English
English version Around the perimeter of the bones, great fires arise on all four sides, flames following flames, burning the disordered bones. One sees the bone-people, with flames arising from each joint. Such is the appearance of the fire; some fires are like flowing water, bright and blazing, flowing between the bones. Some fires are like great mountains, coming from all four directions. Once this visualization is complete, one feels great fear, and upon emerging from samadhi (deep concentration), the body feels hot. One should then gather one's mind and contemplate the bones as before, visualizing a white-boned person with utmost clarity. At this time, when the practitioner enters samadhi, they cannot rise on their own; they must snap their fingers to be able to rise. When this visualization is accomplished, one should generate the thought and say: 'In countless past kalpas (eons), I have created the causes of affliction, and due to the force of karma, I now see these fires arise.' One should also think: 'These fires arise from the four great elements (earth, water, fire, wind); my body is empty and still, and the four great elements have no master. This great and fierce fire arises from emptiness; my body and the bodies of others are all empty. These fires arise from delusion; what can they burn? My body and the fire are both impermanent.' The Buddha said to Ananda: 'The practitioner should wholeheartedly and carefully contemplate these dharmas (teachings), visualizing emptiness, without fire, and without many bones. One who practices this contemplation will have no fear, and their body and mind will be peaceful and tranquil, surpassing the previous state.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. This visualization, when accomplished, is called the end of the Second Contemplation of White Bones. The Buddha said to Ananda: 'After completing the Second Contemplation of White Bones, one should further teach the method of mindfulness. The method of mindfulness is this: first, one should focus the mind on the big toe of the left foot, wholeheartedly and carefully observing the big toe of the foot, causing the flesh to become bluish-black and greasy, like sunlight scorching fatty meat. Gradually, one moves upward to the knee, and then to the hip. After contemplating the left foot, one contemplates the right foot in the same way. After contemplating the right foot, one should then contemplate the waist, then the back, then the neck, then the nape of the neck, then the head, then the face, then the chest, all the limbs and joints of the body, all parts of the body also becoming greasy and black, like sunlight scorching fatty meat, with impure substances flowing out like a pile of excrement and urine. Carefully observe one's own body, making it extremely clear and distinct. After successfully visualizing one, then visualize two. After successfully visualizing two, then visualize three. After successfully visualizing three, then visualize four.' --------------------------------------------------------------------------------
Chinese
四成已，复当想五。想五成已，复当想十。想十成已，见一室内满中津黑，犹如日光炙于肥肉，如屎尿聚。诸不净人，行列纵横满一室内。见一室已，复见二室。见二室已，乃至见无量众多不净人，四维上下皆悉充满娑婆世界。此想成已，行人自念：‘我于前世，贪淫愚痴不自觉知，盛年放逸贪着情色无有惭愧，随逐色声香味触法。今观我身不净流溢，他身亦尔。何可爱乐？’见此事已，极自厌身，惭愧自责。出定之时，见诸饮食如屎尿汁，甚可恶厌。 “次教易观。易观法者，当更起想念。想念成时，见其身外诸不净间，周匝四面忽然炎起。如热时焰，其色正白，如野马行，映诸不净。尔时行者见此事已，当大欢喜。以欢喜故，身心轻软，其心明朗快乐倍常。”佛告阿难：“是名第三惭愧自责观。” 尔时阿难闻佛所说，欢喜奉行。此想成者，名第三津腻惭愧观竟。 佛告阿难：“此想成已，复当更教系念住意左脚大指上，令谛观脚大指节，起膀胀想。见膀胀已，起烂坏想。见烂坏已，起青黑赤白诸脓血想。是诸脓血，极使臭处，难可堪忍。如是渐渐至膝至臗，皆令膀胀烂溃不净。观左脚已，右脚亦然。如是渐渐，至腰、至背、至颈、至项、至头、至面、至胸，举身支节一切膀胀，皆悉烂坏，青 现代汉语译本：四成观想完成后，再继续观想五种不净之物。五种不净观想完成后，再继续观想十种不净之物。十种不净观想完成后，看见一个房间里充满了像浓稠的黑色液体，就像阳光照射在肥肉上一样，又像是粪便尿液的聚集之处。许多不干净的人，横七竖八地排列在一个房间里。看见一个房间后，再看见两个房间。看见两个房间后，乃至看见无量众多不干净的人，四面八方上下都充满了整个娑婆世界（Saha World，指我们所居住的这个充满烦恼的世界）。这种观想完成后，修行人自己反思：‘我前世因为贪图淫欲，愚痴无知，盛年时放纵自己，贪恋色、声、香、味、触、法，没有丝毫惭愧。现在观察我的身体，充满不净之物流溢，别人的身体也是一样。有什么值得贪恋的呢？’看见这些后，极其厌恶自己的身体，感到惭愧并自我责备。出定的时候，看见各种饮食就像粪便尿液一样，非常可恶厌弃。 接着教导易观。易观的方法是，应当重新开始想念。想念成就时，看见自身外面的各种不净之物之间，周围四面忽然燃烧起来。像炎热时节的火焰，颜色纯白，像野马奔腾时产生的气流，映照着各种不净之物。这时修行人看见这些后，应当感到非常欢喜。因为欢喜的缘故，身心轻快柔软，内心明朗快乐加倍。’佛陀告诉阿难（Ananda，释迦牟尼佛的十大弟子之一）：‘这叫做第三种惭愧自责观。’ 当时阿难（Ananda，释迦牟尼佛的十大弟子之一）听了佛陀所说，欢喜地遵照奉行。这种观想成就的人，称为第三津腻惭愧观结束。 佛陀告诉阿难（Ananda，释迦牟尼佛的十大弟子之一）：‘这种观想成就后，再教导他将意念集中在左脚的大拇指上，仔细观察脚大拇指的关节，开始观想它膨胀起来。看见膨胀后，开始观想它腐烂。看见腐烂后，开始观想它呈现青色、黑色、红色、白色等各种脓血。这些脓血，极其臭秽，难以忍受。像这样渐渐地向上到膝盖、到臀部，都让它们膨胀、腐烂、溃烂，变得不干净。观想完左脚后，右脚也这样观想。像这样渐渐地向上到腰部、到背部、到颈部、到脖子、到头部、到面部、到胸部，全身的各个肢体关节都全部膨胀，全部腐烂，呈现青色。
English
English version: When the fourth contemplation is completed, one should contemplate the five [types of impurity] again. When the contemplation of the five is completed, one should contemplate the ten again. When the contemplation of the ten is completed, one sees a room filled with thick black liquid, like sunlight shining on fatty meat, or like a collection of feces and urine. Many impure people are arranged horizontally and vertically in one room. After seeing one room, one sees two rooms. After seeing two rooms, one sees countless impure people, filling the entire Saha World (Saha World, refers to the world we live in, full of troubles) in all directions, above and below. When this contemplation is completed, the practitioner reflects: 'In my previous life, I was greedy for lust, foolish and ignorant, indulging myself in my prime, craving for sights, sounds, smells, tastes, textures, and mental objects, without any shame. Now I observe my body, full of impure substances flowing out, and other people's bodies are the same. What is there to crave?' After seeing these things, one extremely detests one's own body, feels ashamed, and blames oneself. When coming out of meditation, one sees all kinds of food as if they were feces and urine, extremely disgusting and repulsive. Next, teach the easy contemplation. The method of easy contemplation is to start thinking again. When the thinking is accomplished, one sees flames suddenly rising around the outside of one's body, between the various impure things. Like flames in hot weather, their color is pure white, like the heat haze produced by the movement of wild horses, reflecting the various impure things. At this time, the practitioner should feel very happy after seeing these things. Because of this happiness, the body and mind become light and soft, and the mind becomes clear and happy, doubling the usual state.' The Buddha told Ananda (Ananda, one of the ten major disciples of Shakyamuni Buddha): 'This is called the third contemplation of shame and self-reproach.' At that time, Ananda (Ananda, one of the ten major disciples of Shakyamuni Buddha) heard what the Buddha said and joyfully followed and practiced it. One who accomplishes this contemplation is said to have completed the third contemplation of sticky shame. The Buddha told Ananda (Ananda, one of the ten major disciples of Shakyamuni Buddha): 'After this contemplation is accomplished, teach him to focus his mind on the big toe of his left foot, carefully observing the joint of the big toe, and begin to contemplate it swelling up. After seeing the swelling, begin to contemplate it rotting. After seeing the rotting, begin to contemplate it showing various pus and blood, such as blue, black, red, and white. This pus and blood is extremely foul and unbearable. Gradually, in this way, up to the knee and up to the hip, let them all swell, rot, ulcerate, and become impure. After contemplating the left foot, contemplate the right foot in the same way. Gradually, in this way, up to the waist, up to the back, up to the neck, up to the nape of the neck, up to the head, up to the face, up to the chest, all the limbs and joints of the whole body swell up, all rot, and appear blue. --------------------------------------------------------------------------------
Chinese
黑赤白诸脓流出，臭恶杂秽不可堪处。想一成已，复更想二。想二成已，复更想三。想三成已，复更想四。想四成已，复更想五。想五成已，乃至想十。想十成已，见一室内周匝上下诸膀胀人，皆悉烂坏，青黑赤白诸脓悉皆流出，杂秽臭处不可堪忍。复当更想一由旬。想一由旬已，乃至想百由旬。想百由旬已，乃至见三千大千世界，周匝上下、地及虚空一切弥满，膀胀烂坏，青黑赤白诸脓流出，杂秽充满不可堪处。” 佛告阿难：“尔时行者见此事已，自观己身不净充满，观于他身亦复如是。当作想念：‘我此身者甚可患厌，众多不净弥满一切。’谛观是已，畏生死患，其心坚固深信因果。出定入定恒见不净，欲求厌离舍弃此身。作此想时，自见己身举体皮肉如秋叶落。见肉堕地在前地已，即大动心，心生惊怖，身心震掉不能自宁，身气热恼，如热病人为渴所逼。出定之时，如人夏日行于旷野渴乏无水，身体疲极。此想成已，乃至食时，见所食物如膀死尸，见所饮浆犹如脓血。此想成已，极大厌身。观于身内及于身外，求净不得。” 佛告阿难：“复当更教令其易想，莫使弃身唐无所得。易观法者，当于远处臭秽之外作一净物，教其系心想一净物，心眼明了即欲往取。如是渐渐，所见广远诸不净外，有诸 现代汉语译本 黑、赤、白各种脓液流出，臭气熏天，各种污秽混杂在一起，令人难以忍受。当‘一’的观想完成后，再继续观想‘二’。当‘二’的观想完成后，再继续观想‘三’。当‘三’的观想完成后，再继续观想‘四’。当‘四’的观想完成后，再继续观想‘五’。当‘五’的观想完成后，乃至继续观想‘十’。当‘十’的观想完成后，看见一间室内周围上下都是肿胀腐烂的人，他们的青、黑、赤、白各种脓液全部流出，各种污秽臭气令人无法忍受。再继续观想一由旬（yóu xún，古印度长度单位）。当观想一由旬完成后，乃至观想一百由旬。当观想一百由旬完成后，乃至看见三千大千世界，周围上下、地面以及虚空中全部弥漫着肿胀腐烂的尸体，青、黑、赤、白各种脓液流出，各种污秽充满，令人无法忍受。”， 佛陀告诉阿难（Ā nán，佛陀的十大弟子之一）：“那时，修行者看见这些景象后，自己观察自己的身体也充满不净之物，观察他人的身体也是如此。应当这样想念：‘我的这个身体非常令人厌恶，充满了各种不净之物。’仔细观察后，畏惧生死的祸患，内心坚定，深信因果。出定入定都经常看见不净之物，想要厌恶、舍弃这个身体。当这样观想时，自己看见自己的身体，全身的皮肉像秋天的落叶一样掉落。看见肉掉在地上，就在眼前，内心非常震动，产生惊恐，身心震颤摇动，不能安定，身体的气息烦热，像发热的病人被口渴所逼迫一样。出定的时候，就像人在夏天行走在旷野中，口渴缺乏水，身体疲惫到了极点。这种观想完成后，乃至吃饭的时候，看见所吃的食物就像肿胀的死尸，看见所喝的饮料就像脓血。这种观想完成后，非常厌恶这个身体。观察身体内部以及身体外部，都找不到清净之物。” 佛陀告诉阿难：“再应当教导他改变观想，不要让他白白地舍弃身体而一无所得。改变观想法的方法是，应当在远处臭秽的地方之外，制造一个清净之物，教他把心系在这个清净之物上，心眼明亮清楚，就想要前去拿取。像这样渐渐地，所看见的广阔远处，在各种不净之物之外，有各种...