English
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. --------------------------------------------------------------------------------
Chinese
观空法，如大水流，不久当得阿罗汉道。” 佛告阿难：“此不净想观，是大甘露，灭贪淫欲，能除众生结使心病。汝好受持，慎勿忘失。若佛灭度后，比丘、比丘尼、优婆塞、优婆夷，闻此甘露灌顶圣法，能摄诸根，至心系念，谛观身分，心不分散，敛心使住经须臾间。此人命终，得生天上。若复有人随顺佛教，系念谛观一爪一指，令心安住，当知此人终不堕落三恶道中。若复有人，系念谛观，见举身白骨。此人命终，生兜率陀天，值遇一生补处菩萨号曰弥勒。见彼天已，随从受乐。弥勒成佛，最初闻法，得阿罗汉果，三明六通，具八解脱。若复有人，观此不净得具足者，于此身上见佛真影，闻佛说法，得尽诸苦。” 尔时阿难即从坐起，整衣服，为佛作礼，叉手长跪白佛言：“世尊！此法之要，云何受持？当何名此法？”佛告阿难：“此名‘观身不净杂秽想’，亦名‘破我法观无我空’。汝好受持，为未来世浊苦众生贪淫多者，当广分别。” 佛说是语时，释梵护世、无数天子，持天曼陀罗华、摩诃曼陀罗华、曼殊沙华、摩诃曼殊沙华，而散佛上及诸大众，顶礼佛足，赞叹佛言：“如来出世甚为希有，乃能降伏骄慢邪见迦絺罗难陀，亦为未来贪淫众生说甘露药，增长天种、不断三宝。善哉世尊 现代汉语译本：‘观空法，如大水流，不久当得阿罗汉道。’ 佛告阿难（Ananda，佛陀的十大弟子之一）: ‘此不净想观，是大甘露，灭贪淫欲，能除众生结使心病。汝好受持，慎勿忘失。若佛灭度后，比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），闻此甘露灌顶圣法，能摄诸根，至心系念，谛观身分，心不分散，敛心使住经须臾间。此人命终，得生天上。若复有人随顺佛教，系念谛观一爪一指，令心安住，当知此人终不堕落三恶道中。若复有人，系念谛观，见举身白骨。此人命终，生兜率陀天（Tusita Heaven），值遇一生补处菩萨号曰弥勒（Maitreya，未来佛）。见彼天已，随从受乐。弥勒成佛，最初闻法，得阿罗汉果，三明六通，具八解脱。若复有人，观此不净得具足者，于此身上见佛真影，闻佛说法，得尽诸苦。’ 尔时阿难即从坐起，整衣服，为佛作礼，叉手长跪白佛言：‘世尊！此法之要，云何受持？当何名此法？’佛告阿难：‘此名‘观身不净杂秽想’，亦名‘破我法观无我空’。汝好受持，为未来世浊苦众生贪淫多者，当广分别。’ 佛说是语时，释（Sakra，帝释天）、梵（Brahma，大梵天）护世、无数天子，持天曼陀罗华（Mandala flower）、摩诃曼陀罗华（Maha Mandala flower）、曼殊沙华（Manjusaka flower）、摩诃曼殊沙华（Maha Manjusaka flower），而散佛上及诸大众，顶礼佛足，赞叹佛言：‘如来出世甚为希有，乃能降伏骄慢邪见迦絺罗难陀（Katyayaniputra），亦为未来贪淫众生说甘露药，增长天种、不断三宝。善哉世尊！’
English
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!' --------------------------------------------------------------------------------
Chinese
！快说是法。”龙神、夜叉、乾闼婆等，亦同诸天赞叹于佛。尊者阿难，迦絺罗难陀及千比丘，无量诸天、八部之众，闻佛所说，欢喜奉行，礼佛而退。 得此观者，名十色不净，亦名分别诸虫境界。是最初不净门。有十八方便，诸境界性不可具说。入三昧时，当自然得此第十八一门观竟。 如是我闻： 一时佛住舍卫国祇树给孤独园。尔时世尊与千二百五十比丘俱。是时会中有一比丘名禅难提——于深禅定久已通达，成阿罗汉，三明六通，具八解脱——即从坐起，正衣服，叉手长跪而白佛言：“如来今者现在世间利安一切。佛灭度后，佛不现在，诸四部众有业障者，若系念时境界不现在前，如是烦恼及一切罪，犯突吉罗乃至重罪，欲忏悔者，当云何灭是诸罪相？若复有人杀生邪见、欲修正念、当云何灭邪见杀生恶烦恼障？”作是语已，如大山崩，五体投地顶礼佛足，复白佛言：“唯愿世尊为我解说，令未来世一切众生，恒得正念、不离贤圣。” 尔时世尊犹如慈父安慰其子，告言：“善哉善哉！善男子！汝行慈心与慈俱生，今具大悲无漏根力觉道成就。汝于今日为未来世一切众生问除罪法，谛听谛听，善思念之。”尔时世尊即放顶光。此光金色，有五百化佛，绕佛七匝，照祇陀林亦作金色 现代汉语译本：‘快说此法。’龙神（Nāga，一种神祇）、夜叉（Yakṣa，一种守护神）、乾闼婆（Gandharva，一种天神）等，也同诸天一起赞叹佛陀。尊者阿难（Ānanda，佛陀的十大弟子之一），迦絺罗难陀（Kālodāyin，佛陀的弟子）及一千比丘，无量诸天、天龙八部之众，听闻佛陀所说，欢喜奉行，向佛陀行礼后退下。 得到这种观想的人，名为十色不净观，也名为分别诸虫境界观。这是最初的不净观之门。有十八种方便法门，各种境界的性质无法全部说尽。进入三昧（Samādhi，禅定）时，自然会得到这种观想，这是第十八种观想的结束。 如是我闻： 一时，佛陀住在舍卫国（Śrāvastī）祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma）。当时，世尊（Bhagavān，佛陀的尊称）与一千二百五十位比丘在一起。这时，法会中有一位比丘名叫禅难提（Dhyānānandi）——他于甚深禅定中早已通达，成就阿罗汉（Arhat，已证悟者），具足三明六通，八解脱——即从座位上站起，整理好衣服，合掌长跪，对佛陀说：‘如来（Tathāgata，佛陀的称号）现在世间利益安乐一切众生。佛陀灭度后，佛陀不在世间，那些有业障的四部众（比丘、比丘尼、优婆塞、优婆夷），如果系念时境界不出现在眼前，像这样的烦恼以及一切罪过，犯了突吉罗（Duṣkṛta，轻罪）乃至重罪，想要忏悔的人，应当如何灭除这些罪相？如果又有人杀生、持邪见，想要修正念，应当如何灭除邪见、杀生的恶烦恼障？’说完这些话后，像大山崩塌一样，五体投地顶礼佛足，又对佛陀说：‘唯愿世尊为我解说，令未来世的一切众生，恒常得到正念，不离贤圣。’ 这时，世尊犹如慈父安慰自己的孩子，说道：‘善哉！善哉！善男子！你行慈心，与慈心一同生起，现在具足大悲心，无漏的根、力、觉、道都已成就。你于今日为未来世的一切众生，请问消除罪过的方法，仔细听，仔细听，好好地思念它。’这时，世尊即从头顶放出光明。这光明是金色的，有五百化佛，围绕佛陀七圈，照亮祇陀林（Jetavana）也变成金色。