English
English version: 'Please teach me how to focus my mind.' At that time, the Buddha said to Kālodānandin (name of a person): 'Listen carefully, listen carefully, and contemplate it well. Today, you have asked the Tathagata (title of the Buddha) about the nectar of the true Dharma (teachings) that destroys the thieves of a disturbed mind, the medicine of the Buddhas of the three worlds for curing afflictions, closing all the gates of indulgence, and universally opening the Eightfold Path for humans and gods. You should observe carefully and not let your mind be disturbed.' When the Buddha spoke these words, fifty Mahābhikkhus (great monks) in the assembly also said to Ānanda (the Buddha's attendant): 'The World-Honored One (title of the Buddha) is now about to speak about the method of eliminating indulgence, and we wish to follow and learn this. May the Venerable One (term of respect) report this to the Buddha for us.' After saying this, the Buddha told the monks: 'Not only for you, but also for those who will be indulgent in the future, I am now speaking about the method of focusing the mind for the Bhikkhu Kālodānandin in this Kalandaka Venuvana (Kalandaka Bamboo Grove).' The Buddha said to Kālodānandin: 'Receive my words and do not forget them. From today onwards, you should practice the Dharma of a śrāmaṇa (ascetic). The Dharma of a śrāmaṇa is that one should find a quiet place, spread out a niṣīdana (sitting cloth), sit in vajrāsana (lotus position), arrange one's clothes neatly, sit upright, expose the right shoulder, place the left hand on the right hand, close the eyes, press the tongue against the palate, and stabilize the mind so that it does not wander. First, one should focus the mind on the big toe of the left foot, carefully observe half of the toe joint, imagine it like a bubble, and observe it very clearly. Then, imagine the bubble bursting, and see half of the toe joint becoming very white and pure, as if there is white light. After seeing this, then observe one joint of the toe, imagine the flesh splitting away, and see one joint of the toe becoming very clear, as if there is white light.' The Buddha said to Kālodānandin: 'This is called the method of focusing the mind.' Kālodānandin heard what the Buddha said and joyfully practiced it. 'After observing one joint, then observe the second joint. After observing the second joint, then observe the third joint. After observing the third joint, the mind gradually expands, and one should observe five joints. See the five joints of the foot as if there is white light, with the white bones clearly visible. Focus the mind and carefully observe the five joints like this, without letting it wander; if the mind wanders, then bring it back. Like before, focus on half of the toe joint, and when the thought and imagination are successful, the whole body will feel warm, and there will be a feeling of heat below the heart. When this feeling is obtained, it is called the mind abiding.' --------------------------------------------------------------------------------
Chinese
既住已，复当起想，令足趺肉两向披，见足趺骨极令了了，见足趺骨白如珂雪。此想成已，次观踝骨，使肉两向披，亦见踝骨极令皎白。次观胫骨，使肉褫落，自见胫骨皎然大白。次观膝骨，亦使皎然分明。次观臗骨，亦使极白。次观胁骨，想肉从一一胁间两向褫落，但见胁骨白如珂雪，乃至见于脊骨极令分明。次观肩骨，想肩肉如以刀割，从肩至肘、从肘至腕、从腕至掌、从掌至指端，皆令肉两向披，见半身白骨。见半身白骨已，次观头皮。见头皮已，次观薄皮。观薄皮已，次观膜。观膜已，次观脑。观脑已，次观肪。观肪已，次观咽喉。观咽喉已，次观肺腧。观肺腧已，见心、肺、肝、大肠、小肠、脾、肾、生藏熟藏。 “四十户虫在生藏中，户领八十亿小虫，一一虫从诸脉生，孚乳产生，凡有三亿，口含生藏。一一虫有四十九头，其头尾细犹如针锋。此诸虫等二十户是火虫，从火精生。二十户是风虫，从风气起。是诸虫等，出入诸脉游戏自在。火虫动风、风虫动火，更相呼吸以熟生藏。上下往复，凡有七反。此诸虫等各有七眼，眼皆出火。复有七身，吸火动身以熟生藏。生藏熟已，各复还走入诸脉中。 “复有四十户虫，户领三亿小虫，身赤如火。虫有十二头，头有四口，口含熟藏。脉间流血，皆 现代汉语译本： 观想完毕后，继续生起观想，让足背上的肌肉向两边裂开，清楚地看见足背的骨头，看见足背的骨头白得像珂雪一样。这个观想完成后，接着观想踝骨，使肌肉向两边裂开，也看见踝骨非常洁白。接着观想胫骨，使肌肉脱落，自然看见胫骨洁白明亮。接着观想膝盖骨，也使它洁白分明。接着观想髋骨，也使它非常洁白。接着观想肋骨，观想肌肉从每一根肋骨之间向两边脱落，只看见肋骨白得像珂雪一样，甚至看见脊骨非常清楚。接着观想肩骨，观想肩部的肌肉像用刀割一样，从肩膀到肘部、从肘部到手腕、从手腕到手掌、从手掌到指尖，都让肌肉向两边裂开，看见半身的白骨。看见半身的白骨后，接着观想头皮。看见头皮后，接着观想薄皮。观想薄皮后，接着观想膜。观想膜后，接着观想脑。观想脑后，接着观想脂肪。观想脂肪后，接着观想咽喉。观想咽喉后，接着观想肺腧（fèi shū，肺的腧穴）。观想肺腧后，看见心、肺、肝、大肠、小肠、脾、肾、生藏（shēng zàng，未消化的食物）和熟藏（shú zàng，已消化的食物）。 ‘有四十户虫在生藏（shēng zàng，未消化的食物）中，每一户统领八十亿小虫，每一只虫都从各个脉络中产生，孵化生长，总共有三亿只，口中含着生藏（shēng zàng，未消化的食物）。每一只虫有四十九个头，它们的头和尾巴细得像针尖一样。这些虫中有二十户是火虫，从火的精华中产生。二十户是风虫，从风的气息中产生。这些虫出入各个脉络，游戏自在。火虫煽动风，风虫煽动火，互相呼吸来消化生藏（shēng zàng，未消化的食物）。上下往复，总共有七次。这些虫各有七只眼睛，眼睛都冒着火。又有七个身体，吸收火来活动身体，以消化生藏（shēng zàng，未消化的食物）。生藏（shēng zàng，未消化的食物）消化完毕后，各自又跑回各个脉络中。 ‘又有四十户虫，每一户统领三亿小虫，身体赤红如火。虫有十二个头，头有四个口，口中含着熟藏（shú zàng，已消化的食物）。脉络间流动的血液，都’
English
English version: Having dwelt on this, one should again arise the thought, causing the flesh of the instep to split open in both directions, clearly seeing the bones of the instep, seeing the bones of the instep as white as conch-shell snow. Once this contemplation is accomplished, next contemplate the ankle bones, causing the flesh to split open in both directions, also seeing the ankle bones extremely white. Next contemplate the shin bones, causing the flesh to fall away, naturally seeing the shin bones bright and very white. Next contemplate the knee bones, also making them bright and distinct. Next contemplate the hip bones, also making them extremely white. Next contemplate the rib bones, contemplating the flesh falling away from between each rib in both directions, only seeing the rib bones as white as conch-shell snow, even seeing the spinal column extremely clearly. Next contemplate the shoulder bones, contemplating the flesh of the shoulder as if cut with a knife, from shoulder to elbow, from elbow to wrist, from wrist to palm, from palm to fingertips, all causing the flesh to split open in both directions, seeing the white bones of half the body. Having seen the white bones of half the body, next contemplate the scalp. Having seen the scalp, next contemplate the thin skin. Having contemplated the thin skin, next contemplate the membrane. Having contemplated the membrane, next contemplate the brain. Having contemplated the brain, next contemplate the fat. Having contemplated the fat, next contemplate the throat. Having contemplated the throat, next contemplate the lung shu (lòng shū, lung acupoints). Having contemplated the lung shu, see the heart, lungs, liver, large intestine, small intestine, spleen, kidneys, undigested food and digested food. 'There are forty households of worms in the undigested food, each household leading eighty billion small worms, each worm arising from the various channels, hatching and growing, totaling three hundred million, mouths containing undigested food. Each worm has forty-nine heads, their heads and tails as thin as needle points. Among these worms, twenty households are fire worms, arising from the essence of fire. Twenty households are wind worms, arising from the breath of wind. These worms enter and exit the various channels, playing freely. Fire worms stir wind, wind worms stir fire, mutually breathing to digest the undigested food. Up and down, back and forth, totaling seven times. These worms each have seven eyes, all eyes emitting fire. They also have seven bodies, absorbing fire to move their bodies to digest the undigested food. Once the undigested food is digested, they each return to the various channels.' 'Again, there are forty households of worms, each household leading three hundred million small worms, their bodies as red as fire. The worms have twelve heads, each head having four mouths, mouths containing digested food. The blood flowing between the channels, all' --------------------------------------------------------------------------------
Chinese
观令见。见此事已，又见诸虫从咽喉出。又观小肠、肝、肺、脾、肾，皆令流注入大肠中，从咽喉出堕于前地。此想成已，即见前地，屎尿臭处，及诸蛔虫更相缠缚，诸虫口中流出脓血，不净盈满。 “此想成已，自见己身如白雪人，节节相拄。若见黄黑，当更悔过。既悔过已，自见己身骨上生皮，皮悉褫落聚在前地，渐渐长大如钵多罗。复更长大，似如瓮堈，乃至大如乾闼婆楼，或大或小随心自在。又渐增长犹如大山，而有诸虫唼食此山，流出脓血，有无数虫游走脓里。复见皮山渐渐烂坏，唯有少在，诸虫竞食。有四夜叉忽从地出，眼中出火，舌如毒蛇，而有六头。头各异相：一者如山、二者如猫、三者如虎、四者如狼、五者如狗、六者如鼠。又其两手犹如猿猴，其十指端一一皆有四头毒蛇，一者雨水、二者雨土、三者雨石、四者雨火。又其左脚似鸠槃荼鬼，右脚似于毗舍阇鬼，现丑恶形甚可怖畏。时四夜叉，一一荷负九种死尸，随次行列住行者前。” 佛告迦絺罗难陀：“是名不净想最初境界。”佛告阿难：“汝持是语，慎莫忘失。为未来众生，敷演广说此甘露法三乘圣种。” 时迦絺罗难陀，闻佛说此语，一一谛观，经九十日不移心想。至七月十五日僧自恣竟，时诸比丘礼世尊已各还所安， 于日后分次第修得四沙门果，三明六通皆悉具足，心大欢喜，顶礼佛足，白佛言：“世尊！我于今日，因思惟故、因正受故、依三昧故，生分已尽，不受后有，知如道真，必定得成清净梵行。世尊！此法是甘露器，受用此者食甘露味。唯愿天尊重为广说。” 尔时世尊告迦絺罗难陀：“汝今审实得此法者，可随汝意作十八变。”时迦絺罗难陀住立空中，随意自在作十八变。时诸比丘，见迦絺罗难陀我慢心多犹能调伏，随顺佛教系心一处，不随诸根，成阿罗汉。尔时会中有千五百比丘，乱心多者见此事已皆生欢喜，即诣佛所次第受法。尔时世尊因此憍慢比丘摩诃迦絺罗难陀，初制系念法，告诸四众：“若比丘、若比丘尼、若优婆塞优婆夷，自今以后欲求无为道者，应当系念专心一处。若使此心驰骋六根犹如猿猴，无有惭愧，当知此人是旃陀罗，非贤圣种，心不调顺。阿鼻狱卒常使此人。如是恶人，于多劫中无由得度。此乱心贼生三界种，依因此心堕三恶道。”时诸比丘闻佛所说。欢喜奉行。 佛告阿难：“汝今见此摩诃迦絺罗难陀比丘，因不净观得解脱不？汝好受持，为众广说。”阿难白佛：“唯然受教。” 佛告阿难：“谛听谛听，善思念之。第二观者，系念额上。谛观额中如爪甲大，慎莫移想。 现代汉语译本 之后，他将逐步修习，证得四沙门果（Sramana-phala，修行者的四种果位：须陀洹、斯陀含、阿那含、阿罗汉），具足三明（tisso vijjā，宿命明、天眼明、漏尽明）和六通（chalabhiññā，六种神通：神足通、天眼通、天耳通、他心通、宿命通、漏尽通），心中充满欢喜，顶礼佛足，禀告佛陀：‘世尊！我今日因思惟的缘故，因正受（sammāsamādhi，八正道中的正定）的缘故，依三昧（samādhi，禅定）的缘故，已经了结生死，不再受后有（punabbhava，轮回），深知如实之道，必定能够成就清净的梵行（brahmacariya，清净的修行生活）。世尊！此法是甘露器（amrita，不死之药），受用此法的人，能尝到甘露的滋味。唯愿天尊（佛陀的尊称）再次为我们广泛宣说。’ 当时，世尊告诉迦絺罗难陀（Mahā-Kaccāna，佛陀的弟子）：‘你如果确实得到了这种法，可以随你的意愿展现十八变（各种神通变化）。’当时，迦絺罗难陀站立在空中，随意自在地展现了十八变。当时，众比丘看到迦絺罗难陀我慢心很重，尚且能够被调伏，于是都随顺佛陀的教诲，将心专注于一处，不随逐诸根（indriya，眼、耳、鼻、舌、身、意），最终成就了阿罗汉果。当时，法会中有一千五百位心意散乱的比丘，见到此事后都生起欢喜心，立即前往佛陀处，次第接受佛法。当时，世尊因为这位憍慢的比丘摩诃迦絺罗难陀的缘故，开始制定系念法（mindfulness practice），告诫四众弟子：‘无论是比丘（bhikkhu，出家男众）、比丘尼（bhikkhuni，出家女众）、优婆塞（upāsaka，在家男众）、优婆夷（upāsikā，在家女众），从今以后，想要寻求无为之道（Nibbāna，涅槃）的人，都应当系念，专心于一处。如果让心像猿猴一样驰骋于六根，没有惭愧之心，应当知道此人是旃陀罗（candala，贱民），不是贤圣的后裔，心不调顺。阿鼻地狱（Avīci，无间地狱）的狱卒常常会役使这种人。这样的恶人，在很多劫中都无法得到解脱。这种散乱的心是生起三界（kāmadhātu，欲界；rūpadhātu，色界；arūpadhātu，无色界）的种子，依此心会堕入三恶道（地狱、饿鬼、畜生）。’当时，众比丘听闻佛陀所说，欢喜地奉行。 佛陀告诉阿难（Ānanda，佛陀的侍者）: ‘你现在看到这位摩诃迦絺罗难陀比丘，因为修习不净观（asubha-bhāvanā，观想身体不净）而得到解脱了吗？你要好好受持，为大众广泛宣说。’阿难禀告佛陀：‘是的，我将谨遵教诲。’ 佛陀告诉阿难：‘仔细听，仔细听，好好地思念它。第二种观法是，将心念专注于额头上。仔细观想额头中间，如指甲般大小的地方，千万不要转移念头。’