Chinese
惟时，自见身骨明净可爱，一切世间所希见事皆于中现。复见己身如毗琉璃人，内外俱空。如人戴琉璃幢仰看空中，一切皆见。尔时行者于自身内及与身外，以观空故，学无我法。自见己身两足如琉璃筒，亦见下方一切世间所希见事。此想成时，行者前地明净可爱，如毗琉璃极为映彻。持戒具者，见地清净如梵王宫。威仪不具，虽见净地，犹如水精。此想成时，有无量百千无数夜叉罗刹皆从地出，手执白羊角龟甲白石打金刚山。复有诸鬼，手执铁槌打金刚山。是时山上有五鬼神，千头千手，手执千剑与罗刹战。毒蛇毒龙皆悉吐毒围绕此山。复有诸女作妭歌咏，作诸变动护助此山。若见此事，当一心观。诸女现时，当观此女犹如画瓶中盛臭处不净之器，从虚妄出，来无所因、去亦无处。如此相貌，是我宿世恶业罪缘故见此女。此女人者，是我妄想，无数世时贪爱因缘，从虚妄见。应当至心观无我法，我身无我、他身亦然，今此所见属诸因缘，我不愿求。我观此身，无常败坏亦无我所，何处有人及与众生？作此思惟已，一心谛观空无我法。观无我时，下方琉璃地际，有四大鬼神自然来至，负金刚山，时诸夜叉罗刹亦助此鬼破金刚山。时金刚山渐渐颓毁，经于多时泓然都尽，唯金刚地在。尔时诸象及诸恶鬼并力挽树，树坚难 动。见此事已复更欢喜，忏悔诸罪。忏悔罪已，如前系念观琉璃人。琉璃地上，于四方面生四莲华。其华金色，亦有千叶，金刚为台。有一金像结加趺坐，身相具足，光明无缺，在于东方；南西北方亦复如是。复自见琉璃身益更明净，内外洞彻无诸障碍，身内身外满中化佛。是诸化佛各放光明，其光微妙如亿千日显赫端严。遍满一切三千大千世界满中化佛，一一化佛有三十二相八十种随形好，一一相好各放千光，其光明盛如和合百千日月。一一光间有无数佛，如是渐渐复更增广，数不可知。一一焰间复更倍有无数化佛，是诸化佛回旋宛转入琉璃人身中。尔时自见己身如七宝山，高显可观，复更严显如杂宝须弥山。山映显在金刚地上，时金刚地复更明显，如焰摩天紫绀摩尼珠。身转复明净，如无数诸佛光明，化成宝台亦入琉璃人顶。复见前地，在铁围山，满中诸佛结加趺坐，处莲华台地及虚空，中间无缺。一一化佛身满世界，是诸化佛不相妨碍。复见铁围诸山净如琉璃，无障碍想。见阎浮提，山河石壁、树木荆棘，一切悉是诸妙化佛。心渐广大，见三千大千世界，虚空及地一切悉是微妙佛像。是时行者但观无我，慎勿起心随逐佛像。复当思惟：‘我闻佛说，诸佛如来有二种身：一者生身、二者法身。今我所见，既非法身 现代汉语译本 感动。见到此事后更加欢喜，忏悔各种罪过。忏悔罪过后，像之前一样系念观想琉璃人（指观想对象，身体如琉璃般透明的人）。在琉璃地上，于四方生长出四朵莲花。那些莲花是金色的，也有一千片花瓣，金刚为台座。有一尊金像结跏趺坐（佛教中的一种坐姿），身相具足，光明无缺，在东方；南西北方也是这样。又看见自己的琉璃身更加明净，内外通透没有各种障碍，身内身外充满了化佛（佛的化身）。这些化佛各自放出光明，那光明微妙如同亿千个太阳显赫端严。遍满一切三千大千世界，充满了化佛，每一尊化佛都有三十二相八十种随形好（佛的特征），每一个相好各自放出千道光芒，那光明盛大如同和合百千个日月。每一道光芒间有无数的佛，这样渐渐地又更加增广，数量不可知。每一道火焰间又加倍地有无数化佛，这些化佛回旋宛转进入琉璃人的身体中。这时自己看见自身如七宝山，高显可观，又更加严显如杂宝须弥山（佛教中的圣山）。山映现在金刚地上，这时金刚地又更加明显，如焰摩天（夜摩天，六欲天之一）紫绀摩尼珠。身体转而更加明净，如无数诸佛的光明，化成宝台也进入琉璃人的头顶。又看见前面的地，在铁围山（环绕世界的山），充满了诸佛结跏趺坐，处在莲花台地及虚空，中间没有空缺。每一尊化佛身满世界，这些化佛互不妨碍。又看见铁围的各山清净如琉璃，没有障碍的想法。看见阎浮提（我们所居住的世界），山河石壁、树木荆棘，一切都是诸妙化佛。心渐渐广大，看见三千大千世界，虚空及地一切都是微妙佛像。这时修行者只观无我，谨慎不要起心随逐佛像。又应当思维：‘我听佛说，诸佛如来有两种身：一是生身、二是法身。现在我所见到的，既然不是法身’
English
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 (结加趺坐, 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.' --------------------------------------------------------------------------------
Chinese
又非生身。是假想见，从虚妄起。诸佛不来，我亦不去。云何此处忽生佛像？’说是语时，但当自观己身无我，慎勿随逐诸化佛像。复当谛观，今我此身，前时不净，九孔脓流，筋缠血涂，生藏熟藏，大小便利，八万户虫，一一虫复有八十亿小虫以为眷属。如此之身，当有何净？作是思惟时，自见己身犹如皮囊。出定亦见身内无骨、身皮如囊，亦观他身犹如皮囊。见此事时，当诣智者问诸苦法。闻苦法已，谛观此身属诸因缘，当有生苦。既受生已，忧悲苦恼、恩爱别离、与怨憎会，如是种种是世间苦法。今我此身不久败坏，在苦网中，属生死种。风刀诸贼随从我身，阿鼻地狱猛火炽然当焚烧我，驼驴猪狗一切畜生及诸禽兽，我悉当经受诸恶形。如此诸苦名为外苦。今我身内自有四大毒龙无数毒蛇，一一蛇有九十九头，罗刹恶鬼及鸠槃荼诸恶鬼等集在我心。如此身心极为不净，是弊恶聚，三界种子萌芽不断，云何我今于不净中而生净想？于虚妄物作金刚想？于无佛处作佛像想？一切世间诸行性相，悉皆无常不久磨灭。如我此身，如弹指顷亦当败坏，用此虚想于不净中假伪见净。作是思惟时，自见己身净如琉璃，皮囊诸相自然变灭，观身及我了不能得。但见四方有诸黑象践踏前地，前地金刚一切摧碎。见地树荄，乃至下方 现代汉语译本 ‘又不是真实的身体。这只是虚假的想象所见，从虚妄中产生。诸佛不会真的到来，我也不会真的去往。为何此处忽然出现佛像？’说这些话的时候，应当观察自身无我，千万不要追逐那些变化的佛像。还要仔细观察，现在我的这个身体，以前是不干净的，九个孔洞流着脓液，筋缠绕着，血涂抹着，生脏和熟脏，大小便，八万户虫，每一只虫又有八十亿小虫作为眷属。这样的身体，有什么干净可言呢？这样思考的时候，自己看到自己的身体就像一个皮囊。出定后也看到身体内没有骨头，身体的皮肤就像皮囊，也观察到他人的身体就像皮囊。见到这些事情的时候，应当去请教智者，询问关于苦的法理。听闻苦的法理后，仔细观察这个身体属于各种因缘，应当有生之苦。既然已经受生，就会有忧愁悲伤苦恼、恩爱离别、与怨恨的人相遇，像这样种种都是世间的苦法。现在我的这个身体不久就会败坏，处在苦的罗网中，属于生死的种子。风刀等各种贼人跟随我的身体，阿鼻地狱的猛火炽烈燃烧将要焚烧我，骆驼、驴、猪、狗等一切畜生以及各种禽兽，我都要经历各种恶劣的形体。这些苦难被称为外苦。现在我的身体内有四大毒龙，无数毒蛇，每一条蛇有九十九个头，罗刹恶鬼以及鸠槃荼（Kumbhanda，守宫神）等各种恶鬼聚集在我的心中。这样的身心极其不干净，是污秽恶劣的聚集，三界的种子萌芽不断，为何我现在在不干净中产生干净的想法？对于虚妄的事物产生金刚（Vajra，金刚）的想法？在没有佛的地方产生佛像的想法？一切世间的诸行性相，都是无常的，不久就会磨灭。像我的这个身体，像弹指间一样也会败坏，用这种虚假的想象在不干净中虚伪地看到干净。这样思考的时候，自己看到自己的身体干净得像琉璃，皮囊等各种表象自然消失，观察身体和我都不能得到。只能看到四方有各种黑象践踏前面的土地，前面的土地和金刚（Vajra，金刚）全部被摧毁。看到土地的树根，乃至下方。
English
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. --------------------------------------------------------------------------------
Chinese
，众荄甚多不可称数。尔时黑象如前以鼻绕树，无量诸龙及诸夜叉与黑象共战。狂象蹴踏是诸鬼神，闷绝躄地。于虚空中有诸鬼神，其数众多，手捉刀轮，佐助黑象欲拔此树。如是多时，树一根动。此树动时，行者自见绳床下地自然震动。日日如是，满九十日，如是应当乞好美食及诸补药。以补身体。安隐端坐，复如前法。如前所见，从初境界一一谛观，往复反覆经十六反，极令明净。既明净已，复还系念，观身苦空无常无我，悉亦皆空。作是思惟时，观身不见身、观我不见我、观心不见心。尔时忽然见此大地，山河石壁一切悉无。出定之时，如痴醉人，应当至心修忏悔法，礼拜涂地，放舍此观。礼拜之时，未举头顷，自然得见如来真影，以手摩头，赞言：‘法子！善哉善哉！汝今善观诸佛空法。’以见佛影故，心大欢喜，还得醒悟。尔时尊者摩诃宾头卢，与五百阿罗汉，飞至其前，广为宣说甚深空法。以见五百声闻比丘故，心大欢喜，头顶忏悔。复见尊者舍利弗、摩诃目揵罗夜那，及千二百五十声闻影，尔时复见释迦牟尼佛影。见释迦牟尼佛影已，复得见过去六佛影。是时诸佛影，如颇梨镜明显可观，各伸右手摩行者顶。诸佛如来自说名字，第一佛言：‘我是毗婆尸。’第二佛言：‘我是尸弃。’第三佛言：‘我是 现代汉语译本：，众多的草木根系非常多，无法计数。当时黑象像之前那样用鼻子缠绕树木，无数的龙和夜叉与黑象共同战斗。狂暴的象踩踏这些鬼神，使他们昏厥倒地。在天空中有很多鬼神，数量众多，手持刀轮，帮助黑象想要拔起这棵树。像这样持续了很久，树的一根根开始晃动。当这棵树晃动时，修行者自己会看到绳床下的地面自然震动。每天都这样，持续了九十天，这时应当乞讨好的美食和各种补药，用来滋补身体。安稳地端坐，再次像之前那样修行。像之前所见到的那样，从最初的境界一一仔细观察，来回反复经过十六次，使之达到极其明净的程度。已经明净之后，再次系念，观察身体是苦、空、无常、无我的，一切都是空。在这样思维的时候，观身不见身，观我不见我，观心不见心。这时忽然见到这大地，山河石壁一切都消失了。出定的时候，像痴呆醉酒的人一样，应当至诚地修习忏悔之法，礼拜涂地，放下这种观想。礼拜的时候，还没抬起头，自然就能见到如来的真影，用手摩头，赞叹说：‘法子（佛法的继承人）！善哉善哉！你现在善于观察诸佛的空法。’因为见到佛影的缘故，心中非常欢喜，也因此醒悟过来。当时尊者摩诃宾头卢（Mahā-Piṇḍola），与五百阿罗汉（Arhat），飞到他的面前，广泛地宣说甚深的空法。因为见到五百声闻比丘（Śrāvaka Bhikṣu）的缘故，心中非常欢喜，头顶礼拜忏悔。又见到尊者舍利弗（Śāriputra）、摩诃目犍连（Mahāmaudgalyāyana），以及一千二百五十位声闻的影像，当时又见到释迦牟尼佛（Śākyamuni Buddha）的影像。见到释迦牟尼佛的影像后，又得见到过去六佛的影像。这时诸佛的影像，像水晶镜子一样明显可以观看，各自伸出右手摩修行者的头顶。诸佛如来（Tathāgata）亲自说出自己的名字，第一位佛说：‘我是毗婆尸（Vipaśyin）。’第二位佛说：‘我是尸弃（Śikhin）。’第三位佛说：‘我是’