English
English version: Death, is burned by the fire of wisdom. Observe the skandha of form as mixed, filthy, ugly, and impure, like an illusion that confuses, without a moment's pause, forever departing from attachment to form, not bound by form. The Buddha told Ananda (Ananda): 'If there are monks (bhikkhu), nuns (bhikkhuni), laymen (upasaka), or laywomen (upasika) who are very greedy, first teach them to contemplate the Buddha to be free from all sins, and then teach them to focus their minds, so that their minds are not scattered. A non-scattered mind refers to counting breaths. This method of counting breaths is the medicine for greed, the place where the supreme Dharma King walks. You should receive and uphold it well, and never forget it.' The accomplishment of this contemplation is called the end of the twentieth contemplation of counting breaths. At that time, Venerable Ananda (Ananda), Zenandi (Zenandi), and all the monks, hearing what the Buddha said, joyfully practiced it. Thus have I heard: At one time, the Buddha was teaching in Sravasti (Sravasti), reaching the Tola (Tola) settlement. After arriving at the settlement, he entered the village with twelve hundred and fifty monks to beg for food. After begging for food and returning, he rested under a tree, washed his feet, put away his robes and bowl, spread out his sitting cloth (nisidana), and sat in the lotus position. At that time, among the assembly was a monk named Katyayana (Katyayana), who had a disciple named Panthaka (Panthaka). He had been ordained for a long time, and after eight hundred days of reciting a verse, he could not understand it fluently. Day and night, six times a day, he constantly recited this phrase: 'Cease evil, do good, cultivate non-negligence,' but reciting this phrase, he could not comprehend it. At that time, Venerable Katyayana (Katyayana) exhausted his efforts to teach his disciple, but could not enable him to understand. He then went to the Buddha, bowed to the Buddha, circumambulated the Buddha three times, and said to the Buddha: 'The Tathagata's appearance in the world benefits many, bringing benefit and peace to gods and humans, universally delivering all beings. Only my disciple has not received grace. I hope the World Honored One will enlighten me and enable him to attain liberation.' The Buddha told Katyayana (Katyayana): 'Listen carefully, listen carefully, and contemplate well. The Tathagata will now tell you about past causes and conditions.' Katyayana (Katyayana) replied: 'World Honored One! I am very willing to hear.' The Buddha told Katyayana (Katyayana): 'In the past, ninety-one kalpas ago, there was a Buddha World Honored One named Vipassi-Tathagata (Vipassi-Tathagata), Arhat (Arhat), Samma-sambuddha (Samma-sambuddha), Vijja-carana-sampanno (Vijja-carana-sampanno), Sugato (Sugato), World --------------------------------------------------------------------------------
Chinese
间解、无上士、调御丈夫、天人师、佛、世尊。彼佛出世，教化众生度人周讫，于般涅槃而取灭度。佛灭度后，有一比丘，聪明多智读诵三藏，自恃憍慢散乱放逸，有从学者不肯教授，专愚贡高不修正念。命终之后，堕黑闇地狱，经九十劫，恒在闇处愚蒙无智。由前出家功德力故，从地狱出，得生天上。虽生天上，天宫光明及诸供具，一切黑闇，卑于诸天。诵三藏故，天上命终生阎浮提，得值佛世。因前贡高，虽遇于佛，不解法相。我今当为说诸方便，教系念法。” 尔时迦栴延白佛言：“世尊！唯愿如来为此愚痴槃直迦比丘，及未来世一切愚痴乱想众生，说正观法。” 佛告槃直迦：“汝从今日，常止静处，一心端坐，叉手闭目，摄身口意，慎勿放逸。汝因放逸，多劫之中久受勤苦。汝随我语，谛观诸法。”时槃直迦随顺佛语，端坐系心。佛告槃直迦：“汝今应当谛观脚大指节，令心不移。使指节上渐渐疱起，复令膀胀，复当以意令此膀胀渐大如豆。复当以意使膀胀烂坏，皮肉两披，黄脓流出，于黄脓间血流滂滂。一节之上，肌肤烂尽，唯见右脚指节白如珂雪。见一节已，从右脚渐渐广大乃至半身，膀胀烂坏，黄脓流血。令半身肌皮皆两向披，唯半身骨皎然大白。见半身已，复见全身一切膀胀，都已烂 现代汉语译本：间解（善于理解的人）、无上士（无与伦比的人）、调御丈夫（善于调伏的人）、天人师（天和人的导师）、佛（觉悟者）、世尊（受人尊敬的人）。彼佛出世，教化众生，度人圆满，最终般涅槃而入灭。佛灭度后，有一比丘（出家人），聪明多智，读诵三藏（佛教经典），却因自恃而骄慢，散乱放逸。有来向他求学的人，他也不肯教授，专横愚昧，贡高自大，不修正念。命终之后，堕入黑暗地狱，经历了九十劫（极长的时间单位），一直处于黑暗之中，愚昧无知。由于之前出家的功德力，从地狱出来后，得以生到天上。虽然生到天上，但他的天宫光明以及各种供养用具，都一片黑暗，比其他天人卑微。因为诵读三藏的缘故，天上命终后，转生到阎浮提（人间），得遇佛出世。但由于之前的贡高我慢，即使遇到了佛，也不理解佛法的真谛。我现在应当为你讲述各种方便法门，教你系念的方法。” 当时，迦旃延（佛陀的弟子）对佛说：“世尊！唯愿如来为这个愚痴顽固的槃直迦（比丘的名字）比丘，以及未来世一切愚痴散乱的众生，宣说正确的观想方法。” 佛告诉槃直迦：“你从今天开始，常住在安静的地方，一心端正地坐着，双手合掌，闭上眼睛，收摄身口意，谨慎不要放逸。你因为放逸的缘故，在多劫之中长期遭受痛苦。你要听从我的话，仔细观察诸法。”当时，槃直迦顺从佛的话，端正地坐着，集中精神。佛告诉槃直迦：“你现在应当仔细观察脚的大拇指的指节，使心念不要移动。让指节上渐渐生起水疱，然后让它膨胀，再用意识让这个水疱渐渐变大，像豆子一样。再用意识使水疱溃烂，皮肉向两边裂开，黄色的脓液流出，在黄脓之间，血液喷涌而出。一节之上，肌肤全部烂掉，只看见右脚指节白得像珂雪（白色的美玉）。看见一个指节之后，从右脚渐渐扩大到半身，水疱溃烂，黄脓流血。让半身的肌肤都向两边裂开，只有半身的骨头洁白明亮。看见半身之后，再看见全身都长满水疱，全部溃烂。
English
English version: 'Interpreters, unsurpassed men, taming husbands, teachers of gods and humans, Buddhas, World Honored Ones. That Buddha appeared in the world, teaching and transforming sentient beings, delivering people completely, and finally entering Parinirvana and passing away. After the Buddha's passing, there was a Bhikshu (monk) who was intelligent and wise, reciting the Tripitaka (Buddhist scriptures), but due to his self-importance, he was arrogant, scattered, and unrestrained. When students came to him for instruction, he refused to teach them, being stubbornly foolish, haughty, and not correcting his mindfulness. After his life ended, he fell into the dark hell, enduring ninety kalpas (extremely long periods of time), constantly in darkness, foolish and ignorant. Due to the merit of his previous renunciation, he emerged from hell and was born in the heavens. Although born in the heavens, the light of his heavenly palace and all his offerings were dark, inferior to the other gods. Because of his recitation of the Tripitaka, after his life in the heavens ended, he was reborn in Jambudvipa (the human world) and encountered a Buddha. However, due to his previous arrogance, even when he encountered the Buddha, he did not understand the true meaning of the Dharma. I shall now explain to you various expedient methods, teaching you the method of mindfulness.' At that time, Katyayana (a disciple of the Buddha) said to the Buddha, 'World Honored One! May the Tathagata (another name for the Buddha) explain the correct method of contemplation for this foolish and stubborn Bhikshu named Panthaka, and for all foolish and scattered sentient beings in the future.' The Buddha said to Panthaka, 'From today onwards, you should always dwell in a quiet place, sit upright with a focused mind, fold your hands, close your eyes, restrain your body, speech, and mind, and be careful not to be unrestrained. Because of your unrestraint, you have suffered hardship for many kalpas. Listen to my words and carefully observe all dharmas.' At that time, Panthaka followed the Buddha's words, sat upright, and concentrated his mind. The Buddha said to Panthaka, 'You should now carefully observe the joint of the big toe of your foot, keeping your mind from wandering. Let blisters gradually arise on the joint, then let them swell, and then use your mind to make these blisters gradually grow as large as beans. Then use your mind to make the blisters burst, the skin and flesh splitting open on both sides, yellow pus flowing out, and blood gushing out between the yellow pus. Above one joint, all the skin and flesh are rotten, and only the white joint of the right toe is visible, as white as crystal snow. After seeing one joint, gradually expand from the right foot to half of the body, the blisters bursting, yellow pus and blood flowing. Let the skin and flesh of half of the body split open on both sides, and only the bones of half of the body are clearly white. After seeing half of the body, then see the whole body covered with blisters, all rotten.' --------------------------------------------------------------------------------
Chinese
坏，脓血可恶，见诸杂虫游戏其中。如是种种亦如上者。观见一已，复见二。见二已，复见三。见三已，复见四。见四已，复见五。见五已，乃至见十。见十已，心渐广大，见一房中。见一房中已，乃至见一天下。见一天下已，若广者，复摄令还如前观。一观已，复当移想系念，谛观鼻头。观鼻头已，心不分散。若不分散，如前观骨。复当自想身肉肌皮，皆父母和合不净精气所共合成，如此身者种子不净。复当次教系念观齿，人身中唯此齿白，我此身骨白如此齿。心想利故，见齿长大犹如身体。尔时复当移想，更观额上，使额上白骨白如珂雪。若不白者，复当易观教作九想，广说如九想观法。作此观时，若钝根者，过一月已至九十日谛观此事，然后方见；若利根者，一念即见。见此事已，复更教观腰中大节白骨。见已即如前应观种种色骨人。此法不成，复当教慈心观。慈心观者，广说如慈三昧。教慈心已，复教更观白骨。若见余事，慎勿随逐，但令此心了了分明，见白骨人如白雪山。若见余物，起心灭除，当作是念：‘如来世尊教我观骨。云何乃有余想境界？我今应当一心观骨。’见白骨已，令心澄静无诸外想，普见三千大千世界满中骨人。见此骨人已，一一皆灭，如前观苦。” 尔时槃直迦比丘闻佛说此语， 现代汉语译本 坏烂的身体，充满脓血令人厌恶，可以看到各种各样的虫子在其中活动。像这样种种的观想方法和上面所说的相同。观想一个之后，再观想两个。观想两个之后，再观想三个。观想三个之后，再观想四个。观想四个之后，再观想五个。观想五个之后，乃至观想十个。观想十个之后，内心逐渐扩大，观想满一个房间。观想满一个房间之后，乃至观想满一个天下。观想满一个天下之后，如果观想的范围过大，就收摄回来，像之前那样观想。观想一个之后，再转移意念，专注于鼻尖。观想鼻尖之后，心就不会散乱。如果不散乱，就像之前那样观想骨头。再想象自己的身体，肌肉皮肤，都是父母和合的不净精气共同形成的，这样的身体，种子就是不干净的。再依次教导专注于观想牙齿，人身中只有牙齿是白色的，我这身体的骨头也像牙齿一样白。因为用心观想的缘故，看到牙齿长大，就像身体一样。这时再转移意念，观想额头，使额头上的白骨像珂雪一样白。如果不白，就再改变观想方法，教导九想观，详细的讲解就像九想观的方法一样。在做这种观想的时候，如果是迟钝的人，过一个月到九十天才能清楚地看到这件事，然后才能看到；如果是敏锐的人，一念之间就能看到。看到这件事之后，再教导观想腰部的大骨节。看到之后，就应该像之前那样观想各种颜色的骨头人。如果这种方法不能成功，就教导慈心观。慈心观，详细的讲解就像慈三昧一样。教导慈心之后，再教导观想白骨。如果看到其他的事情，千万不要跟随它，只要让这颗心清楚明白，看到白骨人就像白色的雪山一样。如果看到其他的东西，就生起心来灭除它，应当这样想：‘如来世尊教我观骨。为什么会有其他的想法和境界？我现在应当一心观骨。’看到白骨之后，让心澄澈平静，没有其他的想法，普遍看到三千大千世界都充满了骨人。看到这些骨人之后，一个一个都灭掉，就像之前观想苦一样。 这时，槃直迦(Panzhijia)比丘听到佛陀说这些话，
English
English version A decaying body, full of pus and blood, repulsive, with various insects playing within it. These various contemplations are like those described above. After contemplating one, contemplate two. After contemplating two, contemplate three. After contemplating three, contemplate four. After contemplating four, contemplate five. After contemplating five, contemplate up to ten. After contemplating ten, the mind gradually expands, contemplating a room full. After contemplating a room full, contemplate a whole world. After contemplating a whole world, if it is too broad, retract it and contemplate as before. After contemplating one, shift the thought and focus on the tip of the nose. After contemplating the tip of the nose, the mind will not be scattered. If it is not scattered, contemplate the bones as before. Then imagine that the flesh, skin, and muscles of your body are all formed from the impure essence of the union of your parents; this body is born from an impure seed. Then, teach to focus on contemplating the teeth, the only white part of the human body; the bones of my body are as white as these teeth. Because of the power of focused thought, the teeth appear to grow as large as the body. At that time, shift the thought again and contemplate the forehead, making the white bone on the forehead as white as conch-shell snow. If it is not white, change the contemplation and teach the Nine Aspects of Corpse Meditation (Nine Contemplations), as described in the method of the Nine Aspects of Corpse Meditation. When practicing this contemplation, if one is dull, it may take from one month to ninety days to clearly see this, and then one will see it; if one is sharp, one will see it in an instant. After seeing this, teach to contemplate the large white bone joints in the waist. After seeing them, one should contemplate various colored skeletons as before. If this method does not succeed, teach the contemplation of loving-kindness (慈心观, Cixin Guan). The contemplation of loving-kindness is described in detail like the Loving-Kindness Samadhi (慈三昧, Ci Sanmei). After teaching loving-kindness, teach to contemplate white bones again. If you see other things, be careful not to follow them, but let the mind be clear and distinct, seeing the white bone person like a white snow mountain. If you see other things, generate the mind to eliminate them, and think: 'The World-Honored One, the Tathagata (如来, Rulai), taught me to contemplate bones. Why are there other thoughts and realms? I should now focus my mind on contemplating bones.' After seeing the white bones, let the mind be clear and calm, without any external thoughts, universally seeing the three thousand great thousand worlds filled with bone people. After seeing these bone people, each one disappears, just like contemplating suffering as before. At that time, the Bhikkhu (比丘, Biqiu) Panzhijia (槃直迦) heard the Buddha (佛, Fo) speak these words, --------------------------------------------------------------------------------