English
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 --------------------------------------------------------------------------------
Chinese
，二节流出十六色，诸恶杂脓，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。此想成时，行者惊怖，见诸夜叉欲来啖己。尔时复当见诸骨人，节节火起、焰焰相次，遍满娑婆世界。复见骨人顶上涌出诸水，如颇梨幢。复见骨人头上，一切众火化为石山。是时诸龙耳出诸风，吹火动山。是时诸山。旋住空中。如窑家轮。而无分阂。见此事已，极大惊怖。以惊怖故，有一亿鬼，担山吐火，形状各异，来至其所。” 佛告阿难：“若有比丘，正念安住修不放逸，见此事时当教诸法空无我观。出定之时亦当劝进令至智者所问甚深空义。闻空义已，应当自观：‘我身者，依因父母不净和合，筋缠血涂，三十六物污露不净，属诸业缘，从无明起。今观此身无一可爱，如朽败物。’作是思惟，时诸骨人皆来逼己，当伸右手以指弹诸骨人，而作是念：‘如此骨人，从虚妄想强分别现。我身亦尔，从四大生，六入村落所共居止，何况诸骨从虚妄出。’作是念时，诸白骨人碎散如尘，积聚在地如白雪山。众多杂色骨人，有一大虺忽然吞食。于白雪山上有一白玉人，身体端严，高三十六由旬，颈赤如火。眼有白光。时诸白水并颇梨幢，悉皆自然入白玉人顶。龙鬼蛇虺、猕猴师子狸猫 现代汉语译本：第二节，从身体流出十六种颜色，各种污秽的脓液，一行接一行地，朝着修行者涌来，充满整个阎浮提（Jambudvipa，指我们所居住的这个世界）。渐渐地扩大，乃至东方充满娑婆世界（Saha World，指我们所处的这个充满苦难的世界）；南西北方、四维上下也同样如此。当这种景象出现时，修行者会感到惊恐，看到各种夜叉（Yaksa，一种守护神，有时也指恶鬼）想要来吞噬自己。这时，又会看到各种骨人，每个关节都燃起火焰，火焰连绵不绝，遍布整个娑婆世界。又看到骨人的头顶涌出各种水流，像颇梨幢（Sphatika banner，一种水晶柱）。又看到骨人的头上，所有的火焰都化为石山。这时，诸龙（Naga，一种蛇神）从耳朵里发出狂风，吹动火焰和山石。这时，所有的山石，旋转着停留在空中，像窑工的轮盘一样，没有丝毫阻碍。看到这些景象后，会感到极大的惊恐。因为惊恐的缘故，会有一亿个鬼，扛着山石，喷吐火焰，形状各异，来到修行者所在的地方。 佛告诉阿难（Ananda，佛陀的十大弟子之一）：“如果有比丘，以正念安住，修习不放逸，看到这些景象时，应当教导他们诸法空无我观。出定的时候，也应当劝勉他们去向有智慧的人请教甚深的空性之义。听闻空性之义后，应当自己观察：‘我的身体，依靠父母不净之物的和合，筋缠血涂，由三十六种不净之物组成，污秽暴露，属于各种业缘，从无明而起。现在观察这个身体，没有一处可爱之处，就像朽烂败坏的物体。’这样思惟的时候，各种骨人都来逼近自己，应当伸出右手，用手指弹击这些骨人，并且这样想：‘这些骨人，是从虚妄的想象中，强行分别显现出来的。我的身体也是这样，从四大（地、水、火、风）产生，六入（眼、耳、鼻、舌、身、意）村落共同居住的地方，更何况这些骨人是从虚妄中产生的。’这样想的时候，所有的白骨人都会碎裂散开，像灰尘一样，堆积在地上，像白色的雪山。众多杂色的骨人中，有一条巨大的虺（Hui，一种大蛇）忽然吞食了它们。在白雪山上，有一个白玉人，身体端正庄严，高三十六由旬（Yojana，古印度长度单位），脖子红得像火焰，眼睛发出白光。这时，所有的白水和颇梨幢，都自然地进入白玉人的头顶。龙鬼蛇虺、猕猴师子狸猫
English
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 --------------------------------------------------------------------------------
Chinese
之属，悉皆惊走，畏大火故寻树上下，身诸毛孔九十九蛇悉在树上。尔时毒龙宛转绕树，复见黑象在树下立。见此事时，应当深心六时忏悔，不乐多语，在空闲处思诸法空。诸法空中无地无水亦无风火，色是颠倒从幻法生，受是因缘，从诸业生。想为颠倒，是不住法。识为不见，属诸业缘，生贪爱种。如是种种谛观此身，地大者从空见有，空见亦空，云何为坚想地？如是推析何者是地？作是观已，名观外地。一一谛观地大无主。作是想时，见白骨山复更碎坏犹如微尘，唯骨人在于微尘间，有诸白光共相连持。于白光间复生种种四色光明，于光明间复起猛火烧诸夜叉。时诸夜叉为火所逼悉走上树，未至树上黑象踏蹴，夜叉出火烧黑象脚。黑象是时作声鸣吼，如师子吼音，演说苦空无常无我，亦说此身是败坏法不久当灭。黑象说已与夜叉战，夜叉以大铁叉刺黑象心，黑象复吼，一房地动，是时大树根茎枝叶一时动摇。龙亦吐火欲烧此树，诸蛇惊张各申九十九头以救此树。是时夜叉复更惊起，手执大石欲掷黑象。黑象即前以鼻受石，掷置树上。石至树上，状似刀山。是夜叉奋身大踊，身诸毛孔出诸毒龙。龙有四头，吐诸烟焰，甚可怖畏。此想成时，自见己身，身内心处深如坑井，井中有蛇吐毒上下现于井上。有摩尼珠，以十 四丝系悬在虚空。时彼毒蛇仰口吸珠，了不能得，失舍躄地迷闷无知，是时口火还入顶中。行者若见此事，当起忏悔。乞适意食调和四大，极令安隐。当坐密屋无鸟雀声处。” 佛告阿难：“若比丘、比丘尼、优婆塞、优婆夷得此观者，名得地大观。当勤系念，慎莫放逸。若修不放逸行，疾于流水当得顶法。虽复懒惰，已舍三涂恶道之处，舍身他世生兜率天，值遇弥勒，为说苦空无常等法，豁然意解。成阿那含果。” 佛告阿难：“汝今谛受地大观法，慎勿忘失，为未来世一切众生敷演广说。”尔时阿难闻佛所说，欢喜奉行。得此观者，名第十四地大观竟，亦名分别四大相貌，复名见五阴粗相。有智慧者亦能自知结使多少。四念处中名身念处，唯见身外，未见身内。身念处境界四分之中，此是最初。得此观者，身心悦乐，少于诤讼。 佛告阿难：“此想成已，次当更观身外火，从因缘有，有缘则起、缘离则灭。如此众火，来无所从来、去无所至，恍忽变灭终不暂停。作是思惟时，外火即灭更不复现。复当思惟：‘外诸水等江河池流，皆是龙力变化所成，我今云何横见此水？此诸水等，来无所从来、去无所至。’作是思惟时外水不现。复当起念：‘此风者与虚空合，诸龙鸣吼，假因缘有。如此想者， 现代汉语译本：四条丝线悬挂在虚空中。这时那毒蛇仰头张口想吸取宝珠，最终不能得到，失落宝珠后倒地，昏迷不醒，失去知觉，这时口中的火焰又回到头顶中。修行者如果见到这种景象，应当忏悔。乞求适合自己身体的食物，调和四大（地、水、火、风），使身体极度安稳。应当坐在封闭的房间里，没有鸟雀的声音干扰的地方。 佛告诉阿难（Ananda）：‘如果比丘（bhiksu）、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika）修习此观想，就称为得到地大观。应当勤奋地专注于此，谨慎不要放逸。如果修习不放逸行，就能像流水一样迅速地得到顶法。即使是懒惰的人，也已经舍弃了三涂（地狱、饿鬼、畜生）恶道之处，舍弃此身之后，来世将生于兜率天（Tusita Heaven），遇到弥勒（Maitreya），弥勒会为他们讲说苦、空、无常等法，使他们豁然开悟，成就阿那含（Anagamin）果。’ 佛告诉阿难（Ananda）：‘你现在仔细领受地大观法，谨慎不要忘记，为未来世的一切众生广泛地宣讲。’当时阿难（Ananda）听了佛所说，欢喜地接受并实行。修习此观想的人，称为第十四地大观结束，也称为分别四大（地、水、火、风）的相貌，又称为见到五阴（色、受、想、行、识）的粗略相状。有智慧的人也能自己知道烦恼结使的多少。在四念处（身、受、心、法）中，属于身念处，只是见到身体的外部，还没有见到身体的内部。身念处的境界四分之中，这是最初的部分。修习此观想的人，身心喜悦快乐，减少争端诉讼。 佛告诉阿难（Ananda）：‘这种观想成就之后，接下来应当进一步观想身体之外的火，是从因缘而生，有因缘就会生起，因缘离散就会灭亡。这些众火，来没有从哪里来，去没有到哪里去，恍惚变灭，终究不会停止。’作这样的思惟时，外面的火就会熄灭，不再显现。再应当思惟：‘外面的诸水，如江河池流，都是龙的力量变化所成，我现在为什么横加分别地看待这些水？这些水等，来没有从哪里来，去没有到哪里去。’作这样的思惟时，外面的水就不再显现。再应当生起这样的念头：‘这风与虚空结合，诸龙鸣叫吼叫，是凭借因缘而有。’如此观想的人，