English
English version At the end of the tree, there are fruits, and their sound is like bells, expounding the Dharma of suffering, emptiness, impermanence, non-self, and purity. Such wonderful fruits have both pleasant sounds and fragrances, possessing all kinds of beautiful qualities. I should eat them now. Thinking this, I look up and climb the tree, picking the fruits to eat. Having eaten only one fruit, its taste is sweet and wonderful, incomparable to anything else. After eating the fruit, I see the tree trunk wither, but the remaining three fruits still shine with light. After eating the fruit, my body and mind are calm and tranquil, without thoughts of sorrow or joy. I observe my own consciousness, knowing that it is subject to decay and arises from various sufferings. The root of all sufferings is consciousness as its cause and condition. Now observing this consciousness, it is like a bubble on water, without a moment's pause. The four great elements (earth, water, fire, wind) have no master, the body has no self, and consciousness has no reliance. Like these dharmas, I repeatedly observe forty-nine times that consciousness is subject to decay. At that time, I see my own body as white as Kaoxue (a kind of white jade), with joints supporting each other. Furthermore, I should teach myself to touch this body with my right hand, seeing the body like dust, the ends of the bones like powder, like powder scattered on the ground. Immediately, I further teach myself to observe the body like breath, existing from inhalation and exhalation, the body like a gas bag without a moment's pause. Again, I should further teach myself to observe my body as before, still a skeleton. Having seen the skeleton, I observe my body as before, still scattered like fine dust, like someone using powder to paint on the ground. Immediately, I see a blue skeleton on the ground, and again observe as before, grinding this blue skeleton into powder to paint the ground. Again, I observe the body like blue dust, the dust turning into a skeleton, the bones all turning black, and again I should grind it into powder to paint the ground as before. Again, I observe my body like black earth, seeing four black snakes in the black earth, their eyes red as fire. The snakes approach the body, spitting venom to harm it, but they cannot cause harm, and immediately turn into flames, burning my own body. At that time, a natural sound comes from the sky, constantly expounding the Dharma of suffering, emptiness, impermanence, non-self, and so on. Seeing this, each of the poisonous snakes' eighty-eight heads is burned by the fire. Seeing this, natural water from the sky sprinkles on the poisonous snakes' bodies, all the fires are extinguished, and all eighty-eight heads disappear. When emerging from samadhi (deep meditation), I feel my body at peace and ease, without action. Again, I should further teach myself to observe my own body without thoughts of being tall and large, and immediately see my body naturally becoming tall and large. --------------------------------------------------------------------------------
Chinese
，明显可观如七宝山，自见己心如摩尼珠。尔时复当如上观空。作观空时，自觉己身和悦柔软快乐无比，前莲华上七宝色光流入己心，在摩尼珠中满足十过，七支七色皆悉具足。自观身空亦无众想，尔时顶上有自然光，似金色云亦如宝盖、色复似银，从顶上入覆摩尼珠光上。出定入定恒见此事，见此事者，自然不杀、不盗、不邪淫、不妄语、不饮酒。” 佛告阿难：“佛灭度后，四部弟子比丘、比丘尼、优婆塞、优婆夷作此观者，名第二十六正观，亦名得须陀洹道。若得此观，要当审实，使身自然离五种恶，合修多罗、不违毗尼、随顺阿毗昙。此名须陀洹果相。”尔时阿难闻佛所说，欢喜奉行。 佛告阿难：“若有行者得此观者，宜当密藏勿妄宣传，但当一心勤行精进。勤行精进已，复当更教谛观地大。地大观法亦如上说。观地大已，次教观水大。观水大者，自观己身身中诸水，身如琉璃刚强难坏。若见自身悉皆是水，当教易观。若复见身尽成琉璃，亦教易观观于地大，使琉璃身犹如微气，见水从眼中现。若见此事，名细微四大观。复当更教从头已上使水满中，见水从眼中出，亦不堕地。自见己眼如水上沫亦满水中。若见此事，头水不温不冷调和得所。水若温者，是假伪观。水色澄清，不温不凉。次当更 现代汉语译本：明显可观，如同七宝山一般，能清楚地看见自己的心，如同摩尼珠（如意宝珠）一般。这时，应当像之前一样观空。在作观空时，自觉自己的身心和悦柔软，快乐无比，之前莲花上的七宝色光流入自己的心中，在摩尼珠中圆满十次，七支七色都完全具备。自己观察身体是空性的，也没有各种杂念。这时，头顶上有自然的光芒，像金色的云彩，也像宝盖一样，颜色又像银色，从头顶进入，覆盖在摩尼珠的光芒之上。出定和入定的时候都能恒常看见这件事，看见这件事的人，自然不会杀生、不会偷盗、不会邪淫、不会妄语、不会饮酒。 佛告诉阿难（佛陀的侍者）: '佛陀灭度之后，四部弟子——比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众）修习这种观想，称为第二十六正观，也称为得到须陀洹道（入流果）。如果得到这种观想，一定要认真审察，使身体自然远离五种恶行，符合修多罗（经藏）、不违背毗尼（律藏）、随顺阿毗昙（论藏）。这称为须陀洹果的证相。' 当时，阿难听了佛陀所说，欢喜地接受并实行。 佛告诉阿难：'如果有人修行得到这种观想，应该秘密珍藏，不要随意宣扬，只要一心勤奋修行精进。勤奋修行精进之后，再教导他仔细观察地大（地元素）。地大观想的方法也像上面所说。观察地大之后，接着教导他观察水大（水元素）。观察水大的人，自己观察自己的身体中的各种水液，身体像琉璃一样刚强难以破坏。如果看见自身全部都是水，应当教导他改变观想。如果又看见身体完全变成琉璃，也教导他改变观想，观想地大，使琉璃身体像微小的气体一样，看见水从眼中显现。如果看见这件事，称为细微四大观。再教导他从头以上使水充满其中，看见水从眼中流出，也不掉落到地上。自己看见自己的眼睛像水上的泡沫一样，也充满水中。如果看见这件事，头上的水不温不冷，调和得当。水如果温热，是虚假的观想。水色澄清，不温不凉。接着应当再'