Chinese
，名庄严梵行。二者远离愦闹，独处闲静，系念一处，乐少语法。修行甚深十二头陀，心无疲厌，如救头然。三者扫偷婆涂地，施杨枝净筹，及诸苦役，以除障罪。四者昼夜六时常坐不卧，不乐睡眠、身倚侧者，乐常塳间树下阿练若处，食若鹿食、死若鹿死。若有四众行此四法者，当知此人是苦行人。如此苦行，不久必得四沙门果。” 佛告阿难：“若有四众，修系念法，乃至观见脚指端手指端一节少分白骨相极令明了，若见一指、若见一爪、一切诸白骨。当知此人以心利故，命终之后必定得生兜率陀天，灭三恶道一切苦患。虽未解脱，不堕恶道。当知此人功德不灭，已得免离三涂苦难，何况具足诸白骨人。见此骨人者，虽未解脱无漏功德，当知此人已免一切三涂八难苦厄之患，当知此人世世所生不离见佛，于未来世值遇弥勒龙华初会，必先闻法得证解脱。” 佛告阿难：“若有比丘、比丘尼、优婆塞、优婆夷，于佛法中，为利养故贪求无厌，为好名闻而假伪作恶，实不坐禅，身口放逸行放逸行，贪利养故自言坐禅。如此比丘，犯偷兰遮。过时不说，不自改悔，经须臾间即犯十三僧残。若经一日至于二日，当知此比丘是天人中贼、罗刹魁脍，必堕恶道，犯大重罪。若比丘尼，妖冶邪媚欲求利养，如猫伺鼠 现代汉语译本： 名为庄严梵行（Brahmacarya，清净的行为）。第二种是远离喧嚣，独自处于闲静之处，专注于一处，不喜多余的言语。修行甚深的十二头陀行（dhuta，苦行），内心没有疲惫厌倦，如同拯救自己的头一样急迫。第三种是清扫佛塔（stupa）涂抹地面，施与杨枝（牙刷）和净筹（计数用的筹码），以及承担各种苦役，以此来消除业障和罪过。第四种是昼夜六时经常端坐不卧，不贪恋睡眠、身体倚靠侧卧，喜欢常在坟地、树下、阿练若处（aranya，寂静处），饮食如同鹿一样简单，死去也如同鹿一样自然。如果有四众弟子奉行这四种修行方法，应当知道这个人是苦行之人。如此苦行，不久必定能够证得四沙门果（sramana-phala，四种修行证悟的果位）。” 佛陀告诉阿难（Ananda，佛陀的十大弟子之一）：“如果有四众弟子，修习系念法门，乃至观看到脚趾端或手指端一节少分的白骨相，并且极其清晰明了，如果看到一根手指、或者一个指甲、一切的白骨。应当知道这个人因为心很敏锐，命终之后必定能够往生到兜率陀天（Tusita Heaven，弥勒菩萨所居住的净土），灭除三恶道（three evil realms，地狱、饿鬼、畜生）的一切痛苦和忧患。虽然还没有解脱，但不会堕落到恶道。应当知道这个人的功德不会消失，已经能够免除三涂（three evil paths，地狱、饿鬼、畜生）的苦难，更何况是具足观想诸白骨的人。见到这种白骨观的人，虽然还没有解脱无漏功德，应当知道这个人已经免除一切三涂八难（eight difficulties，指没有机会听闻佛法的八种情况）的苦厄和忧患，应当知道这个人世世代代所生之处都不会远离见到佛陀，在未来世遇到弥勒（Maitreya，未来佛）龙华初会（the first assembly of the Dragon Flower Tree），必定首先听闻佛法而证得解脱。” 佛陀告诉阿难：“如果有比丘（bhiksu，出家男众）、比丘尼（bhiksuni，出家女众）、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众），在佛法中，为了获得利养而贪求无厌，为了好的名声而虚假伪装作恶，实际上不坐禅，身口放逸，因为贪图利养而自称坐禅。这样的比丘，犯了偷兰遮罪（sthulatyaya，一种较轻的罪）。过了时间不说出来，不自我改正忏悔，经过很短的时间就犯了十三僧残罪（samghavasesa，仅次于波罗夷的重罪）。如果经过一日到两日，应当知道这个比丘是天人中的贼、罗刹（raksasa，恶鬼）中的魁首，必定堕落到恶道，犯下极大的重罪。如果比丘尼，妖艳邪媚想要获得利养，如同猫伺候老鼠一样。
English
English version: 'Named pure conduct of Brahma (Brahmacarya, pure conduct). The second is to stay away from hustle and bustle, stay alone in a quiet place, focus on one place, and dislike too much grammar. Practicing the twelve dhutas (dhuta, ascetic practices) with great depth, the mind is not tired or bored, as urgent as saving one's own head. The third is to sweep the stupa (stupa) to coat the ground, give willow branches (toothbrush) and clean counters (counters for counting), and bear all kinds of hard labor to eliminate obstacles and sins. The fourth is to sit upright without lying down at six times day and night, not greedy for sleep, leaning on the side of the body, and like to be often in the cemetery, under the tree, in the aranya (aranya, quiet place), eating as simple as a deer, and dying as natural as a deer. If there are four disciples who practice these four methods of practice, they should know that this person is an ascetic. With such ascetic practices, one will soon be able to attain the four sramana-phalas (sramana-phala, the four fruits of practice and enlightenment).' The Buddha told Ananda (Ananda, one of the Buddha's ten major disciples): 'If there are four disciples who practice the method of mindfulness, and even observe a small part of the white bone phase at the end of the toe or finger, and it is extremely clear and clear, if you see a finger, or a fingernail, all the white bones. It should be known that this person will surely be reborn in the Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva lives) after his death because his mind is very keen, and he will eliminate all the pain and suffering of the three evil realms (three evil realms, hell, hungry ghosts, and animals). Although not yet liberated, he will not fall into the evil path. It should be known that this person's merits will not disappear, and he will be able to avoid the suffering of the three evil paths (three evil paths, hell, hungry ghosts, and animals), let alone those who fully contemplate the white bones. Those who see this white bone contemplation, although they have not yet attained the un-leaked merits, should know that this person has been spared all the suffering and difficulties of the three evil paths and eight difficulties (eight difficulties, referring to the eight situations in which there is no opportunity to hear the Dharma), and should know that this person will not be separated from seeing the Buddha in all his lives, and will surely hear the Dharma and attain liberation at the first assembly of Maitreya (Maitreya, the future Buddha) at the Dragon Flower Tree in the future.' The Buddha told Ananda: 'If there are bhiksus (bhiksu, ordained male), bhiksunis (bhiksuni, ordained female), upasakas (upasaka, lay male), and upasikas (upasika, lay female) who, in the Buddha-dharma, are greedy and insatiable in order to obtain benefits, and falsely pretend to do evil for the sake of good reputation, but do not actually practice meditation, and their bodies and mouths are unrestrained, and they claim to be practicing meditation because they are greedy for benefits. Such a bhiksu has committed the sthulatyaya (sthulatyaya, a minor offense). If he does not speak out after the time has passed, and does not correct and repent himself, he will commit the samghavasesa (samghavasesa, a serious offense second only to parajika) after a short time. If one or two days pass, it should be known that this bhiksu is a thief among gods and humans, and the head of the raksasas (raksasa, evil spirits), and will surely fall into the evil path and commit a great crime. If a bhiksuni is charming and seductive and wants to obtain benefits, she is like a cat waiting for a mouse.' --------------------------------------------------------------------------------
Chinese
贪求无厌，实不坐禅自言坐禅，身口放逸行放逸行，贪利养故自言坐禅。如此比丘尼，犯偷兰遮。过时不说，不自改悔，经须臾间即犯十三僧残。若经一日至于二日，当知此比丘尼，是天人中贼、罗刹魁脍，必堕恶道，犯大重罪。若比丘、比丘尼，实不见白骨，自言见白骨，乃至阿那般那。是比丘、比丘尼，诳惑诸天龙鬼神等，欺世间人，此恶人辈是波旬种，为妄语故，自说言我得不净观乃至顶法。此妄语人，命终之后，疾于雹雨必定当堕阿鼻地狱，寿命一劫。从地狱出，堕饿鬼中，八千岁中啖热铁丸。从饿鬼出堕畜生中，生恒负重、死复剥皮。经五百身还生人中，聋盲喑哑、癃残百病以为衣服。如是经苦，不可具说。若优婆塞，实不坐禅自言坐禅，实不梵行自言梵行。是优婆塞，得失意罪，不净有作不起，堕落臭旃陀罗，与恶为伴，是朽败种不生善芽。贪利养故，多求无厌，经于一日乃至五日，犯大妄语。此大恶人，波旬所使，是旃陀罗、屠儿罗刹同类，必定当堕三恶道中。此优婆塞欲命终时，十八地狱火车炉炭变化恶事一时迎之，必定当堕三恶趣中无有疑也。若优婆塞，实不得不净观乃至暖法，于大众中起增上慢，唱如是言：‘我得不净观乃至暖法。’当知此优婆塞，是天人中贼，欺诳世间天龙八部。此优婆塞命 终之后，疾于雹雨必定当堕阿鼻地狱，满一大劫。地狱寿尽，生饿鬼中，经八千岁啖热铁丸。从饿鬼出堕畜生中，生恒负重、死复剥皮。经五百身还生人中，聋盲喑哑、癃残百病以为衣服。如是经苦，不可具说。若优婆夷，显异惑众，实非坐禅谓言坐禅。此优婆夷，得失意罪，垢结不净不起，堕落不净有作臭旃陀罗。此优婆夷与恶为伴，是魔眷属，必定当堕三恶趣中。是优婆夷，过时不说、不自改悔，经须臾间，一日乃至五日。是优婆夷，贪求无厌，实非梵行自言梵行，实非坐禅自言坐禅。此大恶人，必定当堕三恶趣中，随业受生。若优婆夷，实不得不净观乃至暖法，于大众中唱如是言、起增上慢，自言：‘我得不净观乃至暖法。’此优婆夷，是天人中贼。命终之后，疾于雹雨必定当堕阿鼻地狱，满一大劫。地狱寿尽生饿鬼中，经八千岁啖热铁丸。从饿鬼出堕畜生中，生恒负重、死复剥皮。经五百身还生人中，聋盲喑哑、癃残百病以为衣服。如是经苦，不可具说。” 佛告阿难：“若比丘、比丘尼、优婆塞、优婆夷，系念住意，心不散乱，端坐正受，住意一处，闭塞诸根。此人安心念定力故，虽无境界，舍身他世生兜率天，值遇弥勒。与弥勒俱下生阎浮提，龙华初会最先闻法悟解脱道。复次阿难！佛灭度后浊恶 世中，若有比丘、比丘尼、优婆塞、优婆夷，实修梵行，行十二头陀庄严身，心行念定，修白骨观。观于不净入深境界，心眼明利通达禅法。如此四众为增长佛法故、为法不灭故，当密身口意。犹如有人遇身心病，良医处方当服醍醐。尔时病者则诣国王求乞醍醐，王慈愍故即以醍醐持用赐之，因敕病人服醍醐法，当于密屋无风尘处而取饮之，饮已闭口调四大气勿令失度。若比丘、比丘尼服此甘露灌顶药者，唯除知法教授之师，不得妄向他人宣说。若向他说，即失境界，亦犯十三僧残之罪。若诸白衣，欲行禅定得五神通，尚不应向他人宣说，言我得神通仙咒术一切宜秘；何况出家受具足戒，若得不净观乃至暖法，不得妄向他人宣说。若向他说，即灭境界，使多众生于佛法中生疑惑心。是故我今于此众中，制诸比丘比丘尼，若得不净观乃至暖法，当密修行令心明利，唯向智者教授师说，不得广传向他人说。若向他说，为利养心，应时即犯十三僧残。过时不忏，心无惭愧，亦犯重罪如上所说。” 复次阿难：“佛灭度后现前无佛，四部弟子求解脱者，得不净观，当密藏秘勿令他知。譬如有人贫穷孤独，生浊恶世属无道王。彼贫穷人掘地求水，宿世因缘忽遇伏藏大获珍宝。怖畏恶王，密藏此宝不令他知，但于屏处取此珍 现代汉语译本：世尊，如果世间有比丘（男性出家人）、比丘尼（女性出家人）、优婆塞（在家男居士）、优婆夷（在家女居士），真正修行清净的梵行，以十二种头陀行来庄严自身，内心专注于禅定，修习白骨观。观察身体的不净，进入深层的境界，心眼变得明亮锐利，通达禅定的方法。这样的四众弟子为了增长佛法，为了佛法不灭，应当保守身、口、意的秘密。就像有人身心生病，高明的医生开出药方要服用醍醐（最上等的乳制品，比喻佛法）。这时病人就去向国王请求醍醐，国王慈悲怜悯，就把醍醐赐给他，并且告诫病人服用醍醐的方法，应当在密室里，没有风尘的地方饮用，饮用后闭口，调理四大（地、水、火、风）之气，不要失去平衡。如果比丘、比丘尼服用这种甘露灌顶般的药物，除了懂得佛法可以教授的师父，不可以随便向他人宣说。如果向他人说了，就会失去境界，也犯了十三僧残罪（仅次于波罗夷的重罪）。如果各位在家居士，想要修行禅定得到五神通，尚且不应该向他人宣说，说我得到了神通、仙咒术，一切都应该保密；何况是出家受了具足戒的比丘，如果得到了不净观乃至暖法（禅修的初步体验），不可以随便向他人宣说。如果向他人说了，就会灭失境界，使很多众生对佛法产生疑惑之心。所以我现在在此大众之中，告诫各位比丘、比丘尼，如果得到了不净观乃至暖法，应当秘密修行，使内心明亮锐利，只向有智慧的教授师说，不可以广泛地向他人传讲。如果向他人说了，是为了贪图利养之心，当时就犯了十三僧残罪。过了时间不忏悔，内心没有惭愧，也犯了重罪，就像上面所说的。" 复次，阿难（释迦牟尼佛的十大弟子之一，以记忆力强著称）！佛陀灭度后，现在没有佛在世，四部弟子想要求解脱的人，得到了不净观，应当秘密地藏起来，不要让别人知道。譬如有人贫穷孤独，生在污浊恶劣的世道，属于没有道德的君王统治下。那贫穷的人挖掘土地寻找水源，因为过去世的因缘，忽然遇到埋藏在地下的宝藏，获得了大量的珍宝。因为害怕邪恶的君王，秘密地藏起这些宝物，不让别人知道，只是在隐蔽的地方取出这些珍宝来使用。
English
English version: 'In this world, if there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees) who truly cultivate pure conduct (Brahmacharya), adorn themselves with the twelve Dhuta practices, focus their minds on Samadhi, and practice the contemplation of white bones (Asubha-bhavana). Contemplating impurity and entering deep states, their minds and eyes become clear and sharp, understanding the methods of Dhyana. Such fourfold assemblies, for the sake of increasing the Buddha-dharma and preventing its extinction, should keep their body, speech, and mind secret. It is like someone who encounters physical and mental illness, and a good doctor prescribes the finest ghee (clarified butter, metaphor for the Dharma). Then the patient goes to the king to beg for ghee, and the king, out of compassion, bestows the ghee upon him, instructing the patient on how to take it. He should drink it in a secret room, free from wind and dust, and after drinking, close his mouth and regulate the four great elements (earth, water, fire, wind) so they are not imbalanced. If Bhikshus or Bhikshunis take this nectar-like, crown-anointing medicine, they should not reveal it to others except to a Dharma-knowing teacher who can instruct them. If they tell others, they will lose their attainment and also commit the thirteenth Sanghavasesa offense (a serious offense second only to Parajika). If laypeople wish to practice Dhyana and attain the five supernormal powers (Abhijna), they should not reveal it to others, saying, 'I have attained supernormal powers, magical spells,' everything should be kept secret; how much more so for ordained monks who have received the full precepts (Bhikkhu-pāṭimokkha). If they attain the contemplation of impurity or even the warmth stage (preliminary experience in meditation), they should not reveal it to others. If they tell others, they will lose their attainment and cause many beings to develop doubts about the Buddha-dharma. Therefore, I now, in this assembly, instruct all Bhikshus and Bhikshunis that if they attain the contemplation of impurity or even the warmth stage, they should practice secretly to make their minds clear and sharp, only speaking to a wise teacher who can instruct them, and not widely spreading it to others. If they tell others with a mind seeking profit and offerings, they immediately commit the thirteenth Sanghavasesa offense. If they do not repent in time and have no sense of shame, they also commit a grave offense as described above.'" Furthermore, Ananda (one of the ten principal disciples of Shakyamuni Buddha, known for his strong memory)! After the Buddha's Parinirvana (death), when there is no Buddha present, the fourfold assembly of disciples who seek liberation, if they attain the contemplation of impurity, should secretly hide it and not let others know. It is like someone who is poor and lonely, born in a turbid and evil age, under the rule of an immoral king. That poor person digs the earth seeking water, and due to past karmic connections, suddenly encounters a hidden treasure and obtains great jewels. Fearing the evil king, he secretly hides these treasures and does not let others know, but only takes them out in secret places to use. --------------------------------------------------------------------------------