English
English version It is not difficult. If someone has violated precepts in a previous life or in this life, seeing scattered bones (Śmaśāna, meaning cemetery in Sanskrit) as if they were ashes and dust, or seeing various impure things on them, they should repent and confess their faults to a wise person. After repenting, they should see a great white light on the bones, even to the point of no impurity. Whether coming out of or entering into meditation, they will always obtain peace and joy, and the things they originally loved will gradually become insignificant. They should contemplate again, repeatedly observing as before, clearly understanding the impure things such as pus flowing from the nine orifices, without doubt or regret in their heart. Again, they should contemplate as before, with fire arising between the bones, burning all impure things. After the impure things are completely burned away, golden light will flow out and return into the crown of the head. When this light enters the crown of the head, the body will feel joy that cannot be compared. One who attains this contemplation is said to have completed the twenty-third contemplation, the expedient method of assisting the crown of the head. They should again be taught to focus their mind and attention, contemplating their own body as if it were a bundle of dry grass. When coming out of meditation, they should also see their body as if it were wrapped in layers of banana tree bark, and again contemplate the banana leaves as if they were skin bags. The inside of the body is empty, like air, and the bones cannot be seen either. Whether coming out of or entering into meditation, they will always see this scene, and the body will become weak. They should again be taught to contemplate their body reassembling into one, like a bundle of dry grass, seeing the body become strong. After seeing the body become strong, they should consume ghee (clarified butter) and adjust their diet appropriately. Then they should contemplate the body as if it were still an empty skin bag, with fire burning this body from within until it is completely burned away. After the body is burned away, when entering into meditation, they will always see firelight. After seeing the fire, they will see fire arising in all directions. Whether coming out of or entering into meditation, they will feel the body hot like fire, seeing this great fire arising from the limbs and joints, with fire coming out of all the pores. When coming out of meditation, they will also see their body as a great heap of fire, the body steaming and hot, unable to support itself. At that time, great volcanoes from all directions will come and gather before the practitioner. They will see their own body merging with the multitude of fires. This is called the fire contemplation. They should let the fire burn the body completely. After the fire has burned away, when entering into meditation, they will contemplate the body as without a body, seeing the body completely burned away by the fire. After the fire has burned away, they will naturally know that there is no self in the body, and all afflictions are the same, which cannot be fully described. This is called the fire contemplation, the true fire element, the twenty-fourth fire element contemplation is completed. The Buddha told --------------------------------------------------------------------------------
Chinese
阿难：“汝好受持是火大无我观。此火大观，名智慧火烧诸烦恼。汝好受持，为未来世一切众生当广敷演。”尔时阿难闻佛所说，欢喜奉行。 佛告阿难：“若有行者得火大观已，复当更教系念思惟，令系念鼻端，更观此火从何处起？观此火时，自观己身悉无有我，既无有我，火自然灭。复当作念：‘我身无我，四大无主。此诸结使及使根本，从颠倒起，颠倒亦空。云何于此空法之中横见身火？’作是观时，火及与我求觅无所。此名火大无我观。”佛告阿难：“汝好受持此火大观，为未来世一切众生当广分别敷演解说。”阿难闻佛所说，欢喜奉行。是名第二十五观竟。 佛告阿难：“我见火灭时先从鼻灭，然后身体一时俱灭身内心火，八十八结亦俱得灭。身中清凉，调和得所，深自觉悟，了了分明决定无我。出定入定恒知身中无有吾我。此名灭无我观竟。” 佛告阿难：“复当更教观灌顶法。观灌顶者，自见己身如琉璃光超出三界。见有真佛，以澡瓶水从顶而灌，弥满身中。身弥满已，支节亦满，从脐中流出。在于前地，佛常灌水，尔时世尊灌顶已即灭不现。脐中水出，犹如琉璃，其色如绀琉璃光，光气遍满三千大千世界。水出尽已，复当更教系念：‘愿佛世尊更为我灌顶。’尔时自然见身如气， 现代汉语译本 阿难尊者问道：‘您要我好好地领受并修持这火大无我观。这火大观，名为智慧之火，能焚烧各种烦恼。您要好好地领受，为了未来世的一切众生，应当广泛地宣讲演说。’当时，阿难听闻佛陀所说，欢喜地接受并实行。 佛陀告诉阿难：‘如果修行人已经证得火大观，还应当进一步教导他们专注于思惟，使他们专注于鼻端，进一步观察这火是从哪里生起的？观察这火的时候，自己观察自身完全没有‘我’的存在，既然没有‘我’，火自然就会熄灭。再进一步作念：‘我的身体没有‘我’，四大（地、水、火、风）也没有主宰。这些烦恼和烦恼的根本，是从颠倒妄想产生的，颠倒妄想也是空性的。怎么能在这空性的法中，横生出身体之火呢？’作这样的观想时，火和‘我’都无法找到。这叫做火大无我观。’佛陀告诉阿难：‘你要好好地领受这火大观，为了未来世的一切众生，应当广泛地分别、宣讲、演说、解释。’阿难听闻佛陀所说，欢喜地接受并实行。这是第二十五观结束。 佛陀告诉阿难：‘我看见火熄灭的时候，先从鼻子熄灭，然后身体一时全部熄灭，身体内心的火，以及八十八种烦恼也同时熄灭。身体中清凉，调和得当，深深地自觉觉悟，清清楚楚地明白决定没有‘我’的存在。出定入定，始终知道身体中没有‘我’的存在。这叫做灭无我观结束。’ 佛陀告诉阿难：‘还应当进一步教导观想灌顶法。观想灌顶的人，自己看见自己的身体像琉璃光一样，超出三界。看见有真正的佛陀，用澡瓶中的水从头顶灌注下来，充满全身。身体充满以后，四肢百骸也充满，从脐中流出。流在前方的地上，佛陀经常灌水，这时世尊灌顶完毕就消失不见。脐中流出的水，犹如琉璃，颜色像绀琉璃光，光芒遍满三千大千世界。水流尽以后，还应当进一步教导他们专注于思念：‘愿佛陀世尊再次为我灌顶。’这时自然看见身体像气体一样，'
English
English version Ananda asked: 'You want me to receive and practice well this contemplation of the fire element being without self. This contemplation of the fire element is called the fire of wisdom, which burns away all afflictions. You should receive it well and, for the sake of all sentient beings in the future, you should widely expound and explain it.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. The Buddha told Ananda: 'If a practitioner has attained the contemplation of the fire element, they should further be taught to focus their thoughts, making them concentrate on the tip of the nose, and further observe from where this fire arises. When observing this fire, they should observe that their own body is completely without a 'self'. Since there is no 'self', the fire will naturally extinguish. They should further contemplate: 'My body has no 'self', and the four elements (earth, water, fire, and wind) have no master. These afflictions and the root of afflictions arise from inverted thoughts, and inverted thoughts are also empty in nature. How can bodily fire arise within this empty dharma?' When making such contemplation, both the fire and the 'self' cannot be found anywhere. This is called the contemplation of the fire element being without self.' The Buddha told Ananda: 'You should receive this contemplation of the fire element well, and for the sake of all sentient beings in the future, you should widely distinguish, expound, explain, and interpret it.' Ananda, hearing what the Buddha said, joyfully accepted and practiced it. This concludes the twenty-fifth contemplation. The Buddha told Ananda: 'When I see the fire extinguish, it first extinguishes from the nose, and then the entire body extinguishes at once. The fire within the body and mind, as well as the eighty-eight afflictions, also extinguish simultaneously. The body becomes cool and harmonious, and one deeply and consciously awakens, clearly and decisively knowing that there is no 'self'. Whether in or out of meditation, one always knows that there is no 'self' in the body. This concludes the contemplation of extinction and no-self.' The Buddha told Ananda: 'You should further teach the contemplation of the anointing ritual. One who contemplates the anointing ritual sees their own body like crystal light, transcending the three realms. They see a true Buddha, pouring water from a bathing vase onto their head, filling the entire body. After the body is filled, the limbs are also filled, and the water flows out from the navel. It flows onto the ground in front, where the Buddha often pours water. At this time, the World Honored One finishes the anointing and disappears. The water flowing from the navel is like crystal, its color like dark blue crystal light, and its radiance fills the three thousand great thousand worlds. After the water has completely flowed out, they should further be taught to focus their thoughts: 'May the Buddha, the World Honored One, anoint me again.' At this time, they naturally see the body like air,' --------------------------------------------------------------------------------
Chinese
粗大甚广超出三界。见水从顶入，见身粗大与水正等，满于水中。复自见脐犹如莲华，涌泉流出，弥满其身，绕身如池。有诸莲华，一一莲华七色光明，其光演说苦空无常无我等法，声如梵音悦可耳根。此相现时，复当更教，叉手闭目一心端坐，从于顶上自观身内不见骨想。出定入定，自见己身如琉璃罂。复当起念，使自己心四大毒龙想。见己心内如毛孔开，有六种龙，一一龙有六头，其头吐毒，犹如风火弥漫池中。在莲华上一一华光，流入龙顶，光入顶时龙毒自歇，唯有大水满其身内。此想成时，名观七觉华。虽见此想，于深禅定犹未通达，复当更教如上数息，使心安隐恬然无念。此想成时，名四大相应观。” 佛告阿难：“汝好受持是七觉意四大相应观，慎莫忘失，普为未来一切众生当广分别，为诸四众敷演解说。”尔时阿难闻佛所说，欢喜奉行。“复当更教系念住意，谛观水大，从毛孔出弥漫其身。出定入定见身如池，其水绿色。如此绿水，似山顶泉，从顶而出、从顶而入。见有七华，纯金刚色，放金色光。其金色光中有金刚人，手执利剑斩前六龙。复见众火从龙口出，遍身火然。众水枯竭，火即灭尽。水火灭尽已，自见己身渐渐大白犹如金刚。出定入定，心意快乐犹如酥灌，如服醍醐身心安乐。复当更 现代汉语译本 粗大而且极其广阔，超出了三界（欲界、色界、无色界）。看见水从头顶灌入，看见自己的身体粗大，与水相等，充满水中。又看见自己的肚脐犹如莲花，涌出的泉水流出，弥漫全身，环绕身体如同池塘。有各种莲花，每一朵莲花都发出七色光明，其光芒演说苦、空、无常、无我等佛法，声音如同梵音，悦耳动听。当此景象出现时，应当进一步教导，双手合十，闭上眼睛，一心端坐，从头顶开始观想自身内部，不见骨骼的形象。出定和入定之间，看见自己的身体如同琉璃瓶。然后应当起念，观想自己的心是四大毒龙。看见自己心内如同毛孔张开，有六种龙，每一种龙都有六个头，它们的头吐出毒液，如同风火一样弥漫在池中。在莲花上，每一朵莲花的光芒，流入龙的头顶，光芒进入头顶时，龙的毒液自然消歇，只有大量的水充满身体内部。这种观想完成时，称为观七觉华。虽然见到这种景象，但对于甚深的禅定仍然没有通达，应当进一步教导如上述方法数息，使心安定平静，没有杂念。这种观想完成时，称为四大相应观。 佛告诉阿难（释迦牟尼佛的十大弟子之一）:'你要好好地接受和保持这七觉意四大相应观，千万不要忘记，要普遍地为未来的一切众生广泛地分别解说，为各种僧众敷陈演说。'当时，阿难听了佛所说的话，欢喜地接受并实行。 '应当进一步教导，将意念专注于水大，仔细观察水从毛孔流出，弥漫全身。出定和入定之间，看见身体如同池塘，池水是绿色的。这种绿色的水，像山顶的泉水，从头顶流出，又从头顶流入。看见有七朵莲花，纯粹是金刚色，放出金色的光芒。金色的光芒中有金刚人，手持利剑斩断前面的六条龙。又看见众多的火焰从龙的口中喷出，全身燃烧。众多的水枯竭，火焰随即熄灭。水火都灭尽之后，看见自己的身体渐渐变得洁白，如同金刚一样。出定和入定之间，心意快乐，如同酥油灌注，如同服用了醍醐，身心安乐。应当进一步'