English
English version In the pure realm of form, there is a Buddha named Śākyamuni (the Sage of the Śākya clan, the silent one), complete with radiant marks and features, possessing the thirty-two major marks and eighty minor marks of excellence. Each mark and feature emits a thousand rays of light, this light being exceedingly brilliant, like the blazing radiance of billions of suns. This Buddha also expounds the Four Noble Truths (catvāri-ārya-satyāni, the truths of suffering, its origin, its cessation, and the path), his radiant marks and features clearly appearing before the practitioner, and he strokes the practitioner's head with his hand. The manifested Buddha further teaches: 'In your past lives, due to the causes and conditions of greed, hatred, and delusion, you followed various evil deeds, and being covered by ignorance (avidyā, delusion about the true nature of things), you were caused to receive bodies subject to birth and death in every lifetime. Now you should contemplate the various withered and decaying aspects within your body, and all the fires outside your body that are transforming and vanishing.' After saying these words, he teaches the practice of contemplating impurity (aśubha-bhāvanā, meditation on the impure nature of the body) as before, contemplating all the worms in the body withering and falling away. Having seen this, one should again generate fire to burn and kill these worms. Since the worms are not killed, one again sees one's body as naturally pure white like white crystal (sphatika, crystal). Having seen the white bones, light emanates from the head, the light being as large and thick as a spear, reaching a length of fifteen feet. One should then contemplate causing the head to turn backward, and again contemplate causing the head to turn backward, causing the entire body to fall over, with the head propping against the spine, facing the large joint of the navel. Having seen this, one should again carefully observe, making the white-boned person and the light the same color. Once they are the same color, one sees various colored fruits at the end of the light. Having seen these fruits, one again sees numerous lights emanating from the top of the fruits. There is white light, the light being exceedingly brilliant, like white jeweled clouds. The color of these bone-people is pure white, indistinguishable from the light. One again sees the various bones breaking, collapsing, and falling, some heads falling to the ground, some joints scattering in various directions, some with the entire body as white bones, like a fierce wind blowing rain and snow, gathering and scattering without stability, like lightning, appearing and disappearing in an instant. These bone-people, falling to the ground and gathering into heaps, like piled-up mounds, like rotten wood chips gathered in one place. The practitioner observes for themselves natural air emanating from the mound, reaching the empty space, like smoke and clouds, its color pure white, filling the empty space. Rotating to the right, it again gathers together in one place. When seeing this, one should again be taught to contemplate a bone-person. Seeing this bone-person with nine colors on their body, the nine sections clearly delineated, each section containing bone-people of nine colors, their colors bright. --------------------------------------------------------------------------------
Chinese
明不可具说。一一骨人复当皆使身体具足映显前骨人中，使不妨碍。作是观已，复当自观一一色中犹如琉璃，无诸障蔽。于其色中九十九色，一一色复有九色众多骨人。是诸骨人有种种相，其性不同，不相妨碍。见此事已，应勤精进灭一切恶。见此事已，前聚光明云犹如坏器来入其身，从脐中入。既入脐已，入脊骨中。入脊骨已，自见己身与本无异，平复如故。出定入定，以数息故，恒见上事。见此事时，复当还教系心住意在本脐光中，不令心散，尔时心意极大安隐。既安隐已，复当自学审谛分别诸圣解脱，尔时复当见过去七佛为其说法。说法者，说四真谛、说五受阴空无我所。是时诸佛与诸贤圣恒至行者前，教种种法，亦教观空无我无作无愿三昧，告言：‘法子！汝今应当谛观色声香味触，皆悉无常不得久立，恍忽如电即时变灭，亦复如幻，犹如野马、如热时焰、如乾闼婆城、如梦所见觉不知处、如凿石见光须臾变灭、如鸟飞空迹不可寻、如呼声响无有应者。汝今亦当作如是观，三界如幻亦如变化。’于此即见一切身内及与身外，空无所有，如鸟飞空无所依止，心超三界。观诸世间须弥巨海，皆不久停，亦如幻化。自观己身不见身相，便作是念：‘世界无常，三界不安，一切都空。何处有身？及眼所对此诸色欲及诸 现代汉语译本 光明无法完全描述。每一个骨人都要使其身体完整，并在之前的骨人中清晰地显现出来，互不干扰。完成这种观想后，应当进一步观想每一个色蕴都像琉璃一样，没有任何阻碍。在每一个色蕴中，又有九十九种颜色，每一种颜色又有九个骨人。这些骨人有各种各样的形态，其性质也各不相同，但互不干扰。见到这些景象后，应当勤奋精进地灭除一切恶行。见到这些景象后，之前聚集的光明云就像破损的器皿一样进入身体，从脐部进入。进入脐部后，再进入脊骨中。进入脊骨后，会看到自己的身体与原本没有区别，恢复如初。出定和入定，因为数息的缘故，经常能看到上述景象。见到这些景象时，应当再次教导自己将心意专注于脐部的光明中，不要让心散乱，这时心意会感到极大的安宁。获得安宁后，应当进一步学习审慎地分辨诸圣的解脱之道，这时会看到过去七佛为自己说法。所说的法是四真谛，以及五受阴空无我所。这时，诸佛和诸贤圣会经常来到修行者面前，教导各种法门，也教导观空、无我、无作、无愿三昧，并告诫说：‘法子！你现在应当仔细观察色、声、香、味、触，它们都是无常的，不能长久存在，恍惚如闪电般瞬间变灭，也像幻象一样，如同野马、如同热时的火焰、如同乾闼婆城、如同梦中所见醒来后不知在何处、如同凿石所见的光芒须臾间变灭、如同鸟飞过天空不留下痕迹、如同呼喊的声音没有回应。你现在也应当这样观想，三界如幻，也如变化。’于此就能看到一切身内及身外，空无所有，如同鸟飞过天空没有依止之处，心超越三界。观想诸世间，须弥山和巨大的海洋，都不会长久停留，也如同幻化。观察自己的身体，看不到身体的相状，于是这样想：‘世界是无常的，三界是不安稳的，一切都是空虚的。哪里有身体？以及眼睛所对的这些**和诸'
English
English version The light cannot be fully described. Each and every bone person should be made complete in body and clearly appear within the previous bone people, without obstructing each other. After making this contemplation, one should further contemplate each skandha (khandha) of form (rupa) as being like crystal, without any obstructions. Within each skandha of form, there are ninety-nine colors, and each color has nine bone people. These bone people have various forms and different natures, but they do not interfere with each other. Having seen these sights, one should diligently strive to extinguish all evil. Having seen these sights, the previously gathered cloud of light enters the body like a broken vessel, entering from the navel. After entering the navel, it enters the spinal bone. After entering the spinal bone, one sees that one's own body is no different from the original, restored as before. Emerging from and entering into samadhi (meditative state), one constantly sees the above matters because of counting the breaths. When seeing these sights, one should again teach oneself to focus the mind and dwell on the light in the navel, not allowing the mind to wander. At that time, the mind will be extremely peaceful. Having attained peace, one should further learn to carefully distinguish the liberation of the saints. At that time, one will see the Seven Buddhas of the past preaching the Dharma (teachings). What they preach is the Four Noble Truths (cattāri ariyasaccāni), and the emptiness of the five aggregates of clinging (pañcupādānakkhandha), without self or anything belonging to self. At this time, the Buddhas and the noble saints will constantly come before the practitioner, teaching various Dharma methods, and also teaching the samadhi of emptiness, selflessness, non-action, and non-desire, and admonishing: 'Dharma son! You should now carefully observe form (rupa), sound (sadda), smell (gandha), taste (rasa), and touch (phassa), all of which are impermanent (anicca), unable to last long, fleeting like lightning, vanishing in an instant, also like illusions (maya), like mirages, like heat haze, like cities of gandharvas (celestial musicians), like what is seen in dreams, not knowing where it is after waking up, like the light seen when chiseling stone, vanishing in an instant, like birds flying in the sky without leaving a trace, like a calling sound without a response. You should also contemplate in this way, the three realms (trayo dhātavo) are like illusions, also like transformations.' Thereupon, one sees that everything within and outside the body is empty and without substance, like a bird flying in the sky without a place to rest, the mind transcends the three realms. Contemplating the worlds, Mount Sumeru (Sineru) and the vast oceans, none will remain for long, also like illusions. Observing one's own body, one does not see the form of the body, and then one thinks: 'The world is impermanent, the three realms are unstable, everything is empty. Where is the body? And these objects of the eye and all' --------------------------------------------------------------------------------
Chinese
女人，从颠倒起，横见可爱，实是速朽败坏之法。夫女色者，犹如枷锁，劳人识神。愚夫恋着，不知厌足、不能自拔，不免杻械、不绝枷锁。’行者既识法相、知法空寂，此诸色欲犹如怨贼，何可恋惜？复似牢狱坚密难舍。我今观空，厌离三界，观见世间如水上泡斯须磨灭，心无众想。得知世法是重患累，凡夫迷惑至死不觉，不知众苦恋着难免，纵情狂惑无所不至。我今观此狂惑女色，如呼声响亦似镜像，求觅叵得。观此女色为在何处？妄见衰害欺诸凡夫，为害滋多。今观此色，犹如狂华随风零落，出无所从、去亦无所至，幻惑无实，愚夫乐着。今观此色，一切无常，如癞病人良医治差。我今观苦空无常，见此色相皆无坚实。念诸凡夫甚可愍伤，爱着此色，敬重无厌，耽愚惑着甘乐无穷，为诸恩爱而作奴仆，欲槊刺己痛彻心髓，恩爱枷锁捡系其身。如是念已，复观一切都皆空寂。此诸淫欲、诸色情态皆从五阴四大而生。五阴无主、四大无我，性相俱空，何由而有？作是观时，智慧明显，见身大明如摩尼珠无有妨碍，似金刚精青白明显，如鹿突围得免猎师危害之苦。观于五阴性相皆净，观六大如鸟高翔身无所寄，以吞色钩俯仰得度，离诸女色更不起情，自然超出诸淫欲海。一切结使，犹如众鱼竞走随逐堕黑闇坑。无明老 死，为智慧火之所焚烧。观色杂秽陋恶不净，犹如幻惑无有暂停，永离色染不为色缚。” 佛告阿难：“若有比丘、比丘尼、优婆塞、优婆夷，贪淫多者，先教观佛令离诸罪，然后方当更教系念，令心不散。心不散者，所谓数息。此数息法是贪淫药，无上法王之所行处，汝好受持，慎勿忘失。此想成者，名第二十数息观竟。” 尔时尊者阿难，及禅难提并诸比丘，闻佛所说，欢喜奉行。 如是我闻： 一时佛在舍卫国游行教化，至多罗聚落。至聚落已，与千二百五十比丘入村乞食。乞食还已，止于树下，洗足讫收衣钵，敷尼师坛结加趺坐。尔时众中有一比丘名迦栴延，有一弟子名槃直迦，出家多时，经八百日读诵一偈不能通利，昼夜六时恒诵此言，止恶行善修不放逸，但诵此语终不能得。尔时尊者迦栴延，尽其道力教授弟子不能令得，即至佛所，为佛作礼，绕佛三匝，而白佛言：“如来出世，多所利益，利安天人，普度一切。唯我弟子，独未蒙润。唯愿天尊为我开悟，令得解脱。”佛告迦栴延：“谛听谛听，善思念之。如来今者当为汝说往昔因缘。”迦栴延白言：“世尊！愿乐欲闻。” 佛告迦栴延：“乃往过去九十一劫，有佛世尊，名毗婆尸如来、应供、正遍知、明行足、善逝、世 现代汉语译本：死亡，被智慧之火所焚烧。观察色蕴的杂乱、污秽、丑陋和不净，如同幻象迷惑，没有片刻的停歇，永远远离对色蕴的染着，不被色蕴所束缚。 佛陀告诉阿难（Ananda）：‘如果有比丘（bhikkhu）、比丘尼（bhikkhuni）、优婆塞（upasaka）、优婆夷（upasika），贪欲心重的人，首先教导他们观想佛陀，使他们远离各种罪恶，然后才应当进一步教导他们系念，使他们的心不散乱。心不散乱，指的就是数息。这种数息的方法是治疗贪欲的良药，是无上法王所行之处，你要好好地接受并持守，千万不要忘记。’这种观想成就，称为第二十数息观结束。 当时，尊者阿难（Ananda），以及禅难提（Zenandi）和各位比丘，听了佛陀所说，都欢喜地奉行。 如是我闻： 一时，佛陀在舍卫国（Sravasti）教化，到达多罗（Tola）聚落。到达聚落后，与一千二百五十位比丘进入村庄乞食。乞食完毕返回后，在一棵树下休息，洗完脚后收好衣钵，铺好尼师坛（nisidana），结跏趺坐。当时，大众中有一位比丘名叫迦旃延（Katyayana），有一位弟子名叫槃直迦（Panthaka），出家很久了，经过八百天读诵一偈都不能通达顺利，昼夜六时经常诵读这句话：‘止恶行善，修不放逸’，但诵读这句话始终不能领悟。当时，尊者迦旃延（Katyayana）用尽他的方法教导弟子，都不能使他领悟，就来到佛陀处，向佛陀行礼，绕佛三圈，然后对佛陀说：‘如来出世，利益众多，利益安乐天人和世人，普遍度化一切众生。只有我的弟子，独自没有蒙受恩泽。希望天尊为我开示，使他得到解脱。’佛陀告诉迦旃延（Katyayana）：‘仔细听，仔细听，好好地思考。如来现在将为你讲述往昔的因缘。’迦旃延（Katyayana）回答说：‘世尊！我非常乐意听闻。’ 佛陀告诉迦旃延（Katyayana）：‘在过去九十一劫之前，有一位佛陀世尊，名叫毗婆尸如来（Vipassi-Tathagata）、应供（Arhat）、正遍知（Samma-sambuddha）、明行足（Vijja-carana-sampanno）、善逝（Sugato）、世