Chinese
成已，复当更教系念住意，谛观腰中脊骨，想诸脊骨白如珂雪。见脊骨已，见举身骨节节相拄，转复明净白如颇梨。见一一骨支节大小，一一皆明，如颇梨镜。火大风水地大，是诸境界皆于一节中现。此想成时，见下方地，从于床下渐渐就开。见一床下地已，复见二床下地。见二床下地已，复见三床下地。见三床下地已，渐见一室内。见一室内已，次见二室内。见二室内已，渐见三室内。见三室内已，复见一庭中地，渐渐就开。见此事时应当谛观，乃至下方无有障阂。下方风轮中有诸风起，向诸夜叉，皆吸此风。吸此风已，身诸毛孔生鸠槃荼。一一鸠槃荼吐诸山火，满大千世界。是诸山间忽然复有无量妙女，鼓乐弦歌至行者前。罗刹复来。争取食之。行者见已，极大惊怖不自胜持。出定之时，恒患心痛，顶骨欲破。摄心入定，如前悉见四大境界。见此境界已，四大定力故，自见身体白如玉人，节节上火起、节节下水流，耳中风出、眼中雨石。见此事已，于其前地有十蚖蛇，其身长大五百由旬，有千二百足，足似毒龙。身出水火，宛转于地。此想成时，但当至心忏悔先罪。出定之时不得多语，于寂静处一心系念，唯除食时。复当忏悔，服诸酥药，然后方当易此观法。” 佛告阿难：“此观名为第二四大观。汝好受 现代汉语译本：修习成就后，应当再次教导系念住意，仔细观察腰部的脊骨，想象所有脊骨都像珂雪一样洁白。见到脊骨后，见到全身骨骼的各个关节互相支撑，更加明亮洁净，像颇梨（水晶）一样。见到每一根骨头的支节大小，每一个都清晰明亮，如同颇梨镜。火大、风大、水大、地大，这些境界都显现在一个骨节之中。这种观想成就时，见到下方的地面，从床下渐渐裂开。见到一张床下的地面后，又见到两张床下的地面。见到两张床下的地面后，又见到三张床下的地面。见到三张床下的地面后，渐渐见到一个房间内。见到一个房间内后，接着见到两个房间内。见到两个房间内后，渐渐见到三个房间内。见到三个房间内后，又见到一个庭院中的地面，渐渐裂开。见到这些景象时，应当仔细观察，乃至下方没有任何阻碍。下方的风轮中有各种风生起，吹向各个夜叉（恶鬼），他们都吸食这些风。吸食这些风后，身体的各个毛孔生出鸠槃荼（瓮形鬼）。每一个鸠槃荼都吐出山火，充满大千世界。这些山间忽然又出现无数美妙的女子，敲锣打鼓，弹奏歌唱，来到修行者面前。罗刹（恶鬼）又来了，争抢着要吃掉修行者。修行者见到这些，极其惊恐，无法控制自己。出定的时候，常常感到心痛，头顶的骨头好像要裂开。收摄心神进入禅定，像之前一样看到四大境界。见到这些境界后，凭借四大定力，自己看到身体洁白如玉人，每一节骨头上都燃起火焰，每一节骨头下都流淌水流，耳朵里发出风声，眼睛里落下雨石。见到这些景象后，在他的前方出现十条蚖蛇（大蛇），它们的身体长达五百由旬（古印度长度单位），有一千二百只脚，脚像毒龙。身体发出水火，在地上蜿蜒盘旋。这种观想成就时，只要至诚忏悔以前的罪过。出定的时候不要多说话，在寂静的地方一心系念，只有吃饭的时候例外。还要忏悔，服用各种酥油药物，然后才可以更换这种观想方法。 佛陀告诉阿难（佛陀的侍者）: '这种观想称为第二四大观。你要好好接受。'
English
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.' --------------------------------------------------------------------------------
Chinese
持，慎勿忘失。”尔时阿难闻佛所说，欢喜奉行。此想成时，名第十三结使根本观竟。◎ ◎佛告阿难：“此想成已，当更易观。易观法者，火大动时应起山想。当想诸山犹如冰霜，为火所融。如是猛火极大炽盛。火炽盛时，身体蒸热。复更想龙，令雨诸石以掩猛火。复当想石，使碎如尘。龙复吐风，聚诸微尘积至成山，无量林木荆棘丛刺皆自然生。尔时白水，五色具足，流诸刺间。如是诸水住山顶上，犹如积冰凝然不动。”此想成已，名第十四易观法。 佛告阿难：“若有比丘、比丘尼、优婆塞、优婆夷，三昧正受者，汝当教是易观法，慎勿忘失。此四大观，若有得者，佛听服食酥肉等药。其食肉时洗令无味，当如饥世食子肉想：‘我今此身若不食肉，发狂而死。’是故佛于舍卫国敕诸比丘，为修禅故，得食三种清净之肉。”尔时阿难闻佛所说。欢喜奉行。 佛告阿难：“教易观已，复当更教如前系念住意，谛观脊骨，复使白净过前数倍。于二节间以明净故，得见一切诸秽恶事。此想成时，当自观身作一骨人，节节之中白净明显，如颇梨镜。阎浮提中一切骨人，及四大观所有境界，皆于一节中现。见此事已，见诸骨人从东方来，向于行者，行行相次，数如微尘。如是东方满娑婆世界诸白骨人，皆 现代汉语译本：‘受持它，切记不要忘记。’当时，阿难（Ananda，佛陀的十大弟子之一）听了佛陀所说，欢喜地遵照奉行。这种观想成就时，称为第十三结使根本观结束。 佛陀告诉阿难（Ananda）: ‘这种观想成就后，应当更换观想。更换观想法是，火大（Tejo Dhatu，四大元素之一，指火元素）发动时，应该生起山想。应当观想诸山就像冰霜一样，被火融化。像这样猛烈的火极大炽盛。火炽盛时，身体蒸热。再观想龙（Naga，印度神话中的蛇神），让它降下石头雨来掩盖猛火。再观想石头，使它碎裂如尘土。龙再吐出风，聚集各种微尘堆积成山，无量的林木、荆棘、丛刺都自然生长。这时白水（Ap Dhatu，四大元素之一，指水元素），五种颜色都具备，流淌在荆棘之间。像这样各种水停留在山顶上，就像堆积的冰一样凝结不动。’这种观想成就后，称为第十四易观法。 佛陀告诉阿难（Ananda）: ‘如果有比丘（Bhikkhu，佛教僧侣）、比丘尼（Bhikkhuni，佛教女尼）、优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士），进入三昧（Samadhi，禅定）正受，你应该教导他们这种易观法，切记不要忘记。这四大观（四大元素观），如果有人修习成功，佛允许他们服用酥油、肉等药物。他们吃肉的时候，要洗干净使它没有味道，应当像饥荒年代吃自己孩子肉一样想：‘我现在这个身体如果不吃肉，就会发狂而死。’因此佛在舍卫国（Sravasti，古印度城市）告诫各位比丘（Bhikkhu），为了修习禅定，可以吃三种清净之肉。’当时阿难（Ananda）听了佛陀所说，欢喜地遵照奉行。 佛陀告诉阿难（Ananda）: ‘教导易观法后，再教导他们像前面一样系念住意，仔细观察脊骨，再使它比之前更加白净数倍。在两节脊骨之间因为明净的缘故，能够看见一切各种污秽恶事。这种观想成就时，应当自己观想身体变成一个骨人，每一节骨头都白净明显，像颇梨镜（Sphatika，水晶镜子）。阎浮提（Jambudvipa，我们所居住的这个世界）中一切骨人，以及四大观（四大元素观）所有的境界，都在一节骨头中显现。看见这件事后，看见各种骨人从东方来，面向修行者，一行一行相继而来，数量像微尘一样。像这样东方充满娑婆世界（Saha World，我们所居住的这个世界）的各种白骨人，都'
English
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' --------------------------------------------------------------------------------
Chinese
行行相次，来向行者；南西北方、四维上下亦复如是。复有青色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有淤泥色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有浊水色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有赤色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有红色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有脓血涂身骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有黄色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有绿色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有紫色骨人，行行相次，来向行者，满阎浮提。渐渐广大，乃至东方满娑婆世界；南西北方、四维上下亦复如是。复有那利疮色骨人，于诸节间 现代汉语译本 一排排地接连不断，朝着修行者而来；南方、北方、西方、四维（东南、东北、西南、西北）和上方、下方也是这样。又有青色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提（Jambudvipa，指我们所居住的这个世界）。渐渐地扩大，乃至东方遍满了娑婆世界（Saha world，指我们所处的这个充满缺陷和痛苦的世界）；南方、北方、西方、四维和上方、下方也是这样。又有淤泥色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有浊水色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有赤色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有红色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有脓血涂身的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有黄色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有绿色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有紫色的骨人，一排排地接连不断，朝着修行者而来，遍满了阎浮提。渐渐地扩大，乃至东方遍满了娑婆世界；南方、北方、西方、四维和上方、下方也是这样。又有那利疮色的骨人，在各个关节之间