English
English version, Then, recollect the mind again and contemplate a Buddha image as before. At that time, the light of that Buddha becomes even more brilliant and indescribable. Again, the Buddha uses water from the bathing vase to pour over the practitioner's head, and the appearance of the light from the water is as described above. Repeat this seven times. The Buddha told Chánnántí (a venerable monk): 'This is called the Samadhi of Image Contemplation (guānxiàng sānmèi, Samadhi attained through contemplating Buddha images), also called Buddha-Recollection Samadhi (niànfó dìng, Samadhi attained through recollecting the Buddha), also called Eliminating Karmic Hindrances (chú zuìyè, eliminating sinful karma), and also called Saving the Breakers of Precepts (jiù pòjiè, saving those who have broken precepts). It enables those who have violated precepts not to lose their samadhi.' The Buddha told Ānán (one of the Buddha's ten great disciples): 'You must carefully uphold this method of the Consecration of Buddha-Contemplation Samadhi and widely explain it for all sentient beings in the future world.' When the Buddha spoke these words, Venerable Chánnántí, as well as the assembly of gods and the 1,250 bhikshus, all said: 'Today, the Tathagata World-Honored One has spoken the method of eliminating sins for those sentient beings whose minds are confused. We only hope that the World-Honored One will open the gate of nectar again, so that sentient beings can attain the path of Nirvana after the Buddha's extinction.' Bhikshu Chánnántí, hearing the Buddha speak of this Buddha-Contemplation Samadhi, was joyful in body and mind, and at that time attained countless samadhi gates, suddenly understood the meaning, and became an Arhat (āluóhàn, a liberated being who has extinguished all afflictions), fully possessing the Three Clear Knowledges and Six Supernatural Powers (sānmíng liùtōng, wisdom and supernatural abilities possessed by an Arhat). The Buddha told Ānán: 'This accomplishment of contemplation is called the Nineteenth Buddha-Contemplation Samadhi, also called the Consecration Method. You must carefully uphold it, do not forget it, and widely explain it for all sentient beings in the future world.' When the Buddha spoke these words, the assembly of bhikshus, hearing what the Buddha said, joyfully practiced it. The Buddha told Ānán: 'Those who have much greed and lust, even if they attain this Buddha-Contemplation Samadhi, it is of no benefit and they cannot attain the fruits of the path of the wise and holy. Next, you should teach them to contemplate their own bodies, and like the previous method, contemplate it as a skeleton, making it bright white like a snow mountain. Then, they should focus their minds and dwell on the navel or the waist, following the breath as it goes in and out, counting one with each breath, two with two breaths, or two with three breaths, or three with four breaths, or four with five breaths, or five with six breaths, or six with seven breaths, or seven with eight breaths, or eight with nine breaths, or nine with ten breaths, ending and beginning again, following the breath back and forth until ten breaths, then stop counting. At that time, the mind will be tranquil and inactive, and one will see the skin of one's own body --------------------------------------------------------------------------------
Chinese
犹如练囊。见此事已，不见身骨、不知心处。尔时复当更教起想，还使身内，心意身体支节如白玉人。既见此已，复当系念在腰中脊骨大节上，令心不散。尔时复当自然见身上有一明相，大如钱许，渐渐广大，如摩伽大鱼耳，周遍云集。复似白云，于白云内有白光明，如颇梨镜，光明渐盛举体明显。复有白光，团圆正等，犹如车轮，内外俱明，明过于日。见此事时，复更如前，一数二随、或二数三随、或三数四随、或四数五随、或五数六随、或六数七随、或七数八随、或八数九随、或九数十随，或单或复，修短随意。如是系念在于密处，使心不散。复当系念，如前更观腰中大节。观大节时，定心不动，复自见身更益明盛，胜前数倍，如大钱许。倍复精进，遂更见身明倍增长，如澡罐口，世间明物无以为譬。见此明已，倍勤精进心不懈退，复见此明当于胸前如明镜许。见此明时，当勤精进如救头然殷勤不止，遂见此明益更增盛，诸天宝珠无以为譬。其明清净无诸瑕秽，有七种色光，光七宝色，从胸而出入于明中。此相现时，遂大欢喜自然悦乐心极安隐，无物可譬。复更精进心不懈息，见光如云绕身七匝，其一一光化成光轮，于光轮中自然当见十二因缘根本相貌。若不精进懈怠懒惰、犯于轻戒乃至突吉罗罪，见光即黑犹如 墙壁，或见此光犹如灰炭，复见此光似败故衲，由意纵逸轻小罪故，障蔽贤圣无漏光明。” 佛告阿难：“此不净观灌顶法门，诸贤圣种敕诸比丘、比丘尼、优婆塞、优婆夷，若有欲修诸贤圣法，谛观诸法苦空无常无我因缘，如学数息使心不乱，当勤持戒一心摄持，于小罪中应生殷重惭愧忏悔，乃至小罪慎勿覆藏。若覆藏罪，见诸光明如朽败木。见此事时即知犯戒，复更惭愧忏悔自责，扫兜婆涂地、作诸苦役，复当供养恭敬师长父母，于师父母视如佛想极生恭敬，复从师父母求弘誓愿而作是言：‘我今供养师长父母。以此功德，愿我世世恒得解脱。’如是惭愧修功德已，如前数息，还见此光明显可爱，如前无异。复当更系念，谛观腰中大节，念心安定无分散意。设有乱心，复当自责惭愧忏悔。既忏悔已，复见脐光七色具足犹如七宝，当令此光合为一光鲜白可爱。见此事已，如前还教系念思惟，观白骨人白如珂雪。既见白骨人已，复当更教系念住意在骨人顶，见骨人顶自然放光，其光大盛似如火色，长短粗细正共槊等，从其顶上颠倒下垂，入顶骨中从顶骨出，入颈骨中从颈骨出，入胸骨中从胸骨出，还入脐中从脐中出，即入脊骨大节中，入大节中已光明即灭。光明灭已，应时即有一自然大光明云，众宝庄严、宝华 现代汉语译本： ‘或者看见这种光就像灰烬木炭一样，又看见这种光像破旧的衲衣一样，这是因为心意放纵，轻视小的罪过，所以遮蔽了贤圣无漏的光明。’ 佛告诉阿难：‘这种不净观灌顶法门，是诸位贤圣所教敕比丘（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）的。如果有人想要修习诸贤圣法，仔细观察诸法是苦、空、无常、无我、因缘和合的，就像学习数息一样使心不散乱，应当勤奋持戒，一心摄持，对于小的罪过也应当生起深重的惭愧心，忏悔，乃至小的罪过都不要隐瞒。如果隐瞒罪过，看见诸光明就像朽烂的木头一样。看见这种情况时，就知道自己犯戒了，再次生起惭愧心，忏悔自责，打扫佛塔（stupa，也译作兜婆）涂地，做各种苦役，还要供养恭敬师长父母，对于师长父母要视如佛一样，极生恭敬，再从师长父母那里求取弘大的誓愿，并且这样说：‘我现在供养师长父母。以此功德，愿我世世代代都能得到解脱。’像这样惭愧地修习功德之后，像之前一样数息，又看见这种光明明显可爱，和之前没有不同。还要更加系念，仔细观察腰中的大关节，念头安定没有分散的意念。如果有了乱心，还要自我责备，惭愧忏悔。忏悔之后，又看见脐部的光芒七色具足，就像七宝一样，应当让这种光芒合为一种光芒，鲜白可爱。看见这种情况之后，像之前一样教导系念思惟，观察白骨人白如珂雪。已经看见白骨人之后，还要更加教导系念，把意念住在骨人的头顶，看见骨人的头顶自然放出光芒，这种光芒非常盛大，像火的颜色一样，长短粗细正好和长矛一样，从他的头顶上颠倒下垂，进入头顶的骨头中，从头顶的骨头中出来，进入颈部的骨头中，从颈部的骨头中出来，进入胸部的骨头中，从胸部的骨头中出来，又进入脐部，从脐部出来，就进入脊骨的大关节中，进入大关节中之后，光明就灭了。光明灭了之后，应时就有一朵自然的大光明云，用各种宝物庄严、宝华
English
English version: ‘Or seeing this light as if it were ash or charcoal, and again seeing this light as if it were a worn-out patched robe, this is because the mind is unrestrained and small offenses are taken lightly, thus obscuring the unconditioned light of the wise and holy.’ The Buddha told Ananda: ‘This is the abhiseka (灌顶，initiation) method of impure contemplation, which the wise and holy have instructed to bhiksus (比丘，monks), bhiksunis (比丘尼，nuns), upasakas (优婆塞，male lay devotees), and upasikas (优婆夷，female lay devotees). If anyone wishes to practice the methods of the wise and holy, carefully contemplate that all dharmas (法，teachings) are suffering, empty, impermanent, selfless, and arise from conditions, just like learning to count breaths to keep the mind from being scattered, they should diligently uphold the precepts, wholeheartedly restrain themselves, and for small offenses, they should generate deep shame and remorse, confessing, and not concealing even small offenses. If they conceal offenses, they will see the lights as if they were rotten wood. When they see this situation, they will know that they have broken the precepts, and again generate shame, confess, and blame themselves, sweep the stupa (兜婆，Buddhist monument), plaster the ground, perform various laborious tasks, and also make offerings and respect their teachers and parents, regarding their teachers and parents as if they were the Buddha, generating extreme respect, and then seek great vows from their teachers and parents, and say: ‘I now make offerings to my teachers and parents. With this merit, may I be liberated in every lifetime.’ After cultivating merit with such shame, counting breaths as before, they will again see this light clearly and lovingly, no different from before. They should also focus their minds more, carefully observe the large joints in the waist, keeping their thoughts stable and without scattered intentions. If there are scattered thoughts, they should blame themselves, feel ashamed, and confess. After confessing, they will again see the light of the navel, complete with seven colors, like the seven treasures, and they should combine this light into one light, bright white and lovely. After seeing this situation, they should teach mindfulness and contemplation as before, observing the white-boned person as white as conch shell and snow. After seeing the white-boned person, they should further teach mindfulness, placing their attention on the top of the bone person's head, seeing the top of the bone person's head naturally emit light, which is very strong, like the color of fire, its length, thickness, and width exactly like a spear, hanging upside down from the top of his head, entering the bone of the head, coming out from the bone of the head, entering the bone of the neck, coming out from the bone of the neck, entering the bone of the chest, coming out from the bone of the chest, and then entering the navel, coming out from the navel, and then entering the large joint of the spine, and after entering the large joint, the light will disappear. After the light disappears, there will immediately be a natural great cloud of light, adorned with various treasures and precious flowers. --------------------------------------------------------------------------------
Chinese
清净、色中上者，中有一佛，名释迦牟尼，光相具足，三十二相八十种随形好。一一相好放千光明，此光大盛，如亿千万日明赫炎炎。彼佛亦说四真谛法，光相炳然住行者前，以手摩头。化佛复教言：‘汝前身时，贪欲瞋恚愚痴因缘，随逐诸恶，无明覆故令汝世世受生死身。汝今应当观汝身内诸萎悴事、身外诸火一切变灭。’作是语已，如前还教不净观法，观身诸虫一切萎落。见此事已，复当起火烧诸虫杀。虫既不死，复自见身如白颇梨自然鲜白。见白骨已，从头出光，其光大小粗细如槊，令长丈五，复当作念使头却向，复当作意使头却向，令身皆倒，以头拄脊骨，对脐大节。见此事已，复当谛观，使白骨人与光同色。既同色已，见其光端有种种色果。见是果已，复见众光从果头出。有白色光，其光大盛，如白宝云。是诸骨人其色鲜白，与光无异。复见诸骨摧折堕落，或有头落地者、或有骨节各各分散，或有全身白骨，犹如猛风吹于雨雪聚散不定、譬如掣电随现随灭。此诸骨人，堕地成聚犹如堆阜，似腐木屑集聚一处。行者自观见于阜上有自然气出，至于虚空，犹如烟云，其色鲜白，弥满虚空。右旋宛转，复还云集并在一处。见此事时，复当教作一骨人想。见此骨人身有九色，九画分明，一一画中有九色骨人，其色鲜 现代汉语译本 清净的色界中，有一尊佛，名为释迦牟尼（Śākyamuni，能仁寂默），他的光明和相好都十分具足，具有三十二相和八十种随形好。每一个相好都放出千万道光明，这些光明非常盛大，就像亿万个太阳一样明亮和炽热。这位佛也宣说四真谛法（catvāri-ārya-satyāni，苦集灭道），光明和相好清晰地显现在修行者面前，并用手摩修行者的头。化佛又教导说：‘你前世的时候，因为贪欲、瞋恚和愚痴的因缘，跟随各种恶行，被无明（avidyā，对事物真相的迷惑）所覆盖，所以让你世世代代承受生死轮回之身。你现在应当观察你身体内部各种枯萎的事情，以及身体外部的一切火焰都变灭。’说完这些话后，像之前一样教导不净观法（aśubha-bhāvanā，观想身体不净的修行方法），观想身体里的各种虫子都枯萎掉落。见到这件事后，又应当生起火来焚烧这些虫子。虫子既然没有被烧死，又看见自己的身体像白色的颇梨（sphatika，水晶）一样自然鲜白。见到白骨后，从头顶发出光芒，光芒的大小粗细像长矛一样，长度有一丈五尺，又应当作念使头转向后面，又应当作意使头转向后面，让身体都倒过来，用头抵住脊骨，对着肚脐的大关节。见到这件事后，又应当仔细观察，使白骨人和光芒的颜色相同。颜色相同后，看见光芒的末端有各种颜色的果实。见到这些果实后，又看见众多光芒从果实的顶端发出。有白色的光芒，光芒非常盛大，像白色的宝云一样。这些骨人的颜色鲜白，和光芒没有区别。又看见各种骨头摧折堕落，有的头掉在地上，有的骨节各自散开，有的全身白骨，就像猛烈的风吹动雨雪一样聚散不定，譬如闪电一样随现随灭。这些骨人，掉在地上聚集成堆，就像堆积的小山，像腐烂的木屑聚集在一处。修行者自己观见从土堆上有自然的气体冒出，到达虚空，就像烟云一样，颜色鲜白，弥漫虚空。向右旋转，又重新聚集在一起。见到这件事时，又应当教他作一个骨人的想法。看见这个骨人身上有九种颜色，九个部分划分得很清楚，每一个部分中都有九种颜色的骨人，颜色鲜明。