English
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.' --------------------------------------------------------------------------------
Chinese
观面骨。自见面骨如白玉镜，内外俱净，净如明镜。渐渐广大，见举身骨白如颇梨镜，内外俱净，一切众色皆于中现。须臾见身如白玉人，复见澄清如毗琉璃，表里俱空，一切众色皆于中现。复见己身如白银人，唯薄皮在，皮极微薄，薄于天劫贝，内外映彻。复见己身如阎浮檀那金人，内外俱空。复见己身如金刚人。见此地时，黑象倍多，以鼻绕树，尽己身力不能令动。尔时众象吼声震烈，惊动大地。大地动时，有金刚山从下方地出，住行者前。尔时行者，见已四边有金刚山，复见前地犹如金刚，复见诸龙寻树上下，吐金刚珠，树遂坚固，象不能动。唯五色水从树上出，仰流树枝，从于树端下流叶间乃至树茎，亦流金刚山间，布散弥漫满于大地、金刚地下乃至金刚山。此五色水放五色光，或上或下游行无常。尔时黑象从金刚山出，欲吸此水。诸龙吐毒与大象战。尔时诸蛇入龙耳中，并力作势共黑象战。尔时黑象尽力蹴掣，亦无奈何。见此事时，诸水光明皆作伎乐，或有变化状如天女，歌咏作伎甚可爱乐。此女端正，天上人间无有比类，其所作乐及妙音声，忉利天上亦无此比。如是化女作诸技术，数亿千万不可具说。见此事时慎勿随着，应当系心念前不净。出定之时，应诣智者问甚深空义。尔时智者应为行者说无我空。 现代汉语译本 观想面骨。首先观想自己的面骨如同洁白的玉镜，内外都清净，像明亮的镜子一样。渐渐地，这种观想扩大，看到全身的骨骼都像颇梨镜（水晶镜），内外都清净，一切颜色都在其中显现。一会儿，看到自己的身体像白玉雕成的人，又看到身体澄清透明，如同毗琉璃（琉璃），表里都空明，一切颜色都在其中显现。又看到自己的身体像白银铸成的人，只剩下一层薄薄的皮肤，这层皮肤极其微薄，比天劫贝（极薄的贝壳）还要薄，内外互相映照，通透明亮。又看到自己的身体像阎浮檀那金（纯金）铸成的人，内外都空无一物。又看到自己的身体像金刚（金刚石）铸成的人。当看到这片土地时，出现了很多黑象，它们用鼻子缠绕树木，用尽全身力气也不能使树木移动。这时，众象发出震耳欲聋的吼声，惊动了大地。大地震动时，有金刚山（金刚石山）从地底下涌出，出现在修行者面前。这时，修行者看到自己的四面八方都是金刚山，又看到前面的土地也像金刚一样坚硬，又看到诸龙（龙）沿着树木上下游动，吐出金刚珠（金刚石珠），树木因此变得更加坚固，大象无法撼动。只有五色水从树上流出，向上倒流到树枝上，从树的顶端向下流淌到叶子之间，乃至树干，也流淌在金刚山间，散布弥漫，充满大地、金刚地下乃至金刚山。这五色水放出五色光芒，或上或下，变幻无常。这时，黑象从金刚山中出来，想要吸取这些水。诸龙吐出毒液与大象战斗。这时，诸蛇（蛇）进入龙的耳朵中，合力与黑象战斗。这时，黑象用尽全力踢打拉扯，也无济于事。看到这些景象时，各种水的光明都变成伎乐，或者变化成天女的模样，歌唱舞蹈，非常可爱。这些天女端庄美丽，天上人间没有可以相比的，她们演奏的音乐和美妙的声音，即使在忉利天（三十三天）上也没有这样的。像这样的化女表演各种技艺，数亿千万，无法一一述说。看到这些景象时，千万不要被迷惑，应当收摄心念，忆念之前观想的不净之物。出定之后，应该去拜访有智慧的人，请教甚深的空性之义。这时，智者应该为修行者讲解无我空（没有‘我’的空性）。
English
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). --------------------------------------------------------------------------------
Chinese
尔时行者复应系念如前，自观身骨，自见胸骨明净可爱，一切不净皆于中现。见此事已当自思惟：‘如我今者，发是我耶？骨是我耶？爪是我耶？齿是我耶？色是我耶？受是我耶？想是我耶？识是我耶？一一谛观，无明是我耶？行是我耶？识是我耶？名色是我耶？六入是我耶？触是我耶？受是我耶？爱是我耶？取是我耶？有是我耶？生是我耶？老死是我耶？若死是我者，诸虫唼食、散灭坏时，我是何处？若生是我者，念念不住，于此生中无常住想，当知此生亦非是我。若头是我，头骨八段，解解各异，脑中生虫。观此头中而实无我。若眼是我，眼中无实，地与水合，假火为明、假风动转，散灭坏时，乌鹊等鸟皆来食之，瘭蛆诸虫所共唼食。谛观此眼，若心是我，风力所转无暂停时。亦有六龙举此心中，有无量毒心为根本。推此诸毒及与心性，皆从空有，妄想名我。如是诸法，地水火风、色香味触及十二缘，一一谛推，何处有我？观身无我，云何有我所？我所者，为青色是我？黄色是我？赤色是我？白色是我？黑色是我。此五色者，从可爱有，随缚着生、欲水所染，从老死河生、从恩爱贼起、从痴惑见。如此众色，实非是我。惑着众生横言是我，虚见众生复称我所。一切如幻，何处有我？于幻法中，岂有我所？’作是思 现代汉语译本： 这时，修行者应该像之前一样系念，自己观察自己的身体骨骼，自己看见胸骨明净可爱，一切不净都显现在其中。看见这件事后，应当自己思考：‘像我今天这样，头发是我的吗？骨头是我的吗？指甲是我的吗？牙齿是我的吗？颜色是我的吗？感受是我的吗？想法是我的吗？意识是我的吗？’一一仔细观察，‘无明（avidyā，指对真理的无知）是我的吗？行（saṃskāra，指业力）是我的吗？识（vijñāna，指意识）是我的吗？名色（nāmarūpa，指精神和物质现象）是我的吗？六入（ṣaḍāyatana，指六种感官）是我的吗？触（sparśa，指感官接触）是我的吗？受（vedanā，指感受）是我的吗？爱（tṛṣṇā，指渴爱）是我的吗？取（upādāna，指执取）是我的吗？有（bhava，指存在）是我的吗？生（jāti，指出生）是我的吗？老死（jarā-maraṇa，指衰老和死亡）是我的吗？’如果死是我的，那么当虫子啃食、身体散灭毁坏时，我在哪里？如果生是我的，那么念念不住，在这个生中没有常住的想法，应当知道这个生也不是我。如果头是我的，头骨分成八段，分解开来各不相同，脑中生虫。观察这个头中，实际上没有我。如果眼睛是我的，眼中没有实在的东西，地和水结合，借用火来照明，借用风来转动，散灭毁坏时，乌鸦等鸟都来吃它，蛆虫等虫子共同啃食。仔细观察这眼睛，如果心是我的，风力所转没有暂停的时候。也有六龙举着这个心，有无量毒以心为根本。推究这些毒以及心性，都从空有而来，妄想地称为我。像这样的诸法，地水火风、色香味触以及十二因缘，一一仔细推究，哪里有我？观察身体没有我，怎么会有我所（mama，指属于我的）？我所，是青色是我的吗？黄色是我的吗？红色是我的吗？白色是我的吗？黑色是我的吗？这五种颜色，从可爱而有，随着束缚而生，被欲望之水所染，从老死之河流出，从恩爱之贼兴起，从痴迷迷惑的见解产生。像这样的众多颜色，实在不是我。迷惑执着的众生横加说成是我，虚妄见解的众生又称为我所。一切都如幻象，哪里有我？在幻象之法中，哪里有我所？’这样思考。
English
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. --------------------------------------------------------------------------------