Chinese
已，见一城地渐渐空。见一城已，见十顷地渐渐空。见十顷已，见百顷地渐渐空。见百顷已，见一由旬地渐渐空。见一由旬已，见二由旬地渐渐空。见二由旬已，见三由旬地渐渐空。见三由旬已，见四由旬地渐渐空。见四由旬已，见五由旬地渐渐空。见五由旬已，乃至见十由旬地渐渐空。见十由旬已，乃至见百由旬地渐渐空。见百由旬已，乃至见阎浮提八千由旬地渐渐空。见阎浮提已，见弗婆提地十千由旬渐渐空。见弗婆提已，见瞿耶尼地三万由旬渐渐空。见瞿耶尼已，见郁单越地四万由旬渐渐空。见郁单越已，见须弥山四大海水山河石壁四天下中一切所有见坚硬物，一切悉皆渐渐空。见四天下已，心遂广大，遍满三千大千世界，诸坚硬物，大地山河石壁，一切悉空，心无所寄。尔时自然见金刚际，有十四金刚轮。从金刚轮下，自然上踊，更相掁触，至行者前。尔时心树诸妙花端自然火起，烧诸华叶树上四果，堕行者顶，从顶而入住于心中。尔时此心豁然明了，见障外事。复有六象，其色正黑，踏大地坏，吸饮诸水。风吹象杀，象耳出火，烧象都尽。四大毒蛇，走上树端。见有一人似大力士，拔此大树，下至金刚际、上至三界顶令树动摇。行者心中四明珠果复出大火，烧树荄绝，是时大树散如微尘。’ “行者 现代汉语译本 已经，看见一座城市的地渐渐空无。看见一座城市已经空无，看见十顷（面积单位）的地渐渐空无。看见十顷已经空无，看见百顷的地渐渐空无。看见百顷已经空无，看见一由旬（长度单位，约合11-16公里）的地渐渐空无。看见一由旬已经空无，看见二由旬的地渐渐空无。看见二由旬已经空无，看见三由旬的地渐渐空无。看见三由旬已经空无，看见四由旬的地渐渐空无。看见四由旬已经空无，看见五由旬的地渐渐空无。看见五由旬已经空无，乃至看见十由旬的地渐渐空无。看见十由旬已经空无，乃至看见百由旬的地渐渐空无。看见百由旬已经空无，乃至看见阎浮提（Jambudvipa，四大部洲之一，我们所居住的这个世界）八千由旬的地渐渐空无。看见阎浮提已经空无，看见弗婆提（Purvavideha，四大部洲之一，位于东方）地十千由旬渐渐空无。看见弗婆提已经空无，看见瞿耶尼（Aparagodaniya，四大部洲之一，位于西方）地三万由旬渐渐空无。看见瞿耶尼已经空无，看见郁单越（Uttarakuru，四大部洲之一，位于北方）地四万由旬渐渐空无。看见郁单越已经空无，看见须弥山（Mount Sumeru，佛教宇宙观中的中心山）四大海水山河石壁四天下（四大部洲）中一切所有坚硬之物，一切都渐渐空无。看见四天下已经空无，心就广大起来，遍满三千大千世界，各种坚硬之物，大地山河石壁，一切都空无，心中无所寄托。这时自然看见金刚际（Vajra boundary，坚固的边界），有十四个金刚轮（Vajra wheel，坚固的轮）。从金刚轮下，自然向上涌出，互相撞击，到达修行者面前。这时心树上各种美妙花朵的顶端自然起火，烧掉各种花叶和树上的四种果实，掉落在修行者头顶，从头顶进入心中。这时这颗心豁然明了，看见屏障外的事情。又有六头大象，颜色纯黑，践踏大地使其崩坏，吸饮各种水。风吹象身而杀之，象耳中冒出火焰，烧尽大象。四大毒蛇，爬上树的顶端。看见有一个人像大力士，拔起这棵大树，下至金刚际、上至三界顶，使树动摇。修行者心中的四颗明珠果实又发出大火，烧断树根，这时大树散落如微尘。 ‘修行者’
English
English version Then, one sees a city gradually becoming empty. Having seen a city empty, one sees ten 'qing' (an area unit) of land gradually becoming empty. Having seen ten 'qing' empty, one sees a hundred 'qing' of land gradually becoming empty. Having seen a hundred 'qing' empty, one sees one 'yojana' (a distance unit, approximately 7-9 miles) of land gradually becoming empty. Having seen one 'yojana' empty, one sees two 'yojana' of land gradually becoming empty. Having seen two 'yojana' empty, one sees three 'yojana' of land gradually becoming empty. Having seen three 'yojana' empty, one sees four 'yojana' of land gradually becoming empty. Having seen four 'yojana' empty, one sees five 'yojana' of land gradually becoming empty. Having seen five 'yojana' empty, one sees even ten 'yojana' of land gradually becoming empty. Having seen ten 'yojana' empty, one sees even a hundred 'yojana' of land gradually becoming empty. Having seen a hundred 'yojana' empty, one sees even Jambudvipa (one of the four continents, the world we live in) of eight thousand 'yojana' gradually becoming empty. Having seen Jambudvipa empty, one sees Purvavideha (one of the four continents, located in the east) of ten thousand 'yojana' gradually becoming empty. Having seen Purvavideha empty, one sees Aparagodaniya (one of the four continents, located in the west) of thirty thousand 'yojana' gradually becoming empty. Having seen Aparagodaniya empty, one sees Uttarakuru (one of the four continents, located in the north) of forty thousand 'yojana' gradually becoming empty. Having seen Uttarakuru empty, one sees Mount Sumeru (the central mountain in Buddhist cosmology), the four great oceans, mountains, rivers, stone walls, and everything solid in the four continents, all gradually becoming empty. Having seen the four continents empty, the mind then becomes vast, pervading the three thousand great thousand worlds, all solid things, the great earth, mountains, rivers, and stone walls, all becoming empty, with nothing for the mind to cling to. At that time, one naturally sees the Vajra boundary (Vajra boundary, a firm boundary), with fourteen Vajra wheels (Vajra wheel, a firm wheel). From below the Vajra wheels, they naturally surge upwards, colliding with each other, reaching the practitioner. At that time, natural fire arises from the tips of the various wonderful flowers on the mind-tree, burning the various flowers, leaves, and the four fruits on the tree, falling on the practitioner's head, entering the heart from the head. At that time, this heart becomes suddenly clear, seeing things beyond the barrier. There are also six elephants, their color pure black, trampling the earth, causing it to collapse, sucking and drinking all the waters. The wind blows and kills the elephants, flames erupt from the elephants' ears, burning the elephants completely. Four great poisonous snakes crawl up to the top of the tree. One sees a person like a mighty man, uprooting this great tree, down to the Vajra boundary and up to the top of the three realms, causing the tree to shake. The four bright pearl fruits in the practitioner's heart again emit great fire, burning the roots of the tree, at which time the great tree scatters like fine dust. ‘The practitioner’ --------------------------------------------------------------------------------
Chinese
见已，我今观于水火风等及与水大，一切无常，须臾变灭。当自观我身内四大，火起无穷，地水风等亦复如是。此无明相，空无所有、假伪颠倒，犹如霜炎属于三界，缘于痴爱，三十三亿念生法九百九十转，次第念粗相，结使九十有八，枝条种子弥覆三界。为是众结，受生无数，或堕地狱，猛火焚身；或为饿鬼，吞饮融铜、啖热铁丸，百千世中不闻水谷；或为畜生，驼驴猪狗数不可知；人中受苦，众难非一。如是众多，从痴爱得。今观痴爱，性无所有。作是思惟时，释迦牟尼佛放金色光，与诸声闻眷属围绕，告行者言：‘汝今知不？色相虚寂，受想行识亦复如是。汝今应当谛观空无相无作无愿三昧。空三昧者，观色、色性及一切诸法，空无所有。如是众空，名空三昧。无愿三昧者，观涅槃性寂灭无相。观生死相，悉同如实际。作此观时，不愿生死、不乐涅槃。观生死本际空寂，观涅槃性相皆同入空，无有和合，是名无愿三昧。无作三昧者，不见心、不见身及诸威仪有所修作，不见涅槃有起性相，但见灭谛通达空无所有。’尔时行者闻佛世尊说是空无相无愿三昧，身心静寂，游三空门，犹如壮士屈申臂顷，应声即得超越九十亿生死洞然之结，成阿罗汉，不受后有、梵行已立、知如道真，豁然意解无复余习，漏尽慧通自然 而得，其余五通要假修得。六通义广说如阿毗昙。” 尔时世尊为阿祇达说是贤圣空相应心境界，分别十一切入相已，默然安隐入无诤三昧，放众色光普照世界。是时会中，二百五十比丘，心意开解成阿罗汉。五十优婆塞，破二十亿洞然结，成须陀洹。天人大众闻佛所说，皆大欢喜。 尔时长老阿难即从坐起，白佛言：“世尊！如来初为迦絺罗难陀说不净门，为禅难提比丘说数息法，为阿祇达说四大观。如是众多微妙法门，云何受持？当以何名宣示后世？”佛告阿难：“此经名‘禅法秘要’，亦名‘白骨观门’，亦名‘次第九想’，亦名‘杂想观法’，亦名‘阿那般那方便’，亦名‘次第四果想’，亦名‘分别境界’。如是受持。慎勿忘失。” 佛告阿难：“我灭度后，若有比丘、比丘尼、式叉摩尼、沙弥、沙弥尼、优婆塞、优婆夷，若有欲学三世佛法，断生死种、度烦恼河、竭生死海、免爱种子、断诸使流，厌五欲乐、乐涅槃者，学是观。此观功德如须弥山，流出众光照四天下。行此观者具沙门果，亦复如是。” 佛告阿难：“佛灭度后，若有比丘、比丘尼、优婆塞、优婆夷欲学此法者，当离四种恶。何等为四？一者净持禁戒，威仪不犯。于五众戒若有所犯，应当至心忏悔清净。戒清净已 现代汉语译本：而神通是自然获得的，其余五种神通需要通过修行才能获得。六神通的详细解释可以参考《阿毗昙》。' 这时，世尊为阿祇达（Ajita）讲解了与贤圣空相应的心的境界，详细地分别了十一切入的相状之后，便默然安稳地进入无诤三昧，放出各种颜色的光芒普照整个世界。当时，法会中有二百五十位比丘，心意开解，证成了阿罗汉（Arhat）。五十位优婆塞（Upasaka），破除了二十亿个洞然的烦恼结，证成了须陀洹（Srotapanna）。天人和大众听闻佛陀所说，都非常欢喜。 这时，长老阿难（Ananda）立即从座位上站起来，对佛陀说：‘世尊！如来最初为迦絺罗难陀（Katyayanavada）说了不净观法门，为禅难提比丘（Zenandi Bhikkhu）说了数息法，为阿祇达（Ajita）说了四大观。像这样众多的微妙法门，应当如何受持？应当用什么名称来宣示给后世呢？’佛陀告诉阿难（Ananda）：‘这部经名为《禅法秘要》，也名为《白骨观门》，也名为《次第九想》，也名为《杂想观法》，也名为《阿那般那方便》（Anapanasati Upaya），也名为《次第四果想》，也名为《分别境界》。就这样受持，千万不要忘记。’ 佛陀告诉阿难（Ananda）：‘我灭度之后，如果有比丘（Bhikkhu）、比丘尼（Bhikkhuni）、式叉摩尼（Siksamana）、沙弥（Sramanera）、沙弥尼（Sramanerika）、优婆塞（Upasaka）、优婆夷（Upasika），如果有想要学习三世诸佛的佛法，断除生死轮回的种子、度过烦恼的河流、竭尽生死的海洋、免除爱欲的种子、断除各种烦恼的流注，厌离五欲的快乐、欣乐涅槃的人，就应当修学这种观法。这种观法的功德就像须弥山（Sumeru）一样，流出各种光芒照耀四天下。修行这种观法的人，就能证得沙门果（Sramana-phala），也是这样的。’ 佛陀告诉阿难（Ananda）：‘佛陀灭度之后，如果有比丘（Bhikkhu）、比丘尼（Bhikkhuni）、优婆塞（Upasaka）、优婆夷（Upasika）想要学习这种法门，应当远离四种恶法。哪四种呢？第一，清净地持守戒律，威仪没有违犯。对于五众戒（Panca-sila）如果有所违犯，应当至诚忏悔，使之清净。戒律清净之后
English
English version: While psychic powers are naturally attained, the other five supernormal powers require cultivation to achieve. The detailed explanation of the six supernormal powers can be found in the Abhidhamma.' At that time, the World Honored One explained to Ajita (Ajita - 'unconquered') the realm of mind corresponding to the noble emptiness, and after distinguishing the characteristics of the ten all-encompassing spheres, He silently and peacefully entered the Samadhi of Non-Contention, emitting various colors of light that illuminated the entire world. At that time, in the assembly, two hundred and fifty Bhikkhus (Bhikkhu - Buddhist monk) had their minds opened and became Arhats (Arhat - one who is worthy). Fifty Upasakas (Upasaka - a male lay Buddhist) broke through twenty billion knots of burning afflictions and became Srotapannas (Srotapanna - stream enterer). The heavenly beings and the great assembly, hearing what the Buddha said, were all greatly delighted. At that time, the elder Ananda (Ananda - 'bliss') immediately rose from his seat and said to the Buddha: 'World Honored One! The Tathagata (Tathagata - 'one who has thus gone') initially spoke of the Impurity Contemplation to Katyayanavada (Katyayanavada - name of a person), the method of counting breaths to the Bhikkhu Zenandi (Zenandi Bhikkhu - name of a monk), and the Four Great Elements Contemplation to Ajita (Ajita). How should we uphold such numerous and subtle Dharma methods? What name should we use to proclaim them to future generations?' The Buddha told Ananda (Ananda): 'This Sutra is named 'The Secret Essentials of Meditation Methods', also named 'The White Bone Contemplation Gate', also named 'The Sequential Nine Contemplations', also named 'The Mixed Contemplation Method', also named 'The Anapanasati Upaya (Anapanasati Upaya - mindfulness of breathing method)', also named 'The Sequential Four Fruition Contemplations', also named 'Distinguishing Realms'. Uphold it in this way, and do not forget it.' The Buddha told Ananda (Ananda): 'After my Parinirvana (Parinirvana - complete nirvana), if there are Bhikkhus (Bhikkhu), Bhikkhunis (Bhikkhuni - Buddhist nun), Sikshamanas (Siksamana - a female novice Buddhist monk), Sramaneras (Sramanera - male novice), Sramanerikas (Sramanerika - female novice), Upasakas (Upasaka), Upasikas (Upasika - female lay Buddhist), if there are those who wish to learn the Buddha-dharma of the three times, cut off the seeds of birth and death, cross the river of afflictions, exhaust the ocean of birth and death, avoid the seeds of love, cut off the streams of all defilements,厌五欲乐、乐涅槃者，学是观。This contemplation's merit is like Mount Sumeru (Sumeru), emitting various lights that illuminate the four continents. Those who practice this contemplation will attain the Sramana-phala (Sramana-phala - fruits of ascetic practice), and it is also like this.' The Buddha told Ananda (Ananda): 'After the Buddha's Parinirvana (Parinirvana), if there are Bhikkhus (Bhikkhu), Bhikkhunis (Bhikkhuni), Upasakas (Upasaka), Upasikas (Upasika) who wish to learn this Dharma, they should stay away from four kinds of evil. What are the four? First, purely uphold the precepts, and do not violate the deportment. If there are any violations of the five precepts (Panca-sila), one should sincerely repent and purify them. After the precepts are purified --------------------------------------------------------------------------------