English
English version: Cause the water element (ap) and fire element (tejas) to combine, and see the body as if it were gas, like a reflection in crystal. Observe the flames arising all around the navel, seeing the flames as if illuminated by the sun. If you see a fiery light arising from the navel, or emerging from the nose, mouth, or even entering and exiting at will from the ears and eyes. If you see this, you will see all the fire emerging from the pores. After the fire emerges, a greenish water will follow closely behind the fire. See within your own body, water above fire and fire above water, contemplating the body as without a body. When this contemplation is accomplished, you will see the water and fire of the body neither warm nor cold, the body and mind still and abiding without obstruction. This is called the Sakadagami-phala (fruit of once-returning), also known as the true aspect of the realm. When you see this, whether entering or leaving samadhi, you will never see the body. When entering samadhi, outsiders will also see water and fire emerging from and entering the pores. Those with much greed and lust will see fire entering from the top of the head and exiting from the root of the body (referring to the genitals), and then pervading the entire body; the same is true for water. Furthermore, one should contemplate the fire on the head, like the light of Jambudvipa gold (Jambudvipa gold), like a cloud cover, or see beneath the body like a seven-jeweled lotus flower, the heart tranquil, peaceful, and happy, with no worldly pleasure to compare. When leaving samadhi, the body is also peaceful and happy, causing external beings to see the peaceful golden light and color of samadhi. Indra (Indra) and the devas respectfully prostrate and say: 'Great Virtue! Your suffering is now exhausted, and you will surely attain the Sakadagami-phala.' Hearing this, rejoice, cultivate body samadhi, the mind without attachment, peaceful and happy, playing in the samadhi of no-self, and gradually entering the door of emptiness samadhi, the samadhis of no-wish and no-action, and so on, all appear before you. Such a subtle and excellent realm, the practitioner will naturally discern in meditation while sitting. If one is of dull faculties, the Bhagavan (Bhagavan) will appear and speak the Dharma. Because of seeing the Buddha, hearing the Dharma and rejoicing, one will immediately attain the Sakadagami-magga (path of once-returning). Furthermore, one should sincerely and repeatedly contemplate the previous contemplation, for twenty-five times, making it extremely clear and sharp. The Buddha said to Ananda (Ananda): 'You must uphold this twenty-ninth contemplation of the water element well, and do not forget it. One who attains this contemplation is also called a Sakadagami, also called one who is good at coming and going, because of the good roots and karmic causes of past lives, one is able to encounter good teachers and the pure Dharma.' --------------------------------------------------------------------------------
Chinese
行，汝乃当得此斯陀含道。”尔时阿难闻佛所说，欢喜奉行。 佛告阿难：“若有比丘、比丘尼、优婆塞、优婆夷，若得此微妙水大观已，复当更教安隐微妙最胜奇特火大观法。作此观时，自见脐中微妙火光，状如莲华，其色光明如和合百千万亿阎浮檀那金。见此事已，复当更教观身内火。观内火时，自见心火常有光明，过于百千万亿明月神珠，心光清净亦复如是。出定入定如人持明火珠行，虑恐他见，唯自心中明了如是，他人不见。渐渐大明，见身犹如颇梨明镜，见心亦如明月神珠。虑他人见，他人其实不见此事。入定之时，以心明故，见三千大千世界粗相，见阎浮提须弥山及大海水悉皆了了，复见大海水中摩尼珠王，其摩尼珠王焰出诸火。见此事已，尔时见佛为其广说九次第定。九次第定者，九无阂、八解脱。如此等观不须豫受，佛现前故，佛自为说。其利根者，闻佛说法九无碍道中，应时即得阿罗汉道，超越阿那含地，如好白㲲易染为色。若钝根者，复当更教风大观法。风大观法者，见一切风极为微细、细中细者，可以心眼见而不可具说。风复杂火、火复杂风，水入火中、风入水中、火入风中，风火水等各随毛孔如意自在。或复有风，十色具足，如十宝光，从身毛孔出、从顶上入，从脐中出、从足下入， 现代汉语译本：好的，你应当证得这斯陀含（梵文：Sakrdāgāmin，意为一来果）的果位。’当时阿难（Ananda，佛陀十大弟子之一）听闻佛陀所说，欢喜地接受并实行。 佛陀告诉阿难：‘如果有比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），如果已经获得了这微妙的水大观，应当进一步教导他们安稳、微妙、最胜、奇特的火大观法。在修习这种观法时，自己能看见脐中微妙的火光，形状如同莲花，其颜色光明如同和合百千万亿阎浮檀那金（Jambudvipa，一种黄金）。见到这件事后，应当进一步教导他们观察身内的火。观察内火时，自己能看见心火常有光明，胜过百千万亿明月神珠，心光清净也像这样。出定入定就像人拿着明火珠行走，担心别人看见，只有自己心中明白，其他人看不见。渐渐地，光明越来越大，看见身体犹如颇梨（sphatika，水晶）明镜，看见心也像明月神珠。担心别人看见，但他人其实看不见这件事。入定的时候，因为心明亮，能看见三千大千世界（trisahasra-maha-sahasra-lokadhatu，佛教宇宙观中的一个世界系统）的粗略景象，看见阎浮提（Jambudvipa，我们所居住的大陆）、须弥山（Sumeru，佛教宇宙观中的中心山）及大海水都清清楚楚，还能看见大海水中摩尼珠王（mani-ratna，如意宝珠），这摩尼珠王放出各种火焰。见到这件事后，那时就能看见佛陀为他们广泛解说九次第定（navanupurva-vihara-samapattayah，九种禅定）。九次第定就是九无阂（nava-asakticitta，九种没有障碍的心）、八解脱（asta-vimoksa，八种解脱）。像这样的观法不需要预先接受，因为佛陀就在眼前，佛陀会亲自为他们解说。那些根器锐利的人，听闻佛陀说法九无碍道（nava-apratigha-dharma，九种没有阻碍的法）中，应时就能证得阿罗汉道（arhat，断尽烦恼的圣者），超越阿那含地（anagamin，不还果），就像好的白㲲容易被染上颜色一样。如果根器迟钝的人，应当进一步教导他们风大观法。风大观法就是看见一切风极为微细，细中之细，可以用心眼看见而无法完全用语言描述。风复杂着火、火复杂着风，水进入火中、风进入水中、火进入风中，风火水等各自随着毛孔如意自在。或者还有风，十色具足，如同十宝的光芒，从身体的毛孔出来、从头顶进入，从脐中出来、从脚下进入，’
English
English version: 'Very well, you shall attain the state of Sakrdāgāmin (meaning 'once-returner').' At that time, Ananda (one of the ten principal disciples of the Buddha) heard what the Buddha said, and joyfully accepted and practiced it. The Buddha told Ananda: 'If there are bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (lay male followers), and upasikas (lay female followers), if they have already attained this subtle Water Element Contemplation, they should be further taught the stable, subtle, most excellent, and extraordinary Fire Element Contemplation method. When practicing this contemplation, they can see the subtle firelight in their navel, shaped like a lotus flower, its color and brightness like the combined hundreds of millions of Jambudvipa gold (a type of gold). After seeing this, they should be further taught to contemplate the fire within the body. When contemplating the inner fire, they can see that the fire of the heart always has light, surpassing hundreds of millions of bright moon divine pearls, and the purity of the heart light is also like this. Entering and leaving samadhi (meditative state) is like a person walking with a bright fire pearl, worried that others will see it, only they themselves understand it in their hearts, and others do not see it. Gradually, the light becomes greater and greater, seeing the body like a crystal mirror (sphatika), and seeing the heart also like a bright moon divine pearl. Worried that others will see it, but others do not actually see this. When entering samadhi, because the heart is bright, they can see the coarse aspects of the three thousand great thousand worlds (a world system in Buddhist cosmology), see Jambudvipa (the continent we live on), Mount Sumeru (the central mountain in Buddhist cosmology), and the great ocean water all clearly, and also see the mani-ratna (wish-fulfilling jewel) in the great ocean water, this mani-ratna emits various flames. After seeing this, then they can see the Buddha extensively explaining the nine successive abidings (nine stages of meditative absorption). The nine successive abidings are the nine unhindered minds (nava-asakticitta) and the eight liberations (asta-vimoksa). Such contemplations do not need to be received in advance, because the Buddha is present, and the Buddha will personally explain them. Those with sharp faculties, upon hearing the Buddha's explanation of the nine unobstructed paths (nava-apratigha-dharma), can immediately attain the state of Arhat (a perfected being who has extinguished all defilements), surpassing the state of Anagamin (non-returner), just like good white wool is easily dyed with color. If those with dull faculties, they should be further taught the Wind Element Contemplation method. The Wind Element Contemplation method is to see all winds as extremely subtle, the most subtle of the subtle, which can be seen with the mind's eye but cannot be fully described in words. Wind is mixed with fire, fire is mixed with wind, water enters fire, wind enters water, fire enters wind, and wind, fire, and water each follow the pores at will. Or there is wind, complete with ten colors, like the light of ten treasures, coming out from the pores of the body, entering from the top of the head, coming out from the navel, and entering from the soles of the feet,' --------------------------------------------------------------------------------
Chinese
一切身分中出、从眉间入，从眉间出、从一切身分入。如此种种无量境界，贤圣光明、贤圣种子、诸贤圣法，皆从此风大中起、从此风大中入。此风大观，具足相貌微妙境界，唯阿罗汉能广分别，不可具说，行者坐时当自然见。若见此事，练诸烦恼成阿那含。此风大观，名第三十阿那含相应境界相。” 佛告阿难：“汝好受持是阿那含相应最胜境界风大观法，慎勿忘失。”尔时阿难闻佛所说，欢喜奉行。 如是我闻： 一时佛在舍卫国祇树给孤独园，与千二百五十比丘俱。尔时尊者摩诃迦叶有一弟子，是王舍大城苦得尼揵子儿，名阿祇达多，求尊者摩诃迦叶出家学道，修行苦行、具十二头陀，经历五年得阿那含果，不能增进成阿罗汉。即从坐起，至迦叶所，整衣服，叉手合掌，顶礼摩诃迦叶，白言：“和上！我随和上，勤修精进如救头然，已经五年。今得住于阿那含果，身心疲懈，不能增进无上解脱。唯愿和上为我速说。”尔时摩诃迦叶即入三昧观比丘心，知此比丘不尽诸漏，从此命终生阿那含天。从三昧起，告言：“法子！我今身心一切自在，入自在三昧，观汝宿世所有业报，于此身上无缘得成罗汉道。”阿祇达多闻此语已，悲泣雨泪，白言：“和上！如我今者不乐生天。如困病人求无常力，我 现代汉语译本：一切身分中出来，从眉间进入，从眉间出来，从一切身分进入。如此种种无量的境界，贤圣的光明、贤圣的种子、诸贤圣的法，都从此风大中生起，从此风大中进入。这风大观，具足相貌微妙的境界，只有阿罗汉（Arhat，已证得涅槃的圣者）能够广为分别，不可全部说尽，修行者打坐时应当自然见到。如果见到此事，就能炼化诸种烦恼成为阿那含（Anāgāmin，不还果）。这风大观，名为第三十阿那含相应境界相。 佛告诉阿难（Ānanda，佛陀的十大弟子之一）: ‘你要好好受持这阿那含相应最胜境界的风大观法，千万不要忘记。’ 当时阿难听了佛所说，欢喜地奉行。 如是我闻： 一时，佛在舍卫国（Śrāvastī）祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma），与一千二百五十位比丘在一起。当时，尊者摩诃迦叶（Mahākāśyapa，佛陀的十大弟子之一）有一位弟子，是王舍大城（Rājagṛha）苦得尼揵子（Nirgrantha）的儿子，名叫阿祇达多（Ajiita-datta），他请求尊者摩诃迦叶出家学道，修行苦行，具足十二头陀（dhūta，苦行），经历了五年得到了阿那含果，却不能增进成为阿罗汉。他立即从座位上站起来，到迦叶那里，整理衣服，叉手合掌，顶礼摩诃迦叶，说道：‘和上（Upādhyāya，亲教师）！我跟随和上，勤奋修行精进如救燃眉之急，已经五年了。现在我安住于阿那含果，身心疲惫懈怠，不能增进无上解脱。唯愿和上为我快速解说。’ 当时摩诃迦叶立即进入三昧（Samādhi，禅定）观察比丘的心，知道这位比丘没有断尽诸漏（āsava，烦恼），此生结束后将往生阿那含天。从三昧中出来后，告诉他说：‘法子！我现在身心一切自在，进入自在三昧，观察你宿世所有的业报，在此身上没有因缘能够成就罗汉道。’ 阿祇达多听了这些话后，悲伤地哭泣流泪，说道：‘和上！我现在不乐意往生天界。如同困苦的病人寻求无常的助力，我