Chinese
宝，以供妻子密受快乐。佛灭度后，四部弟子得禅乐者，亦复如是，当密藏之，不得广说。若广说者，犯大重罪。复次阿难！譬如长者独有一子，遇大重病，须眉落尽。尔时长者内自思惟：‘我今衰祸。唯此一子，遇此重病。当何处求觅良医？’作此语已，大出财宝，募访良医。长者宿福，忽遇一医多知经方。长者白言：‘唯愿大师起大慈悲。我有一子，遇患多时。唯愿大师救疗此患。设得愈病，今我家中大有财宝，犹如北方毗沙门天王。若子得差，唯除我身，一切奉上不敢违逆。’时彼良医告长者言：‘汝今能造七重闇室极令深密，然后可令汝子服药。服此药已，不得见人，不向他说。经四百日，儿乃可差。’” 佛告阿难：“佛灭度后，佛四部众弟子，若修禅定求解脱者，如重病人随良医教，当于静处，若塳间、若林树下、若阿练若处，修行甚深诸贤圣道。当密身口，于内心中修四梵行、修四念处、修四正勤、修四如意足、修五根、修五力、修七觉道、修八圣道分、修四禅、修四无量，心游入甚深无量空三昧门，乃至得六神通。如是种种胜妙功德，但当一心密而行之，慎勿虚妄于多众前自说得过人法。若说得过人法，如上所说，必定当堕阿鼻地狱。”佛告阿难：“我般涅槃后初一百岁，此不净观行阎浮提， 现代汉语译本：宝，用来让妻子秘密地享受快乐。佛陀涅槃后，四部弟子中获得禅乐的人，也应该这样做，应当秘密地珍藏它，不得广泛宣说。如果广泛宣说，就犯下极重的罪过。再者，阿难！譬如一位长者只有一个儿子，得了重病，眉毛胡须都掉光了。这时长者内心自忖：‘我现在真是衰败不幸。只有这一个儿子，又得了这样的重病。应当到哪里去寻找好医生呢？’说完这话后，拿出大量的财宝，招募寻访良医。长者前世有福，忽然遇到一位医生，精通各种医方。长者禀告医生说：‘唯愿大师发大慈悲。我有一个儿子，患病很久了。唯愿大师救治他的病。如果能治好他的病，我家中有大量的财宝，就像北方的毗沙门天王一样富有。如果儿子能痊愈，除了我自身之外，一切都奉献给您，不敢违背。’当时那位良医告诉长者说：‘你现在能建造七重黑暗的房间，务必使其极其严密，然后才可以让你儿子服药。服下这药后，不得见人，也不得向人说。经过四百天，你的儿子才可以痊愈。’ 佛告诉阿难：‘佛陀涅槃后，佛陀的四部弟子，如果修习禅定以求解脱的人，就像重病人听从良医的教导一样，应当在安静的地方，或者在坟地间、或者在树林下、或者在阿练若处（Aranya，空闲处），修行甚深的各种贤圣之道。应当秘密地守护身口意，在内心修习四梵行（Brahmavihara，四种清净的德行，即慈、悲、喜、舍）、修习四念处（Smrtyupasthana，观身不净、观受是苦、观心无常、观法无我）、修习四正勤（Samyakprahana，已生恶令断灭，未生恶令不生，已生善令增长，未生善令生起）、修习四如意足（Rddhipada，欲如意足、精进如意足、心如意足、观如意足）、修习五根（Indriya，信根、精进根、念根、定根、慧根）、修习五力（Bala，信力、精进力、念力、定力、慧力）、修习七觉道（Bodhyanga，念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支）、修习八圣道分（Aryastangamarga，正见、正思惟、正语、正业、正命、正精进、正念、正定）、修习四禅（Dhyana，初禅、二禅、三禅、四禅）、修习四无量心（Apramanas，慈无量心、悲无量心、喜无量心、舍无量心），心游入甚深无量的空三昧门，乃至获得六神通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏尽通）。像这样种种殊胜美妙的功德，只应当一心秘密地修行，千万不要虚妄地在众人面前自夸自己得到了超人的法。如果说了自己得到了超人的法，就像上面所说的，必定会堕入阿鼻地狱（Avici，无间地狱）。’佛告诉阿难：‘我般涅槃后最初一百年，这种不净观的修行在阎浮提（Jambudvipa，我们所居住的这个世界）...
English
English version: Treasures, to allow his wife to secretly enjoy pleasure. After the Buddha's Parinirvana, those of the fourfold assembly of disciples who attain the joy of Dhyana should also do likewise, keeping it secretly treasured, and not widely proclaiming it. If they widely proclaim it, they commit a great and grave offense. Furthermore, Ananda! Suppose a wealthy man has an only son, who contracts a serious illness, causing his eyebrows and beard to fall out. At that time, the wealthy man thinks to himself: 'I am now in decline and misfortune. I have only this one son, and he has contracted this serious illness. Where should I seek a good doctor?' Having said this, he brings out a great amount of wealth and seeks out a good doctor. Due to the wealthy man's past merits, he suddenly encounters a doctor who is knowledgeable in many medical formulas. The wealthy man says to the doctor: 'I beseech you, Master, to have great compassion. I have a son who has been ill for a long time. I beseech you, Master, to cure this illness. If he is cured, my house is full of wealth, like the Vaishravana (Kubera) Heavenly King of the North. If my son is healed, I will offer everything except myself, and dare not disobey.' At that time, the good doctor tells the wealthy man: 'Can you now build seven layers of dark rooms, making them extremely secret, and then have your son take the medicine? After taking this medicine, he must not see anyone, nor speak to anyone about it. After four hundred days, your son will be healed.'" The Buddha said to Ananda: 'After the Buddha's Parinirvana, if the Buddha's fourfold assembly of disciples cultivates Dhyana seeking liberation, like a seriously ill person following the doctor's instructions, they should practice in a quiet place, whether in a cemetery, under a forest tree, or in an Aranya (secluded place), cultivating the profound paths of the wise and noble. They should secretly guard their body, speech, and mind, and inwardly cultivate the Four Brahmaviharas (divine abodes: loving-kindness, compassion, sympathetic joy, equanimity), cultivate the Four Smrtyupasthanas (foundations of mindfulness: mindfulness of the body, feelings, mind, and dharmas), cultivate the Four Samyakprahana (right efforts: preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not yet arisen, and maintaining wholesome states that have arisen), cultivate the Four Rddhipadas (bases of power: zeal, effort, mind, and investigation), cultivate the Five Indriyas (faculties: faith, effort, mindfulness, concentration, and wisdom), cultivate the Five Balas (powers: faith, effort, mindfulness, concentration, and wisdom), cultivate the Seven Bodhyangas (factors of enlightenment: mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), cultivate the Eightfold Aryastangamarga (Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), cultivate the Four Dhyanas (meditative absorptions: first Dhyana, second Dhyana, third Dhyana, fourth Dhyana), cultivate the Four Apramanas (immeasurables: loving-kindness, compassion, sympathetic joy, equanimity), and let their minds enter the profound and immeasurable Samadhi (concentration) gate of emptiness, and even attain the Six Sadabhijnas (supernatural powers: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows). Such wonderful and excellent merits should be practiced secretly with one mind, and be careful not to falsely boast in front of many people that you have attained superhuman dharmas. If you say that you have attained superhuman dharmas, as mentioned above, you will surely fall into Avici (the hell of incessant suffering).' The Buddha told Ananda: 'In the first hundred years after my Parinirvana, this practice of contemplating impurity will be in Jambudvipa (the world we live in)...' --------------------------------------------------------------------------------
Chinese
摄放逸者令观四谛。一日之中修无常观得解脱者，如我住世等无有异。二百岁后，此阎浮提四部弟子二分之中一分弟子，修无常观得解脱道。三百岁时，四部弟子四分之中一分弟子，修无常观得解脱道。四百岁时，四部弟子五分之中一分弟子，修无常观得解脱道。我涅槃后五百岁时，四部弟子十分之中一分弟子，修无常观得解脱道。六百岁时，四部弟子百分之中一分弟子，修无常观得解脱道。七百岁时，四部弟子千分之中一分弟子，修无常观得解脱道。八百岁时，四部弟子万分之中一分弟子，修无常观得解脱道。九百岁时，四部弟子千万分中一分弟子，修无常观得解脱道。千岁之时，四部弟子亿分之中十人百人，修无常观得解脱道。过千岁已，此无常观虽复流行阎浮提中，亿亿千万众多弟子若一若两，修无常观得解脱道。千五百岁后，若有比丘、比丘尼、优婆塞、优婆夷，赞叹宣说无常苦空无我观者，多有众生怀嫉妒心，或以刀斫、或以瓦砾打拍彼人，骂言：‘痴人！世间何处有无常观苦空无我？身肌白净无量，云何反说身为不净？汝大恶人，宜合驱摈。此相现时。百千人中。无有一人修无常观。’此相现时，法幢崩、慧日没，一切众生盲无眼目。释迦牟尼佛虽有弟子，所著袈裟如木头幡自然变白。诸比丘尼犹如淫女 现代汉语译本 对于那些放纵的人，要引导他们观察四谛（苦、集、灭、道）。如果有人在一天之中修习无常观而获得解脱，那么他和我在世时没有什么不同。在我涅槃二百年后，在这个阎浮提（Jambudvipa，指我们所居住的这个世界）的四部弟子（比丘、比丘尼、优婆塞、优婆夷）中，会有二分之一的弟子通过修习无常观而获得解脱之道。三百年后，四部弟子中会有四分之一的弟子通过修习无常观而获得解脱之道。四百年后，四部弟子中会有五分之一的弟子通过修习无常观而获得解脱之道。我涅槃五百年后，四部弟子中会有十分之一的弟子通过修习无常观而获得解脱之道。六百年后，四部弟子中会有百分之一的弟子通过修习无常观而获得解脱之道。七百年后，四部弟子中会有千分之一的弟子通过修习无常观而获得解脱之道。八百年后，四部弟子中会有万分之一的弟子通过修习无常观而获得解脱之道。九百年后，四部弟子中会有千万分之一的弟子通过修习无常观而获得解脱之道。一千年时，四部弟子中会有亿分之十人或百人，通过修习无常观而获得解脱之道。超过一千年后，虽然无常观仍然在阎浮提中流行，但亿亿千万的众多弟子中，只有一两个通过修习无常观而获得解脱之道。一千五百年后，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）赞叹宣说无常、苦、空、无我观，很多众生会心怀嫉妒，或者用刀砍、或者用瓦砾打他们，骂他们说：‘痴人！世间哪里有什么无常观、苦空无我？身体肌肤白净无量，为什么反而说身体是不净的？你这个大恶人，应该被驱逐。’当这种现象出现时，百千人中，没有一个人修习无常观。这种现象出现时，法幢（dharma banner，佛法的旗帜）倒塌、慧日（wisdom sun，智慧的太阳）陨落，一切众生都变得盲目。释迦牟尼佛（Sakyamuni Buddha，佛教的创始人）虽然有弟子，但他们所穿的袈裟（kasaya，僧侣的服装）会像木头幡一样自然变白。诸比丘尼（bhiksuni，出家女众）就像**
English
English version Guide those who are heedless to contemplate the Four Noble Truths. One who cultivates the contemplation of impermanence and attains liberation in a single day is no different from me when I was alive. Two hundred years after my Nirvana, among the fourfold assembly (bhiksu, bhiksuni, upasaka, upasika) in this Jambudvipa (the world we live in), one-half of the disciples will attain the path of liberation through cultivating the contemplation of impermanence. Three hundred years later, one-quarter of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Four hundred years later, one-fifth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Five hundred years after my Nirvana, one-tenth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Six hundred years later, one-hundredth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Seven hundred years later, one-thousandth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Eight hundred years later, one ten-thousandth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. Nine hundred years later, one ten-millionth of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. At one thousand years, ten or a hundred out of a billion of the fourfold assembly will attain the path of liberation through cultivating the contemplation of impermanence. After one thousand years, although the contemplation of impermanence still circulates in Jambudvipa, only one or two out of billions and billions of disciples will attain the path of liberation through cultivating the contemplation of impermanence. After one thousand five hundred years, if there are bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), or upasikas (female lay devotees) who praise and proclaim the contemplation of impermanence, suffering, emptiness, and non-self, many beings will harbor jealousy, or strike them with knives or tiles, and scold them, saying: 'Fool! Where in the world is there contemplation of impermanence, suffering, emptiness, and non-self? The skin of the body is pure and boundless, why do you say the body is impure? You are a great evil person, you should be expelled.' When this phenomenon appears, among hundreds of thousands of people, there will not be a single one who cultivates the contemplation of impermanence. When this phenomenon appears, the dharma banner (the flag of Dharma) will collapse, the wisdom sun (the sun of wisdom) will fall, and all beings will become blind. Although Sakyamuni Buddha (the founder of Buddhism) has disciples, the kasaya (robes) they wear will naturally turn white like wooden banners. The bhiksunis (nuns) will be like ** --------------------------------------------------------------------------------