English
English version Afterwards, he will gradually cultivate and attain the four Sramana-phala (the four fruits of a contemplative life: Sotāpanna, Sakadāgāmi, Anāgāmi, and Arahat), fully equipped with the three knowledges (tisso vijjā: knowledge of past lives, divine eye, and extinction of defilements) and the six supernormal powers (chalabhiññā: psychic powers, divine eye, divine ear, telepathy, knowledge of past lives, and extinction of defilements), his heart filled with joy. He prostrated at the Buddha's feet and said to the Buddha: 'Venerable One! Today, because of contemplation, because of right concentration (sammāsamādhi, right concentration in the Eightfold Path), because of samadhi (concentration), I have exhausted the causes of rebirth, and will not be subject to future existence (punabbhava, rebirth). I know the truth of the path, and I will surely attain pure conduct (brahmacariya, pure spiritual life). Venerable One! This Dharma is a vessel of ambrosia (amrita, the drink of immortality), and those who partake of it taste the flavor of ambrosia. I beseech the Honored One (a respectful term for the Buddha) to explain it further.' At that time, the Buddha said to Mahā-Kaccāna (a disciple of the Buddha): 'If you have truly attained this Dharma, you may perform the eighteen transformations (various miraculous transformations) as you wish.' Then, Mahā-Kaccāna stood in the air and freely performed the eighteen transformations. At that time, the monks saw that even Mahā-Kaccāna, who had much pride, could be subdued. They followed the Buddha's teachings, focused their minds on one point, did not follow the senses (indriya: eye, ear, nose, tongue, body, mind), and attained Arahatship. At that time, there were fifteen hundred monks in the assembly who were of scattered mind. Seeing this, they all rejoiced and went to the Buddha to receive the Dharma in order. At that time, because of the arrogant monk Mahā-Kaccāna, the Buddha first established the practice of mindfulness (mindfulness practice), and warned the fourfold assembly: 'Whether bhikkhu (monk), bhikkhuni (nun), upāsaka (male lay follower), or upāsikā (female lay follower), from now on, those who seek the unconditioned path (Nibbāna, Nirvana) should be mindful and concentrate on one point. If the mind roams among the six senses like a monkey, without shame, know that this person is a candala (outcaste), not of noble lineage, and the mind is not disciplined. The jailers of Avīci (the hell of incessant suffering) will often employ such a person. Such an evil person will not be liberated for many kalpas. This scattered mind is the seed of the three realms (kāmadhātu: realm of desire; rūpadhātu: realm of form; arūpadhātu: formless realm), and because of this mind, one will fall into the three evil destinies (hell, hungry ghost, animal).' At that time, the monks heard what the Buddha said and joyfully practiced it. The Buddha said to Ānanda (the Buddha's attendant): 'Do you now see that this monk Mahā-Kaccāna has attained liberation through the contemplation of impurity (asubha-bhāvanā: contemplation on the impurity of the body)? You should uphold it well and widely explain it to the assembly.' Ānanda said to the Buddha: 'Yes, I will follow your teachings.' The Buddha said to Ānanda: 'Listen carefully, listen carefully, and contemplate it well. The second contemplation is to focus the mind on the forehead. Carefully contemplate the middle of the forehead, a space the size of a fingernail, and do not shift your thoughts.' --------------------------------------------------------------------------------
Chinese
如是观额令心安住，不生诸想，唯想额上。然后自观头骨，见头骨白如颇梨色。如是渐见举身白骨皎然白净，身体完全，节节相拄。复见前地诸不净聚，如上所说。不净想成时慎莫弃身，当教易观。易观法者，想诸节间白光流出，其明炽盛犹如雪山。见此事已，前不净聚夜叉吸去。复当想前作一骨人极令大白。此想成已，次想第二骨人。见二骨人已，见三骨人。见三骨人已，见四骨人。见四骨人已，见五骨人，如是乃至见十骨人。见十骨人已，见二十骨人。见二十骨人已，见三十骨人。见三十骨人已，见四十骨人。见四十骨人已，见一室内满中骨人，前后左右行列相向，各举右手向于行者。是时行者，渐渐广大见一庭内满中骨人，行行相向，白如珂雪，各举右手向于行者。心复广大，见一顷地满中骨人，行行相向，各举右手向于行者。心渐广大，见一由旬满中骨人，行行相向，各举右手向于行者。见一由旬已，乃至见百由旬满中骨人，行行相向，各举右手向于行者。见百由旬已，乃至见阎浮提满中骨人，行行相向，各举右手向于行者。见一阎浮提已，次见弗婆提满中骨人，行行相向，各举右手向于行者。见弗婆提已，次见瞿耶尼满中骨人，行行相向，各举右手向于行者。见瞿耶尼已，见郁单越满中骨人，行行相向，各 现代汉语译本： 如此观想额头，令心安住，不生其他念想，只专注于额头。然后观想自己的头骨，见到头骨洁白如颇梨色（Sphatika，水晶色）。这样逐渐观想，见到全身白骨皎洁明亮，身体完整，骨节相连。再观想前方地面上各种不净之物聚集，如前文所说。当不净观成就时，切勿厌弃自身，应当教导自己转换观想。转换观想的方法是，观想各个骨节之间流出白色光芒，那光明炽盛犹如雪山。见到此景象后，先前的不净之物被夜叉（Yaksa，一种鬼神）吸走。再观想前方出现一个骨人，极其洁白。此观想成就后，接着观想第二个骨人。见到两个骨人后，见到三个骨人。见到三个骨人后，见到四个骨人。见到四个骨人后，见到五个骨人，像这样乃至见到十个骨人。见到十个骨人后，见到二十个骨人。见到二十个骨人后，见到三十个骨人。见到三十个骨人后，见到四十个骨人。见到四十个骨人后，见到一间屋子里充满骨人，前后左右排列相对，各自举起右手对着修行者。这时修行者，渐渐扩大观想，见到一个庭院内充满骨人，成行成列相对，洁白如珂雪（Ka-she，白色玉石），各自举起右手对着修行者。心念再次扩大，见到一顷土地上充满骨人，成行成列相对，各自举起右手对着修行者。心念逐渐扩大，见到一由旬（Yojana，古印度长度单位）的范围内充满骨人，成行成列相对，各自举起右手对着修行者。见到一由旬后，乃至见到百由旬的范围内充满骨人，成行成列相对，各自举起右手对着修行者。见到百由旬后，乃至见到阎浮提（Jambudvipa，我们所居住的这个世界）充满骨人，成行成列相对，各自举起右手对着修行者。见到一个阎浮提后，接着见到弗婆提（Purvavideha，东胜身洲）充满骨人，成行成列相对，各自举起右手对着修行者。见到弗婆提后，接着见到瞿耶尼（Godaniya，西牛贺洲）充满骨人，成行成列相对，各自举起右手对着修行者。见到瞿耶尼后，见到郁单越（Uttarakuru，北俱卢洲）充满骨人，成行成列相对。
English
English version: Thus, contemplate the forehead, allowing the mind to settle, without generating other thoughts, focusing solely on the forehead. Then, visualize your own skull, seeing it as white as Sphatika (crystal). Gradually, visualize your entire skeleton, seeing the white bones radiant and pure, the body complete, with each joint connected. Furthermore, visualize the various impure substances gathered on the ground in front, as described earlier. When the contemplation of impurity is accomplished, do not reject the body; instead, teach yourself to transform the visualization. The method for transforming the visualization is to imagine white light flowing from between each joint, the light blazing like a snow mountain. Upon seeing this, the previous impure substances are sucked away by Yakshas (a type of spirit). Then, contemplate a skeletal figure in front, extremely white. Once this visualization is accomplished, proceed to visualize a second skeletal figure. After seeing two skeletal figures, see three. After seeing three, see four. After seeing four, see five, and so on, until you see ten skeletal figures. After seeing ten, see twenty. After seeing twenty, see thirty. After seeing thirty, see forty. After seeing forty, see a room filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. At this time, the practitioner gradually expands the visualization, seeing a courtyard filled with skeletal figures, arranged in rows facing each other, as white as Ka-she (white jade), each raising their right hand towards the practitioner. The mind further expands, seeing an acre of land filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. The mind gradually expands, seeing a Yojana (an ancient Indian unit of distance) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing one Yojana, continue to see a hundred Yojanas filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Yojanas, continue to see Jambudvipa (the world we inhabit) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing one Jambudvipa, then see Purvavideha (Eastern Videha Continent) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing Purvavideha, then see Godaniya (Western Godaniya Continent) filled with skeletal figures, arranged in rows facing each other, each raising their right hand towards the practitioner. After seeing Godaniya, see Uttarakuru (Northern Kuru Continent) filled with skeletal figures, arranged in rows facing each other. --------------------------------------------------------------------------------
Chinese
举右手向于行者。见四天下满中骨人已，身心安隐，无惊怖想。心渐广大，见百阎浮提满中骨人，行行相向，各举右手向于行者。见百阎浮提已，见百弗婆提满中骨人，行行相向，各举右手向于行者。见百弗婆提已，次见百瞿耶尼满中骨人，行行相向，各举右手向于行者。见百瞿耶尼已，次见百郁单越满中骨人，行行相向，各举右手向于行者。见此事已，身心安乐，无惊怖想。心想利故，见娑婆世界满中骨人，皆垂两手伸舒十指，一切齐立向于行者。于时行者见此事已，出定入定恒见骨人，山河石壁、一切世事，皆悉变化犹如骨人。 “尔时行者见此事已，于四方面见四大水，其流迅駃、色白如乳，见诸骨人随流沉没。此想成时，复更忏悔。但纯见水涌住空中，复当起想令水恬静。”佛告阿难：“此名凡夫心想白骨白光涌出三昧，亦名凡夫心海生死境界相。我今因迦絺罗难陀，为汝及未来一切众生等说是白骨白光涌出三昧门，为摄乱心渡生死海。汝当受持，慎勿忘失。” 尔时世尊说此语已，即现白光三昧一一相貌，皆令阿难悉得见之。尔时阿难闻佛所说，欢喜奉行。此名白骨观最初境界。 佛告阿难：“此想成已，更教余想。教余想者，当自观身作一白骨人，极使白净，令头倒下入臗骨中，澄心 现代汉语译本： 行者举起右手向他们致意。看见四大部洲（Sì dà bùzhōu，指佛教宇宙观中的四个大陆）充满了骨头人，身心安稳，没有惊恐的想法。心渐渐广大，看见一百个阎浮提（Yánfú tí，指娑婆世界，我们所居住的这个世界）充满了骨头人，他们成行成列地互相面对，各自举起右手向行者致意。看见一百个阎浮提之后，又看见一百个弗婆提（Fú pó tí，四大部洲之一，又称东胜身洲）充满了骨头人，他们成行成列地互相面对，各自举起右手向行者致意。看见一百个弗婆提之后，接着看见一百个瞿耶尼（Qú yé ní，四大部洲之一，又称西牛贺洲）充满了骨头人，他们成行成列地互相面对，各自举起右手向行者致意。看见一百个瞿耶尼之后，接着看见一百个郁单越（Yù dān yuè，四大部洲之一，又称北俱卢洲）充满了骨头人，他们成行成列地互相面对，各自举起右手向行者致意。看见这些景象后，身心安乐，没有惊恐的想法。因为心念的力量，看见娑婆世界（Suō pó shìjiè，指我们所居住的这个世界）充满了骨头人，他们都垂下双手，伸展开十指，一切都整齐地站立着面向行者。这时行者看见这些景象后，出定入定都恒常看见骨头人，山河石壁、一切世间事物，全都变化得犹如骨头人。 ‘这时行者看见这些景象后，在四个方向看见四大水，水流湍急，颜色白如乳汁，看见众多的骨头人随着水流沉没。这种观想成就时，再次忏悔。但只看见水涌起停留在空中，应当再次生起观想，令水平静。’佛告诉阿难（Ānán，佛陀的十大弟子之一，以记忆力超群著称）：‘这名叫凡夫心想白骨白光涌出三昧（Sānmèi，指禅定，冥想的状态），也名叫凡夫心海生死境界相。我今天因为迦絺罗难陀（Jiā chī luó nán tuó），为了你以及未来的一切众生等，说这个白骨白光涌出三昧门，为了摄伏散乱的心，渡过生死苦海。你应当接受并保持它，千万不要忘记。’ 这时世尊说完这些话后，就显现白光三昧一一相貌，都让阿难完全看见。这时阿难听了佛所说，欢喜地奉行。这名叫白骨观最初境界。 佛告诉阿难：‘这种观想成就后，再教导其他的观想。教导其他的观想，应当自己观想自身变成一个白骨人，极力使它洁白干净，让头倒下进入髋骨中，澄净心念。’