English
English version: It is clearly visible and admirable, like a mountain of seven treasures, and one sees one's own mind clearly, like a Mani jewel (wish-fulfilling jewel). At this time, one should contemplate emptiness as before. When contemplating emptiness, one feels one's body and mind are harmonious, gentle, and incomparably joyful. The light of the seven treasures from the previous lotus flower flows into one's own mind, fulfilling it ten times within the Mani jewel, with all seven limbs and seven colors fully present. One observes one's own body as empty, without any distracting thoughts. At this time, there is a natural light above the crown of the head, resembling golden clouds, also like a jeweled canopy, its color also like silver, entering from the crown of the head, covering the light of the Mani jewel. Whether emerging from or entering into samadhi (meditative state), one constantly sees this phenomenon. One who sees this phenomenon naturally does not kill, does not steal, does not engage in sexual misconduct, does not lie, and does not drink alcohol. The Buddha told Ananda (Buddha's attendant): 'After the Buddha's Parinirvana (passing away), if the fourfold assembly—bhikshus (ordained monks), bhikshunis (ordained nuns), upasakas (laymen), and upasikas (laywomen)—practice this contemplation, it is called the Twenty-sixth Correct Contemplation, and it is also called attaining the Srotapanna path (stream-enterer). If one attains this contemplation, one must carefully examine it, so that the body naturally abandons the five kinds of evil deeds, conforms to the Sutras (discourses of the Buddha), does not violate the Vinaya (monastic rules), and accords with the Abhidhamma (Buddhist philosophy). This is called the characteristic of the Srotapanna fruit.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. The Buddha told Ananda: 'If a practitioner attains this contemplation, it should be kept secret and not recklessly proclaimed, but one should diligently practice with single-mindedness. After diligently practicing, one should then be taught to carefully contemplate the earth element (earth dhatu). The method of contemplating the earth element is also as described above. After contemplating the earth element, one should then be taught to contemplate the water element (water dhatu). One who contemplates the water element should observe the various fluids in one's own body, the body being like crystal, strong and difficult to break. If one sees that one's own body is entirely water, one should be taught to change the contemplation. If one sees that the body has completely become crystal, one should also be taught to change the contemplation, contemplating the earth element, so that the crystal body is like a subtle gas, seeing water appear from the eyes. If one sees this, it is called the subtle Four Great Elements contemplation. One should then be taught to fill the head with water, seeing water flow out from the eyes, without falling to the ground. One sees one's own eyes like bubbles on the water, also filled with water. If one sees this, the water on the head is neither warm nor cold, harmoniously balanced. If the water is warm, it is a false contemplation. The water is clear, neither warm nor cold. Next, one should further' -------------------------------------------------------------------------------- 教观腰已上水不温不冷。复观咽喉如琉璃筒，水入胸中，次下至腹乃至䏶膝，莫令入臂，使水澄清如颇梨精色。若觉水温乃是真观。此想成已，复教通彻四支诸节，水皆满中，如琉璃器持用盛水。渐渐广大，见满一床，外人亦见。若见此水清冷乃是真水，若见余相不名真实。入水光三昧，渐渐广大满一室内，水皆澄清如琉璃气，渐渐广大遍满三千大千世界。见此事时，当于静处一心安坐，敕诸同学皆使清净不令愦闹。尔时复当见水上紫焰起，当自忆想：‘此水从何处起？云何当尽？若言我是水者，我身无我，前已观无我。今从无法中，水从何起？’作是念时，水性如气，渐渐从顶上没，水稍稍尽，唯身皮在。自见己身极为微薄，无物可譬，如微尘草束。复见身内忽然有火，烧身都尽。观身无所，永无有我，我及众生一切都无。尔时行者，心意恬怕，极为微细，无物可譬。此想成时，名第二十七真无我观，亦名灭水大想，亦名向斯陀含。其余微细贤圣法界微妙难胜，不可具说。行者坐时修诸三昧，得无我三昧时，当自然见佛。” 佛告阿难：“汝今好受持是真实水大微妙境界，广为未来一切众生敷演广说。”尔时阿难闻佛所说，欢喜奉行。 佛告阿难：“得此观已，复当更教水大观法。此水大观极为微细， { "translations": [ "现代汉语译本：教导观想腰部以上的水，不温不冷。再观想咽喉如同琉璃筒，水进入胸中，依次向下到达腹部乃至膝盖，不要让水进入手臂，使水澄清如同颇梨（一种透明的宝石）的精色。如果感觉水是清凉的，那就是真正的观想。这种观想成就后，再教导通彻四肢各个关节，水中都充满，如同琉璃器皿盛水。渐渐扩大，看见充满一张床，外面的人也能看见。如果看见这水清澈寒冷，那就是真水，如果看见其他景象，就不是真实的。进入水光三昧（一种禅定状态），渐渐广大充满一室内，水都澄清如同琉璃的气息，渐渐广大遍满三千大千世界（佛教宇宙观中的一个层级）。看见这件事时，应当在安静的地方一心安坐，告诫所有同学都要保持清净，不要喧闹。那时又应当看见水上有紫色的火焰升起，应当自己忆想：‘这水从何处升起？将要如何消尽？如果说我是水，我的身体就没有我，之前已经观想无我。现在从无法中，水从何处升起？’作这样的念头时，水的性质如同气体，渐渐从头顶上消失，水渐渐消尽，只剩下身体的皮囊。自己看见自己的身体极为微薄，没有东西可以比喻，如同微尘草束。又看见身体内忽然有火，烧身都尽。观想身体无处可寻，永远没有我，我和众生一切都没有。那时修行者，心意恬静安详，极为微细，没有东西可以比喻。这种观想成就时，名叫第二十七真无我观，也名叫灭水大想，也名叫向斯陀含（佛教果位之一）。其余微细贤圣法界微妙难胜，不可具说。修行者坐时修习各种三昧，得到无我三昧时，自然会见到佛。”, "佛告诉阿难（佛陀的十大弟子之一）：“你现在好好接受并持守这真实水大微妙境界，广泛地为未来一切众生敷演广说。”当时阿难听闻佛所说，欢喜奉行。", "佛告诉阿难：“得到这种观想后，再教导水大观法。这水大观极为微细。" ], "english_translations": [ "English version: Instruct to contemplate the water above the waist, neither warm nor cold. Then contemplate the throat as a crystal tube, with water entering the chest, descending to the abdomen and knees, but not entering the arms, making the water clear like the color of fine *sphatika* (a transparent gem). If the water feels cool, that is true contemplation. Once this contemplation is accomplished, instruct to penetrate all the joints of the four limbs, filling them with water, like holding water in a crystal vessel. Gradually expand it, seeing it fill a bed, and others can also see it. If this water is seen as clear and cold, it is true water; if other appearances are seen, they are not real. Enter the *water-light samadhi* (a state of meditative absorption), gradually expanding to fill a room, with the water clear like crystal vapor, gradually expanding to fill the *three thousand great thousand worlds* (a level in Buddhist cosmology). When seeing this, one should sit peacefully in a quiet place, instructing all fellow practitioners to remain pure and not make noise. At that time, one should also see purple flames rising from the water, and one should recall: 'Where does this water arise from? How will it end? If I say I am water, my body has no self, and I have already contemplated no-self. Now, from non-existence, where does the water arise?' When thinking in this way, the nature of the water becomes like gas, gradually disappearing from the top of the head, the water gradually vanishes, leaving only the skin of the body. One sees one's own body as extremely thin, incomparable to anything, like a bundle of dust and grass. Then one sees a fire suddenly arising within the body, burning the body completely. Contemplate that the body is nowhere to be found, that there is no self forever, that neither I nor all beings exist. At that time, the practitioner's mind is tranquil and peaceful, extremely subtle, incomparable to anything. When this contemplation is accomplished, it is called the Twenty-seventh True No-Self Contemplation, also called the Great Extinction of Water Contemplation, also called Approaching *Srotapanna* (a Buddhist attainment). The remaining subtle and virtuous realms of the Dharma are subtle, difficult to overcome, and cannot be fully described. When the practitioner sits and practices various *samadhis*, upon attaining the No-Self *samadhi*, one will naturally see the Buddha.", "The Buddha told *Ananda* (one of the ten principal disciples of the Buddha): 'Now, receive and uphold this true and subtle realm of the Great Element of Water, and widely expound and explain it for all beings in the future.' At that time, *Ananda*, hearing what the Buddha said, joyfully practiced it.", "The Buddha told *Ananda*: 'Having attained this contemplation, instruct further in the contemplation of the Great Element of Water. This contemplation of the Great Element of Water is extremely subtle.'" ] } --------------------------------------------------------------------------------
Chinese
使此水大与火大合，见身如气、如琉璃影，观脐四边火焰俱起，见于火焰犹如日映。若见脐上有火光起，或有从鼻中出、或有从口中出，耳眼随意出入。若见此事，见一切火从毛孔出。火出之后，有渌色水寻从火后。自见身中，水上火下、火上水下，观身无身。此想成时，见身水火不温不冷，身心寂尔安住无碍。此名斯陀含果，亦名境界实相。见此事时，出定入定恒不见身。入定之时，外人亦见水火从毛孔出、从毛孔入。贪淫多者，见火从顶上入、从身根出，然后遍满身体；水亦复然。复当自观头上火，如阎浮檀那金光云盖，或见身下如七宝华，心中恬静安隐快乐，世间乐事无以为譬。出定之时身亦安乐，令外众生见已禅定三昧安隐金光金色。帝释诸天恭敬礼拜并言：‘大德！汝今苦尽，必定当成斯陀含果。’闻已欢喜，修身禅定，心无系碍安隐快乐，游戏无我三昧中，亦渐入空三昧门，无愿无作诸三昧等悉现在前。如此微妙善胜境界，行者坐时于禅定中自然分别。若钝根者，大师世尊现前为说。以见佛故，闻法欢喜，应时即得斯陀含道。复当至心覆寻前观，经二十五反，极令明利。” 佛告阿难：“汝好持此第二十九水大观，慎勿忘失。得此观者，亦名斯陀含，亦名善往来往宿世善根业因缘故遇善知识清净法 现代汉语译本：使水大（ap），火大（tejas）相合，观见身体如气体一般，又如琉璃的影子。观想脐部四周火焰升起，所见火焰犹如日光照耀。如果看见脐部有火光升起，或者从鼻中、口中，甚至耳、眼等处随意出入。如果见到这种景象，会看见一切火焰从毛孔中发出。火焰发出之后，会有绿色的水紧随其后。自己看见身体中，水在上火在下，或者火在上水在下，观想身体而无身体的实感。这种观想成就时，会看见身体的水火不冷不热，身心寂静安住而没有障碍。这被称为斯陀含果（Sakadagami-phala），也称为境界实相。见到这种景象时，出定入定都始终不见身体的实感。入定的时候，外面的人也能看见水火从毛孔出入。贪欲心重的人，会看见火焰从头顶进入，从身根（指生殖器）出来，然后遍满全身；水也是这样。再应当观想头上的火焰，如阎浮檀那金（Jambudvipa gold）的光芒，像云盖一样，或者看见身下如七宝莲华，心中恬静安稳快乐，世间的快乐没有可以比拟的。出定的时候身体也安乐，使外面的众生看见后，也得到禅定三昧的安稳金光金色。帝释（Indra）等诸天恭敬礼拜并说：‘大德！您现在苦恼已尽，必定能够成就斯陀含果。’听了之后心生欢喜，修习身禅定，心中没有牵挂，安稳快乐，在无我三昧中游戏，也逐渐进入空三昧门，无愿无作等各种三昧都显现在眼前。如此微妙殊胜的境界，修行人在坐禅时于禅定中自然能够分辨。如果是根器迟钝的人，大师世尊（Bhagavan）会现身说法。因为见到佛的缘故，听闻佛法而心生欢喜，应时就能得到斯陀含道（Sakadagami-magga）。再应当至诚地反复寻思前面的观想，经过二十五次，使其达到极其明晰锐利的程度。 佛告诉阿难（Ananda）说：‘你要好好地受持这第二十九水大观，千万不要忘记。得到这种观想的人，也称为斯陀含，也称为善于往来，因为往昔的善根业因缘故，才能够遇到善知识和清净的佛法。’