洞徹無諸障礙，身內身外滿中化佛。是諸化佛各放光明，其光微妙如億千日顯赫端嚴。遍滿一切三千大千世界滿中化佛，一一化佛有三十二相八十種隨形好，一一相好各放千光，其光明盛如和合百千日月。一一光間有無數佛，如是漸漸復更增廣，數不可知。一一焰間復更倍有無數化佛，是諸化佛迴旋宛轉入琉璃人身中。爾時自見己身如七寶山，高顯可觀，復更嚴顯如雜寶須彌山。山映顯在金剛地上，時金剛地復更明顯，如焰摩天紫紺摩尼珠。身轉復明凈，如無數諸佛光明，化成寶臺亦入琉璃人頂。復見前地，在鐵圍山，滿中諸佛結加趺坐，處蓮華臺地及虛空，中間無缺。一一化佛身滿世界，是諸化佛不相妨礙。復見鐵圍諸山凈如琉璃，無障礙想。見閻浮提，山河石壁、樹木荊棘，一切悉是諸妙化佛。心漸廣大，見三千大千世界，虛空及地一切悉是微妙佛像。是時行者但觀無我，慎勿起心隨逐佛像。復當思惟：『我聞佛說，諸佛如來有二種身：一者生身、二者法身。今我所見，既非法身

【現代漢語翻譯】現代漢語譯本感動。見到此事後更加歡喜，懺悔各種罪過。懺悔罪過後，像之前一樣繫念觀想琉璃人（指觀想對象，身體如琉璃般透明的人）。在琉璃地上，於四方生長出四朵蓮花。那些蓮花是金色的，也有一千片花瓣，金剛為臺座。有一尊金像結跏趺坐（佛教中的一種坐姿），身相具足，光明無缺，在東方；南西北方也是這樣。又看見自己的琉璃身更加明凈，內外通透沒有各種障礙，身內身外充滿了化佛（佛的化身）。這些化佛各自放出光明，那光明微妙如同億千個太陽顯赫端嚴。遍滿一切三千大千世界，充滿了化佛，每一尊化佛都有三十二相八十種隨形好（佛的特徵），每一個相好各自放出千道光芒，那光明盛大如同和合百千個日月。每一道光芒間有無數的佛，這樣漸漸地又更加增廣，數量不可知。每一道火焰間又加倍地有無數化佛，這些化佛迴旋宛轉進入琉璃人的身體中。這時自己看見自身如七寶山，高顯可觀，又更加嚴顯如雜寶須彌山（佛教中的聖山）。山映現在金剛地上，這時金剛地又更加明顯，如焰摩天（夜摩天，六慾天之一）紫紺摩尼珠。身體轉而更加明凈，如無數諸佛的光明，化成寶臺也進入琉璃人的頭頂。又看見前面的地，在鐵圍山（環繞世界的山），充滿了諸佛結跏趺坐，處在蓮花臺地及虛空，中間沒有空缺。每一尊化佛身滿世界，這些化佛互不妨礙。又看見鐵圍的各山清凈如琉璃，沒有障礙的想法。看見閻浮提（我們所居住的世界），山河石壁、樹木荊棘，一切都是諸妙化佛。心漸漸廣大，看見三千大千世界，虛空及地一切都是微妙佛像。這時修行者只觀無我，謹慎不要起心隨逐佛像。又應當思維：『我聽佛說，諸佛如來有兩種身：一是生身、二是法身。現在我所見到的，既然不是法身』

【English Translation】 English version Moved. Seeing this, he rejoiced even more and repented of all his sins. After repenting, he contemplates the Vaidurya (琉璃, lapis lazuli) person as before. On the Vaidurya ground, four lotus flowers grow in the four directions. These flowers are golden, also have a thousand petals, with diamond as the base. There is a golden statue sitting in the lotus position (結加趺坐, a meditative posture), with complete physical characteristics, flawless radiance, in the east; the south, west, and north are also the same. He also sees his Vaidurya body becoming even more clear and pure, transparent inside and out without any obstacles, his body inside and outside filled with manifested Buddhas (化佛, transformation body of Buddha). These manifested Buddhas each emit light, the light subtle like billions of suns, brilliant and dignified. Pervading all the three thousand great thousand worlds, filled with manifested Buddhas, each manifested Buddha has the thirty-two major marks and eighty minor marks (三十二相八十種隨形好, physical characteristics of a Buddha), each mark emitting a thousand rays of light, the light as bright as a hundred thousand suns and moons combined. Between each ray of light are countless Buddhas, gradually increasing and expanding, their number unknowable. Between each flame, there are countless more manifested Buddhas, these manifested Buddhas revolving and entering the Vaidurya person's body. At this time, he sees himself like a mountain of seven treasures, tall and visible, even more magnificent like Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology) of mixed treasures. The mountain reflects on the diamond ground, and the diamond ground becomes even more clear, like a Yama Heaven (焰摩天, one of the six heavens of desire) purple sapphire mani jewel. The body transforms and becomes even more clear and pure, like the light of countless Buddhas, transforming into a treasure platform that also enters the top of the Vaidurya person's head. He also sees the ground in front, in the Iron Ring Mountains (鐵圍山, the iron mountains that enclose the world), filled with Buddhas sitting in the lotus position, located on the lotus platform and in the sky, without any gaps in between. Each manifested Buddha fills the world, these manifested Buddhas do not obstruct each other. He also sees the Iron Ring Mountains pure like Vaidurya, without any thought of obstruction. He sees Jambudvipa (閻浮提, the continent where we live), mountains, rivers, stone walls, trees, thorns, all are wonderful manifested Buddhas. The mind gradually expands, seeing the three thousand great thousand worlds, the sky and the earth, all are subtle Buddha images. At this time, the practitioner only observes no-self (無我, absence of a permanent self), carefully not to let the mind follow the Buddha images. He should also contemplate: 'I have heard the Buddha say that the Buddhas and Tathagatas (如來, "Thus Come One", an epithet of the Buddha) have two kinds of bodies: one is the birth body (生身, physical body), the other is the Dharma body (法身, the body of truth). What I see now is not the Dharma body.'

又非生身。是假想見，從虛妄起。諸佛不來，我亦不去。云何此處忽生佛像？』說是語時，但當自觀己身無我，慎勿隨逐諸化佛像。復當諦觀，今我此身，前時不凈，九孔膿流，筋纏血涂，生藏熟藏，大小便利，八萬戶蟲，一一蟲復有八十億小蟲以為眷屬。如此之身，當有何凈？作是思惟時，自見己身猶如皮囊。出定亦見身內無骨、身皮如囊，亦觀他身猶如皮囊。見此事時，當詣智者問諸苦法。聞苦法已，諦觀此身屬諸因緣，當有生苦。既受生已，憂悲苦惱、恩愛別離、與怨憎會，如是種種是世間苦法。今我此身不久敗壞，在苦網中，屬生死種。風刀諸賊隨從我身，阿鼻地獄猛火熾然當焚燒我，駝驢豬狗一切畜生及諸禽獸，我悉當經受諸惡形。如此諸苦名為外苦。今我身內自有四大毒龍無數毒蛇，一一蛇有九十九頭，羅剎惡鬼及鳩槃荼諸惡鬼等集在我心。如此身心極為不凈，是弊惡聚，三界種子萌芽不斷，云何我今于不凈中而生凈想？于虛妄物作金剛想？于無佛處作佛像想？一切世間諸行性相，悉皆無常不久磨滅。如我此身，如彈指頃亦當敗壞，用此虛想于不凈中假偽見凈。作是思惟時，自見己身凈如琉璃，皮囊諸相自然變滅，觀身及我了不能得。但見四方有諸黑象踐踏前地，前地金剛一切摧碎。見地樹荄，乃至下方

【現代漢語翻譯】現代漢語譯本『又不是真實的身體。這只是虛假的想像所見，從虛妄中產生。諸佛不會真的到來，我也不會真的去往。為何此處忽然出現佛像？』說這些話的時候，應當觀察自身無我，千萬不要追逐那些變化的佛像。還要仔細觀察，現在我的這個身體，以前是不乾淨的，九個孔洞流著膿液，筋纏繞著，血塗抹著，生臟和熟臟，大小便，八萬戶蟲，每一隻蟲又有八十億小蟲作為眷屬。這樣的身體，有什麼乾淨可言呢？這樣思考的時候，自己看到自己的身體就像一個皮囊。出定后也看到身體內沒有骨頭，身體的面板就像皮囊，也觀察到他人的身體就像皮囊。見到這些事情的時候，應當去請教智者，詢問關於苦的法理。聽聞苦的法理后，仔細觀察這個身體屬於各種因緣，應當有生之苦。既然已經受生，就會有憂愁悲傷苦惱、恩愛離別、與怨恨的人相遇，像這樣種種都是世間的苦法。現在我的這個身體不久就會敗壞，處在苦的羅網中，屬於生死的種子。風刀等各種賊人跟隨我的身體，阿鼻地獄的猛火熾烈燃燒將要焚燒我，駱駝、驢、豬、狗等一切畜生以及各種禽獸，我都要經歷各種惡劣的形體。這些苦難被稱為外苦。現在我的身體內有四大毒龍，無數毒蛇，每一條蛇有九十九個頭，羅剎惡鬼以及鳩槃荼（Kumbhanda，守宮神）等各種惡鬼聚集在我的心中。這樣的身心極其不乾淨，是污穢惡劣的聚集，三界的種子萌芽不斷，為何我現在在不乾淨中產生乾淨的想法？對於虛妄的事物產生金剛（Vajra，金剛）的想法？在沒有佛的地方產生佛像的想法？一切世間的諸行性相，都是無常的，不久就會磨滅。像我的這個身體，像彈指間一樣也會敗壞，用這種虛假的想像在不乾淨中虛偽地看到乾淨。這樣思考的時候，自己看到自己的身體乾淨得像琉璃，皮囊等各種表象自然消失，觀察身體和我都不能得到。只能看到四方有各種黑象踐踏前面的土地，前面的土地和金剛（Vajra，金剛）全部被摧毀。看到土地的樹根，乃至下方。

【English Translation】 English version 『Moreover, it is not a real body. It is a false perception, arising from delusion. The Buddhas do not come, and I do not go. How can a Buddha image suddenly appear here?』 When saying these words, one should observe oneself as without self, and be careful not to follow the changing Buddha images. Furthermore, one should carefully observe that this body of mine, in the past, was impure, with pus flowing from the nine orifices, tendons entwined, blood smeared, raw and cooked organs, feces and urine, eighty thousand types of worms, each worm having eighty billion smaller worms as its retinue. What purity can there be in such a body? When contemplating in this way, one sees one's own body as a leather bag. Upon emerging from samadhi, one also sees that there are no bones inside the body, and the skin of the body is like a bag, and one also observes the bodies of others as leather bags. When seeing these things, one should go to a wise person and ask about the Dharma of suffering. After hearing the Dharma of suffering, one should carefully observe that this body belongs to various causes and conditions, and there should be the suffering of birth. Having been born, there will be sorrow, grief, suffering, separation from loved ones, and meeting with those who are hated; such are the various worldly Dharmas of suffering. Now, this body of mine will soon decay, being in the net of suffering, belonging to the seed of birth and death. Wind knives and various thieves follow my body, and the fierce fire of Avici Hell will burn me. Camels, donkeys, pigs, dogs, all livestock, and various birds and beasts, I will all undergo various evil forms. These sufferings are called external sufferings. Now, within my body, there are four great poisonous dragons and countless poisonous snakes, each snake having ninety-nine heads, Rakshasa (Rakshasa, a type of demon) evil spirits, and Kumbhandas (Kumbhanda, a type of demon) and other evil spirits gathered in my heart. Such a body and mind are extremely impure, a gathering of filth and evil, the seeds of the three realms constantly sprouting; how can I now generate pure thoughts in impurity? Generate Vajra (Vajra, diamond/thunderbolt) thoughts in illusory things? Generate Buddha image thoughts in a place without Buddhas? All worldly phenomena and characteristics are impermanent and will soon perish. Like this body of mine, it will decay as quickly as a snap of the fingers, using this false imagination to falsely see purity in impurity. When contemplating in this way, one sees one's own body as pure as crystal, and the various appearances of the leather bag naturally disappear, and one cannot attain observation of the body and the self. One can only see black elephants in all directions trampling the ground in front, and the ground in front and the Vajra (Vajra, diamond/thunderbolt) are all destroyed. Seeing the roots of the trees in the ground, even below.

，眾荄甚多不可稱數。爾時黑象如前以鼻繞樹，無量諸龍及諸夜叉與黑象共戰。狂象蹴踏是諸鬼神，悶絕躄地。于虛空中有諸鬼神，其數眾多，手捉刀輪，佐助黑象欲拔此樹。如是多時，樹一根動。此樹動時，行者自見繩床下地自然震動。日日如是，滿九十日，如是應當乞好美食及諸補藥。以補身體。安隱端坐，復如前法。如前所見，從初境界一一諦觀，往復反覆經十六反，極令明凈。既明凈已，復還繫念，觀身苦空無常無我，悉亦皆空。作是思惟時，觀身不見身、觀我不見我、觀心不見心。爾時忽然見此大地，山河石壁一切悉無。出定之時，如癡醉人，應當至心修懺悔法，禮拜塗地，放舍此觀。禮拜之時，未舉頭頃，自然得見如來真影，以手摩頭，贊言：『法子！善哉善哉！汝今善觀諸佛空法。』以見佛影故，心大歡喜，還得醒悟。爾時尊者摩訶賓頭盧，與五百阿羅漢，飛至其前，廣為宣說甚深空法。以見五百聲聞比丘故，心大歡喜，頭頂懺悔。復見尊者舍利弗、摩訶目揵羅夜那，及千二百五十聲聞影，爾時復見釋迦牟尼佛影。見釋迦牟尼佛影已，復得見過去六佛影。是時諸佛影，如頗梨鏡明顯可觀，各伸右手摩行者頂。諸佛如來自說名字，第一佛言：『我是毗婆尸。』第二佛言：『我是尸棄。』第三佛言：『我是

【現代漢語翻譯】現代漢語譯本：，眾多的草木根系非常多，無法計數。當時黑象像之前那樣用鼻子纏繞樹木，無數的龍和夜叉與黑象共同戰鬥。狂暴的象踩踏這些鬼神，使他們昏厥倒地。在天空中有很多鬼神，數量眾多，手持刀輪，幫助黑象想要拔起這棵樹。像這樣持續了很久，樹的一根根開始晃動。當這棵樹晃動時，修行者自己會看到繩床下的地面自然震動。每天都這樣，持續了九十天，這時應當乞討好的美食和各種補藥，用來滋補身體。安穩地端坐，再次像之前那樣修行。像之前所見到的那樣，從最初的境界一一仔細觀察，來回反覆經過十六次，使之達到極其明凈的程度。已經明凈之後，再次繫念，觀察身體是苦、空、無常、無我的，一切都是空。在這樣思維的時候，觀身不見身，觀我不見我，觀心不見心。這時忽然見到這大地，山河石壁一切都消失了。出定的時候，像癡呆醉酒的人一樣，應當至誠地修習懺悔之法，禮拜塗地，放下這種觀想。禮拜的時候，還沒抬起頭，自然就能見到如來的真影，用手摩頭，讚歎說：『法子（佛法的繼承人）！善哉善哉！你現在善於觀察諸佛的空法。』因為見到佛影的緣故，心中非常歡喜，也因此醒悟過來。當時尊者摩訶賓頭盧（Mahā-Piṇḍola），與五百阿羅漢（Arhat），飛到他的面前，廣泛地宣說甚深的空法。因為見到五百聲聞比丘（Śrāvaka Bhikṣu）的緣故，心中非常歡喜，頭頂禮拜懺悔。又見到尊者舍利弗（Śāriputra）、摩訶目犍連（Mahāmaudgalyāyana），以及一千二百五十位聲聞的影像，當時又見到釋迦牟尼佛（Śākyamuni Buddha）的影像。見到釋迦牟尼佛的影像后，又得見到過去六佛的影像。這時諸佛的影像，像水晶鏡子一樣明顯可以觀看，各自伸出右手摩修行者的頭頂。諸佛如來（Tathāgata）親自說出自己的名字，第一位佛說：『我是毗婆尸（Vipaśyin）。』第二位佛說：『我是尸棄（Śikhin）。』第三位佛說：『我是』

【English Translation】 English version: The roots of the multitude of plants and trees were exceedingly numerous, beyond counting. At that time, the black elephant, as before, used its trunk to encircle the tree, and countless dragons and yakshas fought together with the black elephant. The violent elephant trampled upon these ghosts and spirits, causing them to faint and collapse to the ground. In the sky, there were many ghosts and spirits, numerous in number, holding sword wheels in their hands, assisting the black elephant in its attempt to uproot the tree. After a long time, one of the tree's roots began to move. When this tree moved, the practitioner himself saw the ground beneath his rope bed naturally shaking. This happened every day for ninety days. At this time, one should beg for good food and various tonics to nourish the body. Sit peacefully and stably, and practice again as before. As seen before, observe each of the initial states carefully, going back and forth sixteen times, making them extremely clear and pure. Once they are clear and pure, focus the mind again, observing that the body is suffering, empty, impermanent, and without self, and that everything is empty. While contemplating in this way, one sees the body without seeing a body, sees the self without seeing a self, and sees the mind without seeing a mind. At that time, one suddenly sees that this earth, mountains, rivers, and stone walls have all disappeared. When emerging from samadhi, like a foolish drunken person, one should sincerely practice the method of repentance, prostrating and smearing the ground, and abandoning this contemplation. While prostrating, before even raising one's head, one will naturally see the true image of the Tathāgata (如來), touching one's head with his hand and praising, 'Son of the Dharma (法子)! Excellent, excellent! You are now skilled in observing the empty Dharma of all Buddhas.' Because of seeing the Buddha's image, the mind is greatly joyful, and one awakens as a result. At that time, Venerable Mahā-Piṇḍola (摩訶賓頭盧), with five hundred Arhats (阿羅漢), flew before him, extensively proclaiming the profound Dharma of emptiness. Because of seeing the five hundred Śrāvaka Bhikṣus (聲聞比丘), the mind is greatly joyful, and one bows and repents with the crown of one's head. Again, one sees the images of Venerable Śāriputra (舍利弗), Mahāmaudgalyāyana (摩訶目犍連), and one thousand two hundred and fifty Śrāvakas. At that time, one also sees the image of Śākyamuni Buddha (釋迦牟尼佛). After seeing the image of Śākyamuni Buddha, one also gets to see the images of the six Buddhas of the past. At this time, the images of all the Buddhas, like crystal mirrors, are clearly visible, and each extends his right hand to touch the crown of the practitioner's head. The Buddhas Tathāgatas (如來) personally speak their names. The first Buddha says, 'I am Vipaśyin (毗婆尸).' The second Buddha says, 'I am Śikhin (尸棄).' The third Buddha says, 'I am'

毗舍。』第四佛言：『我是拘樓孫。』第五佛言：『我是迦那含牟尼。』第六佛言：『我是迦葉毗。』第七佛言：『我是釋迦牟尼佛，是汝和上。汝觀空法，我來為汝作證；六佛世尊現前證知。』見佛說是語時，見佛色身了了分明，亦見六佛了了分明。爾時七佛各放眉間白毫大人相光，光明大盛，照娑婆世界及琉璃身皆令明顯。爾時諸佛現此相時，身諸毛孔放大光明，化佛無數，遍滿三千大千世界，地及虛空純黃金色。是諸世尊，中有飛行者、中有作十八變者、中有經行者、中有入深禪定者、中有默然安住者、中有放大光明者，唯大和上釋迦牟尼佛，為於行者說四真諦，分別苦空無常無我諸法空義。過去六佛亦復分別十二因緣，或復演說三十七道品，讚歎聖行。爾時行者見佛聞法，心生歡喜。應時自思惟：『諸佛世尊有二種身。今我所見，見佛色身，不見如來解脫知見五分法身。』作是思惟時，復更懺悔慇勤不懈，晝夜六時恒修三昧，應作是念：『此色身，如幻、如夢、如焰、如旋火輪、如乾闥婆城、如呼聲響。是故佛說一切有為法，如夢幻泡影，如露亦如電。如是諸法等，我今一一應當諦觀極令了了。』作是觀時，化佛不現；若有少在復更觀空，以觀空故化佛即滅，唯七佛在。爾時七佛與諸聲聞眷屬大眾，廣為行者

【現代漢語翻譯】現代漢語譯本毗舍（Visha）。』第四佛說：『我是拘樓孫（Krakucchanda）。』第五佛說：『我是迦那含牟尼（Kanakamuni）。』第六佛說：『我是迦葉毗（Kashyapa）。』第七佛說：『我是釋迦牟尼佛（Shakyamuni），是你的和尚。你觀空法，我來為你作證；六佛世尊現前證知。』當他見到佛並說這些話時，見到佛的色身清清楚楚，也見到六佛清清楚楚。當時，七佛各自從眉間白毫大人相放出光明，光明大盛，照耀娑婆世界（Sahā world），以及琉璃身，都令其明顯。當時，諸佛顯現此相時，身體的每個毛孔都放出大光明，化出無數的佛，遍滿三千大千世界，大地和虛空都變成純金色。這些世尊中，有的在飛行，有的在作十八變，有的在經行，有的進入深禪定，有的默然安住，有的放出大光明，只有大和尚釋迦牟尼佛，為修行者說四真諦，分別苦、空、無常、無我諸法空義。過去六佛也分別解說十二因緣，或者演說三十七道品，讚歎聖行。當時，修行者見到佛聞到法，心中生起歡喜。應時自己思惟：『諸佛世尊有兩種身。現在我所見到的，是佛的色身，沒有見到如來的解脫知見五分法身。』作這樣的思惟時，又更加懺悔，慇勤不懈，晝夜六時恒常修習三昧，應當這樣念：『此色身，如幻、如夢、如焰、如旋火輪、如乾闥婆城（Gandharva city）、如呼聲響。』所以佛說一切有為法，如夢幻泡影，如露亦如電。像這樣的諸法等，我現在一一應當仔細觀察，使其極度清楚明白。』作這樣的觀想時，化佛不再顯現；若有少許存在，就再次觀空，因為觀空的緣故，化佛立即消失，只有七佛存在。當時，七佛與諸聲聞眷屬大眾，廣泛地為修行者說法

【English Translation】 English version 『Visha.』 The fourth Buddha said, 『I am Krakucchanda (one of the past Buddhas).』 The fifth Buddha said, 『I am Kanakamuni (one of the past Buddhas).』 The sixth Buddha said, 『I am Kashyapa (one of the past Buddhas).』 The seventh Buddha said, 『I am Shakyamuni Buddha (the historical Buddha), your preceptor. You contemplate the Dharma of emptiness; I have come to attest to it for you; the six Buddhas, World Honored Ones, are here present to know and witness.』 When he saw the Buddha and spoke these words, he saw the physical body of the Buddha clearly and distinctly, and he also saw the six Buddhas clearly and distinctly. At that time, the seven Buddhas each emitted a great light from the white hair between their eyebrows, the mark of a great person. The light was exceedingly bright, illuminating the Sahā world (the world we live in) and making the crystal body appear clearly. At that time, when the Buddhas manifested this sign, every pore of their bodies emitted great light, transforming into countless Buddhas, filling the three thousand great thousand worlds, and the earth and the sky became pure gold. Among these World Honored Ones, some were flying, some were performing the eighteen transformations, some were walking back and forth, some were entering deep samadhi, some were silently abiding, and some were emitting great light. Only the great preceptor, Shakyamuni Buddha, was explaining the Four Noble Truths to the practitioner, distinguishing the meaning of emptiness in all dharmas, such as suffering, emptiness, impermanence, and non-self. The six past Buddhas also separately explained the Twelve Links of Dependent Origination, or expounded the Thirty-Seven Limbs of Enlightenment, praising the holy conduct. At that time, the practitioner, seeing the Buddha and hearing the Dharma, felt joy in his heart. Immediately, he thought to himself: 『The Buddhas, World Honored Ones, have two kinds of bodies. What I see now is the physical body of the Buddha; I do not see the Dharma body of the Tathagata (another name for Buddha), which consists of the five aggregates of liberation, knowledge, and vision.』 As he was thinking this, he repented even more, diligently and tirelessly, constantly cultivating samadhi during the six periods of the day and night, and he should think thus: 『This physical body is like an illusion, like a dream, like a flame, like a whirling fire wheel, like a Gandharva city (a mirage), like the echo of a sound.』 Therefore, the Buddha said that all conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew, and like lightning. Such are all these dharmas, and I should now carefully observe each one, making them extremely clear and distinct.』 As he was making this contemplation, the transformed Buddhas no longer appeared; if there were a few remaining, he would contemplate emptiness again, and because of contemplating emptiness, the transformed Buddhas would immediately disappear, and only the seven Buddhas would remain. At that time, the seven Buddhas, together with their assembly of Shravakas (disciples who hear the teachings) and their retinues, extensively preached the Dharma to the practitioner.

說三十七助聖道法。聞此法已，身心歡喜，復更諦觀苦空無常無我等法。作是觀時，狂象大吼挽樹令動。樹初動時，見一房地六變震動。復有夜叉刺黑象殺，眾多黑象死臥在地，不久爛潰，白膿黑膿、青膿黃膿、綠膿紫膿、赤膿赤血，流污在地。復有蜣螂諸蟲游集其上，復有諸蟲眼中出火燒蜣螂殺。爾時下方金剛地際有五金剛輪，有五金剛人在其輪間，右手執金剛劍、左手執金剛杵，以杵搗地、以劍斫樹。見此事時，大地漸動，見城內地六種震動。見一城已，復見二城。漸漸廣大，見一逾阇那。見一逾阇那已，復更廣大，普見三千大千世界一切地動。動時東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒。此地動時，見大樹荄，乃至金剛際。時金剛人以刀斫之，令樹荄絕。樹荄絕時，諸龍諸蛇皆悉吐焰尋樹而上。爾時復有眾多羅剎積薪樹上。時金剛人，以金剛杵搗樹枝折。搗此樹時，一杵乃至八萬四千杵，樹枝方折。爾時杵端自然出火，燒此樹盡，唯有樹心。如金剛錐，從三界頂，下至金剛際，不可傾動。是時行者得此觀時，出定安樂。出定入定，心恒靜寂，無憂喜想。復勤精進晝夜不息。以精進故，世尊釋迦牟尼與過去六佛當現其前，為說甚深空三昧、無愿三昧、無作三昧。聞已歡喜，隨順佛教，諦

【現代漢語翻譯】現代漢語譯本：講述三十七助聖道法（三十七種幫助達到聖道的修行方法）。聽聞此法后，身心歡喜，再次仔細觀察苦、空、無常、無我等法（佛教的基本教義，指世間一切皆苦，本質為空，不斷變化，沒有永恒的自我）。在進行這種觀察時，一頭狂暴的大象大聲吼叫，拉動樹木使其搖動。樹木剛開始搖動時，看見一處房地發生六種震動。又有夜叉（一種鬼神）刺殺黑象，許多黑象死亡並倒臥在地，不久便腐爛潰敗，流出白色膿液、黑色膿液、青色膿液、黃色膿液、綠色膿液、紫色膿液、紅色膿液和赤色血液，污染了地面。又有蜣螂（屎殼郎）等各種蟲子聚集在上面，又有蟲子從眼中噴出火焰，焚燒蜣螂並將其殺死。這時，下方金剛地際出現五個金剛輪（象徵堅固不壞的法輪），有五個金剛人（手持金剛杵的神）在輪子之間，右手拿著金剛劍，左手拿著金剛杵，用杵搗擊地面，用劍砍伐樹木。看到這件事時，大地逐漸震動，看見城內發生六種震動。看見一座城后，又看見兩座城。漸漸擴大，看見一由旬（古印度長度單位）。看見一由旬后，又更加擴大，普遍看見三千大千世界（佛教宇宙觀中的一個宇宙）的一切都在震動。震動時，東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，中間涌起邊緣沉沒，邊緣涌起中間沉沒。這大地震動時，看見大樹的根，一直到金剛地際。這時，金剛人用刀砍斷樹根，使樹根斷絕。樹根斷絕時，諸龍（神話生物）諸蛇都吐出火焰，沿著樹向上蔓延。這時，又有許多羅剎（惡鬼）在樹上堆積柴火。這時，金剛人用金剛杵搗擊樹枝，使其折斷。搗擊這棵樹時，一杵乃至八萬四千杵，樹枝才折斷。這時，杵的頂端自然發出火焰，將這棵樹燒盡，只剩下樹心。像金剛錐一樣，從三界（佛教宇宙觀中的欲界、色界、無色界）的頂端，下至金剛地際，不可傾動。這時，修行者得到這種觀想時，出定後感到安樂。出定入定，內心恒常平靜寂寞，沒有憂愁和喜悅的想法。再次勤奮精進，晝夜不息。因為精進的緣故，世尊釋迦牟尼（佛教創始人）與過去六佛（過去已經成佛的六位佛）當即顯現在他面前，為他說甚深空三昧（體悟空性的禪定）、無愿三昧（不求願望的禪定）、無作三昧（無所作為的禪定）。聽聞后歡喜，隨順佛教的教導，仔細觀察。

【English Translation】 English version: It speaks of the Thirty-Seven Aids to Enlightenment (thirty-seven practices that help to attain enlightenment). Having heard this Dharma, the body and mind rejoice, and again carefully contemplate the Dharma of suffering, emptiness, impermanence, and non-self (the basic teachings of Buddhism, referring to everything in the world as suffering, empty in nature, constantly changing, and without a permanent self). While engaging in this contemplation, a mad elephant roars loudly, pulling trees and causing them to shake. When the trees first begin to shake, one sees a piece of land experiencing six types of tremors. Then a Yaksha (a type of spirit) stabs and kills a black elephant, and many black elephants die and lie on the ground, soon decaying and festering, with white pus, black pus, blue pus, yellow pus, green pus, purple pus, red pus, and red blood flowing and polluting the ground. Then dung beetles and various insects gather on top of them, and some insects emit fire from their eyes, burning and killing the dung beetles. At this time, at the Vajra (diamond) ground below, there appear five Vajra wheels (symbolizing the indestructible Dharma wheel), and five Vajra beings (deities holding Vajras) are between the wheels, holding a Vajra sword in their right hand and a Vajra pestle in their left hand, using the pestle to pound the ground and the sword to chop down the trees. Seeing this, the earth gradually trembles, and one sees six types of tremors within the city. After seeing one city, one sees two cities. Gradually expanding, one sees one Yojana (an ancient Indian unit of distance). After seeing one Yojana, it expands even further, and one universally sees the entire Three Thousand Great Thousand Worlds (a universe in Buddhist cosmology) shaking. When it shakes, the east rises and the west sinks, the west rises and the east sinks, the south rises and the north sinks, the north rises and the south sinks, the center rises and the edges sink, and the edges rise and the center sinks. When this earth shakes, one sees the roots of a large tree, extending all the way to the Vajra ground. At this time, the Vajra beings cut the tree roots with their swords, causing them to be severed. When the tree roots are severed, all the Nagas (mythical serpents) and snakes emit flames, climbing up the tree. At this time, there are also many Rakshasas (evil spirits) piling firewood on the tree. At this time, the Vajra beings strike the tree branches with their Vajra pestles, causing them to break. When striking this tree, with one strike and even up to eighty-four thousand strikes, the branches finally break. At this time, fire naturally emerges from the tip of the pestle, burning the entire tree, leaving only the heartwood. Like a Vajra cone, from the top of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm in Buddhist cosmology), down to the Vajra ground, it cannot be shaken. At this time, when the practitioner attains this contemplation, they feel at peace after emerging from Samadhi (meditative state). Whether emerging from or entering Samadhi, the mind is constantly peaceful and still, without thoughts of sorrow or joy. Again, they diligently strive forward day and night without ceasing. Because of this diligence, the World Honored One Shakyamuni (the founder of Buddhism) and the Six Buddhas of the past (six Buddhas who have already attained Buddhahood in the past) immediately appear before them, and speak to them of the profound Samadhi of Emptiness (meditative absorption of realizing emptiness), the Samadhi of No-Wish (meditative absorption of non-desire), and the Samadhi of No-Action (meditative absorption of non-action). Having heard this, they rejoice and follow the teachings of Buddhism, contemplating carefully.

觀空法，如大水流，不久當得阿羅漢道。」

佛告阿難：「此不凈想觀，是大甘露，滅貪淫慾，能除眾生結使心病。汝好受持，慎勿忘失。若佛滅度后，比丘、比丘尼、優婆塞、優婆夷，聞此甘露灌頂聖法，能攝諸根，至心繫念，諦觀身份，心不分散，斂心使住經須臾間。此人命終，得生天上。若復有人隨順佛教，繫念諦觀一爪一指，令心安住，當知此人終不墮落三惡道中。若復有人，繫念諦觀，見舉身白骨。此人命終，生兜率陀天，值遇一生補處菩薩號曰彌勒。見彼天已，隨從受樂。彌勒成佛，最初聞法，得阿羅漢果，三明六通，具八解脫。若復有人，觀此不凈得具足者，於此身上見佛真影，聞佛說法，得盡諸苦。」

爾時阿難即從坐起，整衣服，為佛作禮，叉手長跪白佛言：「世尊！此法之要，云何受持？當何名此法？」佛告阿難：「此名『觀身不凈雜穢想』，亦名『破我法觀無我空』。汝好受持，為未來世濁苦眾生貪淫多者，當廣分別。」

佛說是語時，釋梵護世、無數天子，持天曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，而散佛上及諸大眾，頂禮佛足，讚歎佛言：「如來出世甚為希有，乃能降伏驕慢邪見迦絺罹難陀，亦為未來貪淫眾生說甘露藥，增長天種、不斷三寶。善哉世尊

【現代漢語翻譯】現代漢語譯本：『觀空法，如大水流，不久當得阿羅漢道。』

佛告阿難（Ananda，佛陀的十大弟子之一）: 『此不凈想觀，是大甘露，滅貪淫慾，能除眾生結使心病。汝好受持，慎勿忘失。若佛滅度后，比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），聞此甘露灌頂聖法，能攝諸根，至心繫念，諦觀身份，心不分散，斂心使住經須臾間。此人命終，得生天上。若復有人隨順佛教，繫念諦觀一爪一指，令心安住，當知此人終不墮落三惡道中。若復有人，繫念諦觀，見舉身白骨。此人命終，生兜率陀天（Tusita Heaven），值遇一生補處菩薩號曰彌勒（Maitreya，未來佛）。見彼天已，隨從受樂。彌勒成佛，最初聞法，得阿羅漢果，三明六通，具八解脫。若復有人，觀此不凈得具足者，於此身上見佛真影，聞佛說法，得盡諸苦。』

爾時阿難即從坐起，整衣服，為佛作禮，叉手長跪白佛言：『世尊！此法之要，云何受持？當何名此法？』佛告阿難：『此名『觀身不凈雜穢想』，亦名『破我法觀無我空』。汝好受持，為未來世濁苦眾生貪淫多者，當廣分別。』

佛說是語時，釋（Sakra，帝釋天）、梵（Brahma，大梵天）護世、無數天子，持天曼陀羅華（Mandala flower）、摩訶曼陀羅華（Maha Mandala flower）、曼殊沙華（Manjusaka flower）、摩訶曼殊沙華（Maha Manjusaka flower），而散佛上及諸大眾，頂禮佛足，讚歎佛言：『如來出世甚為希有，乃能降伏驕慢邪見迦絺罹難陀（Katyayaniputra），亦為未來貪淫眾生說甘露藥，增長天種、不斷三寶。善哉世尊！』

【English Translation】 English version: 'Contemplating emptiness is like a great flowing river; before long, one will attain the state of an Arhat (Arahat, one who has attained Nirvana).'

The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha): 'This contemplation of impurity is the great nectar, extinguishing greed and lust, and removing the afflictions and mental illnesses of sentient beings. You should uphold it well and not forget it. If, after the Buddha's Parinirvana (Parinirvana, the death of the Buddha), monks (bhiksu, male monastic), nuns (bhiksuni, female monastic), laymen (upasaka, male lay follower), and laywomen (upasika, female lay follower) hear this sacred Dharma of nectar-like empowerment, and can gather their senses, wholeheartedly focus their minds, and closely observe the parts of the body without distraction, concentrating their minds and keeping them still for even a short time, then upon death, this person will be reborn in the heavens. If someone follows the Buddha's teachings, focusing their mind and closely observing a single fingernail or fingertip, allowing their mind to abide in peace, know that this person will never fall into the three evil realms. If someone focuses their mind and closely observes, seeing the entire body as white bones, upon death, this person will be reborn in the Tusita Heaven (Tusita Heaven), encountering the Bodhisattva (Bodhisattva, one who seeks Buddhahood) who will be the next Buddha, named Maitreya (Maitreya, the future Buddha). Having seen that heaven, they will follow and enjoy its pleasures. When Maitreya becomes a Buddha, they will be among the first to hear the Dharma, attain the fruit of Arhatship, possess the three kinds of knowledge and six supernatural powers, and be complete with the eight liberations. If someone fully cultivates this contemplation of impurity, they will see the true form of the Buddha on this very body, hear the Buddha preach the Dharma, and be freed from all suffering.'

At that time, Ananda rose from his seat, arranged his robes, bowed to the Buddha, and, with palms together, knelt and said to the Buddha: 'World Honored One! How should we uphold this essential Dharma? What should this Dharma be called?' The Buddha told Ananda: 'This is called the 'Contemplation of the Impurity and Foulness of the Body,' and it is also called the 'Dharma of Breaking Self, Contemplating No-Self and Emptiness.' You should uphold it well and widely explain it for the sake of sentient beings in the future world who are afflicted by turbidity and suffering, and who are filled with greed and lust.'

When the Buddha spoke these words, Sakra (Sakra, the lord of the devas), Brahma (Brahma, the creator god), the protectors of the world, and countless devas (devas, deities) held heavenly Mandala flowers (Mandala flower), Maha Mandala flowers (Maha Mandala flower), Manjusaka flowers (Manjusaka flower), and Maha Manjusaka flowers (Maha Manjusaka flower), and scattered them upon the Buddha and the entire assembly, prostrated at the Buddha's feet, and praised the Buddha, saying: 'It is extremely rare for the Tathagata (Tathagata, 'one who has thus gone', an epithet of the Buddha) to appear in the world, able to subdue the arrogant and wrongly-viewed Katyayaniputra (Katyayaniputra), and also to speak the nectar-like medicine for future sentient beings filled with greed and lust, increasing the seeds of heavenly beings and ensuring the Three Jewels (Three Jewels, Buddha, Dharma, Sangha) are not cut off. Excellent, World Honored One!'

！快說是法。」龍神、夜叉、乾闥婆等，亦同諸天讚歎于佛。尊者阿難，迦絺罹難陀及千比丘，無量諸天、八部之眾，聞佛所說，歡喜奉行，禮佛而退。

得此觀者，名十色不凈，亦名分別諸蟲境界。是最初不凈門。有十八方便，諸境界性不可具說。入三昧時，當自然得此第十八一門觀竟。

如是我聞：

一時佛住舍衛國祇樹給孤獨園。爾時世尊與千二百五十比丘俱。是時會中有一比丘名禪難提——于深禪定久已通達，成阿羅漢，三明六通，具八解脫——即從坐起，正衣服，叉手長跪而白佛言：「如來今者現在世間利安一切。佛滅度后，佛不現在，諸四部眾有業障者，若繫念時境界不現在前，如是煩惱及一切罪，犯突吉羅乃至重罪，欲懺悔者，當云何滅是諸罪相？若復有人殺生邪見、欲修正念、當云何滅邪見殺生惡煩惱障？」作是語已，如大山崩，五體投地頂禮佛足，復白佛言：「唯愿世尊為我解說，令未來世一切眾生，恒得正念、不離賢聖。」

爾時世尊猶如慈父安慰其子，告言：「善哉善哉！善男子！汝行慈心與慈俱生，今具大悲無漏根力覺道成就。汝於今日為未來世一切眾生問除罪法，諦聽諦聽，善思念之。」爾時世尊即放頂光。此光金色，有五百化佛，繞佛七匝，照祇陀林亦作金色

【現代漢語翻譯】現代漢語譯本：『快說此法。』龍神（Nāga，一種神祇）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天神）等，也同諸天一起讚歎佛陀。尊者阿難（Ānanda，佛陀的十大弟子之一），迦絺罹難陀（Kālodāyin，佛陀的弟子）及一千比丘，無量諸天、天龍八部之眾，聽聞佛陀所說，歡喜奉行，向佛陀行禮後退下。

得到這種觀想的人，名為十色不凈觀，也名為分別諸蟲境界觀。這是最初的不凈觀之門。有十八種方便法門，各種境界的性質無法全部說盡。進入三昧（Samādhi，禪定）時，自然會得到這種觀想，這是第十八種觀想的結束。

如是我聞：

一時，佛陀住在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。當時，世尊（Bhagavān，佛陀的尊稱）與一千二百五十位比丘在一起。這時，法會中有一位比丘名叫禪難提（Dhyānānandi）——他于甚深禪定中早已通達，成就阿羅漢（Arhat，已證悟者），具足三明六通，八解脫——即從座位上站起，整理好衣服，合掌長跪，對佛陀說：『如來（Tathāgata，佛陀的稱號）現在世間利益安樂一切眾生。佛陀滅度后，佛陀不在世間，那些有業障的四部眾（比丘、比丘尼、優婆塞、優婆夷），如果繫念時境界不出現在眼前，像這樣的煩惱以及一切罪過，犯了突吉羅（Duṣkṛta，輕罪）乃至重罪，想要懺悔的人，應當如何滅除這些罪相？如果又有人殺生、持邪見，想要修正念，應當如何滅除邪見、殺生的惡煩惱障？』說完這些話后，像大山崩塌一樣，五體投地頂禮佛足，又對佛陀說：『唯愿世尊為我解說，令未來世的一切眾生，恒常得到正念，不離賢聖。』

這時，世尊猶如慈父安慰自己的孩子，說道：『善哉！善哉！善男子！你行慈心，與慈心一同生起，現在具足大悲心，無漏的根、力、覺、道都已成就。你於今日為未來世的一切眾生，請問消除罪過的方法，仔細聽，仔細聽，好好地思念它。』這時，世尊即從頭頂放出光明。這光明是金色的，有五百化佛，圍繞佛陀七圈，照亮祇陀林（Jetavana）也變成金色。

【English Translation】 English version: 『Quickly explain this Dharma.』 The Nāgas (dragon deities), Yakṣas (guardian spirits), Gandharvas (celestial musicians), and others, together with the devas (gods), praised the Buddha. The Venerable Ānanda (one of the Buddha's ten principal disciples), Kālodāyin (a disciple of the Buddha), and a thousand bhikṣus (monks), countless devas, and the assembly of the Eight Classes of beings, hearing what the Buddha said, joyfully accepted and practiced it, bowed to the Buddha, and withdrew.

One who attains this contemplation is called the Ten Colors of Impurity, also called the Contemplation of Discriminating the Realm of Various Worms. This is the initial gate of impurity. There are eighteen expedient methods, and the nature of the various realms cannot be fully described. When entering samādhi (meditative absorption), one will naturally attain this contemplation. This concludes the eighteenth contemplation.

Thus have I heard:

At one time, the Buddha was dwelling in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. At that time, the World-Honored One (Bhagavān, title for the Buddha) was with twelve hundred and fifty bhikṣus. At that time, in the assembly, there was a bhikṣu named Dhyānānandi (Joy of Meditation) – who had long been thoroughly versed in deep meditation, had become an Arhat (one who has attained enlightenment), possessed the Three Clarities and Six Supernatural Powers, and was complete with the Eight Liberations – immediately arose from his seat, arranged his robes, folded his hands, knelt on his knees, and said to the Buddha: 『The Tathāgata (title for the Buddha) is now in the world to benefit and bring peace to all beings. After the Buddha's parinirvana (death), when the Buddha is no longer present in the world, if those of the Four Assemblies (bhikṣus, bhikṣunis, upāsakas, upāsikās) who have karmic obstacles, when focusing their minds, do not have the realm appear before them, how should those who wish to repent of such afflictions and all offenses, from duṣkṛta (minor offenses) to serious offenses, eliminate these signs of offenses? Furthermore, if someone has committed killing and holds wrong views, and wishes to cultivate right mindfulness, how should they eliminate the evil afflictive obstacles of wrong views and killing?』 After speaking these words, like a great mountain collapsing, he prostrated himself with his five limbs touching the ground, paying homage to the Buddha's feet, and again said to the Buddha: 『I only wish that the World-Honored One would explain this for me, so that all beings in the future world may constantly attain right mindfulness and not be separated from the wise and virtuous.』

At this time, the World-Honored One, like a compassionate father comforting his child, said: 『Excellent! Excellent! Good man! You practice loving-kindness, and loving-kindness arises with you. Now you are complete with great compassion, and the undefiled roots, powers, enlightenment, and path have been accomplished. Today, for all beings in the future world, you ask about the method of eliminating offenses. Listen carefully, listen carefully, and contemplate it well.』 At this time, the World-Honored One immediately emitted light from the crown of his head. This light was golden, and there were five hundred manifested Buddhas, circling the Buddha seven times, illuminating the Jetavana (grove) and also turning it golden.

。現此相已，還從佛枕骨入。

爾時世尊告禪難提及敕阿難：「汝等當教未來眾生罪業多者，為除罪故，教使唸佛。以唸佛故，除諸業障、報障、煩惱障。唸佛者當先端坐，叉手閉眼、舉舌向腭，一心繫念，心心相注使不分散。心既定已，先當觀像。觀像者，當起想念，觀於前地極使白凈，取相長短壁方二丈，益使明凈猶如明鏡。見前地已，見左邊地亦使明凈，見右邊地亦使明凈，及見后地亦使明凈，使四方地悉平如掌。其一一方各作二丈地想，極使明凈。地既明已，還當攝心觀於前地，作蓮華想。其華千葉，七寶莊嚴。復當作一丈六金像想，令此金像結加趺坐，坐蓮華上。見此像已，應當諦觀頂上肉髻。見頂上肉髻發紺青色，一一發舒長丈三，還放之時右旋宛轉。有琉璃光住佛頂上。如是一一孔一毛旋生，觀八萬四千毛皆使了了。見此事已，次觀像面，像面圓滿如十五日月，威光益顯，分齊分明。復觀額廣平正眉間毫相，白如珂雪、如頗梨珠，右旋宛轉。復觀像鼻，如鑄金鋌、似鷹王嘴，當於面門。復觀像口，唇色赤好，如頻婆羅果。次觀像齒，口四十齒，方白齊平。齒上有印，印中出光，如白真珠。齒間紅色，流出紅光。次觀像頸，如琉璃筒，顯發金顏。次觀像胸德字萬字，眾相印中極令分明，印印出光五

色具足。次觀佛像，臂如象王鼻，柔軟可愛。次觀像手，十指參差，不失其所。手內外握，手上生毛，如琉璃光。毛悉上靡，如赤銅爪，爪上金色。爪內紅色，如赤銅山與紫金合。次觀合曼掌，猶如鵝王，舒時則現，似真珠網；攝手不見。觀像手已，次觀像身，方坐安隱如真金山，不前不卻，中坐得所。復觀像脛，如鹿王腨，𦟛直圓滿。次觀足趺，平滿安庠，足下蓮華千輻具足，足上生毛如紺琉璃，毛皆上靡。腳指齊整，參差得中。爪色赤銅，于腳指端亦有千輻相輪，腳指網間猶如羅文，似雁王腳。如是諸事，及與身光、圓光、項光，光有化佛、諸大比丘、眾化菩薩。如是化人如旋火輪，旋逐光走。如是逆觀者，從足逆觀乃至頂髻；順觀者，從頂至足。如是觀像，使心分明，專見一佛像。見一像已，復當更觀得見二像。見二佛像時，使佛像身成琉璃出衆色光，焰焰相次如燒金山，化像無數。見二像已，復見三像。見三像已，復見四像。見四像已，復見五像。見五像已，乃至見十像。見十像已，心轉明利，見閻浮提齊四海內。凡夫心狹不得令廣，若廣大者，攝心令還，齊四海內，以鐵圍山為界。見此海內滿中佛像，三十二相八十隨形好皆使分明。一一相好有無數光。若於眾光見一一境界雜穢不凈，從罪報得。復應更起掃

{ "translations": [ "現代漢語譯本", "色具足（擁有美好的外形）。接下來觀想佛像，手臂像象王（指體型巨大的大象）的鼻子一樣，柔軟可愛。然後觀想佛像的手，十個手指長短不一，但位置恰當。手掌或內或外握著，手上有毛，像琉璃一樣發光。所有的毛都向上生長，指甲像赤銅一樣，指甲上有金色的光澤。指甲內部是紅色的，像赤銅山與紫金混合在一起。接下來觀想合曼掌（佛的手掌），像鵝王（指體型最大的鵝）一樣，伸展開時顯現，像真珠網一樣；收回手時就看不見了。觀想佛像的手之後，接下來觀想佛像的身體，端正地坐著，安穩如真金山，不向前也不向后，端坐在合適的位置。再觀想佛像的小腿，像鹿王（指鹿中之王）的小腿一樣，筆直而圓潤飽滿。接下來觀想腳背，平坦而飽滿，安詳而穩重，腳底有蓮花，一千個輻條都完整具備，腳上生長的毛像紺青色的琉璃一樣，所有的毛都向上生長。腳趾整齊，長短不一但恰到好處。指甲的顏色是赤銅色，在腳趾的末端也有千輻輪相，腳趾間的蹼膜像羅紋一樣，像雁王（指體型最大的雁）的腳。像這樣觀想各種細節，以及身體的光芒、圓光、項光，光中有化佛（由佛變化而來的佛）、各位大比丘（出家受具足戒的男性佛教徒）、眾多的化菩薩（由菩薩變化而來的菩薩）。這些化人像旋轉的火輪一樣，隨著光芒旋轉移動。像這樣逆向觀想，從腳開始逆向觀想到頭頂的髮髻；順向觀想，從頭頂到腳。像這樣觀想佛像，使內心清晰明瞭，專注地只觀想一尊佛像。見到一尊佛像之後，再進一步觀想，能夠見到兩尊佛像。見到兩尊佛像時，使佛像的身體變成琉璃，發出各種顏色的光芒，光焰相繼，像燃燒的金山一樣，化現出無數的佛像。見到兩尊佛像之後，再見到三尊佛像。見到三尊佛像之後，再見到四尊佛像。見到四尊佛像之後，再見到五尊佛像。見到五尊佛像之後，乃至見到十尊佛像。見到十尊佛像之後，內心變得更加明亮敏銳，能夠見到整個閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）直到四海之內。凡夫的心胸狹窄，不能讓它變得寬廣，如果變得寬廣，就要收攝心念，回到四海之內，以鐵圍山（Mount Chakravada，佛教宇宙觀中的山名）為界限。見到這片海內充滿了佛像，三十二相（Thirty-two marks of a Great Man，佛的三十二種殊勝的身體特徵）和八十隨形好（Eighty minor marks，佛的八十種較小的身體特徵）都要清晰分明。每一個相好都有無數的光芒。如果在眾多的光芒中見到任何雜亂污穢的境界，那是從罪業報應中得來的。應該重新開始掃除。", "English version", 'Possessing perfect form. Next, contemplate the Buddha image, with arms like the trunk of an elephant king (referring to a large elephant), soft and lovely. Then contemplate the image\'s hands, with ten fingers of varying lengths, but each in its proper place. The palms are either held inward or outward, with hair growing on the hands, shining like lapis lazuli. All the hairs grow upwards, the nails are like red copper, with golden luster on them. The inside of the nails is red, like a combination of a red copper mountain and purple gold. Next, contemplate the joined palms, like a swan king (referring to a large swan), appearing when extended, like a net of pearls; invisible when the hand is withdrawn. After contemplating the image\'s hands, next contemplate the image\'s body, sitting upright and secure like a mountain of pure gold, neither leaning forward nor backward, sitting in the proper position. Then contemplate the image\'s shanks, like the shanks of a deer king (referring to a noble deer), straight, round, and full. Next, contemplate the insteps, flat and full, peaceful and steady, with lotuses beneath the feet, complete with a thousand spokes, and hair growing on the feet like dark blue lapis lazuli, all the hairs growing upwards. The toes are aligned, varying in length but in perfect proportion. The color of the nails is red copper, and at the tips of the toes there are also thousand-spoked wheels, and the webbing between the toes is like brocade, like the feet of a swan king. Contemplate all these details, as well as the body\'s aura, the halo, and the nimbus, with transformation Buddhas (emanated Buddhas), great Bhikkhus (ordained male monastics), and numerous transformation Bodhisattvas (emanated Bodhisattvas) within the light. These transformation beings move like spinning fire wheels, following the light as it revolves. Those who contemplate in reverse order, contemplate from the feet upwards to the topknot; those who contemplate in forward order, contemplate from the top of the head to the feet. Contemplate the image in this way, making the mind clear and distinct, focusing solely on one Buddha image. After seeing one image, then contemplate further, so as to see two images. When seeing two Buddha images, make the Buddha images\' bodies become lapis lazuli, emitting various colors of light, with flames following one another like a burning mountain of gold, manifesting countless images. After seeing two images, then see three images. After seeing three images, then see four images. After seeing four images, then see five images. After seeing five images, then see up to ten images. After seeing ten images, the mind becomes clearer and sharper, able to see the entire Jambudvipa (one of the four continents in Buddhist cosmology, the world we inhabit) within the four seas. The minds of ordinary people are narrow and should not be allowed to expand; if they do expand, then gather the mind back, within the four seas, with Mount Chakravada (a mountain range in Buddhist cosmology) as the boundary. See this sea filled with Buddha images, with the thirty-two marks (Thirty-two marks of a Great Man) and eighty minor marks (Eighty minor marks) all clearly distinct. Each mark has countless rays of light. If, within the multitude of lights, one sees any impure or defiled realms, that is the result of sinful karma. One should then begin anew to cleanse.' ] }

兜婆塗地，造作凈籌，謙卑下下，修諸懺悔。復當安心正念一處，如前觀像，不緣餘事，諦觀像眉間。觀像眉間已，次第觀其餘諸相，一一相好皆使分明。若不分明，更復懺悔作諸苦役，然後攝心如前觀像。見諸佛像身色端嚴，三十二相皆悉具足，滿四海內皆坐華上。見坐像已，復更作念：『世尊在世，執缽持錫，入里乞食，處處游化，以福度眾生。我於今日，但見坐像、不見行像。宿有何罪？』作是念已，復更懺悔。既懺悔已，如前攝心繫念觀像。觀像時，見諸坐像一切皆起，巨身丈六，方正不傾，身相光明皆悉具足。見像立已，復見像行，執缽持錫，威儀庠序，諸天人眾皆亦圍繞。復有眾像，飛騰虛空放金色光滿虛空中，猶如金云、復似金山，相好無比。復見眾像，于虛空中作十八變，身上出水、身下出火，或現大身滿虛空中，大復現小如芥子許，履地如水、履水如地，于虛空中，東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒、上踴下沒、下踴上沒，行住坐臥隨意自在。見此事已，復當作念：『世尊在世，教諸比丘右脅而臥。我今亦當觀諸像臥。』尋見諸像牒僧伽梨，枕右肘，右脅而臥。脅下自然生金色床，金光栴檀、種種雜色眾妙蓮華以為敷具，上有寶帳垂諸瓔珞。佛放大光滿寶帳內，猶如

金華、復似星月，無量寶光猶如團云處空明顯，中有化佛彌滿虛空。見臥像已，復當作念：『過去有佛名釋迦牟尼，唯獨一身教化眾生，住在此世四十九年，入大涅槃而般涅槃，猶如薪盡火滅永滅無餘。我今心想，以想心故見是多像。此多像者，來無所從、去無所至，從我心想妄見此耳。』作是念時，漸漸消滅，眾像皆盡，唯見一像獨坐華臺結加趺坐。諦觀此像，三十二相八十種好皆使明瞭。見此像已，名觀像法。」

佛告禪難提及敕阿難：「佛滅度后，若比丘、比丘尼、優婆塞、優婆夷，欲懺悔者、欲滅罪者，佛雖不在，繫念諦觀形像者，諸惡罪業速得清凈。觀此像已，復當更觀從像臍中便放一光。其光金色，分為五支：一光照左、一光照右、一光照前、一光照后、一光照上。如是五光，光光之上皆有化佛，佛相次第滿虛空中。見此相時，極使明瞭。復見化佛，上至梵世，彌滿三千大千世界。於三千大千世界中見金色光，如紫金山，內外無妨。見此事時，心意快然，見前坐像如佛真影。見佛影已，復當作念：『此是影耳。世尊威力、智慧自在，現作此事。我今應當諦觀真佛。』◎爾時尋見佛身微妙如凈琉璃，內有金剛。于金剛內有紫金光，共相映發，成眾相好。三十二相八十種好猶如印文，炳然明顯，微妙清

【現代漢語翻譯】現代漢語譯本：金色的光華，又像是星月一般，無量的寶光就像一團團雲彩在空中顯現，其中有化身佛瀰漫在虛空中。見到臥佛像后，又應當這樣想：『過去有佛名叫釋迦牟尼（Sakyamuni，佛教創始人），僅僅以一身教化眾生，住在這個世間四十九年，進入大涅槃（Mahaparinirvana，佛教術語，指佛或阿羅漢的逝世）而般涅槃（Parinirvana，佛教術語，指完全的涅槃），就像柴火燒盡火焰熄滅一樣，永遠滅盡沒有剩餘。我現在用心去想，因為心想的緣故，所以見到這麼多的佛像。這些眾多的佛像，來沒有從哪裡來，去也沒有到哪裡去，都是從我心中妄想而見到罷了。』這樣想的時候，（佛）像漸漸地消失，所有的佛像都消失了，只見到一尊佛像獨自坐在蓮花臺上結跏趺坐（坐禪姿勢）。仔細地觀察這尊佛像，三十二相（32 marks of a Buddha，佛的三十二種殊勝的身體特徵）和八十種好（80 secondary characteristics of a Buddha，佛的八十種較小的身體特徵）都應當看得清清楚楚。見到這尊佛像后，就叫做觀像法。」

佛告訴禪難提（Chanandi，人名）並敕令阿難（Ananda，佛陀的十大弟子之一）說：『佛滅度（Nirvana，佛教術語，指從輪迴中解脫）后，如果比丘（Bhikkhu，佛教僧侶）、比丘尼（Bhikkhuni，佛教女尼）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），想要懺悔的人、想要滅除罪業的人，佛雖然不在世，如果能繫念專注地觀察佛像，各種惡的罪業就能迅速得到清凈。觀想這尊佛像后，又應當再觀想從佛像的臍中放出光芒。那光芒是金色的，分為五支：一支光芒照向左邊、一支光芒照向右邊、一支光芒照向前邊、一支光芒照向後邊、一支光芒照向上邊。像這樣的五道光芒，每一道光芒之上都有化身佛，佛的形象依次充滿虛空之中。見到這種景象時，要極力使它清晰明瞭。又見到化身佛，向上到達梵世（Brahma realm，色界天的最高層），瀰漫三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙）。在三千大千世界中見到金色的光芒，像紫金山一樣，內外沒有阻礙。見到這種景象時，心中感到快樂，見到面前坐著的佛像如同佛的真實影像。見到佛的影像后，又應當這樣想：『這只是影像罷了。世尊（World Honored One，對佛的尊稱）的威力、智慧自在，顯現出這樣的景象。我現在應當仔細地觀察真佛。』這時，隨即見到佛的身軀微妙如同清凈的琉璃，內部有金剛（Vajra，佛教術語，象徵堅不可摧的智慧）。在金剛內部有紫金色的光芒，互相輝映，成就各種殊勝的相好。三十二相和八十種好就像印章的紋路一樣，鮮明而清晰，微妙而清凈。

【English Translation】 English version: The golden radiance is like stars and moons, and the immeasurable precious light is like clusters of clouds appearing clearly in the sky, within which manifested Buddhas fill the void. Having seen the reclining image, one should contemplate further: 'In the past, there was a Buddha named Sakyamuni (Sakyamuni, the founder of Buddhism), who taught sentient beings alone, residing in this world for forty-nine years, entering the Great Nirvana (Mahaparinirvana, a Buddhist term referring to the passing away of a Buddha or Arhat) and Parinirvana (Parinirvana, a Buddhist term referring to complete Nirvana), like a fire extinguished when the firewood is exhausted, forever ceasing without remainder. Now, I contemplate with my mind, and because of this contemplation, I see these many images. These many images, they come from nowhere and go nowhere, they are merely illusory appearances arising from my mind.' When contemplating in this way, the images gradually disappear, all the images vanish, and only one image is seen sitting alone on a lotus platform in the lotus position. Carefully observe this image, making the thirty-two marks (32 marks of a Buddha, the thirty-two auspicious bodily characteristics of a Buddha) and eighty minor marks (80 secondary characteristics of a Buddha, the eighty minor bodily characteristics of a Buddha) all clear. Having seen this image, it is called the method of contemplating the image.

The Buddha told Chanandi (Chanandi, a name) and instructed Ananda (Ananda, one of the ten great disciples of the Buddha): 'After the Nirvana (Nirvana, a Buddhist term referring to liberation from the cycle of rebirth) of the Buddha, if Bhikkhus (Bhikkhu, Buddhist monks), Bhikkhunis (Bhikkhuni, Buddhist nuns), Upasakas (Upasaka, lay male devotees), Upasikas (Upasika, lay female devotees) wish to repent, wish to extinguish their sins, even though the Buddha is not present, if they focus their minds and carefully observe the image, all evil karmas will quickly be purified. Having contemplated this image, one should further contemplate a light emanating from the navel of the image. This light is golden, dividing into five rays: one ray shines to the left, one ray shines to the right, one ray shines forward, one ray shines backward, and one ray shines upward. Like these five rays, upon each ray there is a manifested Buddha, the forms of the Buddhas successively filling the void. When seeing this appearance, make it extremely clear. Furthermore, see the manifested Buddhas, reaching up to the Brahma realm (Brahma realm, the highest level of the Form Realm), filling the three thousand great thousand worlds (three thousand great thousand worlds, a universe in Buddhist cosmology). Within the three thousand great thousand worlds, see golden light, like a mountain of purple gold, unobstructed inside and out. When seeing this, the mind feels joyful, and the seated image in front appears like the true shadow of the Buddha. Having seen the shadow of the Buddha, one should contemplate further: 'This is merely a shadow. The power and wisdom of the World Honored One (World Honored One, an honorific title for the Buddha) are freely manifesting this. Now, I should carefully observe the true Buddha.' At that time, one immediately sees the Buddha's body as subtle as pure crystal, with Vajra (Vajra, a Buddhist term symbolizing indestructible wisdom) within. Within the Vajra, there is purple-golden light, mutually reflecting, completing all the auspicious marks. The thirty-two marks and eighty minor marks are like the patterns of a seal, bright and clear, subtle and pure.

凈不可具說。手執澡瓶住立空中，瓶內盛水狀如甘露，其水五色，五光清凈，如琉璃珠柔軟細滑，灌行者頂滿於身中。自見身內水所觸處，八十戶蟲漸漸萎落。蟲既萎已，身體柔軟，心意悅樂。當自念言：『如來慈父以此法水上味甘露而灌我頂。此灌頂法，必定不虛。』爾時復當更起想念：『唯愿世尊為我說法。』罪業除者，聞佛說法。佛說法者，說四念處、說四正勤，說四如意足、五根、五力，說七覺、說八聖道，此三十七法一一分別為行者說。說此法已，復教觀苦空無常無我。教此法已，以見佛故，得聞妙法，心意開解如水順流，不久亦成阿羅漢道。業障重者，見佛動口，不聞說法，猶如聾人無所聞知。爾時復當更行懺悔。既懺悔已，五體投地，對佛啼泣，經歷多時修諸功德，然後方聞佛所說法。雖聞說法，于義不了。復見世尊以澡瓶水灌行者頂，水色變異，純金剛色從頂上入，其色各異，青黃赤白，眾穢雜相亦于中現。水從頂上入，直下身中，從足跟出，流入地中。其地即時變為光明，大如丈許，下入地中，如是漸深直到水際。到水際已，復當作意，隨此光去。復觀此水，水下淳空。復更當觀空下有紺琉璃地，琉璃地下有金色地，金色地下有金剛地，金剛地下復見虛空。見此虛空，豁然大空都無所有。見此事已

【現代漢語翻譯】現代漢語譯本：凈觀的細節難以完全用語言描述。觀想自己手持澡瓶，站立在空中。瓶內盛滿水，水的形態如同甘露，呈現出五種顏色，五種光芒清澈明凈，如同琉璃珠般柔軟細膩，灌注在行者的頭頂，充滿全身。行者會看到自己身體內被水觸及的地方，八十種蟲類漸漸萎縮脫落。蟲類脫落後，身體變得柔軟，內心感到喜悅。此時應當默唸：『如來慈父用這法水，這上等的甘露灌注我的頭頂。這灌頂之法，必定真實不虛。』這時，再次生起這樣的念頭：『唯愿世尊為我說法。』罪業消除的人，就能聽到佛陀說法。佛陀所說的法，是四念處（身念處、受念處、心念處、法念處），四正勤（已生惡令斷滅、未生惡令不生、已生善令增長、未生善令生起），四如意足（欲如意足、勤如意足、心如意足、觀如意足），五根（信根、精進根、念根、定根、慧根），五力（信力、精進力、念力、定力、慧力），七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。這三十七道品，佛陀一一分別為行者解說。說完這些法后，佛陀又教導觀苦、空、無常、無我。教導這些法后，因為見到佛陀的緣故，得以聽聞妙法，心意開解如同水順流而下，不久也能成就阿羅漢道。業障深重的人，只能看到佛陀動嘴，卻聽不到佛陀說法，就像聾人一樣什麼也聽不見。這時，應當再次進行懺悔。懺悔完畢后，五體投地，對著佛陀啼哭，經歷很長時間修習各種功德，然後才能聽到佛陀所說的法。即使聽到了佛陀說法，對於其中的含義也不明白。再次看到世尊用澡瓶中的水灌注行者的頭頂，水的顏色發生變化，變成純金剛色，從頭頂進入身體，水的顏色各不相同，有青色、黃色、紅色、白色，各種污穢雜亂的景象也顯現在其中。水從頭頂進入，直接向下流到身體中，從腳後跟流出，流入地下。地面立刻變成光明，大約一丈大小，向下進入地下，這樣逐漸深入直到水邊。到達水邊后，再次用意念跟隨這道光而去。再次觀察這水，水下是純粹的空。再次觀察空下有紺琉璃地，琉璃地下有金色地，金色地下有金剛地，金剛地下再次看到虛空。見到這虛空，豁然開朗，一片空曠，什麼都沒有。見到這些景象后。

【English Translation】 English version: The details of the pure contemplation cannot be fully described in words. Visualize yourself holding a cleansing vase (zao ping), standing in the air. The vase is filled with water, the form of the water is like nectar (gan lu), presenting five colors, the five lights are clear and pure, as soft and delicate as a crystal (liu li) bead, pouring onto the crown of the practitioner's head, filling the entire body. The practitioner will see that in the places within their body touched by the water, the eighty types of worms gradually wither and fall off. After the worms have fallen off, the body becomes soft, and the mind feels joyful. At this time, one should silently recite: 'The Tathagata (Ru lai) compassionate father uses this Dharma water, this supreme nectar, to pour onto my head. This initiation (guan ding) Dharma is certainly true and not false.' At this time, again generate this thought: 'I wish that the World Honored One (Shi Zun) would preach the Dharma for me.' Those whose karmic obstacles have been removed will be able to hear the Buddha preach the Dharma. The Dharma that the Buddha preaches is the Four Foundations of Mindfulness (si nian chu) (mindfulness of body, feelings, mind, and phenomena), the Four Right Exertions (si zheng qin) (preventing evil from arising, abandoning evil that has arisen, generating good that has not yet arisen, increasing good that has arisen), the Four Bases of Supernatural Power (si ru yi zu) (desire, effort, mind, and investigation), the Five Roots (wu gen) (faith, effort, mindfulness, concentration, wisdom), the Five Powers (wu li) (faith, effort, mindfulness, concentration, wisdom), the Seven Factors of Enlightenment (qi jue zhi) (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity), and the Noble Eightfold Path (ba sheng dao) (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). The Buddha explains each of these thirty-seven factors of enlightenment (san shi qi dao pin) individually for the practitioner. After explaining these Dharmas, the Buddha then teaches the contemplation of suffering, emptiness, impermanence, and non-self. After teaching these Dharmas, because of seeing the Buddha, one is able to hear the wonderful Dharma, and the mind opens up like water flowing downstream, and soon one can also attain the state of Arhat (A luo han). Those with heavy karmic obstacles can only see the Buddha moving his mouth, but cannot hear the Buddha preaching the Dharma, just like a deaf person who cannot hear anything. At this time, one should again perform repentance. After completing the repentance, prostrate with the five limbs touching the ground, weeping before the Buddha, and after a long time of cultivating various merits, then one can hear the Dharma preached by the Buddha. Even if one hears the Dharma, one does not understand its meaning. Again, one sees the World Honored One pouring water from the cleansing vase onto the practitioner's head, the color of the water changes, becoming pure diamond (jin gang) color, entering the body from the top of the head, the colors of the water are different, there are blue, yellow, red, and white, and various impure and chaotic appearances also appear within it. The water enters from the top of the head, flowing directly down into the body, flowing out from the heels of the feet, flowing into the ground. The ground immediately transforms into light, about one zhang (丈) in size, entering the ground downwards, gradually deepening until it reaches the water's edge. After reaching the water's edge, again generate the intention to follow this light. Again, observe this water, below the water is pure emptiness. Again, observe that below the emptiness is dark crystal (gan liu li) ground, below the crystal ground is golden ground, below the golden ground is diamond ground, and below the diamond ground one sees emptiness again. Seeing this emptiness, it is suddenly vast and empty, there is nothing at all. After seeing these scenes.

，復還攝心，如前觀一佛像。爾時彼佛，光明益顯不可具說，復持澡瓶水灌行者頂，水相光明亦如上說。如是七遍。」

佛告禪難提：「此名觀像三昧，亦名唸佛定，複名除罪業，次名救破戒。令毀禁戒者不失禪定。」佛告阿難：「汝好受持此觀佛三昧灌頂之法，為未來世一切眾生當廣分別。」

佛說是語時，尊者禪難提，及諸天眾、千二百五十比丘，皆作是言：「如來世尊於今日為諸眾生亂心多者說除罪法。唯愿世尊更開甘露，令諸眾生於佛滅后得涅槃道。」禪難提比丘，聞佛說此觀佛三昧，身心歡喜，應時即得無量三昧門，豁然意解，成阿羅漢，三明六通，皆悉具足。佛告阿難：「此想成者，名第十九觀佛三昧，亦名灌頂法。汝好受持，慎勿忘失，為未來世一切眾生分別廣說。」佛說此語時，諸比丘眾聞佛所說，歡喜奉行。

佛告阿難：「貪淫多者，雖得如此觀佛三昧，於事無益，不能獲得賢聖道果。次當更教自觀己身，令如前法還作骨人，使皎然大白猶如雪山。復當繫念住意在臍中、或在腰中，隨息出入，一數二隨、或二數三隨、或三數四隨、或四數五隨、或五數六隨、或六數七隨、或七數八隨、或八數九隨、或九數十隨，終而復始，隨息往反至十復舍數而止。爾時心意恬靜無為，自見身皮

【現代漢語翻譯】現代漢語譯本，然後再次收攝心神，像之前那樣觀想一尊佛像。這時，那尊佛的光明更加顯耀，難以用語言完全描述。佛又用澡瓶中的水灌注修行者的頭頂，水的光明景象也如上面所說的那樣。像這樣重複七遍。

佛告訴禪難提（Chánnántí，尊者名）:『這叫做觀像三昧（guānxiàng sānmèi，通過觀想佛像而獲得的禪定），也叫做唸佛定（niànfó dìng，通過憶念佛陀而獲得的禪定），又叫做除罪業（chú zuìyè，消除罪惡業障），還叫做救破戒（jiù pòjiè，救助破戒之人）。能使毀犯禁戒的人不失去禪定。』佛告訴阿難（Ānán，佛陀的十大弟子之一）:『你要好好地受持這觀佛三昧灌頂之法，為未來世的一切眾生廣泛地分別解說。』

佛說這些話的時候，尊者禪難提，以及諸天眾、一千二百五十位比丘，都這樣說:『如來世尊今天為那些心意散亂的眾生說了消除罪業的方法。只希望世尊再次開啟甘露之門，使眾生在佛陀滅度后能夠得到涅槃之道。』禪難提比丘，聽聞佛陀說這觀佛三昧，身心歡喜，當時就得到了無量的三昧門，豁然開悟，成就了阿羅漢（āluóhàn，斷盡煩惱的聖者），具足三明六通（sānmíng liùtōng，阿羅漢所具有的智慧和神通）。佛告訴阿難:『這種觀想成就，叫做第十九觀佛三昧，也叫做灌頂法。你要好好地受持，千萬不要忘記，為未來世的一切眾生分別廣泛地解說。』佛說這些話的時候，眾比丘聽聞佛陀所說，歡喜地奉行。

佛告訴阿難:『貪慾淫邪心重的人，即使得到這樣的觀佛三昧，也沒有什麼益處，不能獲得賢聖道果。接下來應當再教導他們自己觀想自己的身體，像前面的方法一樣，觀想成一個骨人，使它潔白明亮，猶如雪山。再應當繫念，把意念安住在臍中，或者在腰中，隨著呼吸的出入，一次數一，二次數二，或者二次數三，或者三次數四，或者四次數五，或者五次數六，或者六次數七，或者七次數八，或者八次數九，或者九次數十，結束之後又重新開始，隨著呼吸往返到十次就停止計數。這時，心意恬靜無為，自己看見身體的面板

【English Translation】 English version, Then, recollect the mind again and contemplate a Buddha image as before. At that time, the light of that Buddha becomes even more brilliant and indescribable. Again, the Buddha uses water from the bathing vase to pour over the practitioner's head, and the appearance of the light from the water is as described above. Repeat this seven times.

The Buddha told Chánnántí (a venerable monk): 'This is called the Samadhi of Image Contemplation (guānxiàng sānmèi, Samadhi attained through contemplating Buddha images), also called Buddha-Recollection Samadhi (niànfó dìng, Samadhi attained through recollecting the Buddha), also called Eliminating Karmic Hindrances (chú zuìyè, eliminating sinful karma), and also called Saving the Breakers of Precepts (jiù pòjiè, saving those who have broken precepts). It enables those who have violated precepts not to lose their samadhi.' The Buddha told Ānán (one of the Buddha's ten great disciples): 'You must carefully uphold this method of the Consecration of Buddha-Contemplation Samadhi and widely explain it for all sentient beings in the future world.'

When the Buddha spoke these words, Venerable Chánnántí, as well as the assembly of gods and the 1,250 bhikshus, all said: 'Today, the Tathagata World-Honored One has spoken the method of eliminating sins for those sentient beings whose minds are confused. We only hope that the World-Honored One will open the gate of nectar again, so that sentient beings can attain the path of Nirvana after the Buddha's extinction.' Bhikshu Chánnántí, hearing the Buddha speak of this Buddha-Contemplation Samadhi, was joyful in body and mind, and at that time attained countless samadhi gates, suddenly understood the meaning, and became an Arhat (āluóhàn, a liberated being who has extinguished all afflictions), fully possessing the Three Clear Knowledges and Six Supernatural Powers (sānmíng liùtōng, wisdom and supernatural abilities possessed by an Arhat). The Buddha told Ānán: 'This accomplishment of contemplation is called the Nineteenth Buddha-Contemplation Samadhi, also called the Consecration Method. You must carefully uphold it, do not forget it, and widely explain it for all sentient beings in the future world.' When the Buddha spoke these words, the assembly of bhikshus, hearing what the Buddha said, joyfully practiced it.

The Buddha told Ānán: 'Those who have much greed and lust, even if they attain this Buddha-Contemplation Samadhi, it is of no benefit and they cannot attain the fruits of the path of the wise and holy. Next, you should teach them to contemplate their own bodies, and like the previous method, contemplate it as a skeleton, making it bright white like a snow mountain. Then, they should focus their minds and dwell on the navel or the waist, following the breath as it goes in and out, counting one with each breath, two with two breaths, or two with three breaths, or three with four breaths, or four with five breaths, or five with six breaths, or six with seven breaths, or seven with eight breaths, or eight with nine breaths, or nine with ten breaths, ending and beginning again, following the breath back and forth until ten breaths, then stop counting. At that time, the mind will be tranquil and inactive, and one will see the skin of one's own body

猶如練囊。見此事已，不見身骨、不知心處。爾時復當更教起想，還使身內，心意身體支節如白玉人。既見此已，復當繫念在腰中脊骨大節上，令心不散。爾時復當自然見身上有一明相，大如錢許，漸漸廣大，如摩伽大魚耳，周遍雲集。復似白雲，于白雲內有白光明，如頗梨鏡，光明漸盛舉體明顯。復有白光，團圓正等，猶如車輪，內外俱明，明過於日。見此事時，復更如前，一數二隨、或二數三隨、或三數四隨、或四數五隨、或五數六隨、或六數七隨、或七數八隨、或八數九隨、或九數十隨，或單或復，修短隨意。如是繫念在於密處，使心不散。復當繫念，如前更觀腰中大節。觀大節時，定心不動，復自見身更益明盛，勝前數倍，如大錢許。倍復精進，遂更見身明倍增長，如澡罐口，世間明物無以為譬。見此明已，倍勤精進心不懈退，復見此明當于胸前如明鏡許。見此明時，當勤精進如救頭然慇勤不止，遂見此明益更增盛，諸天寶珠無以為譬。其明清凈無諸瑕穢，有七種色光，光七寶色，從胸而出入于明中。此相現時，遂大歡喜自然悅樂心極安隱，無物可譬。復更精進心不懈息，見光如雲繞身七匝，其一一光化成光輪，于光輪中自然當見十二因緣根本相貌。若不精進懈怠懶惰、犯于輕戒乃至突吉羅罪，見光即黑猶如

墻壁，或見此光猶如灰炭，復見此光似敗故衲，由意縱逸輕小罪故，障蔽賢聖無漏光明。」

佛告阿難：「此不凈觀灌頂法門，諸賢聖種敕諸比丘、比丘尼、優婆塞、優婆夷，若有欲修諸賢聖法，諦觀諸法苦空無常無我因緣，如學數息使心不亂，當勤持戒一心攝持，于小罪中應生殷重慚愧懺悔，乃至小罪慎勿覆藏。若覆藏罪，見諸光明如朽敗木。見此事時即知犯戒，復更慚愧懺悔自責，掃兜婆塗地、作諸苦役，復當供養恭敬師長父母，于師父母視如佛想極生恭敬，復從師父母求弘誓願而作是言：『我今供養師長父母。以此功德，愿我世世恒得解脫。』如是慚愧修功德已，如前數息，還見此光明顯可愛，如前無異。復當更繫念，諦觀腰中大節，念心安定無分散意。設有亂心，復當自責慚愧懺悔。既懺悔已，復見臍光七色具足猶如七寶，當令此光合為一光鮮白可愛。見此事已，如前還教繫念思惟，觀白骨人白如珂雪。既見白骨人已，復當更教繫念住意在骨人頂，見骨人頂自然放光，其光大盛似如火色，長短粗細正共槊等，從其頂上顛倒下垂，入頂骨中從頂骨出，入頸骨中從頸骨出，入胸骨中從胸骨出，還入臍中從臍中出，即入脊骨大節中，入大節中已光明即滅。光明滅已，應時即有一自然大光明雲，眾寶莊嚴、寶華

【現代漢語翻譯】現代漢語譯本：『或者看見這種光就像灰燼木炭一樣，又看見這種光像破舊的衲衣一樣，這是因為心意放縱，輕視小的罪過，所以遮蔽了賢聖無漏的光明。』

佛告訴阿難：『這種不凈觀灌頂法門，是諸位賢聖所教敕比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）的。如果有人想要修習諸賢聖法，仔細觀察諸法是苦、空、無常、無我、因緣和合的，就像學習數息一樣使心不散亂，應當勤奮持戒，一心攝持，對於小的罪過也應當生起深重的慚愧心，懺悔，乃至小的罪過都不要隱瞞。如果隱瞞罪過，看見諸光明就像朽爛的木頭一樣。看見這種情況時，就知道自己犯戒了，再次生起慚愧心，懺悔自責，打掃佛塔（stupa，也譯作兜婆）塗地，做各種苦役，還要供養恭敬師長父母，對於師長父母要視如佛一樣，極生恭敬，再從師長父母那裡求取弘大的誓願，並且這樣說：『我現在供養師長父母。以此功德，愿我世世代代都能得到解脫。』像這樣慚愧地修習功德之後，像之前一樣數息，又看見這種光明明顯可愛，和之前沒有不同。還要更加繫念，仔細觀察腰中的大關節，念頭安定沒有分散的意念。如果有了亂心，還要自我責備，慚愧懺悔。懺悔之後，又看見臍部的光芒七色具足，就像七寶一樣，應當讓這種光芒合為一種光芒，鮮白可愛。看見這種情況之後，像之前一樣教導繫念思惟，觀察白骨人白如珂雪。已經看見白骨人之後，還要更加教導繫念，把意念住在骨人的頭頂，看見骨人的頭頂自然放出光芒，這種光芒非常盛大，像火的顏色一樣，長短粗細正好和長矛一樣，從他的頭頂上顛倒下垂，進入頭頂的骨頭中，從頭頂的骨頭中出來，進入頸部的骨頭中，從頸部的骨頭中出來，進入胸部的骨頭中，從胸部的骨頭中出來，又進入臍部，從臍部出來，就進入脊骨的大關節中，進入大關節中之後，光明就滅了。光明滅了之後，應時就有一朵自然的大光明雲，用各種寶物莊嚴、寶華

【English Translation】 English version: 『Or seeing this light as if it were ash or charcoal, and again seeing this light as if it were a worn-out patched robe, this is because the mind is unrestrained and small offenses are taken lightly, thus obscuring the unconditioned light of the wise and holy.』

The Buddha told Ananda: 『This is the abhiseka (灌頂，initiation) method of impure contemplation, which the wise and holy have instructed to bhiksus (比丘，monks), bhiksunis (比丘尼，nuns), upasakas (優婆塞，male lay devotees), and upasikas (優婆夷，female lay devotees). If anyone wishes to practice the methods of the wise and holy, carefully contemplate that all dharmas (法，teachings) are suffering, empty, impermanent, selfless, and arise from conditions, just like learning to count breaths to keep the mind from being scattered, they should diligently uphold the precepts, wholeheartedly restrain themselves, and for small offenses, they should generate deep shame and remorse, confessing, and not concealing even small offenses. If they conceal offenses, they will see the lights as if they were rotten wood. When they see this situation, they will know that they have broken the precepts, and again generate shame, confess, and blame themselves, sweep the stupa (兜婆，Buddhist monument), plaster the ground, perform various laborious tasks, and also make offerings and respect their teachers and parents, regarding their teachers and parents as if they were the Buddha, generating extreme respect, and then seek great vows from their teachers and parents, and say: 『I now make offerings to my teachers and parents. With this merit, may I be liberated in every lifetime.』 After cultivating merit with such shame, counting breaths as before, they will again see this light clearly and lovingly, no different from before. They should also focus their minds more, carefully observe the large joints in the waist, keeping their thoughts stable and without scattered intentions. If there are scattered thoughts, they should blame themselves, feel ashamed, and confess. After confessing, they will again see the light of the navel, complete with seven colors, like the seven treasures, and they should combine this light into one light, bright white and lovely. After seeing this situation, they should teach mindfulness and contemplation as before, observing the white-boned person as white as conch shell and snow. After seeing the white-boned person, they should further teach mindfulness, placing their attention on the top of the bone person's head, seeing the top of the bone person's head naturally emit light, which is very strong, like the color of fire, its length, thickness, and width exactly like a spear, hanging upside down from the top of his head, entering the bone of the head, coming out from the bone of the head, entering the bone of the neck, coming out from the bone of the neck, entering the bone of the chest, coming out from the bone of the chest, and then entering the navel, coming out from the navel, and then entering the large joint of the spine, and after entering the large joint, the light will disappear. After the light disappears, there will immediately be a natural great cloud of light, adorned with various treasures and precious flowers.

清凈、色中上者，中有一佛，名釋迦牟尼，光相具足，三十二相八十種隨形好。一一相好放千光明，此光大盛，如億千萬日明赫炎炎。彼佛亦說四真諦法，光相炳然住行者前，以手摩頭。化佛復教言：『汝前身時，貪慾瞋恚愚癡因緣，隨逐諸惡，無明覆故令汝世世受生死身。汝今應當觀汝身內諸萎悴事、身外諸火一切變滅。』作是語已，如前還教不凈觀法，觀身諸蟲一切萎落。見此事已，復當起火燒諸蟲殺。蟲既不死，復自見身如白頗梨自然鮮白。見白骨已，從頭出光，其光大小粗細如槊，令長丈五，復當作念使頭卻向，復當作意使頭卻向，令身皆倒，以頭拄脊骨，對臍大節。見此事已，復當諦觀，使白骨人與光同色。既同色已，見其光端有種種色果。見是果已，復見眾光從果頭出。有白色光，其光大盛，如白寶云。是諸骨人其色鮮白，與光無異。復見諸骨摧折墮落，或有頭落地者、或有骨節各各分散，或有全身白骨，猶如猛風吹于雨雪聚散不定、譬如掣電隨現隨滅。此諸骨人，墮地成聚猶如堆阜，似腐木屑集聚一處。行者自觀見於阜上有自然氣出，至於虛空，猶如煙雲，其色鮮白，彌滿虛空。右旋宛轉，復還雲集並在一處。見此事時，復當教作一骨人想。見此骨人身有九色，九畫分明，一一畫中有九色骨人，其色鮮

【現代漢語翻譯】現代漢語譯本清凈的色界中，有一尊佛，名為釋迦牟尼（Śākyamuni，能仁寂默），他的光明和相好都十分具足，具有三十二相和八十種隨形好。每一個相好都放出千萬道光明，這些光明非常盛大，就像億萬個太陽一樣明亮和熾熱。這位佛也宣說四真諦法（catvāri-ārya-satyāni，苦集滅道），光明和相好清晰地顯現在修行者面前，並用手摩修行者的頭。化佛又教導說：『你前世的時候，因為貪慾、瞋恚和愚癡的因緣，跟隨各種惡行，被無明（avidyā，對事物真相的迷惑）所覆蓋，所以讓你世世代代承受生死輪迴之身。你現在應當觀察你身體內部各種枯萎的事情，以及身體外部的一切火焰都變滅。』說完這些話后，像之前一樣教導不凈觀法（aśubha-bhāvanā，觀想身體不凈的修行方法），觀想身體里的各種蟲子都枯萎掉落。見到這件事後，又應當生起火來焚燒這些蟲子。蟲子既然沒有被燒死，又看見自己的身體像白色的頗梨（sphatika，水晶）一樣自然鮮白。見到白骨后，從頭頂發出光芒，光芒的大小粗細像長矛一樣，長度有一丈五尺，又應當作念使頭轉向後面，又應當作意使頭轉向後面，讓身體都倒過來，用頭抵住脊骨，對著肚臍的大關節。見到這件事後，又應當仔細觀察，使白骨人和光芒的顏色相同。顏色相同后，看見光芒的末端有各種顏色的果實。見到這些果實后，又看見眾多光芒從果實的頂端發出。有白色的光芒，光芒非常盛大，像白色的寶云一樣。這些骨人的顏色鮮白，和光芒沒有區別。又看見各種骨頭摧折墮落，有的頭掉在地上，有的骨節各自散開，有的全身白骨，就像猛烈的風吹動雨雪一樣聚散不定，譬如閃電一樣隨現隨滅。這些骨人，掉在地上聚整合堆，就像堆積的小山，像腐爛的木屑聚集在一處。修行者自己觀見從土堆上有自然的氣體冒出，到達虛空，就像煙雲一樣，顏色鮮白，瀰漫虛空。向右旋轉，又重新聚集在一起。見到這件事時，又應當教他作一個骨人的想法。看見這個骨人身上有九種顏色，九個部分劃分得很清楚，每一個部分中都有九種顏色的骨人，顏色鮮明。

【English Translation】 English version In the pure realm of form, there is a Buddha named Śākyamuni (the Sage of the Śākya clan, the silent one), complete with radiant marks and features, possessing the thirty-two major marks and eighty minor marks of excellence. Each mark and feature emits a thousand rays of light, this light being exceedingly brilliant, like the blazing radiance of billions of suns. This Buddha also expounds the Four Noble Truths (catvāri-ārya-satyāni, the truths of suffering, its origin, its cessation, and the path), his radiant marks and features clearly appearing before the practitioner, and he strokes the practitioner's head with his hand. The manifested Buddha further teaches: 'In your past lives, due to the causes and conditions of greed, hatred, and delusion, you followed various evil deeds, and being covered by ignorance (avidyā, delusion about the true nature of things), you were caused to receive bodies subject to birth and death in every lifetime. Now you should contemplate the various withered and decaying aspects within your body, and all the fires outside your body that are transforming and vanishing.' After saying these words, he teaches the practice of contemplating impurity (aśubha-bhāvanā, meditation on the impure nature of the body) as before, contemplating all the worms in the body withering and falling away. Having seen this, one should again generate fire to burn and kill these worms. Since the worms are not killed, one again sees one's body as naturally pure white like white crystal (sphatika, crystal). Having seen the white bones, light emanates from the head, the light being as large and thick as a spear, reaching a length of fifteen feet. One should then contemplate causing the head to turn backward, and again contemplate causing the head to turn backward, causing the entire body to fall over, with the head propping against the spine, facing the large joint of the navel. Having seen this, one should again carefully observe, making the white-boned person and the light the same color. Once they are the same color, one sees various colored fruits at the end of the light. Having seen these fruits, one again sees numerous lights emanating from the top of the fruits. There is white light, the light being exceedingly brilliant, like white jeweled clouds. The color of these bone-people is pure white, indistinguishable from the light. One again sees the various bones breaking, collapsing, and falling, some heads falling to the ground, some joints scattering in various directions, some with the entire body as white bones, like a fierce wind blowing rain and snow, gathering and scattering without stability, like lightning, appearing and disappearing in an instant. These bone-people, falling to the ground and gathering into heaps, like piled-up mounds, like rotten wood chips gathered in one place. The practitioner observes for themselves natural air emanating from the mound, reaching the empty space, like smoke and clouds, its color pure white, filling the empty space. Rotating to the right, it again gathers together in one place. When seeing this, one should again be taught to contemplate a bone-person. Seeing this bone-person with nine colors on their body, the nine sections clearly delineated, each section containing bone-people of nine colors, their colors bright.

明不可具說。一一骨人復當皆使身體具足映顯前骨人中，使不妨礙。作是觀已，復當自觀一一色中猶如琉璃，無諸障蔽。于其色中九十九色，一一色復有九色眾多骨人。是諸骨人有種種相，其性不同，不相妨礙。見此事已，應勤精進滅一切惡。見此事已，前聚光明雲猶如壞器來入其身，從臍中入。既入臍已，入脊骨中。入脊骨已，自見己身與本無異，平復如故。出定入定，以數息故，恒見上事。見此事時，復當還教繫心住意在本臍光中，不令心散，爾時心意極大安隱。既安隱已，復當自學審諦分別諸聖解脫，爾時復當見過去七佛為其說法。說法者，說四真諦、說五受陰空無我所。是時諸佛與諸賢聖恒至行者前，教種種法，亦教觀空無我無作無愿三昧，告言：『法子！汝今應當諦觀色聲香味觸，皆悉無常不得久立，恍忽如電即時變滅，亦復如幻，猶如野馬、如熱時焰、如乾闥婆城、如夢所見覺不知處、如鑿石見光須臾變滅、如鳥飛空跡不可尋、如呼聲響無有應者。汝今亦當作如是觀，三界如幻亦如變化。』於此即見一切身內及與身外，空無所有，如鳥飛空無所依止，心超三界。觀諸世間須彌巨海，皆不久停，亦如幻化。自觀己身不見身相，便作是念：『世界無常，三界不安，一切都空。何處有身？及眼所對此諸色慾及諸

【現代漢語翻譯】現代漢語譯本光明無法完全描述。每一個骨人都要使其身體完整，並在之前的骨人中清晰地顯現出來，互不干擾。完成這種觀想后，應當進一步觀想每一個色蘊都像琉璃一樣，沒有任何阻礙。在每一個色蘊中，又有九十九種顏色，每一種顏色又有九個骨人。這些骨人有各種各樣的形態，其性質也各不相同，但互不干擾。見到這些景象后，應當勤奮精進地滅除一切惡行。見到這些景象后，之前聚集的光明雲就像破損的器皿一樣進入身體，從臍部進入。進入臍部后，再進入脊骨中。進入脊骨后，會看到自己的身體與原本沒有區別，恢復如初。出定和入定，因為數息的緣故，經常能看到上述景象。見到這些景象時，應當再次教導自己將心意專注于臍部的光明中，不要讓心散亂，這時心意會感到極大的安寧。獲得安寧后，應當進一步學習審慎地分辨諸聖的解脫之道，這時會看到過去七佛為自己說法。所說的法是四真諦，以及五受陰空無我所。這時，諸佛和諸賢聖會經常來到修行者面前，教導各種法門，也教導觀空、無我、無作、無愿三昧，並告誡說：『法子！你現在應當仔細觀察色、聲、香、味、觸，它們都是無常的，不能長久存在，恍惚如閃電般瞬間變滅，也像幻象一樣，如同野馬、如同熱時的火焰、如同乾闥婆城、如同夢中所見醒來后不知在何處、如同鑿石所見的光芒須臾間變滅、如同鳥飛過天空不留下痕跡、如同呼喊的聲音沒有迴應。你現在也應當這樣觀想，三界如幻，也如變化。』於此就能看到一切身內及身外，空無所有，如同鳥飛過天空沒有依止之處，心超越三界。觀想諸世間，須彌山和巨大的海洋，都不會長久停留，也如同幻化。觀察自己的身體，看不到身體的相狀，於是這樣想：『世界是無常的，三界是不安穩的，一切都是空虛的。哪裡有身體？以及眼睛所對的這些**和諸'

【English Translation】 English version The light cannot be fully described. Each and every bone person should be made complete in body and clearly appear within the previous bone people, without obstructing each other. After making this contemplation, one should further contemplate each skandha (khandha) of form (rupa) as being like crystal, without any obstructions. Within each skandha of form, there are ninety-nine colors, and each color has nine bone people. These bone people have various forms and different natures, but they do not interfere with each other. Having seen these sights, one should diligently strive to extinguish all evil. Having seen these sights, the previously gathered cloud of light enters the body like a broken vessel, entering from the navel. After entering the navel, it enters the spinal bone. After entering the spinal bone, one sees that one's own body is no different from the original, restored as before. Emerging from and entering into samadhi (meditative state), one constantly sees the above matters because of counting the breaths. When seeing these sights, one should again teach oneself to focus the mind and dwell on the light in the navel, not allowing the mind to wander. At that time, the mind will be extremely peaceful. Having attained peace, one should further learn to carefully distinguish the liberation of the saints. At that time, one will see the Seven Buddhas of the past preaching the Dharma (teachings). What they preach is the Four Noble Truths (cattāri ariyasaccāni), and the emptiness of the five aggregates of clinging (pañcupādānakkhandha), without self or anything belonging to self. At this time, the Buddhas and the noble saints will constantly come before the practitioner, teaching various Dharma methods, and also teaching the samadhi of emptiness, selflessness, non-action, and non-desire, and admonishing: 'Dharma son! You should now carefully observe form (rupa), sound (sadda), smell (gandha), taste (rasa), and touch (phassa), all of which are impermanent (anicca), unable to last long, fleeting like lightning, vanishing in an instant, also like illusions (maya), like mirages, like heat haze, like cities of gandharvas (celestial musicians), like what is seen in dreams, not knowing where it is after waking up, like the light seen when chiseling stone, vanishing in an instant, like birds flying in the sky without leaving a trace, like a calling sound without a response. You should also contemplate in this way, the three realms (trayo dhātavo) are like illusions, also like transformations.' Thereupon, one sees that everything within and outside the body is empty and without substance, like a bird flying in the sky without a place to rest, the mind transcends the three realms. Contemplating the worlds, Mount Sumeru (Sineru) and the vast oceans, none will remain for long, also like illusions. Observing one's own body, one does not see the form of the body, and then one thinks: 'The world is impermanent, the three realms are unstable, everything is empty. Where is the body? And these objects of the eye and all'

女人，從顛倒起，橫見可愛，實是速朽敗壞之法。夫女色者，猶如枷鎖，勞人識神。愚夫戀著，不知厭足、不能自拔，不免杻械、不絕枷鎖。』行者既識法相、知法空寂，此諸色慾猶如怨賊，何可戀惜？復似牢獄堅密難捨。我今觀空，厭離三界，觀見世間如水上泡斯須磨滅，心無眾想。得知世法是重患累，凡夫迷惑至死不覺，不知眾苦戀著難免，縱情狂惑無所不至。我今觀此狂惑女色，如呼聲響亦似映象，求覓叵得。觀此女色為在何處？妄見衰害欺諸凡夫，為害滋多。今觀此色，猶如狂華隨風零落，出無所從、去亦無所至，幻惑無實，愚夫樂著。今觀此色，一切無常，如癩病人良醫治差。我今觀苦空無常，見此色相皆無堅實。念諸凡夫甚可愍傷，愛著此色，敬重無厭，耽愚惑著甘樂無窮，為諸恩愛而作奴僕，欲槊刺己痛徹心髓，恩愛枷鎖撿系其身。如是念已，復觀一切都皆空寂。此諸淫慾、諸色情態皆從五陰四大而生。五陰無主、四大無我，性相俱空，何由而有？作是觀時，智慧明顯，見身大明如摩尼珠無有妨礙，似金剛精青白明顯，如鹿突圍得免獵師危害之苦。觀於五陰性相皆凈，觀六大如鳥高翔身無所寄，以吞色鉤俯仰得度，離諸女色更不起情，自然超出諸淫慾海。一切結使，猶如眾魚競走隨逐墮黑闇坑。無明老

死，為智慧火之所焚燒。觀色雜穢陋惡不凈，猶如幻惑無有暫停，永離色染不為色縛。」

佛告阿難：「若有比丘、比丘尼、優婆塞、優婆夷，貪淫多者，先教觀佛令離諸罪，然後方當更教繫念，令心不散。心不散者，所謂數息。此數息法是貪淫藥，無上法王之所行處，汝好受持，慎勿忘失。此想成者，名第二十數息觀竟。」

爾時尊者阿難，及禪難提並諸比丘，聞佛所說，歡喜奉行。

如是我聞：

一時佛在舍衛國遊行教化，至多羅聚落。至聚落已，與千二百五十比丘入村乞食。乞食還已，止於樹下，洗足訖收衣缽，敷尼師壇結加趺坐。爾時眾中有一比丘名迦栴延，有一弟子名槃直迦，出家多時，經八百日讀誦一偈不能通利，晝夜六時恒誦此言，止惡行善修不放逸，但誦此語終不能得。爾時尊者迦栴延，盡其道力教授弟子不能令得，即至佛所，為佛作禮，繞佛三匝，而白佛言：「如來出世，多所利益，利安天人，普度一切。唯我弟子，獨未蒙潤。唯愿天尊為我開悟，令得解脫。」佛告迦栴延：「諦聽諦聽，善思念之。如來今者當爲汝說往昔因緣。」迦栴延白言：「世尊！愿樂欲聞。」

佛告迦栴延：「乃往過去九十一劫，有佛世尊，名毗婆尸如來、應供、正遍知、明行足、善逝、世

【現代漢語翻譯】現代漢語譯本：死亡，被智慧之火所焚燒。觀察色蘊的雜亂、污穢、醜陋和不凈，如同幻象迷惑，沒有片刻的停歇，永遠遠離對色蘊的染著，不被色蘊所束縛。

佛陀告訴阿難（Ananda）：『如果有比丘（bhikkhu）、比丘尼（bhikkhuni）、優婆塞（upasaka）、優婆夷（upasika），貪慾心重的人，首先教導他們觀想佛陀，使他們遠離各種罪惡，然後才應當進一步教導他們繫念，使他們的心不散亂。心不散亂，指的就是數息。這種數息的方法是治療貪慾的良藥，是無上法王所行之處，你要好好地接受並持守，千萬不要忘記。』這種觀想成就，稱為第二十數息觀結束。

當時，尊者阿難（Ananda），以及禪難提（Zenandi）和各位比丘，聽了佛陀所說，都歡喜地奉行。

如是我聞：

一時，佛陀在舍衛國（Sravasti）教化，到達多羅（Tola）聚落。到達聚落後，與一千二百五十位比丘進入村莊乞食。乞食完畢返回后，在一棵樹下休息，洗完腳后收好衣缽，鋪好尼師壇（nisidana），結跏趺坐。當時，大眾中有一位比丘名叫迦旃延（Katyayana），有一位弟子名叫槃直迦（Panthaka），出家很久了，經過八百天讀誦一偈都不能通達順利，晝夜六時經常誦讀這句話：『止惡行善，修不放逸』，但誦讀這句話始終不能領悟。當時，尊者迦旃延（Katyayana）用盡他的方法教導弟子，都不能使他領悟，就來到佛陀處，向佛陀行禮，繞佛三圈，然後對佛陀說：『如來出世，利益眾多，利益安樂天人和世人，普遍度化一切眾生。只有我的弟子，獨自沒有蒙受恩澤。希望天尊為我開示，使他得到解脫。』佛陀告訴迦旃延（Katyayana）：『仔細聽，仔細聽，好好地思考。如來現在將為你講述往昔的因緣。』迦旃延（Katyayana）回答說：『世尊！我非常樂意聽聞。』

佛陀告訴迦旃延（Katyayana）：『在過去九十一劫之前，有一位佛陀世尊，名叫毗婆尸如來（Vipassi-Tathagata）、應供（Arhat）、正遍知（Samma-sambuddha）、明行足（Vijja-carana-sampanno）、善逝（Sugato）、世

【English Translation】 English version: Death, is burned by the fire of wisdom. Observe the skandha of form as mixed, filthy, ugly, and impure, like an illusion that confuses, without a moment's pause, forever departing from attachment to form, not bound by form.

The Buddha told Ananda (Ananda): 'If there are monks (bhikkhu), nuns (bhikkhuni), laymen (upasaka), or laywomen (upasika) who are very greedy, first teach them to contemplate the Buddha to be free from all sins, and then teach them to focus their minds, so that their minds are not scattered. A non-scattered mind refers to counting breaths. This method of counting breaths is the medicine for greed, the place where the supreme Dharma King walks. You should receive and uphold it well, and never forget it.' The accomplishment of this contemplation is called the end of the twentieth contemplation of counting breaths.

At that time, Venerable Ananda (Ananda), Zenandi (Zenandi), and all the monks, hearing what the Buddha said, joyfully practiced it.

Thus have I heard:

At one time, the Buddha was teaching in Sravasti (Sravasti), reaching the Tola (Tola) settlement. After arriving at the settlement, he entered the village with twelve hundred and fifty monks to beg for food. After begging for food and returning, he rested under a tree, washed his feet, put away his robes and bowl, spread out his sitting cloth (nisidana), and sat in the lotus position. At that time, among the assembly was a monk named Katyayana (Katyayana), who had a disciple named Panthaka (Panthaka). He had been ordained for a long time, and after eight hundred days of reciting a verse, he could not understand it fluently. Day and night, six times a day, he constantly recited this phrase: 'Cease evil, do good, cultivate non-negligence,' but reciting this phrase, he could not comprehend it. At that time, Venerable Katyayana (Katyayana) exhausted his efforts to teach his disciple, but could not enable him to understand. He then went to the Buddha, bowed to the Buddha, circumambulated the Buddha three times, and said to the Buddha: 'The Tathagata's appearance in the world benefits many, bringing benefit and peace to gods and humans, universally delivering all beings. Only my disciple has not received grace. I hope the World Honored One will enlighten me and enable him to attain liberation.' The Buddha told Katyayana (Katyayana): 'Listen carefully, listen carefully, and contemplate well. The Tathagata will now tell you about past causes and conditions.' Katyayana (Katyayana) replied: 'World Honored One! I am very willing to hear.'

The Buddha told Katyayana (Katyayana): 'In the past, ninety-one kalpas ago, there was a Buddha World Honored One named Vipassi-Tathagata (Vipassi-Tathagata), Arhat (Arhat), Samma-sambuddha (Samma-sambuddha), Vijja-carana-sampanno (Vijja-carana-sampanno), Sugato (Sugato), World

間解、無上士、調御丈夫、天人師、佛、世尊。彼佛出世，教化眾生度人周訖，于般涅槃而取滅度。佛滅度后，有一比丘，聰明多智讀誦三藏，自恃憍慢散亂放逸，有從學者不肯教授，專愚貢高不修正念。命終之後，墮黑闇地獄，經九十劫，恒在闇處愚蒙無智。由前出家功德力故，從地獄出，得生天上。雖生天上，天宮光明及諸供具，一切黑闇，卑于諸天。誦三藏故，天上命終生閻浮提，得值佛世。因前貢高，雖遇于佛，不解法相。我今當爲說諸方便，教繫念法。」

爾時迦栴延白佛言：「世尊！唯愿如來為此愚癡槃直迦比丘，及未來世一切愚癡亂想眾生，說正觀法。」

佛告槃直迦：「汝從今日，常止靜處，一心端坐，叉手閉目，攝身口意，慎勿放逸。汝因放逸，多劫之中久受勤苦。汝隨我語，諦觀諸法。」時槃直迦隨順佛語，端坐繫心。佛告槃直迦：「汝今應當諦觀腳大指節，令心不移。使指節上漸漸皰起，復令膀脹，復當以意令此膀脹漸大如豆。復當以意使膀脹爛壞，皮肉兩披，黃膿流出，于黃膿間血流滂滂。一節之上，肌膚爛盡，唯見右腳指節白如珂雪。見一節已，從右腳漸漸廣大乃至半身，膀脹爛壞，黃膿流血。令半身肌皮皆兩向披，唯半身骨皎然大白。見半身已，復見全身一切膀脹，都已爛

【現代漢語翻譯】現代漢語譯本：間解（善於理解的人）、無上士（無與倫比的人）、調御丈夫（善於調伏的人）、天人師（天和人的導師）、佛（覺悟者）、世尊（受人尊敬的人）。彼佛出世，教化眾生，度人圓滿，最終般涅槃而入滅。佛滅度后，有一比丘（出家人），聰明多智，讀誦三藏（佛教經典），卻因自恃而驕慢，散亂放逸。有來向他求學的人，他也不肯教授，專橫愚昧，貢高自大，不修正念。命終之後，墮入黑暗地獄，經歷了九十劫（極長的時間單位），一直處於黑暗之中，愚昧無知。由於之前出家的功德力，從地獄出來后，得以生到天上。雖然生到天上，但他的天宮光明以及各種供養用具，都一片黑暗，比其他天人卑微。因為誦讀三藏的緣故，天上命終后，轉生到閻浮提（人間），得遇佛出世。但由於之前的貢高我慢，即使遇到了佛，也不理解佛法的真諦。我現在應當為你講述各種方便法門，教你係唸的方法。」

當時，迦旃延（佛陀的弟子）對佛說：「世尊！唯愿如來為這個愚癡頑固的槃直迦（比丘的名字）比丘，以及未來世一切愚癡散亂的眾生，宣說正確的觀想方法。」

佛告訴槃直迦：「你從今天開始，常住在安靜的地方，一心端正地坐著，雙手合掌，閉上眼睛，收攝身口意，謹慎不要放逸。你因為放逸的緣故，在多劫之中長期遭受痛苦。你要聽從我的話，仔細觀察諸法。」當時，槃直迦順從佛的話，端正地坐著，集中精神。佛告訴槃直迦：「你現在應當仔細觀察腳的大拇指的指節，使心念不要移動。讓指節上漸漸生起水皰，然後讓它膨脹，再用意識讓這個水皰漸漸變大，像豆子一樣。再用意識使水皰潰爛，皮肉向兩邊裂開，黃色的膿液流出，在黃膿之間，血液噴涌而出。一節之上，肌膚全部爛掉，只看見右腳指節白得像珂雪（白色的美玉）。看見一個指節之後，從右腳漸漸擴大到半身，水皰潰爛，黃膿流血。讓半身的肌膚都向兩邊裂開，只有半身的骨頭潔白明亮。看見半身之後，再看見全身都長滿水皰，全部潰爛。

【English Translation】 English version: 'Interpreters, unsurpassed men, taming husbands, teachers of gods and humans, Buddhas, World Honored Ones. That Buddha appeared in the world, teaching and transforming sentient beings, delivering people completely, and finally entering Parinirvana and passing away. After the Buddha's passing, there was a Bhikshu (monk) who was intelligent and wise, reciting the Tripitaka (Buddhist scriptures), but due to his self-importance, he was arrogant, scattered, and unrestrained. When students came to him for instruction, he refused to teach them, being stubbornly foolish, haughty, and not correcting his mindfulness. After his life ended, he fell into the dark hell, enduring ninety kalpas (extremely long periods of time), constantly in darkness, foolish and ignorant. Due to the merit of his previous renunciation, he emerged from hell and was born in the heavens. Although born in the heavens, the light of his heavenly palace and all his offerings were dark, inferior to the other gods. Because of his recitation of the Tripitaka, after his life in the heavens ended, he was reborn in Jambudvipa (the human world) and encountered a Buddha. However, due to his previous arrogance, even when he encountered the Buddha, he did not understand the true meaning of the Dharma. I shall now explain to you various expedient methods, teaching you the method of mindfulness.'

At that time, Katyayana (a disciple of the Buddha) said to the Buddha, 'World Honored One! May the Tathagata (another name for the Buddha) explain the correct method of contemplation for this foolish and stubborn Bhikshu named Panthaka, and for all foolish and scattered sentient beings in the future.'

The Buddha said to Panthaka, 'From today onwards, you should always dwell in a quiet place, sit upright with a focused mind, fold your hands, close your eyes, restrain your body, speech, and mind, and be careful not to be unrestrained. Because of your unrestraint, you have suffered hardship for many kalpas. Listen to my words and carefully observe all dharmas.' At that time, Panthaka followed the Buddha's words, sat upright, and concentrated his mind. The Buddha said to Panthaka, 'You should now carefully observe the joint of the big toe of your foot, keeping your mind from wandering. Let blisters gradually arise on the joint, then let them swell, and then use your mind to make these blisters gradually grow as large as beans. Then use your mind to make the blisters burst, the skin and flesh splitting open on both sides, yellow pus flowing out, and blood gushing out between the yellow pus. Above one joint, all the skin and flesh are rotten, and only the white joint of the right toe is visible, as white as crystal snow. After seeing one joint, gradually expand from the right foot to half of the body, the blisters bursting, yellow pus and blood flowing. Let the skin and flesh of half of the body split open on both sides, and only the bones of half of the body are clearly white. After seeing half of the body, then see the whole body covered with blisters, all rotten.'

壞，膿血可惡，見諸雜蟲遊戲其中。如是種種亦如上者。觀見一已，復見二。見二已，復見三。見三已，復見四。見四已，復見五。見五已，乃至見十。見十已，心漸廣大，見一房中。見一房中已，乃至見一天下。見一天下已，若廣者，復攝令還如前觀。一觀已，復當移想繫念，諦觀鼻頭。觀鼻頭已，心不分散。若不分散，如前觀骨。復當自想身肉肌皮，皆父母和合不凈精氣所共合成，如此身者種子不凈。復當次教繫念觀齒，人身中唯此齒白，我此身骨白如此齒。心想利故，見齒長大猶如身體。爾時復當移想，更觀額上，使額上白骨白如珂雪。若不白者，復當易觀教作九想，廣說如九想觀法。作此觀時，若鈍根者，過一月已至九十日諦觀此事，然後方見；若利根者，一念即見。見此事已，復更教觀腰中大節白骨。見已即如前應觀種種色骨人。此法不成，復當教慈心觀。慈心觀者，廣說如慈三昧。教慈心已，復教更觀白骨。若見餘事，慎勿隨逐，但令此心了了分明，見白骨人如白雪山。若見余物，起心滅除，當作是念：『如來世尊教我觀骨。云何乃有餘想境界？我今應當一心觀骨。』見白骨已，令心澄靜無諸外想，普見三千大千世界滿中骨人。見此骨人已，一一皆滅，如前觀苦。」

爾時槃直迦比丘聞佛說此語，

【現代漢語翻譯】現代漢語譯本壞爛的身體，充滿膿血令人厭惡，可以看到各種各樣的蟲子在其中活動。像這樣種種的觀想方法和上面所說的相同。觀想一個之後，再觀想兩個。觀想兩個之後，再觀想三個。觀想三個之後，再觀想四個。觀想四個之後，再觀想五個。觀想五個之後，乃至觀想十個。觀想十個之後，內心逐漸擴大，觀想滿一個房間。觀想滿一個房間之後，乃至觀想滿一個天下。觀想滿一個天下之後，如果觀想的範圍過大，就收攝回來，像之前那樣觀想。觀想一個之後，再轉移意念，專注于鼻尖。觀想鼻尖之後，心就不會散亂。如果不散亂，就像之前那樣觀想骨頭。再想像自己的身體，肌肉面板，都是父母和合的不凈精氣共同形成的，這樣的身體，種子就是不乾淨的。再依次教導專注于觀想牙齒，人身中只有牙齒是白色的，我這身體的骨頭也像牙齒一樣白。因為用心觀想的緣故，看到牙齒長大，就像身體一樣。這時再轉移意念，觀想額頭，使額頭上的白骨像珂雪一樣白。如果不白，就再改變觀想方法，教導九想觀，詳細的講解就像九想觀的方法一樣。在做這種觀想的時候，如果是遲鈍的人，過一個月到九十天才能清楚地看到這件事，然後才能看到；如果是敏銳的人，一念之間就能看到。看到這件事之後，再教導觀想腰部的大骨節。看到之後，就應該像之前那樣觀想各種顏色的骨頭人。如果這種方法不能成功，就教導慈心觀。慈心觀，詳細的講解就像慈三昧一樣。教導慈心之後，再教導觀想白骨。如果看到其他的事情，千萬不要跟隨它，只要讓這顆心清楚明白，看到白骨人就像白色的雪山一樣。如果看到其他的東西，就生起心來滅除它，應當這樣想：『如來世尊教我觀骨。為什麼會有其他的想法和境界？我現在應當一心觀骨。』看到白骨之後，讓心澄澈平靜，沒有其他的想法，普遍看到三千大千世界都充滿了骨人。看到這些骨人之後，一個一個都滅掉，就像之前觀想苦一樣。這時，槃直迦(Panzhijia)比丘聽到佛陀說這些話，

【English Translation】 English version A decaying body, full of pus and blood, repulsive, with various insects playing within it. These various contemplations are like those described above. After contemplating one, contemplate two. After contemplating two, contemplate three. After contemplating three, contemplate four. After contemplating four, contemplate five. After contemplating five, contemplate up to ten. After contemplating ten, the mind gradually expands, contemplating a room full. After contemplating a room full, contemplate a whole world. After contemplating a whole world, if it is too broad, retract it and contemplate as before. After contemplating one, shift the thought and focus on the tip of the nose. After contemplating the tip of the nose, the mind will not be scattered. If it is not scattered, contemplate the bones as before. Then imagine that the flesh, skin, and muscles of your body are all formed from the impure essence of the union of your parents; this body is born from an impure seed. Then, teach to focus on contemplating the teeth, the only white part of the human body; the bones of my body are as white as these teeth. Because of the power of focused thought, the teeth appear to grow as large as the body. At that time, shift the thought again and contemplate the forehead, making the white bone on the forehead as white as conch-shell snow. If it is not white, change the contemplation and teach the Nine Aspects of Corpse Meditation (Nine Contemplations), as described in the method of the Nine Aspects of Corpse Meditation. When practicing this contemplation, if one is dull, it may take from one month to ninety days to clearly see this, and then one will see it; if one is sharp, one will see it in an instant. After seeing this, teach to contemplate the large white bone joints in the waist. After seeing them, one should contemplate various colored skeletons as before. If this method does not succeed, teach the contemplation of loving-kindness (慈心觀, Cixin Guan). The contemplation of loving-kindness is described in detail like the Loving-Kindness Samadhi (慈三昧, Ci Sanmei). After teaching loving-kindness, teach to contemplate white bones again. If you see other things, be careful not to follow them, but let the mind be clear and distinct, seeing the white bone person like a white snow mountain. If you see other things, generate the mind to eliminate them, and think: 'The World-Honored One, the Tathagata (如來, Rulai), taught me to contemplate bones. Why are there other thoughts and realms? I should now focus my mind on contemplating bones.' After seeing the white bones, let the mind be clear and calm, without any external thoughts, universally seeing the three thousand great thousand worlds filled with bone people. After seeing these bone people, each one disappears, just like contemplating suffering as before. At that time, the Bhikkhu (比丘, Biqiu) Panzhijia (槃直迦) heard the Buddha (佛, Fo) speak these words,

一一諦觀，心不分散，了了分明，應時即得阿羅漢道，三明六通，具八解脫。自念宿命所習三藏，了了分明亦無錯謬。爾時世尊因此愚癡貢高槃直迦比丘，制此清凈觀白骨法。佛告迦栴延：「此槃直迦愚癡比丘，尚以繫念成阿羅漢。何況智者而不修禪？」爾時世尊見此事已，為說偈言：

「禪為甘露法，　　定心滅諸惡，　慧殺諸愚癡，　　永不受後有。　愚癡槃直迦，　　尚以定心得，　何況諸智者，　　不勤修繫念！」

爾時世尊告迦栴延及敕阿難：「汝今應當受持佛語，以此妙法普濟群生。若有後世愚癡眾生、憍慢貢高邪惡眾生，欲坐禪者，從初迦絺罹難陀觀法，及禪難提觀像之法，復當學此槃直迦比丘所觀之法。然後自觀己身，見諸白骨白如珂雪。時諸骨人還來入身，悉見白骨流光散滅。見此事已，行者自然心意和悅恬靜無為。出定之時，頂上溫暖，身毛孔中恒出諸香。出定入定恒聞妙法。續復自見身體溫暖、悅豫快樂、顏貌熙怡、恒少睡眠、身無苦患。得此暖法，恒自覺知，心下溫暖、心常安樂。若後世人慾學禪者，從初不凈乃至此法。得此觀者，名和暖法。」

佛告阿難：「佛滅度后，若有比丘、比丘尼、優婆塞、優婆夷，于濁世中欲學正受思惟者，從初繫念觀于不凈乃至此法，是

【現代漢語翻譯】現代漢語譯本一一諦觀，心不分散，清清楚楚、明明白白，應時就能證得阿羅漢道（A luo han dao，斷絕一切煩惱，達到涅槃的境界），具足三明（San ming，宿命明、天眼明、漏盡明）六通（Liu tong，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備八解脫（Ba jie tuo，內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）。自己回憶前世所學習的三藏（San zang，經藏、律藏、論藏），清清楚楚、明明白白，也沒有任何錯謬。當時世尊因為這個愚癡貢高槃直迦（Pan zhi jia）比丘，制定了這個清凈觀白骨的方法。佛告訴迦旃延（Jia zhan yan）：「這個愚癡的槃直迦比丘，尚且能夠通過繫念觀修成就阿羅漢果位。更何況有智慧的人而不修習禪定呢？」當時世尊見到這件事後，說了這樣的偈語：『禪定是甘露法，安定心神滅除各種惡念，智慧能殺死各種愚癡，永遠不再承受後世的苦難。愚癡的槃直迦，尚且能以禪定之心獲得解脫，更何況那些有智慧的人，不勤奮修習繫念呢！』當時世尊告訴迦旃延並且告誡阿難（A nan）：「你們現在應當接受並奉行我的教誨，用這種妙法普遍救濟眾生。如果後世有愚癡的眾生、驕慢貢高邪惡的眾生，想要坐禪的，從最初的迦絺罹難陀（Jia chi luo nan tuo）觀法，以及禪難提（Chan nan ti）觀像的方法開始，還要學習這個槃直迦比丘所觀修的方法。然後自己觀察自己的身體，看見各種白骨潔白如珂雪（Ke xue，像玉石一樣潔白的雪）。這時各種白骨人又回到身體里，完全看見白骨流出光芒然後消散滅盡。看見這件事後，修行者自然心意平和喜悅，恬靜無為。出定的時候，頭頂溫暖，身體的毛孔中經常散發出各種香氣。出定入定的時候經常聽見美妙的佛法。繼續看見自己的身體溫暖、喜悅快樂、容貌和藹愉快、經常很少睡眠、身體沒有痛苦疾病。得到這種溫暖的法，經常自覺知道，心下溫暖、內心常常安樂。如果後世的人想要學習禪定，從最初的不凈觀一直到這種方法。得到這種觀修的人，叫做和暖法。」佛告訴阿難：「我滅度后，如果有比丘（Bi qiu，男性出家人）、比丘尼（Bi qiu ni，女性出家人）、優婆塞（You po sai，在家男居士）、優婆夷（You po yi，在家女居士），在污濁的世道中想要學習正確的禪定思惟，從最初的繫念觀不凈一直到這種方法，這就是……」

【English Translation】 English version Contemplate each and every detail, with the mind not scattered, clearly and distinctly, and one will immediately attain the state of Arhat (A luo han dao, a state of liberation from all afflictions, reaching Nirvana), possessing the Three Clear Knowledges (San ming, knowledge of past lives, divine eye, and extinction of outflows), the Six Supernatural Powers (Liu tong, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), and equipped with the Eight Deliverances (Ba jie tuo, deliverance through contemplating external forms while having internal perception of form, deliverance through contemplating external forms while having no internal perception of form, deliverance through pure liberation attained through the body, deliverance through the sphere of infinite space, deliverance through the sphere of infinite consciousness, deliverance through the sphere of nothingness, deliverance through the sphere of neither perception nor non-perception, and deliverance through the cessation of perception and feeling). Recalling the Three Baskets (San zang, Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) learned in past lives, clearly and distinctly, without any errors. At that time, the World-Honored One, because of this foolish and arrogant Pan Zhijia (Pan zhi jia) Bhikshu, established this pure method of contemplating white bones. The Buddha told Katyayana (Jia zhan yan): 'This foolish Pan Zhijia Bhikshu was able to attain Arhatship through mindfulness. How much more so should wise people cultivate meditation?' At that time, the World-Honored One, seeing this, spoke this verse: 'Meditation is the nectar of Dharma, A stable mind extinguishes all evils, Wisdom kills all ignorance, Never again to suffer future existence. The foolish Pan Zhijia, Was able to attain liberation with a meditative mind, How much more so should wise people, Diligently cultivate mindfulness!' At that time, the World-Honored One told Katyayana and instructed Ananda (A nan): 'You should now receive and uphold my words, and use this wonderful Dharma to universally save sentient beings. If in later generations there are foolish beings, arrogant and evil beings, who wish to meditate, they should begin with the contemplation method of Kacchilananda (Jia chi luo nan tuo), and the method of contemplating images of Chandanandi (Chan nan ti), and then learn the method of contemplation practiced by this Pan Zhijia Bhikshu. Then, observe their own bodies, seeing all the white bones as white as Ke Xue (Ke xue, snow as white as jade). At this time, all the bone figures return to the body, and one sees the white bones emitting light and then scattering and disappearing. Seeing this, the practitioner's mind naturally becomes peaceful and joyful, tranquil and non-active. When emerging from meditation, the top of the head is warm, and various fragrances constantly emanate from the pores of the body. Constantly hearing wonderful Dharma when entering and emerging from meditation. Continuing to see one's own body as warm, joyful and happy, with a kind and pleasant countenance, constantly sleeping less, and the body without suffering or illness. Obtaining this warm Dharma, one is constantly aware, feeling warmth below the heart, and the heart is always at peace and happy. If people in later generations wish to learn meditation, they should start from the initial contemplation of impurity up to this method. Those who attain this contemplation are called the Warmth Dharma.' The Buddha told Ananda: 'After my Parinirvana, if there are Bhikshus (Bi qiu, male monastic), Bhikshunis (Bi qiu ni, female monastic), Upasakas (You po sai, male lay practitioner), or Upasikas (You po yi, female lay practitioner) who wish to learn correct samadhi and contemplation in this defiled world, they should start from the initial mindfulness of impurity up to this method, this is...'

名暖法。若得此法，名第二十一暖法觀竟。」

佛告阿難：「汝今持此迦栴延子所問暖法，慎勿忘失。」

爾時阿難白佛言：「世尊！後世眾生若有能受持是三昧者，一心安隱得於暖法，此人云何當自覺知？」

佛告阿難：「若有諦觀諸結使相，從初不凈乃至此法，自覺身心皆悉溫暖，心心相續，無諸惱恚、顏色和悅，此名暖法。複次阿難！若有行者得暖法已，次當更教繫念在諸白骨間皆有白光。見白光時，白骨散滅。若余境界現在前者，復當攝心還觀白光，見諸白光炎炎相次遍滿世界。自觀己身復更明凈，頗梨雪山不得為比。自見骨人各各離散。作此觀時，定心令久。心既久已，當自見頂上有大光明猶如火光，從腦處出。」佛告阿難：「若見此事，便當更教，從頭至足反覆往復凡十四遍。作此觀已，出定入定恒見頂上火出如真金光，身毛孔中亦出金光如散粟金，身心安樂，如紫金光明。還從頂入。此名頂法。若有行者得此觀時，能得頂觀。」

佛告阿難：「汝好受持是頂觀法，廣為未來一切眾生說。」爾時阿難聞佛所說，歡喜奉行。得此觀者，名第二十二觀頂法竟。

佛告阿難：「此想成已，復當更教繫念觀諸白骨，令諸散骨如風吹雪聚在一處，自然成𧂐白如雪山。若見此事，得道

【現代漢語翻譯】名暖法（Nuan Fa）。若得此法，名第二十一暖法觀竟。」

佛告阿難（Ananda）：「汝今持此迦旃延子（Katyayaniputra）所問暖法，慎勿忘失。」

爾時阿難白佛言：「世尊！後世眾生若有能受持是三昧者，一心安隱得於暖法，此人云何當自覺知？」

佛告阿難：「若有諦觀諸結使相，從初不凈乃至此法，自覺身心皆悉溫暖，心心相續，無諸惱恚、顏色和悅，此名暖法。複次阿難！若有行者得暖法已，次當更教繫念在諸白骨間皆有白光。見白光時，白骨散滅。若余境界現在前者，復當攝心還觀白光，見諸白光炎炎相次遍滿世界。自觀己身復更明凈，頗梨雪山不得為比。自見骨人各各離散。作此觀時，定心令久。心既久已，當自見頂上有大光明猶如火光，從腦處出。」佛告阿難：「若見此事，便當更教，從頭至足反覆往復凡十四遍。作此觀已，出定入定恒見頂上火出如真金光，身毛孔中亦出金光如散粟金，身心安樂，如紫金光明。還從頂入。此名頂法。若有行者得此觀時，能得頂觀。」

佛告阿難：「汝好受持是頂觀法，廣為未來一切眾生說。」爾時阿難聞佛所說，歡喜奉行。得此觀者，名第二十二觀頂法竟。

佛告阿難：「此想成已，復當更教繫念觀諸白骨，令諸散骨如風吹雪聚在一處，自然成𧂐白如雪山。若見此事，得道

【English Translation】 It is called the 'Warmth Dharma' (Nuan Fa). If one attains this Dharma, it is called the completion of the twenty-first contemplation of the Warmth Dharma.'

The Buddha told Ananda: 'You should uphold this Warmth Dharma as questioned by Katyayaniputra, and be careful not to forget or lose it.'

At that time, Ananda said to the Buddha: 'World Honored One! If future sentient beings are able to uphold this Samadhi and attain the Warmth Dharma with a focused and peaceful mind, how should this person be aware of it themselves?'

The Buddha told Ananda: 'If one attentively observes the characteristics of the bonds and defilements, from the initial impurity up to this Dharma, and consciously feels that their body and mind are entirely warm, with thoughts continuously succeeding each other, free from all vexations and anger, and with a harmonious and joyful countenance, this is called the Warmth Dharma. Furthermore, Ananda! If a practitioner has attained the Warmth Dharma, they should then be taught to focus their mind on the white light present between the white bones. When seeing the white light, the white bones will scatter and disappear. If other realms appear before them, they should again gather their mind and contemplate the white light, seeing the white light blazing and successively filling the world. Contemplate their own body as becoming even more clear and pure, incomparable to crystal or a snow mountain. See the skeletal figures each scattering apart. When performing this contemplation, keep the mind stable for a long time. Once the mind has been stable for a long time, they should see a great light on the top of their head, like a flame, emerging from the brain.' The Buddha told Ananda: 'If you see this, you should then teach them to go from head to foot, back and forth, a total of fourteen times. After performing this contemplation, whether in or out of Samadhi, they will constantly see fire emerging from the top of their head like true golden light, and golden light like scattered millet gold emerging from the pores of their body, with body and mind peaceful and joyful, like the light of purple gold. It then returns from the top of the head. This is called the 'Crown Dharma'. If a practitioner attains this contemplation, they can attain the Crown Contemplation.'

The Buddha told Ananda: 'You should well uphold this Crown Contemplation Dharma and widely explain it to all future sentient beings.' At that time, Ananda heard what the Buddha said, and joyfully practiced it. One who attains this contemplation is said to have completed the twenty-second contemplation of the Crown Dharma.

The Buddha told Ananda: 'Once this visualization is accomplished, you should then teach them to focus their mind on contemplating the white bones, causing the scattered bones to gather in one place like snow blown by the wind, naturally forming a pure white mass like a snow mountain. If you see this, you will attain the path.'

不難。若有先身犯戒者、今身犯戒者，見散骨𧂐猶如灰土，或於其上見諸黑物，復當懺悔，向于智者自說己過。既懺悔已，見骨𧂐上有大白光，乃至無色界。出定入定恒得安樂，本所愛樂漸漸微薄。復當更觀，如前覆尋，九孔膿流不凈之物皆令了了，心無疑悔。復當如上骨間生火燒諸不凈，不凈已盡，金光流出還入于頂。此光入頂時，身體快樂，無以為譬。得此觀者，名第二十三觀助頂法方便竟。復當更教繫念住意，自觀己身猶如草束。出定之時，亦見己身猶如芭蕉皮皮相裹，復當自觀眾芭蕉葉，猶如皮囊。身內如氣，亦不見骨。出定入定恒見此事身體羸劣，復當更教令自觀身還聚成一，如干草束，見身堅強。既見堅強，復當服酥，飲食調適。然後觀身還似空囊，有火從內燒此身盡。燒身盡已，入定之時恒見火光。觀見火已，見於四方一切火起。出定入定身熱如火，見此火大從支節起，一切毛孔火從中出。出定之時，亦自見身如大火聚，身體烝熱不能自持。爾時四方有大火山，皆來合集在行者前。自見己身與眾火合。此名火想。復當令火燒身都盡。火既燒已，入定之時，觀身無身，見身悉為火所燒盡。火燒盡已，自然得知身中無我，一切結使皆悉同然，不可具說。此名火想真實火大第二十四火大觀竟。」

佛告

【現代漢語翻譯】現代漢語譯本不難。如果有人前世或今生犯了戒律，看到散落的骨骸（𧂐，梵文Śmaśāna，意為墓地）就像灰土一樣，或者在上面看到各種污穢之物，就應當懺悔，向有智慧的人坦白自己的過錯。懺悔之後，看到骨骸上有巨大的白光，乃至沒有污穢。出定入定都能恒常獲得安樂，原本所喜愛的事物也漸漸變得微薄。應當再次觀想，如前反覆觀察，九孔流出的膿液等不凈之物都要清楚明瞭，心中沒有疑惑後悔。再次如前觀想骨頭之間生出火焰，焚燒各種不凈之物，不凈之物焚燒殆盡后，金色的光芒流出，返回進入頭頂。這光芒進入頭頂時，身體感到快樂，無法比喻。得到這種觀想的人，稱為第二十三觀助頂法方便完畢。應當再次教導他繫念住意，自己觀想自己的身體就像一捆乾草。出定的時候，也看到自己的身體就像芭蕉樹皮一樣層層包裹，再次自己觀想芭蕉葉，就像皮囊一樣。身體內部空空如也，像氣體一樣，也看不到骨頭。出定入定都能恒常看到這種景象，身體變得羸弱。應當再次教導他觀想自己的身體重新聚整合為一體，就像乾草捆一樣，看到身體變得堅強。看到身體堅強后，應當服用酥油，飲食調理適宜。然後觀想身體還像空空的皮囊一樣，有火焰從內部焚燒這身體，直到燒盡。焚燒身體完畢后，入定的時候恒常看到火光。觀看到火焰后，看到四面八方都燃起火焰。出定入定都感到身體發熱如火，看到這巨大的火焰從四肢關節燃起，一切毛孔都從中冒出火焰。出定的時候，也看到自己身體像巨大的火堆，身體蒸騰發熱，不能自持。這時四面八方有巨大的火山，都來彙集在修行者面前。自己看到自己的身體與眾火融合。這稱為火想。應當讓火焰焚燒身體，直到完全燒盡。火焰燒盡后，入定的時候，觀想身體無身，看到身體都被火焰燒盡。火焰燒盡后，自然得知身體中沒有我，一切煩惱都同樣如此，不可一一細說。這稱為火想真實火大第二十四火大觀完畢。佛告訴

【English Translation】 English version It is not difficult. If someone has violated precepts in a previous life or in this life, seeing scattered bones (Śmaśāna, meaning cemetery in Sanskrit) as if they were ashes and dust, or seeing various impure things on them, they should repent and confess their faults to a wise person. After repenting, they should see a great white light on the bones, even to the point of no impurity. Whether coming out of or entering into meditation, they will always obtain peace and joy, and the things they originally loved will gradually become insignificant. They should contemplate again, repeatedly observing as before, clearly understanding the impure things such as pus flowing from the nine orifices, without doubt or regret in their heart. Again, they should contemplate as before, with fire arising between the bones, burning all impure things. After the impure things are completely burned away, golden light will flow out and return into the crown of the head. When this light enters the crown of the head, the body will feel joy that cannot be compared. One who attains this contemplation is said to have completed the twenty-third contemplation, the expedient method of assisting the crown of the head. They should again be taught to focus their mind and attention, contemplating their own body as if it were a bundle of dry grass. When coming out of meditation, they should also see their body as if it were wrapped in layers of banana tree bark, and again contemplate the banana leaves as if they were skin bags. The inside of the body is empty, like air, and the bones cannot be seen either. Whether coming out of or entering into meditation, they will always see this scene, and the body will become weak. They should again be taught to contemplate their body reassembling into one, like a bundle of dry grass, seeing the body become strong. After seeing the body become strong, they should consume ghee (clarified butter) and adjust their diet appropriately. Then they should contemplate the body as if it were still an empty skin bag, with fire burning this body from within until it is completely burned away. After the body is burned away, when entering into meditation, they will always see firelight. After seeing the fire, they will see fire arising in all directions. Whether coming out of or entering into meditation, they will feel the body hot like fire, seeing this great fire arising from the limbs and joints, with fire coming out of all the pores. When coming out of meditation, they will also see their body as a great heap of fire, the body steaming and hot, unable to support itself. At that time, great volcanoes from all directions will come and gather before the practitioner. They will see their own body merging with the multitude of fires. This is called the fire contemplation. They should let the fire burn the body completely. After the fire has burned away, when entering into meditation, they will contemplate the body as without a body, seeing the body completely burned away by the fire. After the fire has burned away, they will naturally know that there is no self in the body, and all afflictions are the same, which cannot be fully described. This is called the fire contemplation, the true fire element, the twenty-fourth fire element contemplation is completed. The Buddha told

阿難：「汝好受持是火大無我觀。此火大觀，名智慧火燒諸煩惱。汝好受持，為未來世一切眾生當廣敷演。」爾時阿難聞佛所說，歡喜奉行。

佛告阿難：「若有行者得火大觀已，復當更教繫念思惟，令繫念鼻端，更觀此火從何處起？觀此火時，自觀己身悉無有我，既無有我，火自然滅。復當作念：『我身無我，四大無主。此諸結使及使根本，從顛倒起，顛倒亦空。云何於此空法之中橫見身火？』作是觀時，火及與我求覓無所。此名火大無我觀。」佛告阿難：「汝好受持此火大觀，為未來世一切眾生當廣分別敷演解說。」阿難聞佛所說，歡喜奉行。是名第二十五觀竟。

佛告阿難：「我見火滅時先從鼻滅，然後身體一時俱滅身內心火，八十八結亦俱得滅。身中清涼，調和得所，深自覺悟，了了分明決定無我。出定入定恒知身中無有吾我。此名滅無我觀竟。」

佛告阿難：「復當更教觀灌頂法。觀灌頂者，自見己身如琉璃光超出三界。見有真佛，以澡瓶水從頂而灌，彌滿身中。身彌滿已，支節亦滿，從臍中流出。在於前地，佛常灌水，爾時世尊灌頂已即滅不現。臍中水出，猶如琉璃，其色如紺琉璃光，光氣遍滿三千大千世界。水出盡已，復當更教繫念：『愿佛世尊更為我灌頂。』爾時自然見身如氣，

【現代漢語翻譯】現代漢語譯本阿難尊者問道：『您要我好好地領受並修持這火大無我觀。這火大觀，名為智慧之火，能焚燒各種煩惱。您要好好地領受，爲了未來世的一切眾生，應當廣泛地宣講演說。』當時，阿難聽聞佛陀所說，歡喜地接受並實行。

佛陀告訴阿難：『如果修行人已經證得火大觀，還應當進一步教導他們專注于思惟，使他們專注于鼻端，進一步觀察這火是從哪裡生起的？觀察這火的時候，自己觀察自身完全沒有『我』的存在，既然沒有『我』，火自然就會熄滅。再進一步作念：『我的身體沒有『我』，四大（地、水、火、風）也沒有主宰。這些煩惱和煩惱的根本，是從顛倒妄想產生的，顛倒妄想也是空性的。怎麼能在這空性的法中，橫生出身體之火呢？』作這樣的觀想時，火和『我』都無法找到。這叫做火大無我觀。』佛陀告訴阿難：『你要好好地領受這火大觀，爲了未來世的一切眾生，應當廣泛地分別、宣講、演說、解釋。』阿難聽聞佛陀所說，歡喜地接受並實行。這是第二十五觀結束。

佛陀告訴阿難：『我看見火熄滅的時候，先從鼻子熄滅，然後身體一時全部熄滅，身體內心的火，以及八十八種煩惱也同時熄滅。身體中清涼，調和得當，深深地自覺覺悟，清清楚楚地明白決定沒有『我』的存在。出定入定，始終知道身體中沒有『我』的存在。這叫做滅無我觀結束。』

佛陀告訴阿難：『還應當進一步教導觀想灌頂法。觀想灌頂的人，自己看見自己的身體像琉璃光一樣，超出三界。看見有真正的佛陀，用澡瓶中的水從頭頂灌注下來，充滿全身。身體充滿以後，四肢百骸也充滿，從臍中流出。流在前方的地上，佛陀經常灌水，這時世尊灌頂完畢就消失不見。臍中流出的水，猶如琉璃，顏色像紺琉璃光，光芒遍滿三千大千世界。水流盡以後，還應當進一步教導他們專注于思念：『愿佛陀世尊再次為我灌頂。』這時自然看見身體像氣體一樣，'

【English Translation】 English version Ananda asked: 'You want me to receive and practice well this contemplation of the fire element being without self. This contemplation of the fire element is called the fire of wisdom, which burns away all afflictions. You should receive it well and, for the sake of all sentient beings in the future, you should widely expound and explain it.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it.

The Buddha told Ananda: 'If a practitioner has attained the contemplation of the fire element, they should further be taught to focus their thoughts, making them concentrate on the tip of the nose, and further observe from where this fire arises. When observing this fire, they should observe that their own body is completely without a 'self'. Since there is no 'self', the fire will naturally extinguish. They should further contemplate: 'My body has no 'self', and the four elements (earth, water, fire, and wind) have no master. These afflictions and the root of afflictions arise from inverted thoughts, and inverted thoughts are also empty in nature. How can bodily fire arise within this empty dharma?' When making such contemplation, both the fire and the 'self' cannot be found anywhere. This is called the contemplation of the fire element being without self.' The Buddha told Ananda: 'You should receive this contemplation of the fire element well, and for the sake of all sentient beings in the future, you should widely distinguish, expound, explain, and interpret it.' Ananda, hearing what the Buddha said, joyfully accepted and practiced it. This concludes the twenty-fifth contemplation.

The Buddha told Ananda: 'When I see the fire extinguish, it first extinguishes from the nose, and then the entire body extinguishes at once. The fire within the body and mind, as well as the eighty-eight afflictions, also extinguish simultaneously. The body becomes cool and harmonious, and one deeply and consciously awakens, clearly and decisively knowing that there is no 'self'. Whether in or out of meditation, one always knows that there is no 'self' in the body. This concludes the contemplation of extinction and no-self.'

The Buddha told Ananda: 'You should further teach the contemplation of the anointing ritual. One who contemplates the anointing ritual sees their own body like crystal light, transcending the three realms. They see a true Buddha, pouring water from a bathing vase onto their head, filling the entire body. After the body is filled, the limbs are also filled, and the water flows out from the navel. It flows onto the ground in front, where the Buddha often pours water. At this time, the World Honored One finishes the anointing and disappears. The water flowing from the navel is like crystal, its color like dark blue crystal light, and its radiance fills the three thousand great thousand worlds. After the water has completely flowed out, they should further be taught to focus their thoughts: 'May the Buddha, the World Honored One, anoint me again.' At this time, they naturally see the body like air,'

粗大甚廣超出三界。見水從頂入，見身粗大與水正等，滿於水中。復自見臍猶如蓮華，涌泉流出，彌滿其身，繞身如池。有諸蓮華，一一蓮華七色光明，其光演說苦空無常無我等法，聲如梵音悅可耳根。此相現時，復當更教，叉手閉目一心端坐，從於頂上自觀身內不見骨想。出定入定，自見己身如琉璃罌。復當起念，使自己心四大毒龍想。見己心內如毛孔開，有六種龍，一一龍有六頭，其頭吐毒，猶如風火瀰漫池中。在蓮華上一一華光，流入龍頂，光入頂時龍毒自歇，唯有大水滿其身內。此想成時，名觀七覺華。雖見此想，于深禪定猶未通達，復當更教如上數息，使心安隱恬然無念。此想成時，名四大相應觀。」

佛告阿難：「汝好受持是七覺意四大相應觀，慎莫忘失，普為未來一切眾生當廣分別，為諸四眾敷演解說。」爾時阿難聞佛所說，歡喜奉行。「復當更教繫念住意，諦觀水大，從毛孔出瀰漫其身。出定入定見身如池，其水綠色。如此綠水，似山頂泉，從頂而出、從頂而入。見有七華，純金剛色，放金色光。其金色光中有金剛人，手執利劍斬前六龍。復見眾火從龍口出，遍身火然。眾水枯竭，火即滅盡。水火滅盡已，自見己身漸漸大白猶如金剛。出定入定，心意快樂猶如酥灌，如服醍醐身心安樂。復當更

【現代漢語翻譯】現代漢語譯本粗大而且極其廣闊，超出了三界（欲界、色界、無色界）。看見水從頭頂灌入，看見自己的身體粗大，與水相等，充滿水中。又看見自己的肚臍猶如蓮花，涌出的泉水流出，瀰漫全身，環繞身體如同池塘。有各種蓮花，每一朵蓮花都發出七色光明，其光芒演說苦、空、無常、無我等佛法，聲音如同梵音，悅耳動聽。當此景象出現時，應當進一步教導，雙手合十，閉上眼睛，一心端坐，從頭頂開始觀想自身內部，不見骨骼的形象。出定和入定之間，看見自己的身體如同琉璃瓶。然後應當起念，觀想自己的心是四大毒龍。看見自己心內如同毛孔張開，有六種龍，每一種龍都有六個頭，它們的頭吐出毒液，如同風火一樣瀰漫在池中。在蓮花上，每一朵蓮花的光芒，流入龍的頭頂，光芒進入頭頂時，龍的毒液自然消歇，只有大量的水充滿身體內部。這種觀想完成時，稱為觀七覺華。雖然見到這種景象，但對於甚深的禪定仍然沒有通達，應當進一步教導如上述方法數息，使心安定平靜，沒有雜念。這種觀想完成時，稱為四大相應觀。

佛告訴阿難（釋迦牟尼佛的十大弟子之一）:'你要好好地接受和保持這七覺意四大相應觀，千萬不要忘記，要普遍地為未來的一切眾生廣泛地分別解說，為各種僧眾敷陳演說。'當時，阿難聽了佛所說的話，歡喜地接受並實行。

'應當進一步教導，將意念專注於水大，仔細觀察水從毛孔流出，瀰漫全身。出定和入定之間，看見身體如同池塘，池水是綠色的。這種綠色的水，像山頂的泉水，從頭頂流出，又從頭頂流入。看見有七朵蓮花，純粹是金剛色，放出金色的光芒。金色的光芒中有金剛人，手持利劍斬斷前面的六條龍。又看見眾多的火焰從龍的口中噴出，全身燃燒。眾多的水枯竭，火焰隨即熄滅。水火都滅盡之後，看見自己的身體漸漸變得潔白，如同金剛一樣。出定和入定之間，心意快樂，如同酥油灌注，如同服用了醍醐，身心安樂。應當進一步'

【English Translation】 English version It is coarse, vast, and extends beyond the Three Realms (Desire Realm, Form Realm, Formless Realm). One sees water entering from the crown of the head, and one's body appears coarse and equal in size to the water, filling the water. Again, one sees one's navel like a lotus flower, with a spring flowing out, pervading the body, encircling it like a pond. There are various lotus flowers, each emitting seven-colored light, and the light expounds the Dharma of suffering, emptiness, impermanence, and non-self, with a sound like Brahma's voice, pleasing to the ears. When this appearance manifests, one should be further instructed to fold the hands, close the eyes, and sit upright with one mind, contemplating from the crown of the head inward, without seeing the image of bones. Upon emerging from and entering into samadhi, one sees one's body like a crystal vase. Then one should generate the thought, imagining one's mind as the Four Great Poison Dragons. One sees within one's mind as if the pores are open, with six kinds of dragons, each dragon having six heads, their heads spewing poison, like wind and fire spreading throughout the pond. On each lotus flower, the light flows into the crown of the dragon's head, and when the light enters the crown, the dragon's poison naturally subsides, leaving only a large amount of water filling the body. When this contemplation is accomplished, it is called contemplating the Seven Enlightenment Flowers. Although one sees this appearance, one has not yet attained thorough understanding of deep samadhi, and one should be further instructed to count the breaths as above, to make the mind peaceful and without thoughts. When this contemplation is accomplished, it is called the Contemplation of the Correspondence of the Four Great Elements.

The Buddha told Ananda (one of the ten great disciples of Sakyamuni Buddha): 'You should well receive and uphold this Contemplation of the Correspondence of the Four Great Elements of the Seven Factors of Enlightenment, be careful not to forget it, and widely explain it for all future sentient beings, expounding and explaining it for the various assemblies of monks and nuns.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it.

'One should be further instructed to focus the mind on the element of water, carefully observing the water flowing out from the pores, pervading the body. Upon emerging from and entering into samadhi, one sees the body like a pond, the water being green. This green water is like a spring from the top of a mountain, flowing out from the top of the head and flowing in from the top of the head. One sees seven flowers, purely of vajra (diamond) color, emitting golden light. Within the golden light are vajra beings, holding sharp swords, cutting off the six dragons in front. Again, one sees many fires coming out from the dragons' mouths, the whole body ablaze. The many waters dry up, and the fire immediately extinguishes. After the water and fire have extinguished, one sees one's body gradually becoming pure white, like a vajra. Upon emerging from and entering into samadhi, the mind is joyful, like being infused with ghee, like taking amrita, the body and mind are at peace. One should further'

教繫念觀他觀外境界。以外想故，自然見有一樹生奇甘果，其果四色，四光具足。如此果樹如琉璃樹，瀰漫一切。見此樹已，普見一切四生眾生，飢火所逼，一切來乞。見已歡喜，生憐愍心，即起慈心。見此乞者，如己父母受大苦惱：『我今云何當救拔之？』作是念已，即自觀身如前還為膿血、復為肉段，持施饑者。是諸餓鬼爭取食之。食之既飽，四散馳走。」

禪秘要法經卷中大正藏第 15 冊 No. 0613 禪秘要法經

禪秘要法經卷下

後秦弘始年鳩摩羅什等於長安逍遙園譯

「爾時復當自觀己身及以他身。我身他身從顛倒起，實無我所。若有我者，云何忽然見此餓鬼來在我邊？爾時復見無量餓鬼，其身長大無量無邊，頭如太山、咽如絲髮，飢火所逼叫喚求食。見此事已，當起慈心以身施鬼。餓鬼得已，噆食其體，即便飽滿。見是事已，復當更教觀眾多餓鬼。見諸餓鬼繞身四匝，如前以身食諸餓鬼。見此事已，復教攝身使心不散，自觀己身是不凈聚。作是觀時，尋自見身膿血諸肉皆段段壞聚在前地，見諸眾生爭取食之。既見此事，復當自觀其身，從諸苦生、從諸苦有，是敗壞法不久磨滅，餓鬼所食。作是相時，忽見身內心處有猛火，燒前池上一切蓮華，及諸餓鬼眾惡丑形

{ "translations": [ "現代漢語譯本：教導修習繫念觀，即觀想外在境界。由於向外思索，自然會見到一棵樹，生長著奇異的甘甜果實，果實具有四種顏色，四種光明具足。這樣的果樹如同琉璃樹一般，瀰漫於一切處。見到這棵樹后，普遍見到一切四生（卵生、胎生、濕生、化生）眾生，被飢餓的火焰所逼迫，都來乞討食物。見到他們后，心生歡喜，生起憐憫之心，隨即生起慈悲之心。見到這些乞討者，如同自己的父母遭受巨大的苦惱：『我現在該如何救拔他們呢？』這樣想著，就觀想自己的身體，如之前一樣，再次變為膿血、又變為肉塊，佈施給飢餓的眾生。這些餓鬼爭搶著食用。食用后已經飽足，四處奔走。」\n\n《禪秘要法經》卷中\n大正藏第 15 冊 No. 0613 《禪秘要法經》\n\n《禪秘要法經》卷下\n\n後秦弘始年鳩摩羅什（Kumarajiva，佛教翻譯家）等於長安逍遙園翻譯\n\n「這時，又應當自己觀想自己的身體以及他人的身體。我的身體和他人的身體都是從顛倒妄想中產生的，實際上並沒有『我』的存在。如果真有『我』存在，為什麼會忽然見到這些餓鬼來到我的身邊？這時，又見到無量的餓鬼，他們的身體長大無量無邊，頭顱像太山（Mount Tai，山名）一樣巨大，咽喉像絲髮一樣細小，被飢餓的火焰所逼迫，叫喊著尋求食物。見到這件事後，應當生起慈悲之心，將自己的身體佈施給餓鬼。餓鬼得到后，啃食他的身體，立刻就飽滿了。見到這件事後，又應當進一步教導觀想眾多的餓鬼。見到眾多的餓鬼圍繞在身體四周，像之前一樣用身體餵食這些餓鬼。見到這件事後，又教導收攝身心，使心不散亂，自己觀想自己的身體是不清凈的聚集。在做這種觀想時，隨即自己見到身體的膿血和各種肉塊都一段段地壞爛，聚集在前面的地上，見到各種眾生爭搶著食用。既然見到這件事，又應當自己觀想自己的身體，是從各種痛苦中產生、從各種痛苦中存在，是敗壞之法，不久就會磨滅，被餓鬼所食用。在做這種觀想時，忽然見到身體內心之處有猛烈的火焰，焚燒前面池塘上的一切蓮花，以及各種餓鬼醜陋的形狀。」 ], "english_translations": [ "English version: Teach to cultivate the contemplation of mindfulness, which is to contemplate external realms. Because of outward thinking, one will naturally see a tree growing with extraordinary sweet fruits, the fruits possessing four colors and being fully endowed with four kinds of light. Such a fruit tree is like a lapis lazuli tree, pervading everywhere. Having seen this tree, one universally sees all sentient beings of the four births (oviparous, viviparous, moisture-born, and metamorphic), being oppressed by the flames of hunger, all coming to beg for food. Having seen them, one feels joy and compassion, and then generates a compassionate heart. Seeing these beggars as if they were one's own parents suffering great distress: 'How should I now rescue them?' Thinking in this way, one contemplates one's own body, as before, again becoming pus and blood, and then becoming pieces of flesh, giving them to the hungry beings. These hungry ghosts scramble to eat them. Having eaten and being full, they run in all directions.\"\n\nChan Mi Yao Fa Jing (The Sutra on the Essentials of Dhyana Practice), Scroll Middle\nT15, No. 0613\n\nChan Mi Yao Fa Jing (The Sutra on the Essentials of Dhyana Practice), Scroll Lower\n\nTranslated by Kumarajiva (Buddhist translator) and others at Xiaoyao Garden in Chang'an in the Hongshi era of the Later Qin Dynasty.\n\n\"At this time, one should again contemplate one's own body and the bodies of others. My body and the bodies of others arise from inverted thoughts; in reality, there is no 'self.' If there truly were a 'self,' why would I suddenly see these hungry ghosts coming to my side? At this time, one again sees countless hungry ghosts, their bodies large and boundless, their heads as large as Mount Tai (mountain name), their throats as thin as silk threads, being oppressed by the flames of hunger, shouting and seeking food. Having seen this, one should generate a compassionate heart and give one's own body to the ghosts. Having obtained it, the hungry ghosts gnaw and eat his body, and immediately become full. Having seen this, one should further teach to contemplate many hungry ghosts. Seeing many hungry ghosts surrounding the body on all sides, one feeds these hungry ghosts with one's own body as before. Having seen this, one then teaches to gather the body and mind, so that the mind does not become scattered, and one contemplates one's own body as an impure gathering. While doing this contemplation, one immediately sees the pus and blood and various pieces of flesh of the body all rotting piece by piece, gathered on the ground in front, and sees various sentient beings scrambling to eat them. Having seen this, one should again contemplate one's own body, that it arises from all kinds of suffering, exists from all kinds of suffering, is a decaying dharma, and will soon perish, being eaten by hungry ghosts. While doing this contemplation, one suddenly sees a fierce fire in the inner part of the body, burning all the lotus flowers in the pond in front, as well as the ugly forms of the various hungry ghosts.\"" ] }

，及與池水泓然都盡。見此事已，復當更教諦觀己身，如前完具身體平復。復當更觀己身一切毛孔，以慈心故血變成乳，從毛孔出。在地如池眾乳盈滿。復見眾多餓鬼至此池上，以宿罪故不得乳飲。爾時慈心視鬼如子，欲令飲乳，以鬼罪故乳變成膿。斯須之間復更慈心，以慈心故身毛孔中一切乳出，勝前數倍。念諸餓鬼，饑苦所逼何不來飲？爾時餓鬼其形長大數十由旬，舉足下足如五百乘車聲，來至行者前，唱言：『饑饑。』爾時行者即以慈心施乳，令飲餓鬼。飲時至口變化為膿，雖復為膿，以行者慈心故即得飽滿。見鬼飽已，復自觀身，即自見身足下火出，燒前眾生及以諸樹泓然都盡。爾時若見眾多異類，復還繫念諦觀己身，使心不動寂寞無念。既無念想，當發誓愿：『愿後世生，不受後有，不樂世間。』作此誓已，尋見前地猶如琉璃，見琉璃下有金色水，自見己身與地正等、與水色同。其水溫暖，水中生樹如七寶樹，枝葉蓊鬱。上有四果，果聲如鈴，演說苦空無常無我。聞此聲已，自見己身沒於水中往趣樹所。諦自觀身，頂上水出，瀰漫琉璃池中。忽然之頃復有火起，火中生風，猶如琉璃。復見頂上，從頂堅強至乎腳足，猶如金剛。復有火起，燒金剛盡，溫水枯涸。尋更觀身，我前見身內池中忽然有樹，枝葉具足

，樹端有果，其聲如鈴，演說苦空無常無我清凈之法。如此妙果，有好音聲，香味具足。我今宜食。作此想已，即仰攀樹，取果食之。才得一果，其味甘美無物可譬。既食果已，見樹幹枯，其餘三果尚有光明。食果之後，身心恬澹無憂喜想。自觀心識是敗壞法，從諸苦有。諸苦根本，識為因緣。今觀此識，如水上泡無有暫停。四大無主、身無有我、識無依止。如是諸法，復七七四十九遍諦觀心識是敗壞法。爾時自見己身白如珂雪，節節相柱。復當更教，自以右手摩觸此身，見身如塵、骨末如粉，如粉塵地。尋復更教觀身如氣，從數息有，身如氣囊無有暫停。復當更教，尋自觀身如前，還為一白骨人。見骨人已，自觀己身如前還散猶如微塵，如人以粉用涂于地。尋見地上有青色骨人，復如前觀，末此青色骨人以用塗地。復更觀身如青微塵，塵變成骨人，其骨盡黑，復當如前以末塗地。復自觀身猶如黑地，見黑地中有四黑蛇，眼赤如火。蛇來逼身，吐毒欲害，不能為害，即變為火自燒己身。爾時空中有自然聲，恒說苦空無常無我等法。見此事時，一一毒蛇八十八頭為火所焚。見此事時，空中自然有水灑毒蛇身，眾火盡滅，八十八頭一切都消。出定之時，覺身安樂恬怕無為。復當更教，自觀己身無高大想，尋復見身自然高大

【現代漢語翻譯】現代漢語譯本樹頂端長有果實，那聲音如同鈴鐺，宣講著苦、空、無常、無我、清凈的佛法。如此美妙的果實，既有好聽的聲音，又有香味，各種美好的特質都具備。我現在應該吃它。這樣想著，就抬頭攀爬樹木，摘取果實食用。才吃到一個果實，那味道甘甜美好，沒有什麼可以比擬。吃完果實后，看見樹幹枯萎，其餘三個果實仍然閃耀著光芒。吃完果實之後，身心平靜淡泊，沒有憂愁和喜悅的想法。自己觀察自己的心識，知道它是會敗壞的，是從各種痛苦中產生的。各種痛苦的根本，心識是其因緣。現在觀察這個心識，就像水上的氣泡一樣，沒有片刻的停歇。地、水、火、風四大沒有主宰，身體沒有我，心識沒有依靠。像這樣的諸法，又反覆四十九遍仔細觀察心識是會敗壞的。那時，自己看見自己的身體潔白如珂雪（一種白色的美玉），骨節與骨節相互支撐。又應當進一步教導，自己用右手觸控這個身體，看見身體像塵土一樣，骨頭的末端像粉末一樣，就像粉末散落在地上。隨即又進一步教導，觀察身體像氣息一樣，從呼吸出入而存在，身體像氣囊一樣沒有片刻的停歇。又應當進一步教導，再次觀察自己的身體像之前一樣，還是一位白骨人。看見白骨人後，觀察自己的身體像之前一樣，還是散落成微塵，就像人用粉末塗抹在地上。隨即看見地上有青色的骨人，又像之前一樣觀察，將這青色的骨人磨成粉末用來塗抹地面。又進一步觀察身體像青色的微塵，微塵變成骨人，那骨頭全部變成黑色，又應當像之前一樣磨成粉末塗抹在地上。再次觀察自己的身體就像黑色的土地，看見黑色的土地中有四條黑蛇，眼睛赤紅如火。蛇來逼近身體，吐出毒液想要加害，卻不能造成傷害，隨即變成火焰自己焚燒自己的身體。那時，天空中傳來自然的聲音，不斷宣說著苦、空、無常、無我等佛法。看見這件事時，每一條毒蛇的八十八個頭都被火焰所焚燒。看見這件事時，天空中自然有水灑在毒蛇身上，所有的火焰都熄滅，八十八個頭全部都消失了。出定的時候，感覺到身體安樂平靜，無所作為。又應當進一步教導，自己觀察自己的身體，不要有高大的想法，隨即看見身體自然變得高大。

【English Translation】 English version At the end of the tree, there are fruits, and their sound is like bells, expounding the Dharma of suffering, emptiness, impermanence, non-self, and purity. Such wonderful fruits have both pleasant sounds and fragrances, possessing all kinds of beautiful qualities. I should eat them now. Thinking this, I look up and climb the tree, picking the fruits to eat. Having eaten only one fruit, its taste is sweet and wonderful, incomparable to anything else. After eating the fruit, I see the tree trunk wither, but the remaining three fruits still shine with light. After eating the fruit, my body and mind are calm and tranquil, without thoughts of sorrow or joy. I observe my own consciousness, knowing that it is subject to decay and arises from various sufferings. The root of all sufferings is consciousness as its cause and condition. Now observing this consciousness, it is like a bubble on water, without a moment's pause. The four great elements (earth, water, fire, wind) have no master, the body has no self, and consciousness has no reliance. Like these dharmas, I repeatedly observe forty-nine times that consciousness is subject to decay. At that time, I see my own body as white as Kaoxue (a kind of white jade), with joints supporting each other. Furthermore, I should teach myself to touch this body with my right hand, seeing the body like dust, the ends of the bones like powder, like powder scattered on the ground. Immediately, I further teach myself to observe the body like breath, existing from inhalation and exhalation, the body like a gas bag without a moment's pause. Again, I should further teach myself to observe my body as before, still a skeleton. Having seen the skeleton, I observe my body as before, still scattered like fine dust, like someone using powder to paint on the ground. Immediately, I see a blue skeleton on the ground, and again observe as before, grinding this blue skeleton into powder to paint the ground. Again, I observe the body like blue dust, the dust turning into a skeleton, the bones all turning black, and again I should grind it into powder to paint the ground as before. Again, I observe my body like black earth, seeing four black snakes in the black earth, their eyes red as fire. The snakes approach the body, spitting venom to harm it, but they cannot cause harm, and immediately turn into flames, burning my own body. At that time, a natural sound comes from the sky, constantly expounding the Dharma of suffering, emptiness, impermanence, non-self, and so on. Seeing this, each of the poisonous snakes' eighty-eight heads is burned by the fire. Seeing this, natural water from the sky sprinkles on the poisonous snakes' bodies, all the fires are extinguished, and all eighty-eight heads disappear. When emerging from samadhi (deep meditation), I feel my body at peace and ease, without action. Again, I should further teach myself to observe my own body without thoughts of being tall and large, and immediately see my body naturally becoming tall and large.

，明顯可觀如七寶山，自見己心如摩尼珠。爾時復當如上觀空。作觀空時，自覺己身和悅柔軟快樂無比，前蓮華上七寶色光流入己心，在摩尼珠中滿足十過，七支七色皆悉具足。自觀身空亦無眾想，爾時頂上有自然光，似金色云亦如寶蓋、色復似銀，從頂上入覆摩尼珠光上。出定入定恒見此事，見此事者，自然不殺、不盜、不邪淫、不妄語、不飲酒。」

佛告阿難：「佛滅度后，四部弟子比丘、比丘尼、優婆塞、優婆夷作此觀者，名第二十六正觀，亦名得須陀洹道。若得此觀，要當審實，使身自然離五種惡，合修多羅、不違毗尼、隨順阿毗曇。此名須陀洹果相。」爾時阿難聞佛所說，歡喜奉行。

佛告阿難：「若有行者得此觀者，宜當密藏勿妄宣傳，但當一心勤行精進。勤行精進已，復當更教諦觀地大。地大觀法亦如上說。觀地大已，次教觀水大。觀水大者，自觀己身身中諸水，身如琉璃剛強難壞。若見自身悉皆是水，當教易觀。若復見身盡成琉璃，亦教易觀觀于地大，使琉璃身猶如微氣，見水從眼中現。若見此事，名細微四大觀。復當更教從頭已上使水滿中，見水從眼中出，亦不墮地。自見己眼如水上沫亦滿水中。若見此事，頭水不溫不冷調和得所。水若溫者，是假偽觀。水色澄清，不溫不涼。次當更

【現代漢語翻譯】現代漢語譯本：明顯可觀，如同七寶山一般，能清楚地看見自己的心，如同摩尼珠（如意寶珠）一般。這時，應當像之前一樣觀空。在作觀空時，自覺自己的身心和悅柔軟，快樂無比，之前蓮花上的七寶色光流入自己的心中，在摩尼珠中圓滿十次，七支七色都完全具備。自己觀察身體是空性的，也沒有各種雜念。這時，頭頂上有自然的光芒，像金色的雲彩，也像寶蓋一樣，顏色又像銀色，從頭頂進入，覆蓋在摩尼珠的光芒之上。出定和入定的時候都能恒常看見這件事，看見這件事的人，自然不會殺生、不會偷盜、不會邪淫、不會妄語、不會飲酒。

佛告訴阿難（佛陀的侍者）: '佛陀滅度之後，四部弟子——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）修習這種觀想，稱為第二十六正觀，也稱為得到須陀洹道（入流果）。如果得到這種觀想，一定要認真審察，使身體自然遠離五種惡行，符合修多羅（經藏）、不違背毗尼（律藏）、隨順阿毗曇（論藏）。這稱為須陀洹果的證相。' 當時，阿難聽了佛陀所說，歡喜地接受並實行。

佛告訴阿難：'如果有人修行得到這種觀想，應該秘密珍藏，不要隨意宣揚，只要一心勤奮修行精進。勤奮修行精進之後，再教導他仔細觀察地大（地元素）。地大觀想的方法也像上面所說。觀察地大之後，接著教導他觀察水大（水元素）。觀察水大的人，自己觀察自己的身體中的各種水液，身體像琉璃一樣剛強難以破壞。如果看見自身全部都是水，應當教導他改變觀想。如果又看見身體完全變成琉璃，也教導他改變觀想，觀想地大，使琉璃身體像微小的氣體一樣，看見水從眼中顯現。如果看見這件事，稱為細微四大觀。再教導他從頭以上使水充滿其中，看見水從眼中流出，也不掉落到地上。自己看見自己的眼睛像水上的泡沫一樣，也充滿水中。如果看見這件事，頭上的水不溫不冷，調和得當。水如果溫熱，是虛假的觀想。水色澄清，不溫不涼。接著應當再'

【English Translation】 English version: It is clearly visible and admirable, like a mountain of seven treasures, and one sees one's own mind clearly, like a Mani jewel (wish-fulfilling jewel). At this time, one should contemplate emptiness as before. When contemplating emptiness, one feels one's body and mind are harmonious, gentle, and incomparably joyful. The light of the seven treasures from the previous lotus flower flows into one's own mind, fulfilling it ten times within the Mani jewel, with all seven limbs and seven colors fully present. One observes one's own body as empty, without any distracting thoughts. At this time, there is a natural light above the crown of the head, resembling golden clouds, also like a jeweled canopy, its color also like silver, entering from the crown of the head, covering the light of the Mani jewel. Whether emerging from or entering into samadhi (meditative state), one constantly sees this phenomenon. One who sees this phenomenon naturally does not kill, does not steal, does not engage in sexual misconduct, does not lie, and does not drink alcohol.

The Buddha told Ananda (Buddha's attendant): 'After the Buddha's Parinirvana (passing away), if the fourfold assembly—bhikshus (ordained monks), bhikshunis (ordained nuns), upasakas (laymen), and upasikas (laywomen)—practice this contemplation, it is called the Twenty-sixth Correct Contemplation, and it is also called attaining the Srotapanna path (stream-enterer). If one attains this contemplation, one must carefully examine it, so that the body naturally abandons the five kinds of evil deeds, conforms to the Sutras (discourses of the Buddha), does not violate the Vinaya (monastic rules), and accords with the Abhidhamma (Buddhist philosophy). This is called the characteristic of the Srotapanna fruit.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it.

The Buddha told Ananda: 'If a practitioner attains this contemplation, it should be kept secret and not recklessly proclaimed, but one should diligently practice with single-mindedness. After diligently practicing, one should then be taught to carefully contemplate the earth element (earth dhatu). The method of contemplating the earth element is also as described above. After contemplating the earth element, one should then be taught to contemplate the water element (water dhatu). One who contemplates the water element should observe the various fluids in one's own body, the body being like crystal, strong and difficult to break. If one sees that one's own body is entirely water, one should be taught to change the contemplation. If one sees that the body has completely become crystal, one should also be taught to change the contemplation, contemplating the earth element, so that the crystal body is like a subtle gas, seeing water appear from the eyes. If one sees this, it is called the subtle Four Great Elements contemplation. One should then be taught to fill the head with water, seeing water flow out from the eyes, without falling to the ground. One sees one's own eyes like bubbles on the water, also filled with water. If one sees this, the water on the head is neither warm nor cold, harmoniously balanced. If the water is warm, it is a false contemplation. The water is clear, neither warm nor cold. Next, one should further'

教觀腰已上水不溫不冷。復觀咽喉如琉璃筒，水入胸中，次下至腹乃至䏶膝，莫令入臂，使水澄清如頗梨精色。若覺水溫乃是真觀。此想成已，復教通徹四支諸節，水皆滿中，如琉璃器持用盛水。漸漸廣大，見滿一床，外人亦見。若見此水清冷乃是真水，若見余相不名真實。入水光三昧，漸漸廣大滿一室內，水皆澄清如琉璃氣，漸漸廣大遍滿三千大千世界。見此事時，當於靜處一心安坐，敕諸同學皆使清凈不令憒鬧。爾時復當見水上紫焰起，當自憶想：『此水從何處起？云何當盡？若言我是水者，我身無我，前已觀無我。今從無法中，水從何起？』作是念時，水性如氣，漸漸從頂上沒，水稍稍盡，唯身皮在。自見己身極為微薄，無物可譬，如微塵草束。復見身內忽然有火，燒身都盡。觀身無所，永無有我，我及眾生一切都無。爾時行者，心意恬怕，極為微細，無物可譬。此想成時，名第二十七真無我觀，亦名滅水大想，亦名向斯陀含。其餘微細賢聖法界微妙難勝，不可具說。行者坐時修諸三昧，得無我三昧時，當自然見佛。」

佛告阿難：「汝今好受持是真實水大微妙境界，廣為未來一切眾生敷演廣說。」爾時阿難聞佛所說，歡喜奉行。

佛告阿難：「得此觀已，復當更教水大觀法。此水大觀極為微細，

{ "translations": [ "現代漢語譯本：教導觀想腰部以上的水，不溫不冷。再觀想咽喉如同琉璃筒，水進入胸中，依次向下到達腹部乃至膝蓋，不要讓水進入手臂，使水澄清如同頗梨（一種透明的寶石）的精色。如果感覺水是清涼的，那就是真正的觀想。這種觀想成就后，再教導通徹四肢各個關節，水中都充滿，如同琉璃器皿盛水。漸漸擴大，看見充滿一張床，外面的人也能看見。如果看見這水清澈寒冷，那就是真水，如果看見其他景象，就不是真實的。進入水光三昧（一種禪定狀態），漸漸廣大充滿一室內，水都澄清如同琉璃的氣息，漸漸廣大遍滿三千大千世界（佛教宇宙觀中的一個層級）。看見這件事時，應當在安靜的地方一心安坐，告誡所有同學都要保持清凈，不要喧鬧。那時又應當看見水上有紫色的火焰升起，應當自己憶想：『這水從何處升起？將要如何消盡？如果說我是水，我的身體就沒有我，之前已經觀想無我。現在從無法中，水從何處升起？』作這樣的念頭時，水的性質如同氣體，漸漸從頭頂上消失，水漸漸消盡，只剩下身體的皮囊。自己看見自己的身體極為微薄，沒有東西可以比喻，如同微塵草束。又看見身體內忽然有火，燒身都盡。觀想身體無處可尋，永遠沒有我，我和眾生一切都沒有。那時修行者，心意恬靜安詳，極為微細，沒有東西可以比喻。這種觀想成就時，名叫第二十七真無我觀，也名叫滅水大想，也名叫向斯陀含（佛教果位之一）。其餘微細賢聖法界微妙難勝，不可具說。修行者坐時修習各種三昧，得到無我三昧時，自然會見到佛。」, "佛告訴阿難（佛陀的十大弟子之一）：「你現在好好接受並持守這真實水大微妙境界，廣泛地為未來一切眾生敷演廣說。」當時阿難聽聞佛所說，歡喜奉行。", "佛告訴阿難：「得到這種觀想后，再教導水大觀法。這水大觀極為微細。" ], "english_translations": [ "English version: Instruct to contemplate the water above the waist, neither warm nor cold. Then contemplate the throat as a crystal tube, with water entering the chest, descending to the abdomen and knees, but not entering the arms, making the water clear like the color of fine sphatika (a transparent gem). If the water feels cool, that is true contemplation. Once this contemplation is accomplished, instruct to penetrate all the joints of the four limbs, filling them with water, like holding water in a crystal vessel. Gradually expand it, seeing it fill a bed, and others can also see it. If this water is seen as clear and cold, it is true water; if other appearances are seen, they are not real. Enter the water-light samadhi (a state of meditative absorption), gradually expanding to fill a room, with the water clear like crystal vapor, gradually expanding to fill the three thousand great thousand worlds (a level in Buddhist cosmology). When seeing this, one should sit peacefully in a quiet place, instructing all fellow practitioners to remain pure and not make noise. At that time, one should also see purple flames rising from the water, and one should recall: 'Where does this water arise from? How will it end? If I say I am water, my body has no self, and I have already contemplated no-self. Now, from non-existence, where does the water arise?' When thinking in this way, the nature of the water becomes like gas, gradually disappearing from the top of the head, the water gradually vanishes, leaving only the skin of the body. One sees one's own body as extremely thin, incomparable to anything, like a bundle of dust and grass. Then one sees a fire suddenly arising within the body, burning the body completely. Contemplate that the body is nowhere to be found, that there is no self forever, that neither I nor all beings exist. At that time, the practitioner's mind is tranquil and peaceful, extremely subtle, incomparable to anything. When this contemplation is accomplished, it is called the Twenty-seventh True No-Self Contemplation, also called the Great Extinction of Water Contemplation, also called Approaching Srotapanna (a Buddhist attainment). The remaining subtle and virtuous realms of the Dharma are subtle, difficult to overcome, and cannot be fully described. When the practitioner sits and practices various samadhis, upon attaining the No-Self samadhi, one will naturally see the Buddha.", "The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'Now, receive and uphold this true and subtle realm of the Great Element of Water, and widely expound and explain it for all beings in the future.' At that time, Ananda, hearing what the Buddha said, joyfully practiced it.", "The Buddha told Ananda: 'Having attained this contemplation, instruct further in the contemplation of the Great Element of Water. This contemplation of the Great Element of Water is extremely subtle.'" ] }

使此水大與火大合，見身如氣、如琉璃影，觀臍四邊火焰俱起，見於火焰猶如日映。若見臍上有火光起，或有從鼻中出、或有從口中出，耳眼隨意出入。若見此事，見一切火從毛孔出。火出之後，有淥色水尋從火后。自見身中，水上火下、火上水下，觀身無身。此想成時，見身水火不溫不冷，身心寂爾安住無礙。此名斯陀含果，亦名境界實相。見此事時，出定入定恒不見身。入定之時，外人亦見水火從毛孔出、從毛孔入。貪淫多者，見火從頂上入、從身根出，然後遍滿身體；水亦復然。復當自觀頭上火，如閻浮檀那金光云蓋，或見身下如七寶華，心中恬靜安隱快樂，世間樂事無以為譬。出定之時身亦安樂，令外眾生見已禪定三昧安隱金光金色。帝釋諸天恭敬禮拜並言：『大德！汝今苦盡，必定當成斯陀含果。』聞已歡喜，修身禪定，心無系礙安隱快樂，遊戲無我三昧中，亦漸入空三昧門，無愿無作諸三昧等悉現在前。如此微妙善勝境界，行者坐時于禪定中自然分別。若鈍根者，大師世尊現前為說。以見佛故，聞法歡喜，應時即得斯陀含道。復當至心覆尋前觀，經二十五反，極令明利。」

佛告阿難：「汝好持此第二十九水大觀，慎勿忘失。得此觀者，亦名斯陀含，亦名善往來往宿世善根業因緣故遇善知識清凈法

【現代漢語翻譯】現代漢語譯本：使水大（ap），火大（tejas）相合，觀見身體如氣體一般，又如琉璃的影子。觀想臍部四周火焰升起，所見火焰猶如日光照耀。如果看見臍部有火光升起，或者從鼻中、口中，甚至耳、眼等處隨意出入。如果見到這種景象，會看見一切火焰從毛孔中發出。火焰發出之後，會有綠色的水緊隨其後。自己看見身體中，水在上火在下，或者火在上水在下，觀想身體而無身體的實感。這種觀想成就時，會看見身體的水火不冷不熱，身心寂靜安住而沒有障礙。這被稱為斯陀含果（Sakadagami-phala），也稱為境界實相。見到這種景象時，出定入定都始終不見身體的實感。入定的時候，外面的人也能看見水火從毛孔出入。貪慾心重的人，會看見火焰從頭頂進入，從身根（指生殖器）出來，然後遍滿全身；水也是這樣。再應當觀想頭上的火焰，如閻浮檀那金（Jambudvipa gold）的光芒，像云蓋一樣，或者看見身下如七寶蓮華，心中恬靜安穩快樂，世間的快樂沒有可以比擬的。出定的時候身體也安樂，使外面的眾生看見后，也得到禪定三昧的安穩金光金色。帝釋（Indra）等諸天恭敬禮拜並說：『大德！您現在苦惱已盡，必定能夠成就斯陀含果。』聽了之後心生歡喜，修習身禪定，心中沒有牽掛，安穩快樂，在無我三昧中游戲，也逐漸進入空三昧門，無愿無作等各種三昧都顯現在眼前。如此微妙殊勝的境界，修行人在坐禪時于禪定中自然能夠分辨。如果是根器遲鈍的人，大師世尊（Bhagavan）會現身說法。因為見到佛的緣故，聽聞佛法而心生歡喜，應時就能得到斯陀含道（Sakadagami-magga）。再應當至誠地反覆尋思前面的觀想，經過二十五次，使其達到極其明晰銳利的程度。佛告訴阿難（Ananda）說：『你要好好地受持這第二十九水大觀，千萬不要忘記。得到這種觀想的人，也稱為斯陀含，也稱為善於往來，因為往昔的善根業因緣故，才能夠遇到善知識和清凈的佛法。』

【English Translation】 English version: Cause the water element (ap) and fire element (tejas) to combine, and see the body as if it were gas, like a reflection in crystal. Observe the flames arising all around the navel, seeing the flames as if illuminated by the sun. If you see a fiery light arising from the navel, or emerging from the nose, mouth, or even entering and exiting at will from the ears and eyes. If you see this, you will see all the fire emerging from the pores. After the fire emerges, a greenish water will follow closely behind the fire. See within your own body, water above fire and fire above water, contemplating the body as without a body. When this contemplation is accomplished, you will see the water and fire of the body neither warm nor cold, the body and mind still and abiding without obstruction. This is called the Sakadagami-phala (fruit of once-returning), also known as the true aspect of the realm. When you see this, whether entering or leaving samadhi, you will never see the body. When entering samadhi, outsiders will also see water and fire emerging from and entering the pores. Those with much greed and lust will see fire entering from the top of the head and exiting from the root of the body (referring to the genitals), and then pervading the entire body; the same is true for water. Furthermore, one should contemplate the fire on the head, like the light of Jambudvipa gold (Jambudvipa gold), like a cloud cover, or see beneath the body like a seven-jeweled lotus flower, the heart tranquil, peaceful, and happy, with no worldly pleasure to compare. When leaving samadhi, the body is also peaceful and happy, causing external beings to see the peaceful golden light and color of samadhi. Indra (Indra) and the devas respectfully prostrate and say: 'Great Virtue! Your suffering is now exhausted, and you will surely attain the Sakadagami-phala.' Hearing this, rejoice, cultivate body samadhi, the mind without attachment, peaceful and happy, playing in the samadhi of no-self, and gradually entering the door of emptiness samadhi, the samadhis of no-wish and no-action, and so on, all appear before you. Such a subtle and excellent realm, the practitioner will naturally discern in meditation while sitting. If one is of dull faculties, the Bhagavan (Bhagavan) will appear and speak the Dharma. Because of seeing the Buddha, hearing the Dharma and rejoicing, one will immediately attain the Sakadagami-magga (path of once-returning). Furthermore, one should sincerely and repeatedly contemplate the previous contemplation, for twenty-five times, making it extremely clear and sharp. The Buddha said to Ananda (Ananda): 'You must uphold this twenty-ninth contemplation of the water element well, and do not forget it. One who attains this contemplation is also called a Sakadagami, also called one who is good at coming and going, because of the good roots and karmic causes of past lives, one is able to encounter good teachers and the pure Dharma.'

行，汝乃當得此斯陀含道。」爾時阿難聞佛所說，歡喜奉行。

佛告阿難：「若有比丘、比丘尼、優婆塞、優婆夷，若得此微妙水大觀已，復當更教安隱微妙最勝奇特火大觀法。作此觀時，自見臍中微妙火光，狀如蓮華，其色光明如和合百千萬億閻浮檀那金。見此事已，復當更教觀身內火。觀內火時，自見心火常有光明，過於百千萬億明月神珠，心光清凈亦復如是。出定入定如人持明火珠行，慮恐他見，唯自心中明瞭如是，他人不見。漸漸大明，見身猶如頗梨明鏡，見心亦如明月神珠。慮他人見，他人其實不見此事。入定之時，以心明故，見三千大千世界粗相，見閻浮提須彌山及大海水悉皆了了，復見大海水中摩尼珠王，其摩尼珠王焰出諸火。見此事已，爾時見佛為其廣說九次第定。九次第定者，九無閡、八解脫。如此等觀不須豫受，佛現前故，佛自為說。其利根者，聞佛說法九無礙道中，應時即得阿羅漢道，超越阿那含地，如好白㲲易染為色。若鈍根者，復當更教風大觀法。風大觀法者，見一切風極為微細、細中細者，可以心眼見而不可具說。風複雜火、火複雜風，水入火中、風入水中、火入風中，風火水等各隨毛孔如意自在。或復有風，十色具足，如十寶光，從身毛孔出、從頂上入，從臍中出、從足下入，

【現代漢語翻譯】現代漢語譯本：好的，你應當證得這斯陀含（梵文：Sakrdāgāmin，意為一來果）的果位。』當時阿難（Ananda，佛陀十大弟子之一）聽聞佛陀所說，歡喜地接受並實行。

佛陀告訴阿難：『如果有比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），如果已經獲得了這微妙的水大觀，應當進一步教導他們安穩、微妙、最勝、奇特的火大觀法。在修習這種觀法時，自己能看見臍中微妙的火光，形狀如同蓮花，其顏色光明如同和合百千萬億閻浮檀那金（Jambudvipa，一種黃金）。見到這件事後，應當進一步教導他們觀察身內的火。觀察內火時，自己能看見心火常有光明，勝過百千萬億明月神珠，心光清凈也像這樣。出定入定就像人拿著明火珠行走，擔心別人看見，只有自己心中明白，其他人看不見。漸漸地，光明越來越大，看見身體猶如頗梨（sphatika，水晶）明鏡，看見心也像明月神珠。擔心別人看見，但他人其實看不見這件事。入定的時候，因為心明亮，能看見三千大千世界（trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個世界系統）的粗略景象，看見閻浮提（Jambudvipa，我們所居住的大陸）、須彌山（Sumeru，佛教宇宙觀中的中心山）及大海水都清清楚楚，還能看見大海水中摩尼珠王（mani-ratna，如意寶珠），這摩尼珠王放出各種火焰。見到這件事後，那時就能看見佛陀為他們廣泛解說九次第定（navanupurva-vihara-samapattayah，九種禪定）。九次第定就是九無閡（nava-asakticitta，九種沒有障礙的心）、八解脫（asta-vimoksa，八種解脫）。像這樣的觀法不需要預先接受，因為佛陀就在眼前，佛陀會親自為他們解說。那些根器銳利的人，聽聞佛陀說法九無礙道（nava-apratigha-dharma，九種沒有阻礙的法）中，應時就能證得阿羅漢道（arhat，斷盡煩惱的聖者），超越阿那含地（anagamin，不還果），就像好的白㲲容易被染上顏色一樣。如果根器遲鈍的人，應當進一步教導他們風大觀法。風大觀法就是看見一切風極為微細，細中之細，可以用心眼看見而無法完全用語言描述。風複雜著火、火複雜著風，水進入火中、風進入水中、火進入風中，風火水等各自隨著毛孔如意自在。或者還有風，十色具足，如同十寶的光芒，從身體的毛孔出來、從頭頂進入，從臍中出來、從腳下進入，』

【English Translation】 English version: 'Very well, you shall attain the state of Sakrdāgāmin (meaning 'once-returner').' At that time, Ananda (one of the ten principal disciples of the Buddha) heard what the Buddha said, and joyfully accepted and practiced it.

The Buddha told Ananda: 'If there are bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (lay male followers), and upasikas (lay female followers), if they have already attained this subtle Water Element Contemplation, they should be further taught the stable, subtle, most excellent, and extraordinary Fire Element Contemplation method. When practicing this contemplation, they can see the subtle firelight in their navel, shaped like a lotus flower, its color and brightness like the combined hundreds of millions of Jambudvipa gold (a type of gold). After seeing this, they should be further taught to contemplate the fire within the body. When contemplating the inner fire, they can see that the fire of the heart always has light, surpassing hundreds of millions of bright moon divine pearls, and the purity of the heart light is also like this. Entering and leaving samadhi (meditative state) is like a person walking with a bright fire pearl, worried that others will see it, only they themselves understand it in their hearts, and others do not see it. Gradually, the light becomes greater and greater, seeing the body like a crystal mirror (sphatika), and seeing the heart also like a bright moon divine pearl. Worried that others will see it, but others do not actually see this. When entering samadhi, because the heart is bright, they can see the coarse aspects of the three thousand great thousand worlds (a world system in Buddhist cosmology), see Jambudvipa (the continent we live on), Mount Sumeru (the central mountain in Buddhist cosmology), and the great ocean water all clearly, and also see the mani-ratna (wish-fulfilling jewel) in the great ocean water, this mani-ratna emits various flames. After seeing this, then they can see the Buddha extensively explaining the nine successive abidings (nine stages of meditative absorption). The nine successive abidings are the nine unhindered minds (nava-asakticitta) and the eight liberations (asta-vimoksa). Such contemplations do not need to be received in advance, because the Buddha is present, and the Buddha will personally explain them. Those with sharp faculties, upon hearing the Buddha's explanation of the nine unobstructed paths (nava-apratigha-dharma), can immediately attain the state of Arhat (a perfected being who has extinguished all defilements), surpassing the state of Anagamin (non-returner), just like good white wool is easily dyed with color. If those with dull faculties, they should be further taught the Wind Element Contemplation method. The Wind Element Contemplation method is to see all winds as extremely subtle, the most subtle of the subtle, which can be seen with the mind's eye but cannot be fully described in words. Wind is mixed with fire, fire is mixed with wind, water enters fire, wind enters water, fire enters wind, and wind, fire, and water each follow the pores at will. Or there is wind, complete with ten colors, like the light of ten treasures, coming out from the pores of the body, entering from the top of the head, coming out from the navel, and entering from the soles of the feet,'

一切身份中出、從眉間入，從眉間出、從一切身份入。如此種種無量境界，賢聖光明、賢聖種子、諸賢聖法，皆從此風大中起、從此風大中入。此風大觀，具足相貌微妙境界，唯阿羅漢能廣分別，不可具說，行者坐時當自然見。若見此事，練諸煩惱成阿那含。此風大觀，名第三十阿那含相應境界相。」

佛告阿難：「汝好受持是阿那含相應最勝境界風大觀法，慎勿忘失。」爾時阿難聞佛所說，歡喜奉行。

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與千二百五十比丘俱。爾時尊者摩訶迦葉有一弟子，是王舍大城苦得尼揵子兒，名阿祇達多，求尊者摩訶迦葉出家學道，修行苦行、具十二頭陀，經歷五年得阿那含果，不能增進成阿羅漢。即從坐起，至迦葉所，整衣服，叉手合掌，頂禮摩訶迦葉，白言：「和上！我隨和上，勤修精進如救頭然，已經五年。今得住于阿那含果，身心疲懈，不能增進無上解脫。唯愿和上為我速說。」爾時摩訶迦葉即入三昧觀比丘心，知此比丘不盡諸漏，從此命終生阿那含天。從三昧起，告言：「法子！我今身心一切自在，入自在三昧，觀汝宿世所有業報，於此身上無緣得成羅漢道。」阿祇達多聞此語已，悲泣雨淚，白言：「和上！如我今者不樂生天。如困病人求無常力，我

【現代漢語翻譯】現代漢語譯本：一切身份中出來，從眉間進入，從眉間出來，從一切身份進入。如此種種無量的境界，賢聖的光明、賢聖的種子、諸賢聖的法，都從此風大中生起，從此風大中進入。這風大觀，具足相貌微妙的境界，只有阿羅漢（Arhat，已證得涅槃的聖者）能夠廣為分別，不可全部說盡，修行者打坐時應當自然見到。如果見到此事，就能煉化諸種煩惱成為阿那含（Anāgāmin，不還果）。這風大觀，名為第三十阿那含相應境界相。

佛告訴阿難（Ānanda，佛陀的十大弟子之一）: 『你要好好受持這阿那含相應最勝境界的風大觀法，千萬不要忘記。』當時阿難聽了佛所說，歡喜地奉行。

如是我聞：

一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma），與一千二百五十位比丘在一起。當時，尊者摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）有一位弟子，是王舍大城（Rājagṛha）苦得尼揵子（Nirgrantha）的兒子，名叫阿祇達多（Ajiita-datta），他請求尊者摩訶迦葉出家學道，修行苦行，具足十二頭陀（dhūta，苦行），經歷了五年得到了阿那含果，卻不能增進成為阿羅漢。他立即從座位上站起來，到迦葉那裡，整理衣服，叉手合掌，頂禮摩訶迦葉，說道：『和上（Upādhyāya，親教師）！我跟隨和上，勤奮修行精進如救燃眉之急，已經五年了。現在我安住于阿那含果，身心疲憊懈怠，不能增進無上解脫。唯愿和上為我快速解說。』當時摩訶迦葉立即進入三昧（Samādhi，禪定）觀察比丘的心，知道這位比丘沒有斷盡諸漏（āsava，煩惱），此生結束后將往生阿那含天。從三昧中出來后，告訴他說：『法子！我現在身心一切自在，進入自在三昧，觀察你宿世所有的業報，在此身上沒有因緣能夠成就羅漢道。』阿祇達多聽了這些話后，悲傷地哭泣流淚，說道：『和上！我現在不樂意往生天界。如同困苦的病人尋求無常的助力，我

【English Translation】 English version: Emerging from all parts of the body, entering through the space between the eyebrows; emerging from the space between the eyebrows, entering through all parts of the body. Such are the various immeasurable realms, the light of the wise and holy, the seeds of the wise and holy, and all the laws of the wise and holy, all arising from this Wind Great and entering into this Wind Great. This contemplation of the Wind Great, complete with subtle realms of appearance, can only be extensively discerned by an Arhat (Arhat, one who has attained Nirvana), and cannot be fully described; the practitioner, when sitting in meditation, should naturally see it. If one sees this, one can refine all afflictions and become an Anāgāmin (Anāgāmin, Non-Returner). This contemplation of the Wind Great is called the thirtieth aspect of the realm corresponding to Anāgāmin.』

The Buddha told Ānanda (Ānanda, one of the Buddha's ten great disciples): 『You should well uphold this Wind Great contemplation method of the most excellent realm corresponding to Anāgāmin, and be careful not to forget it.』 At that time, Ānanda, hearing what the Buddha had said, joyfully practiced it.

Thus have I heard:

At one time, the Buddha was in the Jeta Grove (Jetavana) of Anāthapiṇḍika (Anāthapiṇḍika-ārāma) in the country of Śrāvastī (Śrāvastī), together with twelve hundred and fifty Bhikshus (Bhikshu, Buddhist monks). At that time, the Venerable Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) had a disciple, who was the son of a Nirgrantha (Nirgrantha) named Ku-de in the great city of Rājagṛha (Rājagṛha), named Ajiita-datta (Ajiita-datta). He requested the Venerable Mahākāśyapa to leave home and study the Way, practicing asceticism, possessing the twelve dhūtas (dhūta, ascetic practices), and after five years attained the fruit of Anāgāmin, but could not progress to become an Arhat. He immediately rose from his seat, went to Kāśyapa, arranged his clothes, crossed his hands, and prostrated himself before Mahākāśyapa, saying: 『Upādhyāya (Upādhyāya, preceptor)! I have followed Upādhyāya, diligently cultivating and striving as if saving my head from burning, for five years already. Now I dwell in the fruit of Anāgāmin, and my body and mind are weary and lax, unable to progress to unsurpassed liberation. I only wish that Upādhyāya would quickly explain it for me.』 At that time, Mahākāśyapa immediately entered Samādhi (Samādhi, meditation) to observe the Bhikshu's mind, knowing that this Bhikshu had not exhausted all the āsavas (āsava, defilements), and that after this life he would be born in the Anāgāmin heaven. Emerging from Samādhi, he told him: 『Son of the Dharma! Now my body and mind are completely at ease, and I enter the Samādhi of ease, observing all your karmic retributions from past lives, and there is no condition on this body to attain the path of Arhat.』 Ajiita-datta, hearing these words, wept with tears, saying: 『Upādhyāya! Now I do not rejoice in being born in the heavens. Like a sick person seeking impermanent help, I』

畏生死亦復如是。」爾時迦葉告言：「法子！善哉善哉。善男子！夫生死惡猶如猛火，燒滅一切，甚可厭患。我觀汝根不得明審，又復世尊與諸比丘在祇陀林，我今與汝俱往佛所。」時彼比丘著衣持缽，隨迦葉后詣祇陀林，到于佛所。見佛世尊身如金山，處大眾中威德自在，三十二相八十種好皆悉備足。為佛作禮，繞佛七匝，卻住一面，胡跪合掌白言：「世尊！我此弟子阿祇達多，隨從我后修十二頭陀，住深禪定，至阿那含不能增進竭煩惱海。唯愿天尊為說甚深灌頂甘露凈解脫行。」

爾時世尊告阿祇達言：「善哉善哉！阿祇達！快問是事，吾當為汝分別解說。諦聽善思。乃往過去無央數世，彼世有佛，名大光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛出世，三種示現教化眾生，度人周訖。于像法中有一大國名波羅奈，王名梵摩達多。王有太子，名忍辱鎧，堅發甚深阿耨多羅三藐三菩提心，求一切種智，自誓不殺、修十善業，於六波羅蜜無疲厭心。時彼國中有一長者名日月音，自在無量，唯有一子，忽遇熱病，風大入心，狂亂無智，手執利劍走入巷陌殺害眾生。時彼長者愛念子故，手擎香爐至四城門外燒香散華，發大誓願而作是言：『世間若有神仙聖人醫師咒

【現代漢語翻譯】畏懼生死也是如此。』當時，迦葉（Kashyapa，佛陀十大弟子之一，以頭陀苦行著稱）告訴他說：『法子（Dharmaputra，佛陀之子，指佛弟子）！善哉善哉（Sadhu Sadhu，太好了太好了）！善男子！生死之苦猶如猛烈的火焰，焚燒燬滅一切，實在令人厭惡。我觀察你的根器，還不能明確審定，而且世尊（Bhagavan，佛陀的尊稱）與眾比丘（bhiksu，出家修行的男子）在祇陀林（Jetavana，祇樹給孤獨園），我現在和你一起去佛陀那裡。』當時，那位比丘穿好衣服，拿著缽（patra，僧人乞食的器皿），跟在迦葉後面前往祇陀林，到達佛陀所在的地方。他看見佛陀世尊的身體如同金山一般，處在大眾之中，威德自在，三十二相（lakshana，佛陀所具有的三十二種殊勝的身體特徵）和八十種好（anuvyanjana，佛陀三十二相之外的八十種細微的優點）全都具備。他向佛陀頂禮，繞佛七圈，然後退到一旁，右膝著地，合掌說道：『世尊！我的這位弟子阿祇達多（Ajita-data），跟隨我修習十二頭陀行（dhuta，佛教的苦行），住在甚深的禪定中，已經達到阿那含果（Anagamin，佛教四果中的第三果），卻不能再進一步，無法竭盡煩惱之海。唯愿天尊（Devadeva，對佛陀的尊稱）為他說甚深的灌頂甘露（amrita，不死之藥）般的清凈解脫之行。』當時，世尊告訴阿祇達多說：『善哉善哉！阿祇達！你問得好，我應當為你分別解說。仔細聽，好好思考。在過去無央數世（asamkhyeya kalpa，極長的時間單位）之前，那個世界有一尊佛，名叫大光明如來（Mahaprabha Tathagata）、應供（Arhat，應受人天供養的聖者）、正遍知（Samyaksambuddha，對一切法都能正確普遍了知的聖者）、明行足（Vidyacharana-sampanna，具有圓滿的智慧和德行的聖者）、善逝（Sugata，以智慧到達涅槃的聖者）、世間解（Lokavidu，瞭解世間一切事理的聖者）、無上士（Anuttara，沒有可以超越的聖者）、調御丈夫（Purushadamyasarathi，善於調伏眾生的聖者）、天人師（Shasta Devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊。那尊佛出世時，用三種方式示現教化眾生，度化眾生圓滿結束。在像法時期（Sad-dharma-pratirupaka，佛法衰微時期），有一個大國名叫波羅奈（Varanasi），國王名叫梵摩達多（Brahmadatta）。國王有一個太子，名叫忍辱鎧（Kshanti-varman），他發了甚深的阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），尋求一切種智（sarva-jnana，佛陀所具有的對一切事物和一切道理的智慧），自己發誓不殺生，修習十善業（dasa-kusala-karma-patha，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），對於六波羅蜜（sat-paramita，佈施、持戒、忍辱、精進、禪定、智慧）沒有疲厭之心。當時，那個國家中有一位長者名叫日月音（Chandrasuryaghosa），非常富有，只有一個兒子，忽然得了熱病，風邪侵入心臟，變得狂亂無知，手持利劍走入街巷殺害眾生。當時，那位長者因為愛念兒子的緣故，手捧香爐到四個城門外燒香散花，發下大誓願，這樣說道：『世間如果有什麼神仙聖人、醫師咒』

【English Translation】 'Fearing birth and death is also like this.' At that time, Kashyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) said, 'Dharmaputra (son of the Dharma, referring to a disciple of the Buddha)! Sadhu Sadhu (Excellent, Excellent)! Good man! The suffering of birth and death is like a fierce fire, burning and destroying everything, which is truly detestable. I observe that your faculties are not yet clearly determined, and moreover, the Bhagavan (the Blessed One, a title of the Buddha) is in Jetavana (Jetavana Anathapindika's Monastery) with the bhikshus (monks), so I will go with you to the Buddha.' At that time, that bhikshu put on his robes, carried his patra (alms bowl), and followed Kashyapa to Jetavana, arriving at the place where the Buddha was. He saw the Bhagavan Buddha's body like a golden mountain, in the midst of the assembly, with majestic virtue and freedom, possessing all thirty-two lakshanas (major marks of a Buddha) and eighty anuvyanjanas (minor marks of a Buddha). He bowed to the Buddha, circumambulated him seven times, and then stepped back to one side, knelt on his right knee, and said with palms joined, 'Bhagavan! This disciple of mine, Ajita-data, follows me in practicing the twelve dhutas (ascetic practices), dwells in deep samadhi (meditative absorption), and has reached the state of Anagamin (Non-Returner, the third of the four stages of enlightenment), but cannot advance further, unable to exhaust the ocean of afflictions. I pray that the Devadeva (God of Gods, a title of the Buddha) will speak for him the profound nectar (amrita, the drink of immortality) of initiation, the pure liberation practice.' At that time, the Bhagavan said to Ajita-data, 'Excellent, Excellent! Ajita! You have asked well about this matter, and I will explain it to you in detail. Listen carefully and contemplate well. In the past, countless asamkhyeya kalpas (immeasurably long periods of time) ago, in that world there was a Buddha named Mahaprabha Tathagata (Great Light Thus Come One), Arhat (Worthy One, deserving of offerings from gods and humans), Samyaksambuddha (Perfectly Enlightened One, who knows all dharmas correctly and universally), Vidyacharana-sampanna (Endowed with Wisdom and Conduct, possessing perfect wisdom and virtue), Sugata (Well-Gone One, who has reached Nirvana with wisdom), Lokavidu (Knower of the World, who understands all the affairs and principles of the world), Anuttara (Unsurpassed One, there is no one who can surpass him), Purushadamyasarathi (Tamer of Men, skilled in taming beings), Shasta Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan. When that Buddha appeared in the world, he used three kinds of manifestations to teach and transform sentient beings, and his work of saving beings was completely finished. During the period of the semblance dharma (Sad-dharma-pratirupaka, the period when the Dharma declines), there was a great country named Varanasi, and the king was named Brahmadatta. The king had a prince named Kshanti-varman (Patience Armor), who had generated a profound anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment), seeking sarva-jnana (all-knowing wisdom, the wisdom of the Buddha regarding all things and principles), vowing not to kill, cultivating the ten kusala-karma-pathas (wholesome actions: not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views), and having no weariness in the six paramitas (perfections: giving, morality, patience, effort, meditation, wisdom). At that time, in that country there was a wealthy man named Chandrasuryaghosa, who was very rich and had only one son, who suddenly contracted a fever, and evil wind entered his heart, causing him to become mad and ignorant, wielding a sharp sword and running into the streets to kill sentient beings. At that time, because of his love for his son, that wealthy man held a censer and went outside the four city gates to burn incense and scatter flowers, making a great vow, saying: 'If there are any gods, immortals, sages, physicians, or mantra'

師能救我子狂亂病者，一切所有悉用奉施。』爾時太子出城遊戲，見大長者修于慈心為子求愿，心生歡喜而作是言：『此大長者勤修慈心普為一切，而長者子遇大重病；愿諸神仙必興慈悲，來至此處救長者子。』語頃即有一大仙人，從於雪山騰虛而至，名曰光味，至長者所告長者言：『汝子所患從熱病起，因熱病故生大瞋恚，心脈悉開風大入心是故發狂。如此病者，如仙經說，風大動者當須無瞋善男子心血以用涂身、須善人髓服如大豆，可得除愈。』爾時長者聞仙人說，即于路中頂禮太子白言：『地天大仙人說我子所患，當用慈心無瞋人血及以骨髓乃可得差。我今正欲自刺我身出血食子、破骨出髓持與令服。唯愿太子聽許此事。』

「爾時太子告言：『長者！我聞佛說，若有眾生苦惱父母，墮大地獄無有出期。云何長者自破身體欲令子差？且忍須臾，當爲長者作大方便。』爾時長者聞太子敕，心大歡喜，禮太子足，還至家中。像負其子送與太子，太子見已醍醐灌之。

「爾時仙人告太子言：『設以此藥灌此男子經九十日，終不可差；要得慈心無瞋人血。』爾時太子內自思惟：『除我身外，其餘眾生皆當起瞋。我今為此救諸病苦、濟生死命，誓求佛道，于未來世若得成佛，亦當施此法身常命。』作此誓已，

【現代漢語翻譯】現代漢語譯本：『如果誰能救治我兒子這狂亂的疾病，我願意將我所有的一切都奉獻給他。』當時，Siddhartha（悉達多太子）出城遊玩，看見一位大長者修習慈悲心，為他的兒子祈求願望，心中歡喜，說道：『這位大長者勤奮地修習慈悲心，普遍地爲了所有的人，然而長者的兒子卻遭遇如此嚴重的疾病；愿諸位神仙必定興起慈悲心，來到這裡救治長者的兒子。』話音剛落，就有一位大仙人，從雪山騰空而來，名叫Guangwei（光味），來到長者那裡，告訴長者說：『你的兒子所患的疾病是從熱病引起的，因為熱病的原因而生起極大的嗔恚心，心脈全部張開，風大進入心中，所以發狂。像這樣的疾病，正如仙經所說，風大發動，應當需要沒有嗔恨的善良男子的心血來塗抹身體，需要善良人的骨髓，像大豆一樣服用，才可以痊癒。』當時，長者聽了仙人的話，就在路中頂禮Siddhartha（悉達多太子），稟告說：『地天大仙人說我的兒子所患的疾病，應當用具有慈悲心、沒有嗔恨的人的血以及骨髓，才可以痊癒。我現在正想要自己刺破我的身體，出血給兒子吃，敲碎骨頭取出骨髓給他服用。唯愿Siddhartha（悉達多太子）您允許這件事。』『當時，Siddhartha（悉達多太子）說道：『長者！我聽佛說過，如果有眾生使父母苦惱，會墮入大地獄，沒有出來的期限。怎麼能讓長者您自己破壞身體，想要讓兒子痊癒呢？請您稍微忍耐片刻，我應當為長者您想出一個大的方便之法。』當時，長者聽了Siddhartha（悉達多太子）的命令，心中非常歡喜，禮拜Siddhartha（悉達多太子）的腳，回到家中。用大象馱著他的兒子，送給Siddhartha（悉達多太子），Siddhartha（悉達多太子）看見后，用醍醐灌溉他。『當時，仙人告訴Siddhartha（悉達多太子）說：『即使用這種藥灌溉這個男子九十天，最終也不可能痊癒；一定要得到具有慈悲心、沒有嗔恨的人的血。』當時，Siddhartha（悉達多太子）內心自己思量：『除了我之外，其餘的眾生都會生起嗔恨心。我現在爲了救治各種病苦，救濟生死性命，發誓尋求佛道，在未來世如果能夠成佛，也應當施捨這個法身常命。』做了這個誓言之後，

【English Translation】 English version: 'If anyone can cure my son's madness, I will offer everything I own.' At that time, Prince Siddhartha (Siddhartha, meaning 'He who achieves his goal') was out for a stroll and saw a great elder cultivating loving-kindness, praying for his son's recovery. Filled with joy, the prince said, 'This great elder diligently cultivates loving-kindness for all beings, yet his son suffers from such a severe illness. May the deities have compassion and come here to heal the elder's son.' As he spoke, a great immortal named Guangwei (Guangwei, meaning 'Light Flavor') descended from the Himalayas, arriving at the elder's home. He told the elder, 'Your son's illness stems from a fever, which caused great anger. His heart vessels have opened, allowing the wind element to enter his heart, causing madness. According to the immortal scriptures, such a condition requires the blood of a kind, anger-free man to be applied to the body, and bone marrow from a virtuous person, taken in doses like soybeans, to be cured.' Upon hearing the immortal's words, the elder prostrated before Prince Siddhartha (Siddhartha) in the road and said, 'The great immortal has said that my son's illness can only be cured by the blood and marrow of a compassionate, anger-free person. I intend to pierce my own body to draw blood for my son to drink, and break my bones to extract marrow for him to consume. I beseech you, Prince Siddhartha (Siddhartha), to allow this.' 'Then Prince Siddhartha (Siddhartha) said, 'Elder, I have heard the Buddha say that beings who cause suffering to their parents will fall into the great hells without hope of release. How can you harm your own body in an attempt to heal your son? Please be patient for a moment, and I will devise a great expedient for you.' Hearing Prince Siddhartha's (Siddhartha) command, the elder was overjoyed. He bowed at the prince's feet and returned home. He had his son carried by an elephant to Prince Siddhartha (Siddhartha), who then nourished him with ghee.' 'At that time, the immortal told Prince Siddhartha (Siddhartha), 'Even if you were to nourish this man with this medicine for ninety days, he would not be cured. You must obtain the blood of a compassionate, anger-free person.' Then Prince Siddhartha (Siddhartha) thought to himself, 'Except for myself, all other beings are prone to anger. Now, to save all beings from suffering and to deliver them from the cycle of birth and death, I vow to seek the path of Buddhahood. If I attain Buddhahood in the future, I will also give this Dharma body and eternal life.' After making this vow,

即刺身以血涂彼大長者子、破骨出髓與之令服。長者子服已，病得除愈。是時太子以破骨故，迷悶躄地。爾時天地六種震動，釋梵護世、無數天子僉然俱下，到太子所，告太子言：『汝今以身濟病眾生，欲求何等？為求帝釋、魔王、梵天、轉輪聖王？三界之中欲求何等？』

「爾時太子白帝釋言：『我今所求，亦不欲三界之中尊榮豪貴。我所求者，乃愿欲成阿耨多羅三藐三菩提。』爾時帝釋聞此語已，告太子言：『汝今刺身破骨出髓，身體戰掉，有慨恨不？』爾時太子即立誓願：『我從始刺身體乃至於今，若無慨恨大如毛髮，令我身體平復如故。』作此誓已，身體平復如前無異。爾時帝釋見此事已，白太子言：『太子威德奇特無比，有強大志必得成佛。太子成佛時，愿先度我。』作此誓時，太子默然而說偈言：

「『愿我成佛時，　　普度諸天人，　　身心無掛礙，　　普慈愛一切，　　亦度于汝等，　　令諸眾生類，　　皆住大涅槃，　　永受于快樂。』

「爾時太子說此偈已，諸天雨華持以供養，復雨無量百千珍寶積滿宮墻。太子得已持用佈施，佈施不止，修諸波羅蜜皆悉滿足，得成為佛。」

佛告迦葉：「爾時波羅奈國王者，今我父王閱頭檀是。爾時月音長者，今汝摩訶迦葉是。爾

【現代漢語翻譯】現代漢語譯本（有人）立即刺破身體，用血塗抹那位大長者之子的身體，又破開骨頭取出骨髓給他服用。長者之子服下後，病就痊癒了。這時，太子因為破骨的緣故，昏迷倒地。當時，天地發生六種震動，帝釋（Deva Indra，天神之王）、梵天（Brahma，創造之神）和護世四天王、無數天子一同降臨到太子所在的地方，告訴太子說：『你現在用自己的身體救濟患病的眾生，想要求得什麼呢？是想求帝釋、魔王、梵天、轉輪聖王（Chakravartin，理想的統治者）的果位嗎？在三界（Trailokya，欲界、色界、無色界）之中，你想要求得什麼呢？』當時，太子對帝釋說：『我現在所求的，並不是三界之中的尊榮和富貴。我所求的，是希望能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』當時，帝釋聽到這些話后，告訴太子說：『你現在刺破身體，取出骨髓，身體顫抖，有後悔或怨恨嗎？』當時，太子立即立下誓願：『我從開始刺破身體直到現在，如果我沒有絲毫的後悔或怨恨，哪怕像毛髮一樣細微，就讓我的身體恢復如初。』立下這個誓願后，他的身體就恢復如初，和平常一樣。當時，帝釋看到這件事後，對太子說：『太子的威德真是奇特無比，有如此強大的志向，必定能夠成佛。太子成佛的時候，希望您先度化我。』立下這個誓願的時候，太子默默地說了這首偈語：『愿我成佛時，普遍度化諸天人和世人，身心沒有掛礙，普遍慈愛一切眾生，也度化你們這些天人，使一切眾生，都安住于大涅槃（Mahā-nirvāṇa，徹底的解脫），永遠享受快樂。』當時，太子說完這首偈語后，諸天散下鮮花來供養，又降下無數百千種珍寶，堆滿了宮墻。太子得到這些珍寶后，就用來佈施，佈施從不停止，修行各種波羅蜜（Pāramitā，到彼岸的方法）都圓滿了，最終成就了佛果。佛告訴迦葉（Kāśyapa，佛陀的弟子）說：『當時的波羅奈（Varanasi）國王，就是現在我的父王閱頭檀（Śuddhodana）王。當時的月音長者，就是現在的你摩訶迦葉（Mahākāśyapa）。』

【English Translation】 English version Immediately, (someone) pierced his body, smeared the blood on the body of that eldest son of the great householder, broke the bones and extracted the marrow for him to consume. After the eldest son of the householder consumed it, his illness was cured. At that time, the prince, because of breaking his bones, fell to the ground in a daze. Then, the heavens and the earth shook in six ways, Śakra (Deva Indra, King of the Gods), Brahma (Brahma, the creator god), the Four Guardian Kings, and countless devaputras (sons of gods) descended together to where the prince was, and told the prince: 'Now that you are using your body to save sick beings, what do you seek? Do you seek to become Śakra, Mara (demon king), Brahma, or a Chakravartin (ideal ruler)? What do you seek in the three realms (Trailokya, realm of desire, realm of form, realm of formlessness)?' At that time, the prince said to Śakra: 'What I seek now is not the honor and wealth in the three realms. What I seek is to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' At that time, Śakra, having heard these words, said to the prince: 'Now that you have pierced your body, broken your bones, and extracted your marrow, your body is trembling, do you have any regrets or resentment?' At that time, the prince immediately made a vow: 'From the beginning of piercing my body until now, if I have no regrets or resentment, even as small as a hair, may my body be restored as before.' After making this vow, his body was restored as before, without any difference. At that time, Śakra, seeing this, said to the prince: 'Prince, your power and virtue are extraordinary and unparalleled, with such a strong will, you will surely become a Buddha. When the prince becomes a Buddha, I hope you will liberate me first.' At the time of making this vow, the prince silently spoke this verse: 'May I, when I become a Buddha, universally liberate all gods and humans, With body and mind unhindered, universally loving all beings, Also liberate you gods, So that all sentient beings, May dwell in the Great Nirvana (Mahā-nirvāṇa, complete liberation), And forever enjoy happiness.' At that time, after the prince spoke this verse, the gods rained down flowers to make offerings, and also rained down countless hundreds of thousands of treasures, piling them up to fill the palace walls. After the prince obtained these treasures, he used them for almsgiving, never ceasing to give, and cultivating all the Pāramitās (perfections) to fulfillment, and finally attained Buddhahood. The Buddha told Kāśyapa (Kāśyapa, Buddha's Disciple): 'The king of Varanasi at that time was my father, King Śuddhodana (Śuddhodana). The eldest son of the householder, Chandra, at that time was you, Mahākāśyapa (Mahākāśyapa).'

時長者子，今阿祇達比丘是。爾時忍辱鎧太子者，今我釋迦牟尼佛是。爾時帝釋者，今舍利弗是。」

佛告迦葉：「此阿祇達比丘，乃往過去風大動故發狂無知，是故今者入四大定，于風定中心疑不行。設使此人入風大定、觀四大者，頭破七分、心裂而死。當教此人修于慈心。」

爾時世尊告阿祇達：「汝今當觀，一切眾生悉為五苦之所逼切。汝今應當生大慈心，欲免眾苦。觀色受想行識，悉皆無常苦空無我。」阿祇達聞佛說此，豁然意解，應時即得阿羅漢道，三明六通，具八解脫。即于佛前踴身空中，作十八變。作十八變已，從空中下，頂禮佛足，白言：「世尊！如來今者為我宣說往昔因緣，及說慈心、廣演四諦。我因佛力，尋時即破三界結業，成阿羅漢。唯愿天尊為未來世濁惡眾生，惡業罪故生五濁世如此眾生，若修頭陀行諸禪定得阿那含，如我心疑停住不行，當修何法得離苦際？」

佛告阿祇達：「諦聽諦聽，當善思之。如來今者因汝阿祇達，普為未來世一切眾生廣說從阿那含至阿羅漢，于其中間所有微細一切境界，當自分別。若風病多者入風大定時，因風大故喜發狂病，當教觀佛。教觀佛者，教觀如來十力、四無所畏、十八不共法、大慈大悲、三念處法。觀此法時，自然得見無量色身、微

【現代漢語翻譯】現代漢語譯本：佛陀告訴迦葉：「那位長者之子，就是現在的阿祇達（Ajita）比丘。當時的忍辱鎧太子，就是現在的我釋迦牟尼佛。當時的帝釋（Indra），就是現在的舍利弗（Sariputra）。」

佛陀告訴迦葉：「這位阿祇達比丘，過去因為風大（Vata-dhatu）發動而發狂無知，所以現在入四大定（Mahabhuta-samadhi）時，在風定（Vata-samadhi）中心生疑惑，停滯不前。如果這個人進入風大定，觀察四大（Mahabhuta）時，可能會頭破七分、心裂而死。應當教導這個人修習慈心（Maitri）。」

這時，世尊告訴阿祇達：「你現在應當觀察，一切眾生都被五苦（Pancha-kasaya）所逼迫。你現在應當生起大慈心，想要免除眾苦。觀察色（Rupa）、受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana），一切都是無常（Anitya）、苦（Duhkha）、空（Sunyata）、無我（Anatma）。」阿祇達聽聞佛陀如此說，豁然開悟，應時就證得阿羅漢（Arhat）道，具足三明（Tri-vidya）、六通（Sadabhijna），具足八解脫（Ashta-vimoksha）。隨即在佛陀面前踴身空中，示現十八變（Ashtadasa-vikridita）。示現十八變后，從空中下來，頂禮佛足，稟告說：「世尊！如來現在為我宣說往昔因緣，以及宣說慈心，廣演四諦（Chatur-arya-satya）。我因佛陀的威力，立刻就破除了三界（Tri-dhatu）的結業，成就阿羅漢。唯愿天尊為未來世濁惡眾生，因為惡業罪過而生於五濁世（Pancha-kasaya）的這些眾生，如果修習頭陀行（Dhuta）和各種禪定（Dhyana）而證得阿那含（Anagamin），像我一樣心生疑惑停滯不前，應當修習什麼法才能脫離苦的邊際？」

佛陀告訴阿祇達：「仔細聽，仔細聽，應當好好思考。如來現在因為你阿祇達的緣故，普遍為未來世的一切眾生廣說從阿那含到阿羅漢，于這其中間所有微細的一切境界，應當自己分辨。如果風病多的人進入風大定時，因為風大的緣故容易引發狂病，應當教導他們觀佛。教導觀佛，就是教導觀如來的十力（Dasa-bala）、四無所畏（Chatur-vaisharadya）、十八不共法（Ashtadasa-avenika-dharma）、大慈大悲（Maha-maitri-maha-karuna）、三念處法（Tri-smrityupasthana）。觀此法時，自然得見無量色身、微細

【English Translation】 English version: The Buddha said to Kashyapa: 'That son of the elder, is now the Bhikshu Ajita (Ajita). The Prince Kshanti-varma (Kshanti-varma) at that time, is now I, Shakyamuni Buddha. The Indra (Indra) at that time, is now Shariputra (Sariputra).'

The Buddha told Kashyapa: 'This Bhikshu Ajita, in the past, due to the movement of the wind element (Vata-dhatu), became mad and ignorant. Therefore, now when he enters the four great samadhis (Mahabhuta-samadhi), he doubts in his mind within the wind samadhi (Vata-samadhi) and does not proceed. If this person enters the wind element samadhi and contemplates the four great elements (Mahabhuta), his head may break into seven pieces and his heart may split and he may die. You should teach this person to cultivate loving-kindness (Maitri).'

At that time, the World Honored One told Ajita: 'You should now observe that all sentient beings are oppressed by the five defilements (Pancha-kasaya). You should now generate great loving-kindness, desiring to be free from all suffering. Observe form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), all are impermanent (Anitya), suffering (Duhkha), empty (Sunyata), and without self (Anatma).' Ajita, hearing the Buddha speak thus, suddenly understood, and immediately attained the state of Arhat (Arhat), possessing the three kinds of knowledge (Tri-vidya), the six supernormal powers (Sadabhijna), and fully possessing the eight liberations (Ashta-vimoksha). Immediately, in front of the Buddha, he leaped into the air, performing the eighteen transformations (Ashtadasa-vikridita). After performing the eighteen transformations, he descended from the air, prostrated at the Buddha's feet, and said: 'World Honored One! The Tathagata now explains to me the causes and conditions of the past, and speaks of loving-kindness, extensively expounding the Four Noble Truths (Chatur-arya-satya). Because of the Buddha's power, I immediately broke the karmic bonds of the three realms (Tri-dhatu) and attained Arhatship. I only wish that the Heavenly Honored One, for the sake of the impure and evil sentient beings of the future world, who are born in the five defiled world (Pancha-kasaya) due to evil karma and offenses, if such sentient beings cultivate ascetic practices (Dhuta) and various dhyanas (Dhyana) and attain Anagamin (Anagamin), and like me, doubt in their minds and stop without proceeding, what Dharma should they cultivate to be liberated from the limits of suffering?'

The Buddha told Ajita: 'Listen carefully, listen carefully, you should contemplate well. The Tathagata now, because of you, Ajita, universally speaks for all sentient beings of the future world, extensively explaining all the subtle states between Anagamin and Arhat, which you should distinguish for yourself. If those with excessive wind disease enter the wind element samadhi, they are prone to developing madness due to the wind element. You should teach them to contemplate the Buddha. Teaching to contemplate the Buddha means teaching to contemplate the Tathagata's ten powers (Dasa-bala), four fearlessnesses (Chatur-vaisharadya), eighteen unique qualities (Ashtadasa-avenika-dharma), great loving-kindness and great compassion (Maha-maitri-maha-karuna), and the three establishments of mindfulness (Tri-smrityupasthana). When contemplating these Dharmas, one will naturally see limitless physical bodies, subtle

細妙相好。或有諸佛飛騰空中作十八變，或有諸佛一一相好，普現無量百千變化。見此事時，當起恭敬供養之心，作香華想普散諸佛。然後復當自思惟言：『我今身中五陰四大皆悉無常、生滅不住，結使枝條及使根本皆悉無常。我所念者，唸佛十力、四無所畏、十八不共、大慈大悲，如是功德莊嚴色身，猶如寶瓶盛如意寶珠，寶珠力故映飾此瓶，珠無我所、瓶亦無住。但為眾生，佛亦如是，無有色性及與色像，解脫清凈。云何我今諦觀如來十力，是處非處力乃至漏盡力，十八不共法、大慈大悲，云何更見無量色像？』作此想已，見真金像滿娑婆世界，行住坐臥四威儀中皆說苦空無常無我。雖見此事，復當起意想：『是諸佛皆是戒、定、慧、解脫、解脫知見、十力、四無所畏、十八不共法、大慈大悲、三念處如此功德所共合成，云何有色？』作此想時一一諦觀，令一切佛身心無礙亦無色想。自見己身如空中雲，觀五受陰無諸性相，豁然歡喜。復還見身如蓮華聚，周匝遍滿三千大千世界。見諸坐佛坐己華上，為說甚深空無我無愿無作聖賢十四境界門。」

佛告阿祇達：「若有行者見此事已，當教慈心。教慈心者，教觀地獄。爾時行者即見十八地獄，火車爐炭、刀山劍樹受苦眾生，皆是己前身父母宗親眷屬，或是師徒

【現代漢語翻譯】現代漢語譯本：細妙相好（指佛的微妙莊嚴的相貌和殊勝的功德）。或者有些佛在空中飛騰，示現十八種變化（指佛所具有的十八種神通變化），或者有些佛的每一個相好，普遍顯現無量百千種變化。見到這些景象時，應當生起恭敬供養的心，想像用香和花普遍散佈供養諸佛。然後又應當自己思惟：『我現在身中的五陰（色、受、想、行、識五種構成要素）四大（地、水、火、風四種物質要素）都是無常的，生滅不住，煩惱的枝條以及煩惱的根本都是無常的。我所念的，是佛的十力（佛所具有的十種力量）、四無所畏（佛所具有的四種無所畏懼的自信）、十八不共法（佛所具有的十八種不與其他聲聞、緣覺共同的功德）、大慈大悲，這些功德莊嚴的色身，猶如寶瓶盛著如意寶珠，因為寶珠的力量映照裝飾這個瓶子，寶珠沒有『我』的屬性，瓶子也沒有恒常的住處。只是爲了度化眾生，佛也是這樣，沒有色性以及色相，是解脫清凈的。我為什麼現在還要仔細觀察如來的十力，是處非處力（知是處非處的力量）乃至漏盡力（斷盡煩惱的力量），十八不共法、大慈大悲，為什麼還要去看無量的色相呢？』作這樣的觀想后，見到真金色的佛像充滿娑婆世界（指我們所居住的這個世界），在行、住、坐、臥四種威儀中都在宣說苦、空、無常、無我。雖然見到這些景象，又應當生起意念：『這些佛都是由戒（戒律）、定（禪定）、慧（智慧）、解脫（從煩惱中解脫）、解脫知見（對解脫的正確認識）、十力、四無所畏、十八不共法、大慈大悲、三念處（三種安住于正念的處所）這些功德共同合成的，怎麼會有色相呢？』作這樣的觀想時，一一仔細觀察，使一切佛的身心都沒有障礙，也沒有色相的執著。自己看到自己的身體像空中的云，觀察五受陰（由感受產生的五種聚合）沒有各種自性，豁然歡喜。又看到自己的身體像蓮花聚集，周匝遍滿三千大千世界。見到諸佛坐在自己的蓮花上，為自己宣說甚深的空、無我、無愿、無作（不造作）聖賢十四境界門（指聖賢所證悟的十四種境界）。』佛告訴阿祇達（Ajita，彌勒菩薩的別名）說：『如果有修行人見到這些景象后，應當教導慈心。教導慈心的方法，是教導觀想地獄。這時修行人就會看到十八地獄，火車爐炭、刀山劍樹中受苦的眾生，都是自己前世的父母宗親眷屬，或者是師長。

【English Translation】 English version: Subtle and wonderful marks and characteristics (referring to the Buddha's subtle, dignified appearance and supreme merits). Some Buddhas fly in the air and perform the eighteen transformations (referring to the eighteen kinds of supernatural powers possessed by the Buddha), or each mark and characteristic of some Buddhas universally manifests countless hundreds of thousands of transformations. When seeing these scenes, one should generate a heart of reverence and offering, imagining scattering incense and flowers everywhere to offer to all Buddhas. Then one should contemplate: 'The five skandhas (form, feeling, perception, volition, consciousness) and four great elements (earth, water, fire, wind) in my present body are all impermanent, constantly arising and ceasing. The branches of afflictions and the roots of afflictions are all impermanent. What I contemplate are the Buddha's ten powers (the ten kinds of powers possessed by the Buddha), four fearlessnesses (the four kinds of fearless confidence possessed by the Buddha), eighteen unshared qualities (the eighteen kinds of merits possessed by the Buddha that are not shared with other Shravakas and Pratyekabuddhas), great loving-kindness and great compassion. These merits adorn the physical body, like a precious vase holding a wish-fulfilling jewel. Because of the power of the jewel, it illuminates and adorns this vase. The jewel has no 'self' attribute, and the vase has no permanent dwelling place. Just for the sake of saving sentient beings, the Buddha is also like this, without color nature or form, liberated and pure. Why should I now carefully observe the Tathagata's ten powers, the power of knowing what is possible and impossible, even the power of the exhaustion of outflows, the eighteen unshared qualities, great loving-kindness and great compassion? Why should I still look at countless forms?' After making such contemplation, one sees true golden Buddha images filling the Saha world (referring to the world we live in), speaking of suffering, emptiness, impermanence, and non-self in the four dignities of walking, standing, sitting, and lying down. Although seeing these scenes, one should again generate the thought: 'These Buddhas are all composed of the merits of precepts (moral discipline), concentration (meditation), wisdom (insight), liberation (freedom from afflictions), knowledge and vision of liberation (correct understanding of liberation), ten powers, four fearlessnesses, eighteen unshared qualities, great loving-kindness and great compassion, and three establishments of mindfulness (three places to dwell in right mindfulness). How can they have form?' When making such contemplation, one carefully observes each and every one, so that the body and mind of all Buddhas are without obstruction and without attachment to form. One sees oneself like a cloud in the sky, observing that the five aggregates of feeling have no inherent nature, and one is suddenly filled with joy. Again, one sees one's body like a cluster of lotus flowers, completely filling the three thousand great thousand worlds. One sees all the seated Buddhas sitting on one's lotus flowers, speaking of the profound emptiness, non-self, wishlessness, non-action (non-fabrication), and the fourteen realms of the sages. The Buddha told Ajita (another name for Bodhisattva Maitreya): 'If a practitioner sees these scenes, he should teach loving-kindness. The method of teaching loving-kindness is to teach contemplation of hell. At this time, the practitioner will see the eighteen hells, the suffering beings in the fiery chariots, charcoal furnaces, mountains of knives, and trees of swords, all of whom are his parents, relatives, and kin from previous lives, or teachers.'

、諸善知識。見一一人，阿鼻地獄猛火燒身。或復有人，節節火然、或上劍樹、或踏刀山、或投鑊湯、或入灰河、或飲沸𡱁、或啖熱鐵丸、或飲融銅、或臥鐵床、或抱銅柱、或入劍林碎身無數、或挑眼無數、持熱銅丸安眼眶中。或見餓鬼身形長大數十由旬，啖火啖炭、或飲膿血變成融銅，舉體火起、足跟銅流。或見闇冥鐵圍山間滿中眾生，狀如羅剎，更相食啖。見諸夜叉，裸形黑瘦，雙牙上出，頭上火然，首如牛頭，角端雨血。復見世間虎狼師子諸惡禽獸更相啖食，復見一切諸畜生苦。或見阿修羅，割截耳鼻受諸苦事。復見三界一切眾生，為欲所使，悉受苦惱。觀無想天，猶如電幻，不久當墮大地獄中。舉要言之，三界二十五有一切眾生，皆有三塗苦惱之業。

「爾時行者觀見三界受苦眾生，其心明瞭如觀掌中，深起慈悲生憐愍心。見諸眾生宿行惡業故受惡報，見此事已，悲泣雨淚欲生救護，盡其心力不能救濟。爾時心中極生憐愍，厭患生死、不願久處，心生驚怖，如人捉刀欲來害己。見此事已更起慈悲，欲拔苦者無奈之何！爾時行者內自思惟：『是諸眾生因於無明，無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。』

「爾時行者

【現代漢語翻譯】現代漢語譯本：『諸位善知識，我看見一個人又一個人，正在阿鼻地獄（Avici Hell，佛教地獄中最苦之處）中被猛火焚燒。有的人，身體的每個關節都在燃燒火焰；有的人，被驅趕到劍樹上；有的人，踩踏在刀山上；有的人，被投入沸騰的油鍋中；有的人，進入灰燼之河；有的人，飲用沸騰的鐵漿；有的人，吞食熾熱的鐵丸；有的人，飲用熔化的銅汁；有的人，躺在鐵床上；有的人，擁抱銅柱；有的人，進入劍林被切割成無數碎片；有的人，眼睛被挖出無數次，然後將熾熱的銅丸放入眼眶中。我還看見餓鬼（Preta，佛教六道之一，常受飢渴之苦）身形巨大，長達數十由旬（Yojana，古印度長度單位），吞食火焰和木炭，或者飲用膿血變成的熔銅，全身燃起火焰，腳後跟流淌著銅汁。我還看見黑暗的鐵圍山（Cakravāḍa，佛教宇宙觀中環繞世界的山）間，充滿了眾生，他們的形狀像羅剎（Rakshasa，食人惡鬼），互相吞食。我看見那些夜叉（Yaksa，一種守護神），赤身裸體，又黑又瘦，兩顆牙齒向上突出，頭上燃燒著火焰，頭顱像牛頭，牛角尖端滴落著鮮血。我還看見世間的虎、狼、獅子等各種兇惡的禽獸互相吞食，我還看見一切畜生所受的痛苦。或者看見阿修羅（Asura，一種好戰的神），被割截耳鼻，遭受各種痛苦。我還看見三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）中的一切眾生，被慾望所驅使，承受著各種苦惱。觀察無想天（Asaññasatta，色界天之一，無思想），猶如閃電幻影，不久也將墮入大地獄中。總而言之，三界二十五有（佛教術語，指三界中的二十五種存在狀態）的一切眾生，都有三塗（佛教指地獄、餓鬼、畜生三惡道）苦惱的業報。

『這時，修行者觀察到三界中受苦的眾生，內心明瞭如同觀看掌中的事物，深深地生起慈悲心和憐憫心。看見眾生因為過去所行的惡業而遭受惡報，看到這些，悲傷地哭泣流淚，想要去救助他們，但盡其心力也無法救濟。這時心中極度地生起憐憫，厭惡生死輪迴，不願長久停留，心中生起驚恐，就像有人拿著刀要來傷害自己一樣。看到這些后，更加生起慈悲心，想要拔除眾生的痛苦，卻又無可奈何！這時，修行者內心自省：『這些眾生因為無明（Avidyā，佛教指對真理的無知），無明緣行（Saṃskāra，佛教指業力），行緣識（Vijñāna，佛教指意識），識緣名色（Nāmarūpa，佛教指精神和物質），名色緣六入（Ṣaḍāyatana，佛教指六根），六入緣觸（Sparśa，佛教指感覺），觸緣受（Vedanā，佛教指感受），受緣愛（Tṛṣṇā，佛教指渴愛），愛緣取（Upādāna，佛教指執取），取緣有（Bhava，佛教指存在），有緣生（Jāti，佛教指出生），生緣老死憂悲苦惱。』

『這時，修行者

【English Translation】 English version: 『Virtuous friends, I see one person after another being burned by the fierce fire in Avici Hell (the most painful hell in Buddhism). Some people have flames burning at every joint of their bodies; some are driven onto sword trees; some are treading on knife mountains; some are thrown into boiling cauldrons; some are entering rivers of ashes; some are drinking boiling iron slurry; some are eating hot iron balls; some are drinking molten copper; some are lying on iron beds; some are embracing copper pillars; some are entering sword forests and being cut into countless pieces; some have their eyes gouged out countless times, and then hot copper balls are placed in their eye sockets. I also see pretas (hungry ghosts, one of the six realms in Buddhism, often suffering from hunger and thirst) with huge bodies, tens of yojanas (an ancient Indian unit of length) long, devouring flames and charcoal, or drinking pus and blood that turns into molten copper, their whole bodies ablaze, with copper flowing from their heels. I also see that in the dark Cakravāḍa Mountains (iron ring mountains, surrounding the world in Buddhist cosmology), there are many beings, shaped like rakshasas (flesh-eating demons), devouring each other. I see yakshas (a type of guardian deity), naked, black, and thin, with two teeth protruding upwards, flames burning on their heads, heads like bull's heads, with blood dripping from the tips of their horns. I also see tigers, wolves, lions, and other fierce beasts in the world devouring each other, and I see the suffering of all animals. Or I see asuras (a type of warlike god) having their ears and noses cut off, suffering all kinds of pain. I also see all beings in the three realms (Trailokya, the realms of desire, form, and formlessness in Buddhist cosmology) being driven by desire, enduring all kinds of suffering. Observing the Asaññasatta heaven (one of the heavens in the realm of form, without thought), it is like an electric phantom, and soon they will fall into the great hell. In short, all beings in the twenty-five existences (a Buddhist term referring to the twenty-five states of existence in the three realms) all have the karmic consequences of suffering in the three evil paths (the hell, hungry ghost, and animal realms in Buddhism).』

『At this time, the practitioner observes the suffering beings in the three realms, and their mind is as clear as seeing something in the palm of their hand, and they deeply arise with compassion and pity. Seeing that beings suffer evil retribution because of the evil deeds they have done in the past, seeing this, they weep with sorrow, wanting to rescue them, but they cannot save them even with all their heart and strength. At this time, great compassion arises in their heart, they are disgusted with the cycle of birth and death, and they do not want to stay for long, and fear arises in their heart, as if someone is holding a knife to harm them. Seeing this, they arise with even greater compassion, wanting to remove the suffering of beings, but there is nothing they can do! At this time, the practitioner reflects inwardly: 『These beings are due to ignorance (Avidyā, the Buddhist term for ignorance of the truth), ignorance conditions volitional action (Saṃskāra, the Buddhist term for karmic force), volitional action conditions consciousness (Vijñāna, the Buddhist term for consciousness), consciousness conditions name and form (Nāmarūpa, the Buddhist term for mind and matter), name and form conditions the six sense bases (Ṣaḍāyatana, the Buddhist term for the six senses), the six sense bases condition contact (Sparśa, the Buddhist term for sensation), contact conditions feeling (Vedanā, the Buddhist term for feeling), feeling conditions craving (Tṛṣṇā, the Buddhist term for thirst), craving conditions grasping (Upādāna, the Buddhist term for clinging), grasping conditions becoming (Bhava, the Buddhist term for existence), becoming conditions birth (Jāti, the Buddhist term for birth), birth conditions old age, death, sorrow, grief, suffering, and distress.』

『At this time, the practitioner

內自思惟：『此無明者，從何處來，孚乳產生遍滿三界？』觀此無明，假于地大而得成長，依于風大而得動搖，因於地大體堅不壞，火大照育，水成眾性。如是動作，風性不住、水性隨流、火性炎盛、地性堅硬。此四大性，二上二下。諸方亦二，東方者成色陰性、南方者成受陰性、西方者成想陰性、北方者成行陰性、上方者成識陰性。此五受陰，依無明有，從觸受生。樂觸因緣生於諸受，受因緣生愛取有，有因緣故生於三界九十八使及諸結業，纏縛眾生無有出期。如是諸業，從無明有、依癡愛生。此無明者，本相所出，從何而生，遍佈三界，于諸眾生為大纏縛？我今應觀無明識相從何處起。『此無明者，為是地大？為離地大？為與地合？為從地生？為從地滅？地性本空，推地無主，云何無明起癡愛想緣行而有？而此諸行及愛取有，為從風起？為從水生？為火所照？如此四大，一一諦觀。此諸大者，實無性相，同如實際。云何牽諸眾生纏在三界，為大煩惱之所燒然？』作此思惟已，怖畏生死、患生天樂，觀諸天宮，如夢如幻、如露如電、如呼聲響。普見一切三界眾生，猶如環旋受苦無窮。見此事已愁憂不樂，世間如駛水流，求涅槃道，剎那剎那頃欲求解脫。爾時復當更教數息，一數二隨、二數三隨、三數四隨、四數五隨

、五數六隨、六數七隨、七數八隨、八數九隨、九數十隨、十數百隨、百數千隨，隨息多少攝氣令住。

「爾時自見己身如百千萬億蓮華，一切萎脆，四面風來吹去萎華變成琉璃，如琉璃器自見其心如大華樹，從下方金剛際乃至三界頂，上有四果。其果微妙如如意珠，有六種光，遍照三千大千世界。行者見此事時，見金剛地際乃至上方三界之頂滿中諸佛，與大弟子眷屬圍繞。或有諸佛飛騰虛空，身上出水、身下出火，身下出水、身上出火，東踴西沒、西踴東沒、南踴北沒、北踴南沒、中踴邊沒、邊踴中沒。或現大身滿虛空中，大復現小如芥子許，變現自在隨意無礙。或見諸聲聞入四大定，身如火聚，諸火焰端猶如金筒盛眾色水。復見己身如彼入定。爾時當教行者而作是言：『汝所見者，雖是多佛及諸聲聞，汝今應觀此諸世尊，是無相身、是大解脫、是無學果。應當善攝汝心，如前數息。』此數息法有十六科，不可具說。◎

「爾時行者既數息已，心意恬怕，寂然無見。復當更教觀心蓮華猶如華樹，樹上有果如摩尼珠，現六種光。其光明顯，從三界頂照于下方金剛地際。見心華樹荄垂欲絕，然深無量。爾時當觀諸佛法身。諸佛法身者，因色身有。色身者譬如金瓶，法身者如摩尼珠。應當諦觀色身之內，十力

【現代漢語翻譯】現代漢語譯本：五數之後接著六數，六數之後接著七數，七數之後接著八數，八數之後接著九數，九數之後接著十數，十數之後接著百數，百數之後接著千數，隨著呼吸的多少來控制氣息，使其安定。

『這時，修行者會自己看到自己的身體如同百千萬億朵蓮花，一切都枯萎脆弱，四面八方的風吹來，吹走這些枯萎的蓮花，變成琉璃。如同琉璃器皿一般，自己看到自己的心如同巨大的華樹，從下方的金剛地際（vajra ground，最堅固的地面）一直到三界（Three Realms，欲界、色界、無色界）的頂端，樹上有四果（Four Fruits of the path，須陀洹果、斯陀含果、阿那含果、阿羅漢果）。這些果實微妙如同如意珠（Cintamani，能滿足一切願望的寶珠），有六種光芒，遍照三千大千世界。修行者看到這些景象時，會看到從金剛地際直到上方的三界之頂，充滿了諸佛，以及大弟子眷屬圍繞。或者有諸佛在虛空中飛騰，身上出水、身下出火，身下出水、身上出火，東邊涌起西邊沒入、西邊涌起東邊沒入、南邊涌起北邊沒入、北邊涌起南邊沒入、中間涌起邊緣沒入、邊緣涌起中間沒入。或者顯現巨大的身體充滿虛空，巨大之後又顯現渺小如芥子一般，變化顯現自在隨意沒有阻礙。或者看到諸聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）進入四大定（Four Dhyanas，色界四禪定），身體如同火聚，火焰的頂端猶如金筒盛著各種顏色的水。又看到自己的身體也如同他們一樣進入禪定。這時應當教導修行者這樣說：『你所看到的，雖然是眾多的佛和諸聲聞，你現在應當觀察這些世尊（Lokajyestha，世間最尊貴的人），是無相之身、是大解脫、是無學果（Arhat，不再需要學習的果位）。應當好好地收攝你的心，如同之前那樣數息。』這種數息法有十六種科目，不能全部說盡。』

『這時，修行者已經數息完畢，心意恬靜安寧，寂靜無所見。應當再次教導他觀想心蓮華猶如華樹，樹上有果實如同摩尼珠，顯現六種光芒。這些光芒明顯，從三界之頂照耀到下方的金剛地際。看到心華樹的根鬚垂落將要斷絕，然而深不可測。這時應當觀想諸佛的法身（Dharmakaya，佛的法性之身）。諸佛的法身，是因為色身（Rūpakāya，佛的色相之身）而有的。色身譬如金瓶，法身如同摩尼珠。應當仔細觀察色身之內，十力（Ten powers of a Buddha，佛的十種力量）……』

【English Translation】 English version: After counting to five, follow with counting to six; after counting to six, follow with counting to seven; after counting to seven, follow with counting to eight; after counting to eight, follow with counting to nine; after counting to nine, follow with counting to ten; after counting to ten, follow with counting to one hundred; after counting to one hundred, follow with counting to one thousand. Control the breath according to the amount of inhalation and exhalation, causing it to abide.

『At that time, one will see oneself as hundreds of thousands of millions of lotus flowers, all withered and fragile. Winds from all directions blow away the withered flowers, transforming them into lapis lazuli. Like a lapis lazuli vessel, one sees one's own mind as a great flowering tree, from the vajra ground (vajra ground, the most solid ground) below up to the summit of the Three Realms (Three Realms, the Desire Realm, the Form Realm, and the Formless Realm). On the tree are the Four Fruits of the path (Four Fruits of the path, Stream-enterer, Once-returner, Non-returner, and Arhat). These fruits are subtle, like a Cintamani jewel (Cintamani, a jewel that fulfills all wishes), with six kinds of light, illuminating the three thousand great thousand worlds. When the practitioner sees these things, they will see from the vajra ground up to the summit of the Three Realms, filled with Buddhas and surrounded by great disciples and their retinues. Or there are Buddhas flying in the sky, water emanating from their bodies and fire from below, water emanating from below and fire from above, rising in the east and sinking in the west, rising in the west and sinking in the east, rising in the south and sinking in the north, rising in the north and sinking in the south, rising in the center and sinking at the edges, rising at the edges and sinking in the center. Or they manifest a great body filling the sky, and after being great, they appear as small as a mustard seed, transforming freely without obstruction. Or one sees the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) entering the Four Dhyanas (Four Dhyanas, the four meditative states of the Form Realm), their bodies like a mass of fire, the tips of the flames like golden tubes filled with water of various colors. Again, one sees one's own body entering samadhi like them. At that time, one should teach the practitioner to say: 『What you see, although it is many Buddhas and Śrāvakas, you should now observe that these Lokajyesthas (Lokajyestha, the most venerable in the world) are formless bodies, are great liberation, are the fruit of no-more-learning (Arhat, the state of no further learning). You should well gather your mind, as before, counting the breaths.』 This method of counting breaths has sixteen aspects, which cannot all be fully explained.』

『At this time, the practitioner has finished counting the breaths, their mind is tranquil and peaceful, silent and without seeing. One should again teach them to contemplate the lotus flower of the mind as a flowering tree, with fruits on the tree like a Mani jewel, manifesting six kinds of light. These lights are clear, illuminating from the summit of the Three Realms down to the vajra ground below. Seeing the roots of the mind-flower tree drooping and about to break, yet deeply immeasurable. At this time, one should contemplate the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) of the Buddhas. The Dharmakaya of the Buddhas exists because of the Rūpakāya (Rūpakāya, the form body of the Buddha). The Rūpakāya is like a golden vase, the Dharmakaya is like a Mani jewel. One should carefully observe within the Rūpakāya, the Ten Powers of a Buddha (Ten powers of a Buddha, the ten powers of the Buddha)...』

、四無所畏、十八不共法、大慈大悲、無礙解脫，神智無量絕妙境界，非眼所見、非心所念。『一切諸法，無來無去、不住不壞，同如實際。凡夫愚癡，為老死大賊之所追逐，妄見顛倒。以顛倒故，墮落三塗愛慾河中，為駛水所漂、沒溺三界。我今云何同凡夫行，妄想見佛。我大和上釋迦牟尼佛，往昔之時，頭目髓腦、國城妻子持用佈施，百千苦行求解脫法；今者已得超越生死住大涅槃，寂滅究竟更不復生。如過去佛法住常樂處，亦無去來現在諸智，身心不動恬怕無為。如此智慧所成就身，當有何想？云何變動？我今見者，從妄想現，屬諸因緣，故是顛倒色相之法。』作是思惟時，一切諸佛及諸賢聖，寂然隱身更不復現；唯一佛在，有四大弟子以為侍者。

「爾時釋迦牟尼世尊，為於行者更說四大清凈觀法，告言：『法子！過去三世諸賢聖等，觀此行時，自然皆觀風大觀法。觀風大者，先觀身內，從心華樹生一微風。如是微風，漸漸增長遍滿身體。滿身體已，從毛孔出滿一房內。滿一房已，見此微風滿一庭內。滿一庭已，復見漸漸滿一頃地。滿一頃已，復更增廣滿一由旬。滿一由旬已，滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，如此漸漸廣大滿十由旬。微

【現代漢語翻譯】現代漢語譯本：四無所畏（sì wú suǒ wèi，佛的四種無所畏懼的宣說真理的自信），十八不共法（shí bā bù gòng fǎ，佛獨有的十八種功德），大慈大悲（dà cí dà bēi，偉大的慈愛和憐憫），無礙解脫（wú ài jiě tuō，沒有任何阻礙的解脫），神智無量絕妙境界，非眼所見、非心所念。『一切諸法，無來無去、不住不壞，同如實際。凡夫愚癡，為老死大賊之所追逐，妄見顛倒。以顛倒故，墮落三塗愛慾河中，為駛水所漂、沒溺三界。我今云何同凡夫行，妄想見佛。我大和上釋迦牟尼佛（Shìjiā Móní Fó，佛教的創始人），往昔之時，頭目髓腦、國城妻子持用佈施，百千苦行求解脫法；今者已得超越生死住大涅槃（dà niè pán，超越生死的最終解脫），寂滅究竟更不復生。如過去佛法住常樂處，亦無去來現在諸智，身心不動恬怕無為。如此智慧所成就身，當有何想？云何變動？我今見者，從妄想現，屬諸因緣，故是顛倒色相之法。』作是思惟時，一切諸佛及諸賢聖，寂然隱身更不復現；唯一佛在，有四大弟子以為侍者。

『爾時釋迦牟尼世尊（Shìjiā Móní Shìzūn，釋迦牟尼佛的尊稱），為於行者更說四大清凈觀法，告言：『法子！過去三世諸賢聖等，觀此行時，自然皆觀風大觀法。觀風大者，先觀身內，從心華樹生一微風。如是微風，漸漸增長遍滿身體。滿身體已，從毛孔出滿一房內。滿一房已，見此微風滿一庭內。滿一庭已，復見漸漸滿一頃地。滿一頃已，復更增廣滿一由旬（yóu xún，古印度長度單位）。滿一由旬已，滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，如此漸漸廣大滿十由旬。微』

【English Translation】 English version: The Four Fearlessnesses (sì wú suǒ wèi, the Buddha's four kinds of fearless declarations of truth with confidence), the Eighteen Uncommon Qualities (shí bā bù gòng fǎ, the eighteen unique virtues of the Buddha), Great Compassion (dà cí dà bēi, great love and compassion), Unobstructed Liberation (wú ài jiě tuō, liberation without any obstacles), immeasurable and wonderful realms of divine wisdom, not seen by the eyes, not conceived by the mind. 'All dharmas, without coming or going, without abiding or decaying, are the same as reality. Ordinary people are foolish, pursued by the great thieves of old age and death, falsely seeing inversion. Because of this inversion, they fall into the river of desire in the three evil paths, swept away by the swift current, drowning in the three realms. How can I now act like ordinary people, falsely imagining seeing the Buddha? My great preceptor, Shakyamuni Buddha (Shìjiā Móní Fó, the founder of Buddhism), in the past, used his head, eyes, marrow, brain, kingdom, city, wife, and children for almsgiving, practicing hundreds of thousands of ascetic practices to seek the Dharma of liberation; now he has attained transcendence over birth and death, abiding in Great Nirvana (dà niè pán, the ultimate liberation beyond birth and death), extinguished and ultimately no longer reborn. Like the Buddhas of the past, abiding in a place of constant joy, also without coming, going, or present wisdoms, the body and mind are unmoving, tranquil, and inactive. What thoughts should there be about a body accomplished by such wisdom? How can it change? What I see now arises from false thoughts, belongs to various causes and conditions, therefore it is an inverted dharma of form.' When he thought in this way, all the Buddhas and sages silently concealed themselves and no longer appeared; only one Buddha remained, with four great disciples as attendants.

At that time, Shakyamuni World-Honored One (Shìjiā Móní Shìzūn, the honorable title of Shakyamuni Buddha), further explained the four great pure contemplations for the practitioner, saying: 'Dharma son! When the sages of the past three ages contemplate this practice, they naturally contemplate the contemplation of the great element of wind. To contemplate the great element of wind, first contemplate within the body, from the heart-flower tree arises a subtle wind. This subtle wind gradually increases and fills the entire body. Having filled the body, it exits from the pores and fills a room. Having filled a room, see this subtle wind filling a courtyard. Having filled a courtyard, again see it gradually filling an acre of land. Having filled an acre, again increase and expand to fill a yojana (yóu xún, an ancient Indian unit of length). Having filled one yojana, fill two yojanas. Having filled two yojanas, fill three yojanas. Having filled three yojanas, fill four yojanas. Having filled four yojanas, fill five yojanas. Having filled five yojanas, in this way gradually expand to fill ten yojanas. Subtle'

風才動，漸漸廣大遍滿三千大千世界，上至於頂、下至金剛際，遍此諸處已，還從頂入，令其心樹一切華葉漸漸萎落，自見己身如頗梨鏡表裡映徹。

「『爾時復當教觀水大。觀水大者，先觀身內心華樹端出一微水如琉璃氣，漸漸增廣似白色云遍滿身內。滿身內已，從六根出。頂上涌出，繞身七匝如白雲行。滴滴雨水其水柔軟，盈滿一床。滿一床已，漸漸廣大滿一房內。滿一房已，滿一庭中。滿一庭已，滿一城中。滿一城已，滿十頃地。滿十頃已，滿百頃地。滿百頃已，滿一由旬。水色正白，如白琉璃光。其氣微細，過於凡夫眼根境界。漸漸廣大滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，漸漸廣大滿十由旬。滿十由旬已，漸漸廣大滿百由旬。滿百由旬已，漸漸廣大滿一閻浮提。滿一閻浮提已，漸漸廣大遍滿三千大千世界，上至三界頂、下至金剛際。如是水相，其氣如雲，還從頂入。

「『見此事已，復更教觀火大。觀火大者，自觀身內心華樹端諸華葉間有微細火，猶如金光。從心端出，遍滿身內。從毛孔出，漸漸廣大，遍滿一床。滿一床已，滿一房內。滿一房已，漸漸廣大滿一庭中。滿一庭已，滿一城中。滿一城已，滿十頃地。滿十頃地已，滿百頃

【現代漢語翻譯】現代漢語譯本：當風剛剛開始吹動時，它逐漸擴大，遍滿整個三千大千世界（一個巨大的宇宙結構），向上到達頂端，向下到達金剛際（宇宙的底部），遍佈所有這些地方之後，又從頂端進入，使他的心樹上所有的花和葉子漸漸枯萎凋落，（修行者）自己看到自己的身體就像水晶鏡子一樣，內外透徹光明。『這時，應當進一步教導觀想水大（構成物質世界的水元素）。觀想水大時，首先觀想自身內心花樹的頂端出現一滴微小的水，像琉璃的氣息一樣，漸漸增大，像白色的云一樣遍滿全身。遍滿全身之後，從六根（眼、耳、鼻、舌、身、意）流出。從頭頂涌出，圍繞身體七圈，像白雲飄行。滴滴雨水，那水柔軟，盈滿一張床。盈滿一張床之後，漸漸擴大，充滿整個房間。充滿整個房間之後，充滿整個庭院。充滿整個庭院之後，充滿整個城市。充滿整個城市之後，充滿十頃土地。充滿十頃土地之後，充滿百頃土地。充滿百頃土地之後，充滿一由旬（古代印度長度單位）。水的顏色純白，像白色琉璃的光芒。那氣息非常細微，超過凡夫眼根所能看到的境界。漸漸擴大，充滿兩由旬。充滿兩由旬之後，充滿三由旬。充滿三由旬之後，充滿四由旬。充滿四由旬之後，充滿五由旬。充滿五由旬之後，漸漸擴大，充滿十由旬。充滿十由旬之後，漸漸擴大，充滿百由旬。充滿百由旬之後，漸漸擴大，充滿整個閻浮提（我們所居住的這個世界）。充滿整個閻浮提之後，漸漸擴大，遍滿整個三千大千世界，向上到達三界（欲界、色界、無色界）的頂端，向下到達金剛際。這樣的水相，它的氣息像云一樣，又從頂端進入。『看到這些景象之後，再進一步教導觀想火大（構成物質世界的火元素）。觀想火大時，觀想自身內心花樹頂端的所有花和葉子之間有細微的火，就像金色的光芒。從心端發出，遍滿全身。從毛孔發出，漸漸擴大，遍滿一張床。充滿一張床之後，充滿整個房間。充滿整個房間之後，漸漸擴大，充滿整個庭院。充滿整個庭院之後，充滿整個城市。充滿整個城市之後，充滿十頃土地。充滿十頃土地之後，充滿百頃土地。

【English Translation】 English version: When the wind just starts to move, it gradually expands and fills the entire three thousand great thousand worlds (a vast cosmic structure), reaching from the top to the Vajra boundary (the bottom of the universe), pervading all these places, and then entering from the top, causing all the flowers and leaves on his heart-tree to gradually wither and fall. (The practitioner) sees his own body like a crystal mirror, transparent and bright inside and out. 『At this time, one should further teach the contemplation of the water element (the water element that constitutes the material world). When contemplating the water element, first contemplate a tiny drop of water appearing at the tip of the flower-tree in one's heart, like the breath of lapis lazuli, gradually increasing, like a white cloud filling the entire body. After filling the entire body, it flows out from the six roots (eyes, ears, nose, tongue, body, and mind). It gushes out from the top of the head, encircling the body seven times, like white clouds moving. The raindrops are soft, and the water fills an entire bed. After filling an entire bed, it gradually expands, filling the entire room. After filling the entire room, it fills the entire courtyard. After filling the entire courtyard, it fills the entire city. After filling the entire city, it fills ten acres of land. After filling ten acres, it fills a hundred acres of land. After filling a hundred acres, it fills one Yojana (an ancient Indian unit of length). The color of the water is pure white, like the light of white lapis lazuli. Its breath is very subtle, exceeding the realm that ordinary people's eyes can see. It gradually expands, filling two Yojanas. After filling two Yojanas, it fills three Yojanas. After filling three Yojanas, it fills four Yojanas. After filling four Yojanas, it fills five Yojanas. After filling five Yojanas, it gradually expands, filling ten Yojanas. After filling ten Yojanas, it gradually expands, filling a hundred Yojanas. After filling a hundred Yojanas, it gradually expands, filling the entire Jambudvipa (the world we live in). After filling the entire Jambudvipa, it gradually expands, filling the entire three thousand great thousand worlds, reaching from the top of the three realms (the desire realm, the form realm, and the formless realm) to the Vajra boundary. Such a water aspect, its breath like a cloud, then enters from the top. 『After seeing these sights, further teach the contemplation of the fire element (the fire element that constitutes the material world). When contemplating the fire element, contemplate that there is subtle fire between all the flowers and leaves at the tip of the flower-tree in one's heart, like golden light. It emanates from the tip of the heart, filling the entire body. It emanates from the pores, gradually expanding, filling an entire bed. After filling an entire bed, it fills the entire room. After filling the entire room, it gradually expands, filling the entire courtyard. After filling the entire courtyard, it fills the entire city. After filling the entire city, it fills ten acres of land. After filling ten acres of land, it fills a hundred acres.

地。滿百頃地已，滿一由旬。火色變白，如真珠光更復鮮白，頗梨雪山不得為比。紅光照錯，以成文章。漸漸廣大滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，漸漸廣大滿百由旬。滿百由旬已，漸漸廣大滿閻浮提。滿閻浮提已，漸漸廣大遍滿三千大千世界，上至三界頂、下至金剛際，還從頂入。

「『見此事已，復當更教觀于地大。觀地大者，自見身內心樹諸華漸漸廣大，如金剛云遍滿身內。滿身內已，復滿一床。滿一床已，遍滿一房。滿一房已，遍滿一庭。滿一庭已，遍滿一城。滿一城已，漸漸廣大遍滿十頃。滿十頃已，遍滿百頃。滿百頃已，滿一由旬。滿一由旬已，其色變青，漸漸廣大遍滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，漸漸廣大滿百由旬。滿百由旬已，漸漸廣大滿閻浮提。滿閻浮提已，漸漸廣大遍滿三千大千世界，上至三界頂、下至金剛際，還從頂入。

「『見此事已，復當更教還觀地大。觀此地大，如金剛云難可摧碎，當云何滅？作此觀時，見佛世尊釋迦牟尼坐金剛座，與尊弟子眷屬五百，坐行者前，異口同音讚歎滅諦。聞此語已，當觀地大從因緣起，無明所持。無明無性，癡

【現代漢語翻譯】現代漢語譯本地面。充滿一百頃土地后，充滿一由旬（yojana，古印度長度單位）。火焰的顏色變成白色，像真珠的光芒一樣更加鮮亮潔白，即使是頗梨（sphatika，水晶）和雪山也無法與之相比。紅色的光芒交錯，形成美麗的圖案。漸漸擴大，充滿兩由旬。充滿兩由旬后，充滿三由旬。充滿三由旬后，充滿四由旬。充滿四由旬后，充滿五由旬。充滿五由旬后，漸漸擴大，充滿一百由旬。充滿一百由旬后，漸漸擴大，充滿閻浮提（Jambudvipa，我們所居住的這個世界）。充滿閻浮提后，漸漸擴大，遍滿三千大千世界，上至三界頂、下至金剛際，然後從頂端進入。『見到這件事後，應當再教導他觀想地大。觀想地大的人，會看到自己身內的心樹和各種花朵漸漸擴大，像金剛云一樣遍滿身內。充滿身內后，又充滿一張床。充滿一張床后，遍滿一間房。充滿一間房后，遍滿一個庭院。充滿一個庭院后，遍滿一座城市。充滿一座城市后，漸漸擴大，遍滿十頃土地。充滿十頃土地后，遍滿一百頃土地。充滿一百頃土地后，充滿一由旬。充滿一由旬后，它的顏色變成青色，漸漸擴大，遍滿兩由旬。充滿兩由旬后，充滿三由旬。充滿三由旬后，充滿四由旬。充滿四由旬后，充滿五由旬。充滿五由旬后，漸漸擴大，充滿一百由旬。充滿一百由旬后，漸漸擴大，充滿閻浮提。充滿閻浮提后，漸漸擴大，遍滿三千大千世界，上至三界頂、下至金剛際，然後從頂端進入。『見到這件事後，應當再教導他觀想回歸地大。觀想這地大，像金剛云一樣難以摧毀，應當如何滅除呢？作這種觀想時，會見到佛世尊釋迦牟尼（Sakyamuni，佛教創始人）坐在金剛座上，與尊敬的弟子眷屬五百人，坐在修行者面前，異口同聲地讚歎滅諦（Nirodha Satya，佛教四聖諦之一）。聽到這些話后，應當觀想地大是從因緣而生起，被無明（Avidya，佛教中的一種根本煩惱）所控制。無明沒有自性，是愚癡。

【English Translation】 English version The ground. After filling a hundred 'qing' (an ancient Chinese unit of area) of land, it fills one 'yojana' (an ancient Indian unit of distance). The color of the fire changes to white, like the light of a true pearl, even more bright and pure, so that 'sphatika' (crystal) and snow mountains cannot compare. Red light shines intricately, forming patterns. Gradually expanding, it fills two 'yojanas'. After filling two 'yojanas', it fills three 'yojanas'. After filling three 'yojanas', it fills four 'yojanas'. After filling four 'yojanas', it fills five 'yojanas'. After filling five 'yojanas', it gradually expands to fill a hundred 'yojanas'. After filling a hundred 'yojanas', it gradually expands to fill 'Jambudvipa' (the world we live in). After filling 'Jambudvipa', it gradually expands to fill the three thousand great thousand worlds, reaching the top of the Three Realms and down to the Vajra boundary, then enters from the top. 『Having seen this, one should be further taught to contemplate the Earth Element. One who contemplates the Earth Element will see the mind-tree and various flowers within their body gradually expanding, like a Vajra cloud filling the body. After filling the body, it fills a bed. After filling a bed, it fills a room. After filling a room, it fills a courtyard. After filling a courtyard, it fills a city. After filling a city, it gradually expands to fill ten 'qing' of land. After filling ten 'qing' of land, it fills a hundred 'qing' of land. After filling a hundred 'qing' of land, it fills one 'yojana'. After filling one 'yojana', its color changes to blue, gradually expanding to fill two 'yojanas'. After filling two 'yojanas', it fills three 'yojanas'. After filling three 'yojanas', it fills four 'yojanas'. After filling four 'yojanas', it fills five 'yojanas'. After filling five 'yojanas', it gradually expands to fill a hundred 'yojanas'. After filling a hundred 'yojanas', it gradually expands to fill 'Jambudvipa'. After filling 'Jambudvipa', it gradually expands to fill the three thousand great thousand worlds, reaching the top of the Three Realms and down to the Vajra boundary, then enters from the top. 『Having seen this, one should be further taught to contemplate returning to the Earth Element. Contemplating this Earth Element, like a Vajra cloud that is difficult to destroy, how should it be extinguished? While making this contemplation, one will see the World Honored One, 'Sakyamuni' (the founder of Buddhism), seated on the Vajra seat, with five hundred respected disciples and attendants, sitting before the practitioner, praising the 'Nirodha Satya' (the Truth of Cessation, one of the Four Noble Truths in Buddhism) with one voice. Having heard these words, one should contemplate that the Earth Element arises from conditions, and is sustained by 'Avidya' (ignorance, a fundamental affliction in Buddhism). 'Avidya' has no self-nature; it is ignorance.

愛無主，虛偽因緣，假名無明，愛取有等皆屬此相。作此思惟時，見自心內眾華樹端漸漸火起燒金剛云，一一云于諸葉間與火合體遍滿身內。滿身內已，地火俱動遍滿一床。滿一床已，遍滿一房。滿一房已，遍滿一庭。滿一庭已，遍滿一城。滿一城已，漸漸廣大遍滿十頃。滿十頃已，遍滿百頃。滿百頃已，滿一由旬。滿一由旬已，滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，漸漸廣大滿百由旬。滿百由旬已，漸漸廣大遍滿閻浮提。地火二大其性各異，更相鼓動，遍滿三千大千世界，上至三界頂、下至金剛際，還從頂入。

「『見此事已，復當更教觀于風大。觀風大者，自觀身內心華樹間出紫色風，水大隨入滅此風色同爲水色，風動水涌遍滿身內，漸漸廣大遍滿一床。滿一床已，滿一房內。滿一房已，遍滿一庭。滿一庭已，遍滿一城。滿一城已，漸漸廣大遍滿一由旬。滿一由旬已，風水二性其性各異，風吹此水如琉璃沫其色焰熾，更相鼓動，遍滿二由旬。滿二由旬已，滿三由旬。滿三由旬已，滿四由旬。滿四由旬已，滿五由旬。滿五由旬已，漸漸廣大滿百由旬。滿百由旬已，漸漸廣大遍滿閻浮提。滿閻浮提已，漸漸廣大遍滿三千大千世界，上至三界頂、下至金

【現代漢語翻譯】現代漢語譯本：愛沒有自主性，是虛假的因緣，是名為無明的狀態，愛、取、有等等都屬於這種狀態。當這樣思考時，我看到自己內心中的眾華樹頂端漸漸燃起火焰，燒灼著金剛云，每一朵雲在葉片之間與火焰結合，遍滿全身。遍滿全身之後，地火一同震動，遍滿整個床。遍滿整個床之後，遍滿整個房間。遍滿整個房間之後，遍滿整個庭院。遍滿整個庭院之後，遍滿整個城市。遍滿整個城市之後，漸漸廣大，遍滿十頃土地。遍滿十頃土地之後，遍滿百頃土地。遍滿百頃土地之後，遍滿一由旬（yojana，古印度長度單位）。遍滿一由旬之後，遍滿二由旬。遍滿二由旬之後，遍滿三由旬。遍滿三由旬之後，遍滿四由旬。遍滿四由旬之後，遍滿五由旬。遍滿五由旬之後，漸漸廣大，遍滿百由旬。遍滿百由旬之後，漸漸廣大，遍滿閻浮提（Jambudvipa，指我們所居住的這個世界）。地和火兩種大的性質各自不同，互相鼓動，遍滿三千大千世界，上至三界（Trailokya，欲界、色界、無色界）之頂，下至金剛際，然後又從頂端進入。『看到這件事之後，應當進一步教導觀察風大。觀察風大的人，自己觀察身體內心華樹之間出現紫色風，水大隨之進入，熄滅這風的顏色，顏色與水相同，風動水涌，遍滿全身，漸漸廣大，遍滿整個床。遍滿整個床之後，遍滿整個房間。遍滿整個房間之後，遍滿整個庭院。遍滿整個庭院之後，遍滿整個城市。遍滿整個城市之後，漸漸廣大，遍滿一由旬。遍滿一由旬之後，風和水兩種性質各自不同，風吹動這些水，像琉璃泡沫一樣，顏色熾熱，互相鼓動，遍滿二由旬。遍滿二由旬之後，遍滿三由旬。遍滿三由旬之後，遍滿四由旬。遍滿四由旬之後，遍滿五由旬。遍滿五由旬之後，漸漸廣大，遍滿百由旬。遍滿百由旬之後，漸漸廣大，遍滿閻浮提。遍滿閻浮提之後，漸漸廣大，遍滿三千大千世界，上至三界之頂，下至金'

【English Translation】 English version: Love has no autonomy, it is a false condition, a state falsely named ignorance (Avidya). Attachment (Trsna), grasping (Upadana), and existence (Bhava) all belong to this aspect. While contemplating this, I saw flames gradually rising from the tips of the many flower trees within my heart, burning the Vajra clouds. Each cloud combined with the fire among the leaves, filling my entire body. After filling my entire body, the earth and fire together moved, filling the entire bed. After filling the entire bed, filling the entire room. After filling the entire room, filling the entire courtyard. After filling the entire courtyard, filling the entire city. After filling the entire city, gradually expanding, filling ten 'qing' (unit of area). After filling ten 'qing', filling a hundred 'qing'. After filling a hundred 'qing', filling one yojana (yojana, ancient Indian unit of distance). After filling one yojana, filling two yojanas. After filling two yojanas, filling three yojanas. After filling three yojanas, filling four yojanas. After filling four yojanas, filling five yojanas. After filling five yojanas, gradually expanding, filling a hundred yojanas. After filling a hundred yojanas, gradually expanding, filling Jambudvipa (Jambudvipa, refers to the world we live in). The two great elements of earth and fire have different natures, stimulating each other, filling the three thousand great thousand worlds, reaching the top of the three realms (Trailokya, Desire Realm, Form Realm, Formless Realm), down to the Vajra boundary, and then entering from the top. 'Having seen this, one should further be taught to observe the wind element. One who observes the wind element observes purple wind emerging from the flower trees within their heart, the water element entering and extinguishing the color of this wind, the color being the same as water. The wind moves and the water surges, filling the entire body, gradually expanding, filling the entire bed. After filling the entire bed, filling the entire room. After filling the entire room, filling the entire courtyard. After filling the entire courtyard, filling the entire city. After filling the entire city, gradually expanding, filling one yojana. After filling one yojana, the two natures of wind and water are different, the wind blowing this water like glass foam, its color blazing, stimulating each other, filling two yojanas. After filling two yojanas, filling three yojanas. After filling three yojanas, filling four yojanas. After filling four yojanas, filling five yojanas. After filling five yojanas, gradually expanding, filling a hundred yojanas. After filling a hundred yojanas, gradually expanding, filling Jambudvipa. After filling Jambudvipa, gradually expanding, filling the three thousand great thousand worlds, reaching the top of the three realms, down to the'

剛際。

「『見此事已，自見己身身諸毛孔一切火起，此火光炎遍滿三界出三界外，如真金華，華上有果，果葉相次。彼果光中演說四諦及十二因緣度生死法。復見身內一切水起，其水溫潤，從毛孔出流佈三界無不遍滿。水色出光照三界頂，入火光果中。復見身內一切風起遍滿身內，從毛孔出漸漸廣大，駛速飄疾遍滿三界，化為金云，入火光果中。復有地氣極為微薄，彌滿四大。見此事已，復當更教諦觀五陰。觀於色陰。此色陰者依地大有，地大不定從無明生，無明因緣妄見名色。觀此色相虛偽不真亦無生處，假因緣現。因緣性空，色陰亦然。受想行識性相皆空，中無堅實。觀此五陰，實無因緣亦無受有。如此四大，云何增長遍滿三界？作此思惟時，見一切火從一切毛孔出，遍滿三界，還從一切毛孔入。復見一切地大猶如金剛云，從一切毛孔出，遍滿三界，還從一切毛孔入。復見水大猶如微塵，從一切毛孔出，遍滿三界，還從一切毛孔入。復見風大其勢羸劣，從一切毛孔出，遍滿三界，還從一切毛孔入。如是四大，從毛孔出、從毛孔入，往復反覆經八百遍。

「『見此事已，如前數息已，閉氣而住經一七日。爾時自然見此大地漸漸空。見一床下漸漸空，見一房漸漸空。見一房已，見一庭地漸漸空。見一庭

【現代漢語翻譯】現代漢語譯本：剛際。

『見到這件事後，自然會看到自己的身體的每個毛孔都燃起火焰，這火焰的光芒遍滿三界（欲界、色界、無色界）並超出三界之外，如同真正的金色的花朵，花朵上有果實，果實的葉子相互連線。那果實的光芒中演說四諦（苦、集、滅、道）以及十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）這些度脫生死的佛法。又看到身體內的一切水升起，那水溫潤，從毛孔流出，遍佈三界，沒有不充滿的地方。水的顏色發出光芒，照耀三界的頂端，進入火焰的光果中。又看到身體內的一切風升起，遍滿身體內部，從毛孔出來，漸漸廣大，迅速飄動，遍滿三界，化為金色的云，進入火焰的光果中。又有地氣，極為微薄，瀰漫四大（地、水、火、風）。見到這件事後，應當再次仔細觀察五陰（色、受、想、行、識）。觀察色陰。這色陰依賴地大而有，地大不定，從無明產生，因為無明的因緣而錯誤地看到名色（精神和物質）。觀察這色相虛假不真實，也沒有產生的地方，只是憑藉因緣而顯現。因緣的自性是空，色陰也是這樣。受、想、行、識的自性與相狀都是空，其中沒有堅實的東西。觀察這五陰，實在沒有因緣，也沒有接受和擁有。像這樣的四大，怎麼會增長並遍滿三界呢？當這樣思維的時候，看到一切火焰從一切毛孔出來，遍滿三界，又從一切毛孔進入。又看到一切地大猶如金剛云，從一切毛孔出來，遍滿三界，又從一切毛孔進入。又看到水大猶如微塵，從一切毛孔出來，遍滿三界，又從一切毛孔進入。又看到風大，它的勢力微弱，從一切毛孔出來，遍滿三界，又從一切毛孔進入。像這樣四大，從毛孔出來、從毛孔進入，往復循環經過八百遍。

『見到這件事後，像之前那樣數息，然後閉氣而住，經過七天。那時自然會看到這大地漸漸空虛。看到一張床下漸漸空虛，看到一間房漸漸空虛。看到一間房后，看到一個庭院漸漸空虛。看到一個庭院

【English Translation】 English version: Gang Ji.

'Having seen this, one will naturally see fire arising from every pore of one's body, the light of this fire pervading the Three Realms (Desire Realm, Form Realm, Formless Realm) and extending beyond them, like a true golden flower, with fruit on the flower, the leaves of the fruit connected to each other. In the light of that fruit, the Four Noble Truths (suffering, accumulation, cessation, path) and the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) are expounded, which are the Dharma for liberating from birth and death. Again, one sees all the water within the body rising, the water being warm and moist, flowing from the pores, spreading throughout the Three Realms, filling every place. The color of the water emits light, illuminating the top of the Three Realms, entering the light-fruit of the fire. Again, one sees all the wind within the body rising, pervading the inside of the body, coming out from the pores, gradually expanding, swiftly blowing, pervading the Three Realms, transforming into golden clouds, entering the light-fruit of the fire. Furthermore, there is earth-energy, extremely subtle, permeating the Four Great Elements (earth, water, fire, wind). Having seen this, one should again carefully observe the Five Skandhas (form, feeling, perception, mental formations, consciousness). Observe the Skandha of Form. This Skandha of Form relies on the Earth Element to exist, the Earth Element being impermanent, arising from ignorance, because of the condition of ignorance, one mistakenly sees name and form (mind and matter). Observe this form, it is false and unreal, and has no place of origin, it only appears due to conditions. The nature of conditions is emptiness, so is the Skandha of Form. The nature and characteristics of feeling, perception, mental formations, and consciousness are all empty, there is nothing solid within them. Observing these Five Skandhas, there is truly no cause or condition, nor is there any receiving or possessing. How can these Four Great Elements grow and pervade the Three Realms? When thinking in this way, one sees all the fire coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Again, one sees all the Earth Element like Vajra clouds, coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Again, one sees the Water Element like fine dust, coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Again, one sees the Wind Element, its power weak, coming out from all the pores, pervading the Three Realms, and then entering from all the pores again. Like this, the Four Great Elements, coming out from the pores, entering from the pores, going back and forth, repeating eight hundred times.'

'Having seen this, like before, count the breaths, then hold the breath and remain for seven days. At that time, one will naturally see this great earth gradually becoming empty. See the space under a bed gradually becoming empty, see a room gradually becoming empty. Having seen a room, see a courtyard gradually becoming empty. Having seen a courtyard

已，見一城地漸漸空。見一城已，見十頃地漸漸空。見十頃已，見百頃地漸漸空。見百頃已，見一由旬地漸漸空。見一由旬已，見二由旬地漸漸空。見二由旬已，見三由旬地漸漸空。見三由旬已，見四由旬地漸漸空。見四由旬已，見五由旬地漸漸空。見五由旬已，乃至見十由旬地漸漸空。見十由旬已，乃至見百由旬地漸漸空。見百由旬已，乃至見閻浮提八千由旬地漸漸空。見閻浮提已，見弗婆提地十千由旬漸漸空。見弗婆提已，見瞿耶尼地三萬由旬漸漸空。見瞿耶尼已，見郁單越地四萬由旬漸漸空。見郁單越已，見須彌山四大海水山河石壁四天下中一切所有見堅硬物，一切悉皆漸漸空。見四天下已，心遂廣大，遍滿三千大千世界，諸堅硬物，大地山河石壁，一切悉空，心無所寄。爾時自然見金剛際，有十四金剛輪。從金剛輪下，自然上踴，更相掁觸，至行者前。爾時心樹諸妙花端自然火起，燒諸華葉樹上四果，墮行者頂，從頂而入住於心中。爾時此心豁然明瞭，見障外事。復有六象，其色正黑，踏大地壞，吸飲諸水。風吹象殺，像耳出火，燒象都盡。四大毒蛇，走上樹端。見有一人似大力士，拔此大樹，下至金剛際、上至三界頂令樹動搖。行者心中四明珠果復出大火，燒樹荄絕，是時大樹散如微塵。』

「行者

【現代漢語翻譯】現代漢語譯本已經，看見一座城市的地漸漸空無。看見一座城市已經空無，看見十頃（面積單位）的地漸漸空無。看見十頃已經空無，看見百頃的地漸漸空無。看見百頃已經空無，看見一由旬（長度單位，約合11-16公里）的地漸漸空無。看見一由旬已經空無，看見二由旬的地漸漸空無。看見二由旬已經空無，看見三由旬的地漸漸空無。看見三由旬已經空無，看見四由旬的地漸漸空無。看見四由旬已經空無，看見五由旬的地漸漸空無。看見五由旬已經空無，乃至看見十由旬的地漸漸空無。看見十由旬已經空無，乃至看見百由旬的地漸漸空無。看見百由旬已經空無，乃至看見閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）八千由旬的地漸漸空無。看見閻浮提已經空無，看見弗婆提（Purvavideha，四大部洲之一，位於東方）地十千由旬漸漸空無。看見弗婆提已經空無，看見瞿耶尼（Aparagodaniya，四大部洲之一，位於西方）地三萬由旬漸漸空無。看見瞿耶尼已經空無，看見郁單越（Uttarakuru，四大部洲之一，位於北方）地四萬由旬漸漸空無。看見郁單越已經空無，看見須彌山（Mount Sumeru，佛教宇宙觀中的中心山）四大海水山河石壁四天下（四大部洲）中一切所有堅硬之物，一切都漸漸空無。看見四天下已經空無，心就廣大起來，遍滿三千大千世界，各種堅硬之物，大地山河石壁，一切都空無，心中無所寄託。這時自然看見金剛際（Vajra boundary，堅固的邊界），有十四個金剛輪（Vajra wheel，堅固的輪）。從金剛輪下，自然向上涌出，互相撞擊，到達修行者面前。這時心樹上各種美妙花朵的頂端自然起火，燒掉各種花葉和樹上的四種果實，掉落在修行者頭頂，從頭頂進入心中。這時這顆心豁然明瞭，看見屏障外的事情。又有六頭大象，顏色純黑，踐踏大地使其崩壞，吸飲各種水。風吹象身而殺之，像耳中冒出火焰，燒盡大象。四大毒蛇，爬上樹的頂端。看見有一個人像大力士，拔起這棵大樹，下至金剛際、上至三界頂，使樹動搖。修行者心中的四顆明珠果實又發出大火，燒斷樹根，這時大樹散落如微塵。『修行者』

【English Translation】 English version Then, one sees a city gradually becoming empty. Having seen a city empty, one sees ten 'qing' (an area unit) of land gradually becoming empty. Having seen ten 'qing' empty, one sees a hundred 'qing' of land gradually becoming empty. Having seen a hundred 'qing' empty, one sees one 'yojana' (a distance unit, approximately 7-9 miles) of land gradually becoming empty. Having seen one 'yojana' empty, one sees two 'yojana' of land gradually becoming empty. Having seen two 'yojana' empty, one sees three 'yojana' of land gradually becoming empty. Having seen three 'yojana' empty, one sees four 'yojana' of land gradually becoming empty. Having seen four 'yojana' empty, one sees five 'yojana' of land gradually becoming empty. Having seen five 'yojana' empty, one sees even ten 'yojana' of land gradually becoming empty. Having seen ten 'yojana' empty, one sees even a hundred 'yojana' of land gradually becoming empty. Having seen a hundred 'yojana' empty, one sees even Jambudvipa (one of the four continents, the world we live in) of eight thousand 'yojana' gradually becoming empty. Having seen Jambudvipa empty, one sees Purvavideha (one of the four continents, located in the east) of ten thousand 'yojana' gradually becoming empty. Having seen Purvavideha empty, one sees Aparagodaniya (one of the four continents, located in the west) of thirty thousand 'yojana' gradually becoming empty. Having seen Aparagodaniya empty, one sees Uttarakuru (one of the four continents, located in the north) of forty thousand 'yojana' gradually becoming empty. Having seen Uttarakuru empty, one sees Mount Sumeru (the central mountain in Buddhist cosmology), the four great oceans, mountains, rivers, stone walls, and everything solid in the four continents, all gradually becoming empty. Having seen the four continents empty, the mind then becomes vast, pervading the three thousand great thousand worlds, all solid things, the great earth, mountains, rivers, and stone walls, all becoming empty, with nothing for the mind to cling to. At that time, one naturally sees the Vajra boundary (Vajra boundary, a firm boundary), with fourteen Vajra wheels (Vajra wheel, a firm wheel). From below the Vajra wheels, they naturally surge upwards, colliding with each other, reaching the practitioner. At that time, natural fire arises from the tips of the various wonderful flowers on the mind-tree, burning the various flowers, leaves, and the four fruits on the tree, falling on the practitioner's head, entering the heart from the head. At that time, this heart becomes suddenly clear, seeing things beyond the barrier. There are also six elephants, their color pure black, trampling the earth, causing it to collapse, sucking and drinking all the waters. The wind blows and kills the elephants, flames erupt from the elephants' ears, burning the elephants completely. Four great poisonous snakes crawl up to the top of the tree. One sees a person like a mighty man, uprooting this great tree, down to the Vajra boundary and up to the top of the three realms, causing the tree to shake. The four bright pearl fruits in the practitioner's heart again emit great fire, burning the roots of the tree, at which time the great tree scatters like fine dust. 『The practitioner』

見已，我今觀於水火風等及與水大，一切無常，須臾變滅。當自觀我身內四大，火起無窮，地水風等亦復如是。此無明相，空無所有、假偽顛倒，猶如霜炎屬於三界，緣于癡愛，三十三億念生法九百九十轉，次第念粗相，結使九十有八，枝條種子彌覆三界。為是眾結，受生無數，或墮地獄，猛火焚身；或為餓鬼，吞飲融銅、啖熱鐵丸，百千世中不聞水谷；或為畜生，駝驢豬狗數不可知；人中受苦，眾難非一。如是眾多，從癡愛得。今觀癡愛，性無所有。作是思惟時，釋迦牟尼佛放金色光，與諸聲聞眷屬圍繞，告行者言：『汝今知不？色相虛寂，受想行識亦復如是。汝今應當諦觀空無相無作無愿三昧。空三昧者，觀色、色性及一切諸法，空無所有。如是眾空，名空三昧。無愿三昧者，觀涅槃性寂滅無相。觀生死相，悉同如實際。作此觀時，不願生死、不樂涅槃。觀生死本際空寂，觀涅槃性相皆同入空，無有和合，是名無愿三昧。無作三昧者，不見心、不見身及諸威儀有所修作，不見涅槃有起性相，但見滅諦通達空無所有。』爾時行者聞佛世尊說是空無相無愿三昧，身心靜寂，游三空門，猶如壯士屈申臂頃，應聲即得超越九十億生死洞然之結，成阿羅漢，不受後有、梵行已立、知如道真，豁然意解無復余習，漏盡慧通自然

而得，其餘五通要假修得。六通義廣說如阿毗曇。」

爾時世尊為阿祇達說是賢聖空相應心境界，分別十一切入相已，默然安隱入無諍三昧，放眾色光普照世界。是時會中，二百五十比丘，心意開解成阿羅漢。五十優婆塞，破二十億洞然結，成須陀洹。天人大眾聞佛所說，皆大歡喜。

爾時長老阿難即從坐起，白佛言：「世尊！如來初為迦絺罹難陀說不凈門，為禪難提比丘說數息法，為阿祇達說四大觀。如是眾多微妙法門，云何受持？當以何名宣示後世？」佛告阿難：「此經名『禪法秘要』，亦名『白骨觀門』，亦名『次第九想』，亦名『雜想觀法』，亦名『阿那般那方便』，亦名『次第四果想』，亦名『分別境界』。如是受持。慎勿忘失。」

佛告阿難：「我滅度后，若有比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷，若有欲學三世佛法，斷生死種、度煩惱河、竭生死海、免愛種子、斷諸使流，厭五欲樂、樂涅槃者，學是觀。此觀功德如須彌山，流出眾光照四天下。行此觀者具沙門果，亦復如是。」

佛告阿難：「佛滅度后，若有比丘、比丘尼、優婆塞、優婆夷欲學此法者，當離四種惡。何等為四？一者凈持禁戒，威儀不犯。於五眾戒若有所犯，應當至心懺悔清凈。戒清凈已

【現代漢語翻譯】現代漢語譯本：而神通是自然獲得的，其餘五種神通需要通過修行才能獲得。六神通的詳細解釋可以參考《阿毗曇》。'

這時，世尊為阿祇達（Ajita）講解了與賢聖空相應的心的境界，詳細地分別了十一切入的相狀之後，便默然安穩地進入無諍三昧，放出各種顏色的光芒普照整個世界。當時，法會中有二百五十位比丘，心意開解，證成了阿羅漢（Arhat）。五十位優婆塞（Upasaka），破除了二十億個洞然的煩惱結，證成了須陀洹（Srotapanna）。天人和大眾聽聞佛陀所說，都非常歡喜。

這時，長老阿難（Ananda）立即從座位上站起來，對佛陀說：『世尊！如來最初為迦絺罹難陀（Katyayanavada）說了不凈觀法門，為禪難提比丘（Zenandi Bhikkhu）說了數息法，為阿祇達（Ajita）說了四大觀。像這樣眾多的微妙法門，應當如何受持？應當用什麼名稱來宣示給後世呢？』佛陀告訴阿難（Ananda）：『這部經名為《禪法秘要》，也名為《白骨觀門》，也名為《次第九想》，也名為《雜想觀法》，也名為《阿那般那方便》（Anapanasati Upaya），也名為《次第四果想》，也名為《分別境界》。就這樣受持，千萬不要忘記。』

佛陀告訴阿難（Ananda）：『我滅度之後，如果有比丘（Bhikkhu）、比丘尼（Bhikkhuni）、式叉摩尼（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）、優婆塞（Upasaka）、優婆夷（Upasika），如果有想要學習三世諸佛的佛法，斷除生死輪迴的種子、度過煩惱的河流、竭盡生死的海洋、免除愛慾的種子、斷除各種煩惱的流注，厭離五欲的快樂、欣樂涅槃的人，就應當修學這種觀法。這種觀法的功德就像須彌山（Sumeru）一樣，流出各種光芒照耀四天下。修行這種觀法的人，就能證得沙門果（Sramana-phala），也是這樣的。』

佛陀告訴阿難（Ananda）：『佛陀滅度之後，如果有比丘（Bhikkhu）、比丘尼（Bhikkhuni）、優婆塞（Upasaka）、優婆夷（Upasika）想要學習這種法門，應當遠離四種惡法。哪四種呢？第一，清凈地持守戒律，威儀沒有違犯。對於五眾戒（Panca-sila）如果有所違犯，應當至誠懺悔，使之清凈。戒律清凈之後

【English Translation】 English version: While psychic powers are naturally attained, the other five supernormal powers require cultivation to achieve. The detailed explanation of the six supernormal powers can be found in the Abhidhamma.'

At that time, the World Honored One explained to Ajita (Ajita - 'unconquered') the realm of mind corresponding to the noble emptiness, and after distinguishing the characteristics of the ten all-encompassing spheres, He silently and peacefully entered the Samadhi of Non-Contention, emitting various colors of light that illuminated the entire world. At that time, in the assembly, two hundred and fifty Bhikkhus (Bhikkhu - Buddhist monk) had their minds opened and became Arhats (Arhat - one who is worthy). Fifty Upasakas (Upasaka - a male lay Buddhist) broke through twenty billion knots of burning afflictions and became Srotapannas (Srotapanna - stream enterer). The heavenly beings and the great assembly, hearing what the Buddha said, were all greatly delighted.

At that time, the elder Ananda (Ananda - 'bliss') immediately rose from his seat and said to the Buddha: 'World Honored One! The Tathagata (Tathagata - 'one who has thus gone') initially spoke of the Impurity Contemplation to Katyayanavada (Katyayanavada - name of a person), the method of counting breaths to the Bhikkhu Zenandi (Zenandi Bhikkhu - name of a monk), and the Four Great Elements Contemplation to Ajita (Ajita). How should we uphold such numerous and subtle Dharma methods? What name should we use to proclaim them to future generations?' The Buddha told Ananda (Ananda): 'This Sutra is named 'The Secret Essentials of Meditation Methods', also named 'The White Bone Contemplation Gate', also named 'The Sequential Nine Contemplations', also named 'The Mixed Contemplation Method', also named 'The Anapanasati Upaya (Anapanasati Upaya - mindfulness of breathing method)', also named 'The Sequential Four Fruition Contemplations', also named 'Distinguishing Realms'. Uphold it in this way, and do not forget it.'

The Buddha told Ananda (Ananda): 'After my Parinirvana (Parinirvana - complete nirvana), if there are Bhikkhus (Bhikkhu), Bhikkhunis (Bhikkhuni - Buddhist nun), Sikshamanas (Siksamana - a female novice Buddhist monk), Sramaneras (Sramanera - male novice), Sramanerikas (Sramanerika - female novice), Upasakas (Upasaka), Upasikas (Upasika - female lay Buddhist), if there are those who wish to learn the Buddha-dharma of the three times, cut off the seeds of birth and death, cross the river of afflictions, exhaust the ocean of birth and death, avoid the seeds of love, cut off the streams of all defilements,厭五欲樂、樂涅槃者，學是觀。This contemplation's merit is like Mount Sumeru (Sumeru), emitting various lights that illuminate the four continents. Those who practice this contemplation will attain the Sramana-phala (Sramana-phala - fruits of ascetic practice), and it is also like this.'

The Buddha told Ananda (Ananda): 'After the Buddha's Parinirvana (Parinirvana), if there are Bhikkhus (Bhikkhu), Bhikkhunis (Bhikkhuni), Upasakas (Upasaka), Upasikas (Upasika) who wish to learn this Dharma, they should stay away from four kinds of evil. What are the four? First, purely uphold the precepts, and do not violate the deportment. If there are any violations of the five precepts (Panca-sila), one should sincerely repent and purify them. After the precepts are purified

，名莊嚴梵行。二者遠離憒鬧，獨處閑靜，繫念一處，樂少語法。修行甚深十二頭陀，心無疲厭，如救頭然。三者掃偷婆塗地，施楊枝凈籌，及諸苦役，以除障罪。四者晝夜六時常坐不臥，不樂睡眠、身倚側者，樂常塳間樹下阿練若處，食若鹿食、死若鹿死。若有四眾行此四法者，當知此人是苦行人。如此苦行，不久必得四沙門果。」

佛告阿難：「若有四眾，修繫念法，乃至觀見腳指端手指端一節少分白骨相極令明瞭，若見一指、若見一爪、一切諸白骨。當知此人以心利故，命終之後必定得生兜率陀天，滅三惡道一切苦患。雖未解脫，不墮惡道。當知此人功德不滅，已得免離三塗苦難，何況具足諸白骨人。見此骨人者，雖未解脫無漏功德，當知此人已免一切三塗八難苦厄之患，當知此人世世所生不離見佛，于未來世值遇彌勒龍華初會，必先聞法得證解脫。」

佛告阿難：「若有比丘、比丘尼、優婆塞、優婆夷，于佛法中，為利養故貪求無厭，為好名聞而假偽作惡，實不坐禪，身口放逸行放逸行，貪利養故自言坐禪。如此比丘，犯偷蘭遮。過時不說，不自改悔，經須臾間即犯十三僧殘。若經一日至於二日，當知此比丘是天人中賊、羅剎魁膾，必墮惡道，犯大重罪。若比丘尼，妖冶邪媚欲求利養，如貓伺鼠

【現代漢語翻譯】現代漢語譯本：名為莊嚴梵行（Brahmacarya，清凈的行為）。第二種是遠離喧囂，獨自處於閑靜之處，專注於一處，不喜多餘的言語。修行甚深的十二頭陀行（dhuta，苦行），內心沒有疲憊厭倦，如同拯救自己的頭一樣急迫。第三種是清掃佛塔（stupa）塗抹地面，施與楊枝（牙刷）和凈籌（計數用的籌碼），以及承擔各種苦役，以此來消除業障和罪過。第四種是晝夜六時經常端坐不臥，不貪戀睡眠、身體倚靠側臥，喜歡常在墳地、樹下、阿練若處（aranya，寂靜處），飲食如同鹿一樣簡單，死去也如同鹿一樣自然。如果有四眾弟子奉行這四種修行方法，應當知道這個人是苦行之人。如此苦行，不久必定能夠證得四沙門果（sramana-phala，四種修行證悟的果位）。」

佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：「如果有四眾弟子，修習繫念法門，乃至觀看到腳趾端或手指端一節少分的白骨相，並且極其清晰明瞭，如果看到一根手指、或者一個指甲、一切的白骨。應當知道這個人因為心很敏銳，命終之後必定能夠往生到兜率陀天（Tusita Heaven，彌勒菩薩所居住的凈土），滅除三惡道（three evil realms，地獄、餓鬼、畜生）的一切痛苦和憂患。雖然還沒有解脫，但不會墮落到惡道。應當知道這個人的功德不會消失，已經能夠免除三塗（three evil paths，地獄、餓鬼、畜生）的苦難，更何況是具足觀想諸白骨的人。見到這種白骨觀的人，雖然還沒有解脫無漏功德，應當知道這個人已經免除一切三塗八難（eight difficulties，指沒有機會聽聞佛法的八種情況）的苦厄和憂患，應當知道這個人世世代代所生之處都不會遠離見到佛陀，在未來世遇到彌勒（Maitreya，未來佛）龍華初會（the first assembly of the Dragon Flower Tree），必定首先聽聞佛法而證得解脫。」

佛陀告訴阿難：「如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），在佛法中，爲了獲得利養而貪求無厭，爲了好的名聲而虛假偽裝作惡，實際上不坐禪，身口放逸，因為貪圖利養而自稱坐禪。這樣的比丘，犯了偷蘭遮罪（sthulatyaya，一種較輕的罪）。過了時間不說出來，不自我改正懺悔，經過很短的時間就犯了十三僧殘罪（samghavasesa，僅次於波羅夷的重罪）。如果經過一日到兩日，應當知道這個比丘是天人中的賊、羅剎（raksasa，惡鬼）中的魁首，必定墮落到惡道，犯下極大的重罪。如果比丘尼，妖艷邪媚想要獲得利養，如同貓伺候老鼠一樣。

【English Translation】 English version: 'Named pure conduct of Brahma (Brahmacarya, pure conduct). The second is to stay away from hustle and bustle, stay alone in a quiet place, focus on one place, and dislike too much grammar. Practicing the twelve dhutas (dhuta, ascetic practices) with great depth, the mind is not tired or bored, as urgent as saving one's own head. The third is to sweep the stupa (stupa) to coat the ground, give willow branches (toothbrush) and clean counters (counters for counting), and bear all kinds of hard labor to eliminate obstacles and sins. The fourth is to sit upright without lying down at six times day and night, not greedy for sleep, leaning on the side of the body, and like to be often in the cemetery, under the tree, in the aranya (aranya, quiet place), eating as simple as a deer, and dying as natural as a deer. If there are four disciples who practice these four methods of practice, they should know that this person is an ascetic. With such ascetic practices, one will soon be able to attain the four sramana-phalas (sramana-phala, the four fruits of practice and enlightenment).'

The Buddha told Ananda (Ananda, one of the Buddha's ten major disciples): 'If there are four disciples who practice the method of mindfulness, and even observe a small part of the white bone phase at the end of the toe or finger, and it is extremely clear and clear, if you see a finger, or a fingernail, all the white bones. It should be known that this person will surely be reborn in the Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva lives) after his death because his mind is very keen, and he will eliminate all the pain and suffering of the three evil realms (three evil realms, hell, hungry ghosts, and animals). Although not yet liberated, he will not fall into the evil path. It should be known that this person's merits will not disappear, and he will be able to avoid the suffering of the three evil paths (three evil paths, hell, hungry ghosts, and animals), let alone those who fully contemplate the white bones. Those who see this white bone contemplation, although they have not yet attained the un-leaked merits, should know that this person has been spared all the suffering and difficulties of the three evil paths and eight difficulties (eight difficulties, referring to the eight situations in which there is no opportunity to hear the Dharma), and should know that this person will not be separated from seeing the Buddha in all his lives, and will surely hear the Dharma and attain liberation at the first assembly of Maitreya (Maitreya, the future Buddha) at the Dragon Flower Tree in the future.'

The Buddha told Ananda: 'If there are bhiksus (bhiksu, ordained male), bhiksunis (bhiksuni, ordained female), upasakas (upasaka, lay male), and upasikas (upasika, lay female) who, in the Buddha-dharma, are greedy and insatiable in order to obtain benefits, and falsely pretend to do evil for the sake of good reputation, but do not actually practice meditation, and their bodies and mouths are unrestrained, and they claim to be practicing meditation because they are greedy for benefits. Such a bhiksu has committed the sthulatyaya (sthulatyaya, a minor offense). If he does not speak out after the time has passed, and does not correct and repent himself, he will commit the samghavasesa (samghavasesa, a serious offense second only to parajika) after a short time. If one or two days pass, it should be known that this bhiksu is a thief among gods and humans, and the head of the raksasas (raksasa, evil spirits), and will surely fall into the evil path and commit a great crime. If a bhiksuni is charming and seductive and wants to obtain benefits, she is like a cat waiting for a mouse.'

貪求無厭，實不坐禪自言坐禪，身口放逸行放逸行，貪利養故自言坐禪。如此比丘尼，犯偷蘭遮。過時不說，不自改悔，經須臾間即犯十三僧殘。若經一日至於二日，當知此比丘尼，是天人中賊、羅剎魁膾，必墮惡道，犯大重罪。若比丘、比丘尼，實不見白骨，自言見白骨，乃至阿那般那。是比丘、比丘尼，誑惑諸天龍鬼神等，欺世間人，此惡人輩是波旬種，為妄語故，自說言我得不凈觀乃至頂法。此妄語人，命終之後，疾于雹雨必定當墮阿鼻地獄，壽命一劫。從地獄出，墮餓鬼中，八千歲中啖熱鐵丸。從餓鬼出墮畜生中，生恒負重、死復剝皮。經五百身還生人中，聾盲瘖啞、癃殘百病以為衣服。如是經苦，不可具說。若優婆塞，實不坐禪自言坐禪，實不梵行自言梵行。是優婆塞，得失意罪，不凈有作不起，墮落臭旃陀羅，與惡為伴，是朽敗種不生善芽。貪利養故，多求無厭，經於一日乃至五日，犯大妄語。此大惡人，波旬所使，是旃陀羅、屠兒羅剎同類，必定當墮三惡道中。此優婆塞欲命終時，十八地獄火車爐炭變化惡事一時迎之，必定當墮三惡趣中無有疑也。若優婆塞，實不得不凈觀乃至暖法，于大眾中起增上慢，唱如是言：『我得不凈觀乃至暖法。』當知此優婆塞，是天人中賊，欺誑世間天龍八部。此優婆塞命

終之後，疾于雹雨必定當墮阿鼻地獄，滿一大劫。地獄壽盡，生餓鬼中，經八千歲啖熱鐵丸。從餓鬼出墮畜生中，生恒負重、死復剝皮。經五百身還生人中，聾盲瘖啞、癃殘百病以為衣服。如是經苦，不可具說。若優婆夷，顯異惑眾，實非坐禪謂言坐禪。此優婆夷，得失意罪，垢結不凈不起，墮落不凈有作臭旃陀羅。此優婆夷與惡為伴，是魔眷屬，必定當墮三惡趣中。是優婆夷，過時不說、不自改悔，經須臾間，一日乃至五日。是優婆夷，貪求無厭，實非梵行自言梵行，實非坐禪自言坐禪。此大惡人，必定當墮三惡趣中，隨業受生。若優婆夷，實不得不凈觀乃至暖法，于大眾中唱如是言、起增上慢，自言：『我得不凈觀乃至暖法。』此優婆夷，是天人中賊。命終之後，疾于雹雨必定當墮阿鼻地獄，滿一大劫。地獄壽盡生餓鬼中，經八千歲啖熱鐵丸。從餓鬼出墮畜生中，生恒負重、死復剝皮。經五百身還生人中，聾盲瘖啞、癃殘百病以為衣服。如是經苦，不可具說。」

佛告阿難：「若比丘、比丘尼、優婆塞、優婆夷，繫念住意，心不散亂，端坐正受，住意一處，閉塞諸根。此人安心念定力故，雖無境界，捨身他世生兜率天，值遇彌勒。與彌勒俱下生閻浮提，龍華初會最先聞法悟解脫道。複次阿難！佛滅度后濁惡

世中，若有比丘、比丘尼、優婆塞、優婆夷，實修梵行，行十二頭陀莊嚴身，心行念定，修白骨觀。觀于不凈入深境界，心眼明利通達禪法。如此四眾為增長佛法故、為法不滅故，當密身口意。猶如有人遇身心病，良醫處方當服醍醐。爾時病者則詣國王求乞醍醐，王慈愍故即以醍醐持用賜之，因敕病人服醍醐法，當於密屋無風塵處而取飲之，飲已閉口調四大氣勿令失度。若比丘、比丘尼服此甘露灌頂藥者，唯除知法教授之師，不得妄向他人宣說。若向他說，即失境界，亦犯十三僧殘之罪。若諸白衣，欲行禪定得五神通，尚不應向他人宣說，言我得神通仙咒術一切宜秘；何況出家受具足戒，若得不凈觀乃至暖法，不得妄向他人宣說。若向他說，即滅境界，使多眾生於佛法中生疑惑心。是故我今於此眾中，制諸比丘比丘尼，若得不凈觀乃至暖法，當密修行令心明利，唯向智者教授師說，不得廣傳向他人說。若向他說，為利養心，應時即犯十三僧殘。過時不懺，心無慚愧，亦犯重罪如上所說。」

複次阿難：「佛滅度后現前無佛，四部弟子求解脫者，得不凈觀，當密藏秘勿令他知。譬如有人貧窮孤獨，生濁惡世屬無道王。彼貧窮人掘地求水，宿世因緣忽遇伏藏大獲珍寶。怖畏惡王，密藏此寶不令他知，但于屏處取此珍

【現代漢語翻譯】現代漢語譯本：世尊，如果世間有比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士），真正修行清凈的梵行，以十二種頭陀行來莊嚴自身，內心專注于禪定，修習白骨觀。觀察身體的不凈，進入深層的境界，心眼變得明亮銳利，通達禪定的方法。這樣的四眾弟子爲了增長佛法，爲了佛法不滅，應當保守身、口、意的秘密。就像有人身心生病，高明的醫生開出藥方要服用醍醐（最上等的乳製品，比喻佛法）。這時病人就去向國王請求醍醐，國王慈悲憐憫，就把醍醐賜給他，並且告誡病人服用醍醐的方法，應當在密室裡，沒有風塵的地方飲用，飲用后閉口，調理四大（地、水、火、風）之氣，不要失去平衡。如果比丘、比丘尼服用這種甘露灌頂般的藥物，除了懂得佛法可以教授的師父，不可以隨便向他人宣說。如果向他人說了，就會失去境界，也犯了十三僧殘罪（僅次於波羅夷的重罪）。如果各位在家居士，想要修行禪定得到五神通，尚且不應該向他人宣說，說我得到了神通、仙咒術，一切都應該保密；何況是出家受了具足戒的比丘，如果得到了不凈觀乃至暖法（禪修的初步體驗），不可以隨便向他人宣說。如果向他人說了，就會滅失境界，使很多眾生對佛法產生疑惑之心。所以我現在在此大眾之中，告誡各位比丘、比丘尼，如果得到了不凈觀乃至暖法，應當秘密修行，使內心明亮銳利，只向有智慧的教授師說，不可以廣泛地向他人傳講。如果向他人說了，是爲了貪圖利養之心，當時就犯了十三僧殘罪。過了時間不懺悔，內心沒有慚愧，也犯了重罪，就像上面所說的。" 複次，阿難（釋迦牟尼佛的十大弟子之一，以記憶力強著稱）！佛陀滅度后，現在沒有佛在世，四部弟子想要求解脫的人，得到了不凈觀，應當秘密地藏起來，不要讓別人知道。譬如有人貧窮孤獨，生在污濁惡劣的世道，屬於沒有道德的君王統治下。那貧窮的人挖掘土地尋找水源，因為過去世的因緣，忽然遇到埋藏在地下的寶藏，獲得了大量的珍寶。因為害怕邪惡的君王，秘密地藏起這些寶物，不讓別人知道，只是在隱蔽的地方取出這些珍寶來使用。

【English Translation】 English version: 'In this world, if there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees) who truly cultivate pure conduct (Brahmacharya), adorn themselves with the twelve Dhuta practices, focus their minds on Samadhi, and practice the contemplation of white bones (Asubha-bhavana). Contemplating impurity and entering deep states, their minds and eyes become clear and sharp, understanding the methods of Dhyana. Such fourfold assemblies, for the sake of increasing the Buddha-dharma and preventing its extinction, should keep their body, speech, and mind secret. It is like someone who encounters physical and mental illness, and a good doctor prescribes the finest ghee (clarified butter, metaphor for the Dharma). Then the patient goes to the king to beg for ghee, and the king, out of compassion, bestows the ghee upon him, instructing the patient on how to take it. He should drink it in a secret room, free from wind and dust, and after drinking, close his mouth and regulate the four great elements (earth, water, fire, wind) so they are not imbalanced. If Bhikshus or Bhikshunis take this nectar-like, crown-anointing medicine, they should not reveal it to others except to a Dharma-knowing teacher who can instruct them. If they tell others, they will lose their attainment and also commit the thirteenth Sanghavasesa offense (a serious offense second only to Parajika). If laypeople wish to practice Dhyana and attain the five supernormal powers (Abhijna), they should not reveal it to others, saying, 'I have attained supernormal powers, magical spells,' everything should be kept secret; how much more so for ordained monks who have received the full precepts (Bhikkhu-pāṭimokkha). If they attain the contemplation of impurity or even the warmth stage (preliminary experience in meditation), they should not reveal it to others. If they tell others, they will lose their attainment and cause many beings to develop doubts about the Buddha-dharma. Therefore, I now, in this assembly, instruct all Bhikshus and Bhikshunis that if they attain the contemplation of impurity or even the warmth stage, they should practice secretly to make their minds clear and sharp, only speaking to a wise teacher who can instruct them, and not widely spreading it to others. If they tell others with a mind seeking profit and offerings, they immediately commit the thirteenth Sanghavasesa offense. If they do not repent in time and have no sense of shame, they also commit a grave offense as described above.'" Furthermore, Ananda (one of the ten principal disciples of Shakyamuni Buddha, known for his strong memory)! After the Buddha's Parinirvana (death), when there is no Buddha present, the fourfold assembly of disciples who seek liberation, if they attain the contemplation of impurity, should secretly hide it and not let others know. It is like someone who is poor and lonely, born in a turbid and evil age, under the rule of an immoral king. That poor person digs the earth seeking water, and due to past karmic connections, suddenly encounters a hidden treasure and obtains great jewels. Fearing the evil king, he secretly hides these treasures and does not let others know, but only takes them out in secret places to use.

寶，以供妻子密受快樂。佛滅度后，四部弟子得禪樂者，亦復如是，當密藏之，不得廣說。若廣說者，犯大重罪。複次阿難！譬如長者獨有一子，遇大重病，鬚眉落盡。爾時長者內自思惟：『我今衰禍。唯此一子，遇此重病。當何處求覓良醫？』作此語已，大出財寶，募訪良醫。長者宿福，忽遇一醫多知經方。長者白言：『唯愿大師起大慈悲。我有一子，遇患多時。唯愿大師救療此患。設得愈病，今我家中大有財寶，猶如北方毗沙門天王。若子得差，唯除我身，一切奉上不敢違逆。』時彼良醫告長者言：『汝今能造七重闇室極令深密，然後可令汝子服藥。服此藥已，不得見人，不向他說。經四百日，兒乃可差。』」

佛告阿難：「佛滅度后，佛四部眾弟子，若修禪定求解脫者，如重病人隨良醫教，當於靜處，若塳間、若林樹下、若阿練若處，修行甚深諸賢聖道。當密身口，于內心中修四梵行、修四念處、修四正勤、修四如意足、修五根、修五力、修七覺道、修八聖道分、修四禪、修四無量，心遊入甚深無量空三昧門，乃至得六神通。如是種種勝妙功德，但當一心密而行之，慎勿虛妄于多眾前自說得過人法。若說得過人法，如上所說，必定當墮阿鼻地獄。」佛告阿難：「我般涅槃后初一百歲，此不凈觀行閻浮提，

【現代漢語翻譯】現代漢語譯本：寶，用來讓妻子秘密地享受快樂。佛陀涅槃后，四部弟子中獲得禪樂的人，也應該這樣做，應當秘密地珍藏它，不得廣泛宣說。如果廣泛宣說，就犯下極重的罪過。再者，阿難！譬如一位長者只有一個兒子，得了重病，眉毛鬍鬚都掉光了。這時長者內心自忖：『我現在真是衰敗不幸。只有這一個兒子，又得了這樣的重病。應當到哪裡去尋找好醫生呢？』說完這話后，拿出大量的財寶，招募尋訪良醫。長者前世有福，忽然遇到一位醫生，精通各種醫方。長者稟告醫生說：『唯愿大師發大慈悲。我有一個兒子，患病很久了。唯愿大師救治他的病。如果能治好他的病，我家中有大量的財寶，就像北方的毗沙門天王一樣富有。如果兒子能痊癒，除了我自身之外，一切都奉獻給您，不敢違背。』當時那位良醫告訴長者說：『你現在能建造七重黑暗的房間，務必使其極其嚴密，然後才可以讓你兒子服藥。服下這藥后，不得見人，也不得向人說。經過四百天，你的兒子才可以痊癒。』佛告訴阿難：『佛陀涅槃后，佛陀的四部弟子，如果修習禪定以求解脫的人，就像重病人聽從良醫的教導一樣，應當在安靜的地方，或者在墳地間、或者在樹林下、或者在阿練若處（Aranya，空閑處），修行甚深的各種賢聖之道。應當秘密地守護身口意，在內心修習四梵行（Brahmavihara，四種清凈的德行，即慈、悲、喜、舍）、修習四念處（Smrtyupasthana，觀身不凈、觀受是苦、觀心無常、觀法無我）、修習四正勤（Samyakprahana，已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）、修習四如意足（Rddhipada，欲如意足、精進如意足、心如意足、觀如意足）、修習五根（Indriya，信根、精進根、念根、定根、慧根）、修習五力（Bala，信力、精進力、念力、定力、慧力）、修習七覺道（Bodhyanga，念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、修習八聖道分（Aryastangamarga，正見、正思惟、正語、正業、正命、正精進、正念、正定）、修習四禪（Dhyana，初禪、二禪、三禪、四禪）、修習四無量心（Apramanas，慈無量心、悲無量心、喜無量心、舍無量心），心遊入甚深無量的空三昧門，乃至獲得六神通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。像這樣種種殊勝美妙的功德，只應當一心秘密地修行，千萬不要虛妄地在眾人面前自誇自己得到了超人的法。如果說了自己得到了超人的法，就像上面所說的，必定會墮入阿鼻地獄（Avici，無間地獄）。』佛告訴阿難：『我般涅槃后最初一百年，這種不凈觀的修行在閻浮提（Jambudvipa，我們所居住的這個世界）...

【English Translation】 English version: Treasures, to allow his wife to secretly enjoy pleasure. After the Buddha's Parinirvana, those of the fourfold assembly of disciples who attain the joy of Dhyana should also do likewise, keeping it secretly treasured, and not widely proclaiming it. If they widely proclaim it, they commit a great and grave offense. Furthermore, Ananda! Suppose a wealthy man has an only son, who contracts a serious illness, causing his eyebrows and beard to fall out. At that time, the wealthy man thinks to himself: 'I am now in decline and misfortune. I have only this one son, and he has contracted this serious illness. Where should I seek a good doctor?' Having said this, he brings out a great amount of wealth and seeks out a good doctor. Due to the wealthy man's past merits, he suddenly encounters a doctor who is knowledgeable in many medical formulas. The wealthy man says to the doctor: 'I beseech you, Master, to have great compassion. I have a son who has been ill for a long time. I beseech you, Master, to cure this illness. If he is cured, my house is full of wealth, like the Vaishravana (Kubera) Heavenly King of the North. If my son is healed, I will offer everything except myself, and dare not disobey.' At that time, the good doctor tells the wealthy man: 'Can you now build seven layers of dark rooms, making them extremely secret, and then have your son take the medicine? After taking this medicine, he must not see anyone, nor speak to anyone about it. After four hundred days, your son will be healed.'" The Buddha said to Ananda: 'After the Buddha's Parinirvana, if the Buddha's fourfold assembly of disciples cultivates Dhyana seeking liberation, like a seriously ill person following the doctor's instructions, they should practice in a quiet place, whether in a cemetery, under a forest tree, or in an Aranya (secluded place), cultivating the profound paths of the wise and noble. They should secretly guard their body, speech, and mind, and inwardly cultivate the Four Brahmaviharas (divine abodes: loving-kindness, compassion, sympathetic joy, equanimity), cultivate the Four Smrtyupasthanas (foundations of mindfulness: mindfulness of the body, feelings, mind, and dharmas), cultivate the Four Samyakprahana (right efforts: preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), cultivate the Four Rddhipadas (bases of power: zeal, effort, mind, and investigation), cultivate the Five Indriyas (faculties: faith, effort, mindfulness, concentration, and wisdom), cultivate the Five Balas (powers: faith, effort, mindfulness, concentration, and wisdom), cultivate the Seven Bodhyangas (factors of enlightenment: mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), cultivate the Eightfold Aryastangamarga (Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), cultivate the Four Dhyanas (meditative absorptions: first Dhyana, second Dhyana, third Dhyana, fourth Dhyana), cultivate the Four Apramanas (immeasurables: loving-kindness, compassion, sympathetic joy, equanimity), and let their minds enter the profound and immeasurable Samadhi (concentration) gate of emptiness, and even attain the Six Sadabhijnas (supernatural powers: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows). Such wonderful and excellent merits should be practiced secretly with one mind, and be careful not to falsely boast in front of many people that you have attained superhuman dharmas. If you say that you have attained superhuman dharmas, as mentioned above, you will surely fall into Avici (the hell of incessant suffering).' The Buddha told Ananda: 'In the first hundred years after my Parinirvana, this practice of contemplating impurity will be in Jambudvipa (the world we live in)...'

攝放逸者令觀四諦。一日之中修無常觀得解脫者，如我住世等無有異。二百歲后，此閻浮提四部弟子二分之中一分弟子，修無常觀得解脫道。三百歲時，四部弟子四分之中一分弟子，修無常觀得解脫道。四百歲時，四部弟子五分之中一分弟子，修無常觀得解脫道。我涅槃后五百歲時，四部弟子十分之中一分弟子，修無常觀得解脫道。六百歲時，四部弟子百分之中一分弟子，修無常觀得解脫道。七百歲時，四部弟子千分之中一分弟子，修無常觀得解脫道。八百歲時，四部弟子萬分之中一分弟子，修無常觀得解脫道。九百歲時，四部弟子千萬分中一分弟子，修無常觀得解脫道。千歲之時，四部弟子億分之中十人百人，修無常觀得解脫道。過千歲已，此無常觀雖複流行閻浮提中，億億千萬眾多弟子若一若兩，修無常觀得解脫道。千五百歲后，若有比丘、比丘尼、優婆塞、優婆夷，讚歎宣說無常苦空無我觀者，多有眾生懷嫉妒心，或以刀斫、或以瓦礫打拍彼人，罵言：『癡人！世間何處有無常觀苦空無我？身肌白凈無量，云何反說身為不凈？汝大惡人，宜合驅擯。此相現時。百千人中。無有一人修無常觀。』此相現時，法幢崩、慧日沒，一切眾生盲無眼目。釋迦牟尼佛雖有弟子，所著袈裟如木頭幡自然變白。諸比丘尼猶如淫女

【現代漢語翻譯】現代漢語譯本對於那些放縱的人，要引導他們觀察四諦（苦、集、滅、道）。如果有人在一天之中修習無常觀而獲得解脫，那麼他和我在世時沒有什麼不同。在我涅槃二百年後，在這個閻浮提（Jambudvipa，指我們所居住的這個世界）的四部弟子（比丘、比丘尼、優婆塞、優婆夷）中，會有二分之一的弟子通過修習無常觀而獲得解脫之道。三百年後，四部弟子中會有四分之一的弟子通過修習無常觀而獲得解脫之道。四百年後，四部弟子中會有五分之一的弟子通過修習無常觀而獲得解脫之道。我涅槃五百年後，四部弟子中會有十分之一的弟子通過修習無常觀而獲得解脫之道。六百年後，四部弟子中會有百分之一的弟子通過修習無常觀而獲得解脫之道。七百年後，四部弟子中會有千分之一的弟子通過修習無常觀而獲得解脫之道。八百年後，四部弟子中會有萬分之一的弟子通過修習無常觀而獲得解脫之道。九百年後，四部弟子中會有千萬分之一的弟子通過修習無常觀而獲得解脫之道。一千年時，四部弟子中會有億分之十人或百人，通過修習無常觀而獲得解脫之道。超過一千年后，雖然無常觀仍然在閻浮提中流行，但億億千萬的眾多弟子中，只有一兩個通過修習無常觀而獲得解脫之道。一千五百年後，如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）讚歎宣說無常、苦、空、無我觀，很多眾生會心懷嫉妒，或者用刀砍、或者用瓦礫打他們，罵他們說：『癡人！世間哪裡有什麼無常觀、苦空無我？身體肌膚白凈無量，為什麼反而說身體是不凈的？你這個大惡人，應該被驅逐。』當這種現象出現時，百千人中，沒有一個人修習無常觀。這種現象出現時，法幢（dharma banner，佛法的旗幟）倒塌、慧日（wisdom sun，智慧的太陽）隕落，一切眾生都變得盲目。釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）雖然有弟子，但他們所穿的袈裟（kasaya，僧侶的服裝）會像木頭幡一樣自然變白。諸比丘尼（bhiksuni，出家女眾）就像**

【English Translation】 English version Guide those who are heedless to contemplate the Four Noble Truths. One who cultivates the contemplation of impermanence and attains liberation in a single day is no different from me when I was alive. Two hundred years after my Nirvana, among the fourfold assembly (bhiksu, bhiksuni, upasaka, upasika) in this Jambudvipa (the world we live in), one-half of the disciples will attain the path of liberation through cultivating the contemplation of impermanence. Three hundred years later, one-quarter of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Four hundred years later, one-fifth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Five hundred years after my Nirvana, one-tenth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Six hundred years later, one-hundredth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Seven hundred years later, one-thousandth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Eight hundred years later, one ten-thousandth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Nine hundred years later, one ten-millionth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. At one thousand years, ten or a hundred out of a billion of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. After one thousand years, although the contemplation of impermanence still circulates in Jambudvipa, only one or two out of billions and billions of disciples will attain the path of liberation through cultivating the contemplation of impermanence. After one thousand five hundred years, if there are bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), or upasikas (female lay devotees) who praise and proclaim the contemplation of impermanence, suffering, emptiness, and non-self, many beings will harbor jealousy, or strike them with knives or tiles, and scold them, saying: 'Fool! Where in the world is there contemplation of impermanence, suffering, emptiness, and non-self? The skin of the body is pure and boundless, why do you say the body is impure? You are a great evil person, you should be expelled.' When this phenomenon appears, among hundreds of thousands of people, there will not be a single one who cultivates the contemplation of impermanence. When this phenomenon appears, the dharma banner (the flag of Dharma) will collapse, the wisdom sun (the sun of wisdom) will fall, and all beings will become blind. Although Sakyamuni Buddha (the founder of Buddhism) has disciples, the kasaya (robes) they wear will naturally turn white like wooden banners. The bhiksunis (nuns) will be like **

，炫賣色以用自活。諸優婆塞如旃陀羅，殺生無度。諸優婆夷邪淫無道，欺誑百端。此相現時，釋迦牟尼無上正法永沒無餘。」

佛告阿難：「汝持佛語，為未來世四部弟子當廣宣說分別其義，慎勿忘失。複次阿難！汝當爲來世諸眾生等當宣此言：『如來大法不久必沒。汝等於佛法中應勤精進，當觀苦空無常無我等法。』」

佛說此語時，八千天子悟解無常，遠塵離垢，得法眼凈。五百比丘，即于座上不受諸法，漏盡意解成阿羅漢。爾時長者阿祇達，並千二百五十比丘，諸天龍神，聞佛說此無常觀門，心開意解，皆悉達解苦空無常，頂禮佛足，歡喜奉行。

禪秘要法經卷下

【現代漢語翻譯】現代漢語譯本：他們會炫耀販賣色相以用來維持生計。那些優婆塞（Upasaka，男居士）如同旃陀羅（Chandala，印度社會中的賤民），殺生沒有節制。那些優婆夷（Upasika，女居士）邪淫沒有底線，欺騙花樣百出。這種現象出現的時候，釋迦牟尼（Sakyamuni）無上正法將永遠消失，不留一絲痕跡。

佛陀告訴阿難（Ananda）說：『你要記住我的話，爲了未來世的四部弟子，應當廣泛宣說，詳細解釋其中的含義，千萬不要忘記。』佛陀又說：『阿難！你應當為未來的眾生宣說這些話：如來的大法不久必定會消失。你們在佛法中應當勤奮精進，應當觀察苦、空、無常、無我等法。』

佛陀說這些話的時候，八千天子領悟了無常的道理，遠離塵垢，獲得了法眼凈。五百比丘，當即在座位上不再執著于諸法，斷盡煩惱，心意解脫，成就阿羅漢（Arhat）。當時，長者阿祇達（Ajita），以及一千二百五十位比丘，諸天龍神，聽聞佛陀宣說這個無常觀法門，心開意解，都通達理解了苦、空、無常的道理，頂禮佛足，歡喜地信受奉行。

《禪秘要法經》卷下

【English Translation】 English version: They will flaunt and sell their physical appearances to make a living. Those Upasakas (male lay devotees) will be like Chandalas (outcasts in Indian society), killing without restraint. Those Upasikas (female lay devotees) will engage in immoral sexual conduct without limit, deceiving in countless ways. When this phenomenon appears, the unsurpassed and righteous Dharma of Sakyamuni (the historical Buddha) will forever disappear without a trace.

The Buddha said to Ananda: 'You must remember my words, and for the sake of the fourfold disciples of the future, you should widely proclaim and explain their meaning in detail, and never forget them.' The Buddha further said: 'Ananda! You should proclaim these words to the sentient beings of the future: The Tathagata's (another name for the Buddha) great Dharma will surely disappear before long. You should diligently strive forward in the Buddha-dharma, and you should contemplate the teachings of suffering, emptiness, impermanence, and non-self.'

When the Buddha spoke these words, eight thousand devas (gods) awakened to the understanding of impermanence, distanced themselves from defilements, and attained the pure Dharma eye. Five hundred bhikshus (monks), immediately upon their seats, no longer clung to any dharmas (teachings), exhausted their outflows, and their minds were liberated, becoming Arhats (enlightened beings). At that time, the elder Ajita, along with one thousand two hundred and fifty bhikshus, devas, nagas (dragons), and other spirits, hearing the Buddha proclaim this Dharma gate of contemplating impermanence, had their minds opened and understood, and they all thoroughly comprehended the principles of suffering, emptiness, and impermanence, prostrated themselves at the Buddha's feet, and joyfully accepted and practiced it.

Dhyana Essential Secret Method Sutra, Volume 2