English
English version: The practitioner raises their right hand towards the walkers. Seeing the four continents (Sì dà bùzhōu, referring to the four continents in Buddhist cosmology) filled with bone people, their body and mind are peaceful, without any fear. The mind gradually expands, seeing a hundred Jambudvipa (Yánfú tí, referring to the Saha world, the world we live in) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Jambudvipa, they see a hundred Purvavideha (Fú pó tí, one of the four continents, also known as East Videha) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Purvavideha, they then see a hundred Aparagodaniya (Qú yé ní, one of the four continents, also known as West Godaniya) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing a hundred Aparagodaniya, they then see a hundred Uttarakuru (Yù dān yuè, one of the four continents, also known as North Kuru) filled with bone people, standing in rows facing each other, each raising their right hand towards the practitioner. After seeing these scenes, their body and mind are peaceful and happy, without any fear. Because of the power of their mind, they see the Saha world (Suō pó shìjiè, referring to the world we live in) filled with bone people, all lowering their hands, stretching out their ten fingers, all standing upright facing the practitioner. At this time, after seeing these scenes, the practitioner constantly sees bone people whether in or out of meditation, mountains, rivers, stone walls, and all worldly affairs, all transformed as if they were bone people. 'At this time, after seeing these scenes, the practitioner sees four great waters in the four directions, the streams flowing swiftly and rapidly, the color as white as milk, seeing many bone people sinking and submerging with the flow. When this contemplation is accomplished, they repent again. But only seeing the water surging and staying in the air, they should again generate the thought to make the water calm.' The Buddha told Ananda (Ānán, one of the Buddha's ten great disciples, known for his exceptional memory): 'This is called the Samadhi (Sānmèi, referring to a state of meditation) of the ordinary mind contemplating white bones and white light emerging, also called the aspect of the realm of birth and death in the ordinary mind's ocean. Today, because of Kālodāyin (Jiā chī luó nán tuó), I am speaking this door of the Samadhi of white bones and white light emerging for you and all future sentient beings, in order to subdue the distracted mind and cross the sea of birth and death. You should receive and uphold it, and be careful not to forget it.' At that time, after the World Honored One spoke these words, he manifested the individual appearances of the Samadhi of white light, allowing Ananda to see them completely. At that time, Ananda heard what the Buddha said and joyfully practiced it. This is called the initial realm of the White Bone Contemplation. The Buddha told Ananda: 'After this contemplation is accomplished, teach other contemplations. To teach other contemplations, one should contemplate oneself as a white bone person, making it extremely white and clean, letting the head fall down into the hip bone, clarifying the mind.' --------------------------------------------------------------------------------
Chinese
一处极使分明。此想成已，观身四面，周匝四方皆有骨人。此想成已，即于前地作一白骨人，如似己身，亦复倒头入臗骨中。想一成已，次当想二。想二成已，次当想三。想三成已，次当想四。想四成已，次当想五。想五成已，乃至想十。如是满一房内，见诸骨人皆悉倒头入臗骨中。见一房内已，乃至见于百房之内，是诸骨人皆悉倒头入臗骨中。见百房已，见一由旬，满中骨人，皆悉倒头入臗骨中。见一由旬已，乃至见无量诸白骨人，皆悉倒头入臗骨中。此想成已，见诸骨人各各纵横悉在前地，或见头破、或见项折、或见颠倒、或见缭戾、或见腰折、或见伸脚、或见缩脚、或见脚骨分为二分、或见头骨倒入胸中、或见头骨偃仰掣缩，纷乱纵横悉在前地，周匝上下满一室内。此想成已，乃至见于无量无边诸白骨人纷乱纵横，或大或小、或破或完。如此众事，皆当住心谛观极令分明。” 佛告阿难：“是时行者见此事已，当自思惟：‘前骨完具，今者破散纵横纷乱不可记录。此白骨身犹尚无定，当知我身亦复无我。’谛观是已，当自思惟：‘正有纵横诸杂乱骨，何处有我及与他身？’尔时行者思惟无我，身意泰然安隐快乐。” 佛告阿难：“此想成已，复当更教令心广大，使彼行人见一阎浮提纵横乱骨。见诸 现代汉语译本 一处要极力使其分明。这个观想完成后，观察自身四面，周围四方都有白骨人。这个观想完成后，就在前面的地上观想一个白骨人，如同自己的身体一样，也倒着头进入髋骨中。观想一个完成后，接下来应当观想两个。观想两个完成后，接下来应当观想三个。观想三个完成后，接下来应当观想四个。观想四个完成后，接下来应当观想五个。观想五个完成后，乃至观想十个。这样充满一个房间内，看见各种白骨人都倒着头进入髋骨中。看见一个房间内后，乃至看见一百个房间之内，这些白骨人都倒着头进入髋骨中。看见一百个房间后，看见一由旬（yóu xún，古印度长度单位）之内，充满白骨人，都倒着头进入髋骨中。看见一由旬后，乃至看见无量无数的白骨人，都倒着头进入髋骨中。这个观想完成后，看见各种白骨人各自纵横地在前面的地上，或者看见头破裂、或者看见脖子折断、或者看见颠倒、或者看见缠绕、或者看见腰折断、或者看见伸脚、或者看见缩脚、或者看见脚骨分为两半、或者看见头骨倒入胸中、或者看见头骨仰面朝天或收缩，纷乱纵横地在前面的地上，周围上下充满一个室内。这个观想完成后，乃至看见无量无边的白骨人纷乱纵横，或者大或者小、或者破损或者完整。对于这些景象，都应当专注内心仔细观察，务必使其分明。 佛（Fó，觉悟者）告诉阿难（Ā nán，佛陀的十大弟子之一）: ‘这时修行者看见这些景象后，应当自己思惟：‘之前的骨骼完整，现在却破散纵横纷乱不可记录。这白骨之身尚且没有定性，应当知道我的身体也同样没有‘我’。’仔细观察后，应当自己思惟：‘只有纵横交错的各种杂乱骨头，哪里有‘我’以及‘他人’的身体？’这时修行者思惟无‘我’，身心泰然安稳快乐。’ 佛告诉阿难：‘这个观想完成后，又应当进一步教导令心广大，使修行人看见一阎浮提（Yán fú tí，佛教中的一个大洲）纵横散乱的骨头。看见各种
English
English version One should strive to make this place extremely clear. Once this contemplation is accomplished, observe the four sides of the body, all around there are skeletons. Once this contemplation is accomplished, then in the space before you, visualize a skeleton, like your own body, also falling headfirst into the hip bones. Once the contemplation of one is accomplished, then contemplate two. Once the contemplation of two is accomplished, then contemplate three. Once the contemplation of three is accomplished, then contemplate four. Once the contemplation of four is accomplished, then contemplate five. Once the contemplation of five is accomplished, and so on, contemplate ten. In this way, fill an entire room, seeing all the skeletons falling headfirst into the hip bones. Having seen within one room, then see within a hundred rooms, all these skeletons falling headfirst into the hip bones. Having seen a hundred rooms, see one Yojana (yóu xún, an ancient Indian unit of distance), filled with skeletons, all falling headfirst into the hip bones. Having seen one Yojana, then see countless skeletons, all falling headfirst into the hip bones. Once this contemplation is accomplished, see all the skeletons scattered and lying in disarray on the ground before you, some with broken heads, some with broken necks, some upside down, some entangled, some with broken waists, some with legs stretched out, some with legs contracted, some with leg bones split in two, some with skull falling into the chest, some with skull upturned or contracted, scattered and lying in disarray on the ground before you, all around filling an entire room. Once this contemplation is accomplished, then see countless skeletons scattered and lying in disarray, some large, some small, some broken, some whole. For all these things, you should focus your mind and carefully observe, making them extremely clear.' The Buddha (Fó, the Awakened One) told Ānanda (Ā nán, one of the Buddha's ten principal disciples): 'When the practitioner sees these things, they should contemplate: ‘The bones were once complete, but now they are broken, scattered, and in such disarray that they cannot be recorded. This skeleton is impermanent, so I should know that my body is also without a ‘self’.’ Having contemplated this, they should contemplate: ‘There are only scattered and disordered bones, where is the ‘self’ and the ‘other’s’ body?’ At that time, the practitioner contemplates the absence of ‘self’, and their body and mind are peaceful, tranquil, and happy.’ The Buddha told Ānanda: 'Once this contemplation is accomplished, you should further teach to expand the mind, so that the practitioner sees one Jambudvipa (Yán fú tí, one of the major continents in Buddhist cosmology) filled with scattered bones. Seeing all kinds of --------------------------------------------------------------------------------
Chinese
骨外周匝四面有大火起，焰焰相次烧诸乱骨，见诸骨人节节火起。如是火相，或有众火犹如流水，明炎炽盛流诸骨间。或有众火犹如大山，从四面来。此想成已极大惊怖，出定之时身体蒸热。还当摄心如前观骨，观一白骨人极令明了。是时行者入定之时不能自起，要当弹指然后得起。此想成者，当自起念而作是言：‘我于前世无数劫来造热恼法，业缘所牵，故使今者见此火起。’复当作念：‘如此火者从四大有，我身空寂四大无主。此大猛火横从空起，我身他身悉皆亦空。如此火者从妄想生，为何所烧？我身及火二皆无常。’” 佛告阿难：“行者应当至心谛观如是等法，观空无火亦无众骨。作此观者，无有恐惧，身意恬安倍胜于前。”尔时阿难闻佛所说，欢喜奉行。此想成者名第二观白骨竟。 佛告阿难：“观第二白骨竟已，复当更教系念法。系念法者，先当系心着左足大指上，一心谛观足大指，使肉青黑津腻，犹如日光炙于肥肉。渐渐至膝，乃至于臗。观左足已，观其右足亦复如是。观右足已，次当观腰，至背至颈，至项至头，至面至胸，举身支节一切身分皆亦津黑，犹如日光炙于肥肉，不净流溢如屎尿聚。谛观己身，极使分明。想一成已，复当想二。想二成已，复当想三。想三成已，复当想四。想 现代汉语译本 骨骼外围四面燃起大火，火焰接连不断地焚烧着这些杂乱的骨头，看见那些骨头人身上一节节地燃起火焰。这样的火焰景象，有的火焰像流水一样，明亮炽热地在骨头间流淌。有的火焰像大山一样，从四面八方涌来。这种景象一旦形成，会感到非常惊恐，出定的时候身体会感到燥热。这时应当收摄心神，像之前一样观想白骨，观想一个白骨人，使其非常清晰明了。这时修行者入定的时候不能自己起身，一定要弹指才能起身。这种观想成功的人，应当自己生起念头，这样说：‘我于前世无数劫以来造作了使人烦恼的法，被业力牵引，所以导致现在看到这些火焰燃起。’又应当这样想：‘这些火焰由四大（地、水、火、风）构成，我的身体空寂，四大没有主宰。这巨大的猛火凭空而起，我的身体和别人的身体都同样是空性的。这些火焰从妄想中产生，能烧毁什么呢？我的身体和火焰，两者都是无常的。’ 佛陀告诉阿难：‘修行者应当至诚地仔细观察这些法，观想空性，没有火焰，也没有众多的骨头。做这种观想的人，不会有恐惧，身心安宁平静胜过之前。’当时阿难听了佛陀所说，欢喜地遵照奉行。这种观想成功，称为第二观白骨结束。 佛陀告诉阿难：‘观想第二白骨结束后，应当再教导系念的方法。系念的方法是，首先应当把心专注于左脚的大脚趾上，一心一意地仔细观察脚的大脚趾，使其肉变得青黑、湿润油腻，就像太阳光照射在肥肉上一样。渐渐地向上到膝盖，乃至到髋部。观想左脚后，观想右脚也像这样。观想右脚后，接着应当观想腰部，到背部，到颈部，到脖子，到头部，到面部，到胸部，全身的肢体关节，一切身体部分都变得湿润油腻，就像太阳光照射在肥肉上一样，不干净的东西流淌出来，像屎尿堆积一样。仔细观察自己的身体，使其非常清晰分明。想一个成功后，再想两个。想两个成功后，再想三个。想三个成功后，再想四个。