Chinese
一一谛观，心不分散，了了分明，应时即得阿罗汉道，三明六通，具八解脱。自念宿命所习三藏，了了分明亦无错谬。尔时世尊因此愚痴贡高槃直迦比丘，制此清净观白骨法。佛告迦栴延：“此槃直迦愚痴比丘，尚以系念成阿罗汉。何况智者而不修禅？”尔时世尊见此事已，为说偈言： “禅为甘露法， 定心灭诸恶， 慧杀诸愚痴， 永不受后有。 愚痴槃直迦， 尚以定心得， 何况诸智者， 不勤修系念！” 尔时世尊告迦栴延及敕阿难：“汝今应当受持佛语，以此妙法普济群生。若有后世愚痴众生、憍慢贡高邪恶众生，欲坐禅者，从初迦絺罗难陀观法，及禅难提观像之法，复当学此槃直迦比丘所观之法。然后自观己身，见诸白骨白如珂雪。时诸骨人还来入身，悉见白骨流光散灭。见此事已，行者自然心意和悦恬静无为。出定之时，顶上温暖，身毛孔中恒出诸香。出定入定恒闻妙法。续复自见身体温暖、悦豫快乐、颜貌熙怡、恒少睡眠、身无苦患。得此暖法，恒自觉知，心下温暖、心常安乐。若后世人欲学禅者，从初不净乃至此法。得此观者，名和暖法。” 佛告阿难：“佛灭度后，若有比丘、比丘尼、优婆塞、优婆夷，于浊世中欲学正受思惟者，从初系念观于不净乃至此法，是 现代汉语译本 一一谛观，心不分散，清清楚楚、明明白白，应时就能证得阿罗汉道（A luo han dao，断绝一切烦恼，达到涅槃的境界），具足三明（San ming，宿命明、天眼明、漏尽明）六通（Liu tong，天眼通、天耳通、他心通、宿命通、神足通、漏尽通），具备八解脱（Ba jie tuo，内有色想观外色解脱、内无色想观外色解脱、净解脱身作证、空无边处解脱、识无边处解脱、无所有处解脱、非想非非想处解脱、灭受想定解脱）。自己回忆前世所学习的三藏（San zang，经藏、律藏、论藏），清清楚楚、明明白白，也没有任何错谬。当时世尊因为这个愚痴贡高槃直迦（Pan zhi jia）比丘，制定了这个清净观白骨的方法。 佛告诉迦旃延（Jia zhan yan）：“这个愚痴的槃直迦比丘，尚且能够通过系念观修成就阿罗汉果位。更何况有智慧的人而不修习禅定呢？”当时世尊见到这件事后，说了这样的偈语： ‘禅定是甘露法， 安定心神灭除各种恶念， 智慧能杀死各种愚痴， 永远不再承受后世的苦难。 愚痴的槃直迦， 尚且能以禅定之心获得解脱， 更何况那些有智慧的人， 不勤奋修习系念呢！’ 当时世尊告诉迦旃延并且告诫阿难（A nan）：“你们现在应当接受并奉行我的教诲，用这种妙法普遍救济众生。如果后世有愚痴的众生、骄慢贡高邪恶的众生，想要坐禅的，从最初的迦絺罗难陀（Jia chi luo nan tuo）观法，以及禅难提（Chan nan ti）观像的方法开始，还要学习这个槃直迦比丘所观修的方法。然后自己观察自己的身体，看见各种白骨洁白如珂雪（Ke xue，像玉石一样洁白的雪）。这时各种白骨人又回到身体里，完全看见白骨流出光芒然后消散灭尽。看见这件事后，修行者自然心意平和喜悦，恬静无为。出定的时候，头顶温暖，身体的毛孔中经常散发出各种香气。出定入定的时候经常听见美妙的佛法。继续看见自己的身体温暖、喜悦快乐、容貌和蔼愉快、经常很少睡眠、身体没有痛苦疾病。得到这种温暖的法，经常自觉知道，心下温暖、内心常常安乐。如果后世的人想要学习禅定，从最初的不净观一直到这种方法。得到这种观修的人，叫做和暖法。” 佛告诉阿难：“我灭度后，如果有比丘（Bi qiu，男性出家人）、比丘尼（Bi qiu ni，女性出家人）、优婆塞（You po sai，在家男居士）、优婆夷（You po yi，在家女居士），在污浊的世道中想要学习正确的禅定思惟，从最初的系念观不净一直到这种方法，这就是……”
English
English version Contemplate each and every detail, with the mind not scattered, clearly and distinctly, and one will immediately attain the state of Arhat (A luo han dao, a state of liberation from all afflictions, reaching Nirvana), possessing the Three Clear Knowledges (San ming, knowledge of past lives, divine eye, and extinction of outflows), the Six Supernatural Powers (Liu tong, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), and equipped with the Eight Deliverances (Ba jie tuo, deliverance through contemplating external forms while having internal perception of form, deliverance through contemplating external forms while having no internal perception of form, deliverance through pure liberation attained through the body, deliverance through the sphere of infinite space, deliverance through the sphere of infinite consciousness, deliverance through the sphere of nothingness, deliverance through the sphere of neither perception nor non-perception, and deliverance through the cessation of perception and feeling). Recalling the Three Baskets (San zang, Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) learned in past lives, clearly and distinctly, without any errors. At that time, the World-Honored One, because of this foolish and arrogant Pan Zhijia (Pan zhi jia) Bhikshu, established this pure method of contemplating white bones. The Buddha told Katyayana (Jia zhan yan): 'This foolish Pan Zhijia Bhikshu was able to attain Arhatship through mindfulness. How much more so should wise people cultivate meditation?' At that time, the World-Honored One, seeing this, spoke this verse: 'Meditation is the nectar of Dharma, A stable mind extinguishes all evils, Wisdom kills all ignorance, Never again to suffer future existence. The foolish Pan Zhijia, Was able to attain liberation with a meditative mind, How much more so should wise people, Diligently cultivate mindfulness!' At that time, the World-Honored One told Katyayana and instructed Ananda (A nan): 'You should now receive and uphold my words, and use this wonderful Dharma to universally save sentient beings. If in later generations there are foolish beings, arrogant and evil beings, who wish to meditate, they should begin with the contemplation method of Kacchilananda (Jia chi luo nan tuo), and the method of contemplating images of Chandanandi (Chan nan ti), and then learn the method of contemplation practiced by this Pan Zhijia Bhikshu. Then, observe their own bodies, seeing all the white bones as white as Ke Xue (Ke xue, snow as white as jade). At this time, all the bone figures return to the body, and one sees the white bones emitting light and then scattering and disappearing. Seeing this, the practitioner's mind naturally becomes peaceful and joyful, tranquil and non-active. When emerging from meditation, the top of the head is warm, and various fragrances constantly emanate from the pores of the body. Constantly hearing wonderful Dharma when entering and emerging from meditation. Continuing to see one's own body as warm, joyful and happy, with a kind and pleasant countenance, constantly sleeping less, and the body without suffering or illness. Obtaining this warm Dharma, one is constantly aware, feeling warmth below the heart, and the heart is always at peace and happy. If people in later generations wish to learn meditation, they should start from the initial contemplation of impurity up to this method. Those who attain this contemplation are called the Warmth Dharma.' The Buddha told Ananda: 'After my Parinirvana, if there are Bhikshus (Bi qiu, male monastic), Bhikshunis (Bi qiu ni, female monastic), Upasakas (You po sai, male lay practitioner), or Upasikas (You po yi, female lay practitioner) who wish to learn correct samadhi and contemplation in this defiled world, they should start from the initial mindfulness of impurity up to this method, this is...' --------------------------------------------------------------------------------
Chinese
名暖法。若得此法，名第二十一暖法观竟。” 佛告阿难：“汝今持此迦栴延子所问暖法，慎勿忘失。” 尔时阿难白佛言：“世尊！后世众生若有能受持是三昧者，一心安隐得于暖法，此人云何当自觉知？” 佛告阿难：“若有谛观诸结使相，从初不净乃至此法，自觉身心皆悉温暖，心心相续，无诸恼恚、颜色和悦，此名暖法。复次阿难！若有行者得暖法已，次当更教系念在诸白骨间皆有白光。见白光时，白骨散灭。若余境界现在前者，复当摄心还观白光，见诸白光炎炎相次遍满世界。自观己身复更明净，颇梨雪山不得为比。自见骨人各各离散。作此观时，定心令久。心既久已，当自见顶上有大光明犹如火光，从脑处出。”佛告阿难：“若见此事，便当更教，从头至足反覆往复凡十四遍。作此观已，出定入定恒见顶上火出如真金光，身毛孔中亦出金光如散粟金，身心安乐，如紫金光明。还从顶入。此名顶法。若有行者得此观时，能得顶观。” 佛告阿难：“汝好受持是顶观法，广为未来一切众生说。”尔时阿难闻佛所说，欢喜奉行。得此观者，名第二十二观顶法竟。 佛告阿难：“此想成已，复当更教系念观诸白骨，令诸散骨如风吹雪聚在一处，自然成𧂐白如雪山。若见此事，得道 名暖法（Nuan Fa）。若得此法，名第二十一暖法观竟。” 佛告阿难（Ananda）：“汝今持此迦旃延子（Katyayaniputra）所问暖法，慎勿忘失。” 尔时阿难白佛言：“世尊！后世众生若有能受持是三昧者，一心安隐得于暖法，此人云何当自觉知？” 佛告阿难：“若有谛观诸结使相，从初不净乃至此法，自觉身心皆悉温暖，心心相续，无诸恼恚、颜色和悦，此名暖法。复次阿难！若有行者得暖法已，次当更教系念在诸白骨间皆有白光。见白光时，白骨散灭。若余境界现在前者，复当摄心还观白光，见诸白光炎炎相次遍满世界。自观己身复更明净，颇梨雪山不得为比。自见骨人各各离散。作此观时，定心令久。心既久已，当自见顶上有大光明犹如火光，从脑处出。”佛告阿难：“若见此事，便当更教，从头至足反覆往复凡十四遍。作此观已，出定入定恒见顶上火出如真金光，身毛孔中亦出金光如散粟金，身心安乐，如紫金光明。还从顶入。此名顶法。若有行者得此观时，能得顶观。” 佛告阿难：“汝好受持是顶观法，广为未来一切众生说。”尔时阿难闻佛所说，欢喜奉行。得此观者，名第二十二观顶法竟。 佛告阿难：“此想成已，复当更教系念观诸白骨，令诸散骨如风吹雪聚在一处，自然成𧂐白如雪山。若见此事，得道
English
It is called the 'Warmth Dharma' (Nuan Fa). If one attains this Dharma, it is called the completion of the twenty-first contemplation of the Warmth Dharma.' The Buddha told Ananda: 'You should uphold this Warmth Dharma as questioned by Katyayaniputra, and be careful not to forget or lose it.' At that time, Ananda said to the Buddha: 'World Honored One! If future sentient beings are able to uphold this Samadhi and attain the Warmth Dharma with a focused and peaceful mind, how should this person be aware of it themselves?' The Buddha told Ananda: 'If one attentively observes the characteristics of the bonds and defilements, from the initial impurity up to this Dharma, and consciously feels that their body and mind are entirely warm, with thoughts continuously succeeding each other, free from all vexations and anger, and with a harmonious and joyful countenance, this is called the Warmth Dharma. Furthermore, Ananda! If a practitioner has attained the Warmth Dharma, they should then be taught to focus their mind on the white light present between the white bones. When seeing the white light, the white bones will scatter and disappear. If other realms appear before them, they should again gather their mind and contemplate the white light, seeing the white light blazing and successively filling the world. Contemplate their own body as becoming even more clear and pure, incomparable to crystal or a snow mountain. See the skeletal figures each scattering apart. When performing this contemplation, keep the mind stable for a long time. Once the mind has been stable for a long time, they should see a great light on the top of their head, like a flame, emerging from the brain.' The Buddha told Ananda: 'If you see this, you should then teach them to go from head to foot, back and forth, a total of fourteen times. After performing this contemplation, whether in or out of Samadhi, they will constantly see fire emerging from the top of their head like true golden light, and golden light like scattered millet gold emerging from the pores of their body, with body and mind peaceful and joyful, like the light of purple gold. It then returns from the top of the head. This is called the 'Crown Dharma'. If a practitioner attains this contemplation, they can attain the Crown Contemplation.' The Buddha told Ananda: 'You should well uphold this Crown Contemplation Dharma and widely explain it to all future sentient beings.' At that time, Ananda heard what the Buddha said, and joyfully practiced it. One who attains this contemplation is said to have completed the twenty-second contemplation of the Crown Dharma. The Buddha told Ananda: 'Once this visualization is accomplished, you should then teach them to focus their mind on contemplating the white bones, causing the scattered bones to gather in one place like snow blown by the wind, naturally forming a pure white mass like a snow mountain. If you see this, you will attain the path.' --------------------------------------------------------------------------------
Chinese
不难。若有先身犯戒者、今身犯戒者，见散骨𧂐犹如灰土，或于其上见诸黑物，复当忏悔，向于智者自说己过。既忏悔已，见骨𧂐上有大白光，乃至无色界。出定入定恒得安乐，本所爱乐渐渐微薄。复当更观，如前覆寻，九孔脓流不净之物皆令了了，心无疑悔。复当如上骨间生火烧诸不净，不净已尽，金光流出还入于顶。此光入顶时，身体快乐，无以为譬。得此观者，名第二十三观助顶法方便竟。复当更教系念住意，自观己身犹如草束。出定之时，亦见己身犹如芭蕉皮皮相裹，复当自观众芭蕉叶，犹如皮囊。身内如气，亦不见骨。出定入定恒见此事身体羸劣，复当更教令自观身还聚成一，如干草束，见身坚强。既见坚强，复当服酥，饮食调适。然后观身还似空囊，有火从内烧此身尽。烧身尽已，入定之时恒见火光。观见火已，见于四方一切火起。出定入定身热如火，见此火大从支节起，一切毛孔火从中出。出定之时，亦自见身如大火聚，身体烝热不能自持。尔时四方有大火山，皆来合集在行者前。自见己身与众火合。此名火想。复当令火烧身都尽。火既烧已，入定之时，观身无身，见身悉为火所烧尽。火烧尽已，自然得知身中无我，一切结使皆悉同然，不可具说。此名火想真实火大第二十四火大观竟。” 佛告 现代汉语译本 不难。如果有人前世或今生犯了戒律，看到散落的骨骸（𧂐，梵文Śmaśāna，意为墓地）就像灰土一样，或者在上面看到各种污秽之物，就应当忏悔，向有智慧的人坦白自己的过错。忏悔之后，看到骨骸上有巨大的白光，乃至没有污秽。出定入定都能恒常获得安乐，原本所喜爱的事物也渐渐变得微薄。应当再次观想，如前反复观察，九孔流出的脓液等不净之物都要清楚明了，心中没有疑惑后悔。再次如前观想骨头之间生出火焰，焚烧各种不净之物，不净之物焚烧殆尽后，金色的光芒流出，返回进入头顶。这光芒进入头顶时，身体感到快乐，无法比喻。得到这种观想的人，称为第二十三观助顶法方便完毕。 应当再次教导他系念住意，自己观想自己的身体就像一捆干草。出定的时候，也看到自己的身体就像芭蕉树皮一样层层包裹，再次自己观想芭蕉叶，就像皮囊一样。身体内部空空如也，像气体一样，也看不到骨头。出定入定都能恒常看到这种景象，身体变得羸弱。应当再次教导他观想自己的身体重新聚集成为一体，就像干草捆一样，看到身体变得坚强。看到身体坚强后，应当服用酥油，饮食调理适宜。然后观想身体还像空空的皮囊一样，有火焰从内部焚烧这身体，直到烧尽。焚烧身体完毕后，入定的时候恒常看到火光。观看到火焰后，看到四面八方都燃起火焰。出定入定都感到身体发热如火，看到这巨大的火焰从四肢关节燃起，一切毛孔都从中冒出火焰。出定的时候，也看到自己身体像巨大的火堆，身体蒸腾发热，不能自持。这时四面八方有巨大的火山，都来汇集在修行者面前。自己看到自己的身体与众火融合。这称为火想。应当让火焰焚烧身体，直到完全烧尽。火焰烧尽后，入定的时候，观想身体无身，看到身体都被火焰烧尽。火焰烧尽后，自然得知身体中没有我，一切烦恼都同样如此，不可一一细说。这称为火想真实火大第二十四火大观完毕。 佛告诉