English
English version It is coarse, vast, and extends beyond the Three Realms (Desire Realm, Form Realm, Formless Realm). One sees water entering from the crown of the head, and one's body appears coarse and equal in size to the water, filling the water. Again, one sees one's navel like a lotus flower, with a spring flowing out, pervading the body, encircling it like a pond. There are various lotus flowers, each emitting seven-colored light, and the light expounds the Dharma of suffering, emptiness, impermanence, and non-self, with a sound like Brahma's voice, pleasing to the ears. When this appearance manifests, one should be further instructed to fold the hands, close the eyes, and sit upright with one mind, contemplating from the crown of the head inward, without seeing the image of bones. Upon emerging from and entering into samadhi, one sees one's body like a crystal vase. Then one should generate the thought, imagining one's mind as the Four Great Poison Dragons. One sees within one's mind as if the pores are open, with six kinds of dragons, each dragon having six heads, their heads spewing poison, like wind and fire spreading throughout the pond. On each lotus flower, the light flows into the crown of the dragon's head, and when the light enters the crown, the dragon's poison naturally subsides, leaving only a large amount of water filling the body. When this contemplation is accomplished, it is called contemplating the Seven Enlightenment Flowers. Although one sees this appearance, one has not yet attained thorough understanding of deep samadhi, and one should be further instructed to count the breaths as above, to make the mind peaceful and without thoughts. When this contemplation is accomplished, it is called the Contemplation of the Correspondence of the Four Great Elements. The Buddha told Ananda (one of the ten great disciples of Sakyamuni Buddha): 'You should well receive and uphold this Contemplation of the Correspondence of the Four Great Elements of the Seven Factors of Enlightenment, be careful not to forget it, and widely explain it for all future sentient beings, expounding and explaining it for the various assemblies of monks and nuns.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. 'One should be further instructed to focus the mind on the element of water, carefully observing the water flowing out from the pores, pervading the body. Upon emerging from and entering into samadhi, one sees the body like a pond, the water being green. This green water is like a spring from the top of a mountain, flowing out from the top of the head and flowing in from the top of the head. One sees seven flowers, purely of vajra (diamond) color, emitting golden light. Within the golden light are vajra beings, holding sharp swords, cutting off the six dragons in front. Again, one sees many fires coming out from the dragons' mouths, the whole body ablaze. The many waters dry up, and the fire immediately extinguishes. After the water and fire have extinguished, one sees one's body gradually becoming pure white, like a vajra. Upon emerging from and entering into samadhi, the mind is joyful, like being infused with ghee, like taking amrita, the body and mind are at peace. One should further' -------------------------------------------------------------------------------- 教系念观他观外境界。以外想故，自然见有一树生奇甘果，其果四色，四光具足。如此果树如琉璃树，弥漫一切。见此树已，普见一切四生众生，饥火所逼，一切来乞。见已欢喜，生怜愍心，即起慈心。见此乞者，如己父母受大苦恼：‘我今云何当救拔之？’作是念已，即自观身如前还为脓血、复为肉段，持施饥者。是诸饿鬼争取食之。食之既饱，四散驰走。” 禅秘要法经卷中 大正藏第 15 册 No. 0613 禅秘要法经 禅秘要法经卷下 后秦弘始年鸠摩罗什等于长安逍遥园译 “尔时复当自观己身及以他身。我身他身从颠倒起，实无我所。若有我者，云何忽然见此饿鬼来在我边？尔时复见无量饿鬼，其身长大无量无边，头如太山、咽如丝发，饥火所逼叫唤求食。见此事已，当起慈心以身施鬼。饿鬼得已，噆食其体，即便饱满。见是事已，复当更教观众多饿鬼。见诸饿鬼绕身四匝，如前以身食诸饿鬼。见此事已，复教摄身使心不散，自观己身是不净聚。作是观时，寻自见身脓血诸肉皆段段坏聚在前地，见诸众生争取食之。既见此事，复当自观其身，从诸苦生、从诸苦有，是败坏法不久磨灭，饿鬼所食。作是相时，忽见身内心处有猛火，烧前池上一切莲华，及诸饿鬼众恶丑形 { "translations": [ "现代汉语译本：教导修习系念观，即观想外在境界。由于向外思索，自然会见到一棵树，生长着奇异的甘甜果实，果实具有四种颜色，四种光明具足。这样的果树如同琉璃树一般，弥漫于一切处。见到这棵树后，普遍见到一切四生（卵生、胎生、湿生、化生）众生，被饥饿的火焰所逼迫，都来乞讨食物。见到他们后，心生欢喜，生起怜悯之心，随即生起慈悲之心。见到这些乞讨者，如同自己的父母遭受巨大的苦恼：‘我现在该如何救拔他们呢？’这样想着，就观想自己的身体，如之前一样，再次变为脓血、又变为肉块，布施给饥饿的众生。这些饿鬼争抢着食用。食用后已经饱足，四处奔走。”\n\n《禅秘要法经》卷中\n大正藏第 15 册 No. 0613 《禅秘要法经》\n\n《禅秘要法经》卷下\n\n后秦弘始年鸠摩罗什（Kumarajiva，佛教翻译家）等于长安逍遥园翻译\n\n“这时，又应当自己观想自己的身体以及他人的身体。我的身体和他人的身体都是从颠倒妄想中产生的，实际上并没有‘我’的存在。如果真有‘我’存在，为什么会忽然见到这些饿鬼来到我的身边？这时，又见到无量的饿鬼，他们的身体长大无量无边，头颅像太山（Mount Tai，山名）一样巨大，咽喉像丝发一样细小，被饥饿的火焰所逼迫，叫喊着寻求食物。见到这件事后，应当生起慈悲之心，将自己的身体布施给饿鬼。饿鬼得到后，啃食他的身体，立刻就饱满了。见到这件事后，又应当进一步教导观想众多的饿鬼。见到众多的饿鬼围绕在身体四周，像之前一样用身体喂食这些饿鬼。见到这件事后，又教导收摄身心，使心不散乱，自己观想自己的身体是不清净的聚集。在做这种观想时，随即自己见到身体的脓血和各种肉块都一段段地坏烂，聚集在前面的地上，见到各种众生争抢着食用。既然见到这件事，又应当自己观想自己的身体，是从各种痛苦中产生、从各种痛苦中存在，是败坏之法，不久就会磨灭，被饿鬼所食用。在做这种观想时，忽然见到身体内心之处有猛烈的火焰，焚烧前面池塘上的一切莲花，以及各种饿鬼丑陋的形状。” ], "english_translations": [ "English version: Teach to cultivate the contemplation of mindfulness, which is to contemplate external realms. Because of outward thinking, one will naturally see a tree growing with extraordinary sweet fruits, the fruits possessing four colors and being fully endowed with four kinds of light. Such a fruit tree is like a lapis lazuli tree, pervading everywhere. Having seen this tree, one universally sees all sentient beings of the four births (oviparous, viviparous, moisture-born, and metamorphic), being oppressed by the flames of hunger, all coming to beg for food. Having seen them, one feels joy and compassion, and then generates a compassionate heart. Seeing these beggars as if they were one's own parents suffering great distress: 'How should I now rescue them?' Thinking in this way, one contemplates one's own body, as before, again becoming pus and blood, and then becoming pieces of flesh, giving them to the hungry beings. These hungry ghosts scramble to eat them. Having eaten and being full, they run in all directions.\"\n\n*Chan Mi Yao Fa Jing* (The Sutra on the Essentials of Dhyana Practice), Scroll Middle\nT15, No. 0613\n\n*Chan Mi Yao Fa Jing* (The Sutra on the Essentials of Dhyana Practice), Scroll Lower\n\nTranslated by Kumarajiva (Buddhist translator) and others at Xiaoyao Garden in Chang'an in the Hongshi era of the Later Qin Dynasty.\n\n\"At this time, one should again contemplate one's own body and the bodies of others. My body and the bodies of others arise from inverted thoughts; in reality, there is no 'self.' If there truly were a 'self,' why would I suddenly see these hungry ghosts coming to my side? At this time, one again sees countless hungry ghosts, their bodies large and boundless, their heads as large as Mount Tai (mountain name), their throats as thin as silk threads, being oppressed by the flames of hunger, shouting and seeking food. Having seen this, one should generate a compassionate heart and give one's own body to the ghosts. Having obtained it, the hungry ghosts gnaw and eat his body, and immediately become full. Having seen this, one should further teach to contemplate many hungry ghosts. Seeing many hungry ghosts surrounding the body on all sides, one feeds these hungry ghosts with one's own body as before. Having seen this, one then teaches to gather the body and mind, so that the mind does not become scattered, and one contemplates one's own body as an impure gathering. While doing this contemplation, one immediately sees the pus and blood and various pieces of flesh of the body all rotting piece by piece, gathered on the ground in front, and sees various sentient beings scrambling to eat them. Having seen this, one should again contemplate one's own body, that it arises from all kinds of suffering, exists from all kinds of suffering, is a decaying dharma, and will soon perish, being eaten by hungry ghosts. While doing this contemplation, one suddenly sees a fierce fire in the inner part of the body, burning all the lotus flowers in the pond in front, as well as the ugly forms of the various hungry ghosts.\"" ] } --------------------------------------------------------------------------------
Chinese
，及与池水泓然都尽。见此事已，复当更教谛观己身，如前完具身体平复。复当更观己身一切毛孔，以慈心故血变成乳，从毛孔出。在地如池众乳盈满。复见众多饿鬼至此池上，以宿罪故不得乳饮。尔时慈心视鬼如子，欲令饮乳，以鬼罪故乳变成脓。斯须之间复更慈心，以慈心故身毛孔中一切乳出，胜前数倍。念诸饿鬼，饥苦所逼何不来饮？尔时饿鬼其形长大数十由旬，举足下足如五百乘车声，来至行者前，唱言：‘饥饥。’尔时行者即以慈心施乳，令饮饿鬼。饮时至口变化为脓，虽复为脓，以行者慈心故即得饱满。见鬼饱已，复自观身，即自见身足下火出，烧前众生及以诸树泓然都尽。尔时若见众多异类，复还系念谛观己身，使心不动寂寞无念。既无念想，当发誓愿：‘愿后世生，不受后有，不乐世间。’作此誓已，寻见前地犹如琉璃，见琉璃下有金色水，自见己身与地正等、与水色同。其水温暖，水中生树如七宝树，枝叶蓊郁。上有四果，果声如铃，演说苦空无常无我。闻此声已，自见己身没于水中往趣树所。谛自观身，顶上水出，弥漫琉璃池中。忽然之顷复有火起，火中生风，犹如琉璃。复见顶上，从顶坚强至乎脚足，犹如金刚。复有火起，烧金刚尽，温水枯涸。寻更观身，我前见身内池中忽然有树，枝叶具足 ，树端有果，其声如铃，演说苦空无常无我清净之法。如此妙果，有好音声，香味具足。我今宜食。作此想已，即仰攀树，取果食之。才得一果，其味甘美无物可譬。既食果已，见树干枯，其余三果尚有光明。食果之后，身心恬澹无忧喜想。自观心识是败坏法，从诸苦有。诸苦根本，识为因缘。今观此识，如水上泡无有暂停。四大无主、身无有我、识无依止。如是诸法，复七七四十九遍谛观心识是败坏法。尔时自见己身白如珂雪，节节相柱。复当更教，自以右手摩触此身，见身如尘、骨末如粉，如粉尘地。寻复更教观身如气，从数息有，身如气囊无有暂停。复当更教，寻自观身如前，还为一白骨人。见骨人已，自观己身如前还散犹如微尘，如人以粉用涂于地。寻见地上有青色骨人，复如前观，末此青色骨人以用涂地。复更观身如青微尘，尘变成骨人，其骨尽黑，复当如前以末涂地。复自观身犹如黑地，见黑地中有四黑蛇，眼赤如火。蛇来逼身，吐毒欲害，不能为害，即变为火自烧己身。尔时空中有自然声，恒说苦空无常无我等法。见此事时，一一毒蛇八十八头为火所焚。见此事时，空中自然有水洒毒蛇身，众火尽灭，八十八头一切都消。出定之时，觉身安乐恬怕无为。复当更教，自观己身无高大想，寻复见身自然高大 现代汉语译本 树顶端长有果实，那声音如同铃铛，宣讲着苦、空、无常、无我、清净的佛法。如此美妙的果实，既有好听的声音，又有香味，各种美好的特质都具备。我现在应该吃它。这样想着，就抬头攀爬树木，摘取果实食用。才吃到一个果实，那味道甘甜美好，没有什么可以比拟。吃完果实后，看见树干枯萎，其余三个果实仍然闪耀着光芒。吃完果实之后，身心平静淡泊，没有忧愁和喜悦的想法。自己观察自己的心识，知道它是会败坏的，是从各种痛苦中产生的。各种痛苦的根本，心识是其因缘。现在观察这个心识，就像水上的气泡一样，没有片刻的停歇。地、水、火、风四大没有主宰，身体没有我，心识没有依靠。像这样的诸法，又反复四十九遍仔细观察心识是会败坏的。那时，自己看见自己的身体洁白如珂雪（一种白色的美玉），骨节与骨节相互支撑。又应当进一步教导，自己用右手触摸这个身体，看见身体像尘土一样，骨头的末端像粉末一样，就像粉末散落在地上。随即又进一步教导，观察身体像气息一样，从呼吸出入而存在，身体像气囊一样没有片刻的停歇。又应当进一步教导，再次观察自己的身体像之前一样，还是一位白骨人。看见白骨人后，观察自己的身体像之前一样，还是散落成微尘，就像人用粉末涂抹在地上。随即看见地上有青色的骨人，又像之前一样观察，将这青色的骨人磨成粉末用来涂抹地面。又进一步观察身体像青色的微尘，微尘变成骨人，那骨头全部变成黑色，又应当像之前一样磨成粉末涂抹在地上。再次观察自己的身体就像黑色的土地，看见黑色的土地中有四条黑蛇，眼睛赤红如火。蛇来逼近身体，吐出毒液想要加害，却不能造成伤害，随即变成火焰自己焚烧自己的身体。那时，天空中传来自然的声音，不断宣说着苦、空、无常、无我等佛法。看见这件事时，每一条毒蛇的八十八个头都被火焰所焚烧。看见这件事时，天空中自然有水洒在毒蛇身上，所有的火焰都熄灭，八十八个头全部都消失了。出定的时候，感觉到身体安乐平静，无所作为。又应当进一步教导，自己观察自己的身体，不要有高大的想法，随即看见身体自然变得高大。