English
English version Black, red, and white pus flows out, the stench is unbearable, and various impurities are mixed together, making it unbearable. Once the contemplation of 'one' is completed, continue to contemplate 'two'. Once the contemplation of 'two' is completed, continue to contemplate 'three'. Once the contemplation of 'three' is completed, continue to contemplate 'four'. Once the contemplation of 'four' is completed, continue to contemplate 'five'. Once the contemplation of 'five' is completed, continue to contemplate 'ten'. Once the contemplation of 'ten' is completed, one sees that the entire room, all around, is filled with swollen and decaying people, with blue, black, red, and white pus flowing out, and various foul odors that are unbearable. Then, one should contemplate one Yojana (yóu xún, an ancient Indian unit of distance). Once one Yojana is contemplated, then contemplate up to one hundred Yojanas. Once one hundred Yojanas are contemplated, then one sees the entire three thousand great thousand worlds, all around, above and below, the ground and the sky, completely filled with swollen and decaying corpses, with blue, black, red, and white pus flowing out, and various impurities filling everything, making it unbearable.' The Buddha told Ānanda (Ā nán, one of the Buddha's ten great disciples): 'At that time, when the practitioner sees these things, he observes that his own body is also filled with impurities, and he observes that the bodies of others are the same. He should think: 'This body of mine is very disgusting, filled with various impurities.' After careful observation, he fears the suffering of birth and death, his heart is firm, and he deeply believes in cause and effect. Whether in meditation or out of meditation, he constantly sees impurities, and he wants to detest and abandon this body. When he contemplates in this way, he sees his own body, the skin and flesh of his entire body falling like autumn leaves. When he sees the flesh falling to the ground in front of him, his heart is greatly moved, he feels fear, his body and mind tremble and shake, he cannot calm himself, and his body's breath is hot and troubled, like a feverish patient tormented by thirst. When he comes out of meditation, it is like a person walking in the wilderness in summer, thirsty and without water, his body extremely exhausted. Once this contemplation is completed, even when eating, he sees the food he eats as a swollen corpse, and he sees the drink he drinks as pus and blood. Once this contemplation is completed, he greatly detests this body. He observes the inside and outside of the body, and he cannot find anything pure.' The Buddha told Ānanda: 'Again, he should be taught to change his contemplation, so that he does not abandon his body in vain and gain nothing. The method of changing the contemplation is that one should create a pure object far away from the foul and impure place, and teach him to focus his mind on this pure object. When his mind's eye is bright and clear, he will want to go and take it. In this way, gradually, in the vast distance he sees, outside of the various impure things, there are various...' --------------------------------------------------------------------------------
Chinese
净地如琉璃地，见此净处即便欲往。转复广远，意不能达。”佛告阿难：“尔时当教如此行人而作是言：‘汝所见事是不净想，此不净想而杂秽物。当知此想从颠倒起，皆由前世颠倒行故而得此身。如此身者，种子根本皆为不净。汝今实见此不净不？虽见不净、于外见净，当知此净及与不净不可久停，随逐诸根忆想见是。此不净身属诸因缘，缘合则有、缘离则无。尔所见事亦属缘想，想成则有、想坏则无。如此想者，从五情出、还入汝心，诸欲因缘而有此想。此不净想，来无所从、去无所至。汝当一一谛观不净，求索彼我了不可得。世尊说我及他皆悉空寂，何况不净！’如是种种呵责其心，教令观空，见发毛爪齿一切悉无，豁然舍诸不净之物，如前住意还观骨人。” 佛告阿难：“汝持是语，慎莫忘失此不净观及易想法。”尔时阿难闻佛此语，欢喜奉行。此想成时，名第四膀胀脓血及易想观竟。 佛告阿难：“此想成已，次当更教系念一处，端坐正受，谛观右脚大指上，令指上皮携携欲穿，薄皮厚皮内外映彻。其薄皮内有一薄膜，亦当谛观，如是渐渐至膝至臗。左脚亦然。至腰至背、至颈至项、至头至面至胸，举身皆尔。薄皮厚皮内外映彻，携携欲穿如被吹者，其皮膀胀不可具说。身诸毛中一一毛孔，百 现代汉语译本： ‘那净地如同琉璃地面一样，（你）见到这清净之处就想要前往。但它转变开来更加广阔深远，你的意念无法到达。’佛陀告诉阿难（Ananda，佛陀的十大弟子之一）：‘这时应当教导这样的修行人，这样告诉他：‘你所见到的景象是不净之想，这不净之想夹杂着污秽之物。应当知道此想是从颠倒妄想中产生的，都是由于前世颠倒行为的缘故才得到这个身体。像这样的身体，种子根本都是不干净的。你现在确实看到了这不净之物吗？虽然见到了不净，却在外面见到清净，应当知道这清净以及不净都不能长久停留，是随着诸根的忆想而见到的。这不净的身体属于诸种因缘，因缘聚合则产生，因缘离散则消失。你所见到的景象也属于因缘之想，想念形成则存在，想念破灭则消失。这样的想念，从五情（喜、怒、哀、乐、欲）而出，又回到你的心中，是各种欲望因缘才产生了这个想念。这不净之想，来没有从哪里来，去也没有到哪里去。你应该一一仔细地观察不净之物，寻求彼我（我和你），最终了不可得。世尊（释迦摩尼佛）说我和他都完全空寂，更何况是不净之物！’像这样种种呵责他的心，教导他观空，见到头发、毛发、指甲、牙齿一切都空无所有，豁然舍弃各种不净之物，像之前一样专注于意念，回过头来观察骨人。’ 佛陀告诉阿难（Ananda，佛陀的十大弟子之一）：‘你要记住这些话，千万不要忘记这不净观以及易想法。’当时阿难（Ananda，佛陀的十大弟子之一）听了佛陀这些话，欢喜地奉行。这种观想成就时，称为第四膀胀脓血及易想观完毕。 佛陀告诉阿难（Ananda，佛陀的十大弟子之一）：‘这种观想成就后，接下来应当再教导他将心念集中在一处，端正地坐着，以正确的态度接受，仔细地观察右脚的大脚趾，让脚趾上的皮肤好像要破裂一样，薄皮厚皮内外都映照透彻。在那薄皮内有一层薄膜，也应当仔细地观察，像这样渐渐地到膝盖到臀部。左脚也是这样。到腰部到背部、到颈部到脖子、到头部到面部到胸部，全身都是这样。薄皮厚皮内外都映照透彻，好像要破裂一样，像被吹胀一样，那皮肤膨胀的样子无法完全说清楚。身体的各个毛孔中，每一个毛孔，都……’
English
English version: 'That pure land is like a crystal ground, and upon seeing this pure place, one immediately desires to go there. However, it transforms and becomes even more vast and distant, beyond the reach of your mind.' The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'At that time, you should teach such a practitioner, saying: 'What you see is an impure thought, and this impure thought is mixed with filthy things. You should know that this thought arises from inverted thinking, and it is because of inverted actions in past lives that you have obtained this body. Such a body, from its seed and root, is impure. Do you now truly see this impurity? Although you see impurity, you see purity on the outside. You should know that this purity and impurity cannot remain for long; they are seen according to the memories and thoughts of the senses. This impure body belongs to various causes and conditions; when conditions come together, it exists, and when conditions separate, it ceases to exist. What you see also belongs to conditioned thought; when the thought is formed, it exists, and when the thought is destroyed, it ceases to exist. Such a thought comes from the five emotions (joy, anger, sorrow, pleasure, desire) and returns to your mind; it is because of various desires and conditions that this thought arises. This impure thought comes from nowhere and goes nowhere. You should carefully observe each impure thing, seeking the self and others, but ultimately you will find nothing. The World Honored One (Shakyamuni Buddha) said that the self and others are completely empty and still, so what more can be said about impurity!' In this way, you should rebuke his mind in various ways, teaching him to contemplate emptiness, seeing that hair, body hair, nails, and teeth are all empty and without substance, and to completely abandon all impure things, returning to the original focus of the mind and observing the skeleton person.' The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'You must remember these words and never forget this contemplation of impurity and the easy thought method.' At that time, Ananda (one of the ten principal disciples of the Buddha), hearing these words of the Buddha, joyfully practiced them. When this contemplation is accomplished, it is called the completion of the Fourth Bloated, Suppurating, and Easy Thought Contemplation. The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'After this contemplation is accomplished, you should then teach him to concentrate his mind in one place, sitting upright, accepting with the correct attitude, and carefully observing the big toe of the right foot, so that the skin on the toe seems about to break, with the thin and thick skin reflecting and penetrating inside and out. Within that thin skin, there is a thin membrane, which should also be carefully observed, and in this way, gradually moving to the knee and then to the hip. The left foot is also the same. Then to the waist, to the back, to the neck, to the nape of the neck, to the head, to the face, to the chest, and to the whole body. The thin and thick skin reflects and penetrates inside and out, seeming about to break, like something being blown up, and the swelling of the skin cannot be fully described. In each pore of the body hair, every single pore...' --------------------------------------------------------------------------------
Chinese
千无量诸脓杂汁，犹如雨滴从毛孔出，疾于震雨。内外俱流，脓血盈满，不净之极难可堪忍。犹如脓池，亦如血池，诸虫满中。此想成已，当观胸里举身是虫，犹如虫聚。复当更观左脚大指膀胀脓溃，青脓、黄脓、赤脓、黑脓、红脓、绿脓、白脓，烂溃交横与屎尿杂，复有诸虫游戏其中，秽恶臭处不可堪忍。厌患此身，不贪诸欲、不乐受生。此想成时，见大夜叉身如大山，头发蓬乱如棘刺林，有六十眼犹如电光，有四十口，口有二牙，皆悉上出犹如火幢，舌似剑树吐至于膝，手捉铁棒，棒似刀山，如欲打人。如是众多其数非一。见此事时，极大惊怖身心皆动。如此相貌，皆是前身毁犯禁戒、诸恶根本，无我计我、无常计常、不净计净，放逸染着贪受诸欲，于苦法中横生乐想，于空法中起颠倒想，于不净身起于净想，邪命自活不计无常。此想成时，复当更教：‘汝莫惊怖。如此夜叉，是汝恶心猛毒境界，从六大起、六大所成。汝今应当谛观六大。此六大者，地、水、火、风、识、空。如此一一汝当谛推：汝身为是地耶？为是水耶？为是火耶？为是风耶？为是识耶？为是空耶？如是一一谛观此身，从何大起？从何大散？六大无主，身亦无我，汝今云何畏于夜叉？如汝心想，来无所从、去无所至。想见夜叉，亦复如是。但安 意坐，设使夜叉来打汝者，欢喜忍受，谛观无我，无我法中无惊怖想。但当正心结加趺坐，谛观不净及与夜叉。’作一成已，复当作二，如是渐渐乃至无量，一一谛观皆令分明。” 佛告阿难：“汝好受持观薄皮不净法，慎莫忘失。”尔时阿难闻佛所说，欢喜奉行。此想成时，名第五观薄皮竟。 佛告阿难：“此想成已，复当更教系念着右脚大指上，当谛观脚指使脚膀胀，从脚至头如吹皮囊，膀胀津黑青瘀难堪，满中白虫如粳米粒。虫有四头，蠢蠢相逐，更相唼食。肌肉骨髓皆生诸虫，一切五藏虫皆食尽，唯有厚皮在其骨外。其皮厚薄犹如缯练，诸虫出入如穿竹叶，内外携携其皮欲穿。眼中躁痒，有无数虫穿眼欲出，生眼眶间。身分九孔亦复如是。诸虫尔时，从厚皮出、入薄皮中，皮遂穿尽，虫皆落地。其数众多，不可称计，作一大聚犹如虫山。在行者前，更相食啖、或相缠绕。尔时行者见众多虫已，复当系念谛观一虫，使此一虫啖诸虫尽，既啖虫已一虫独在。其心渐大，见向一虫大如狗许，身体困顿、鼻曲如角，嗅行者前，其眼正赤，如烧铁丸。见此事已极大惊怖，当自忆念：‘我身云何忽然乃尔作如此事？先见诸虫更相食啖，今见此虫形体丑恶何甚可畏！’此想成时当自观身：‘我此诸虫，本无今有 现代汉语译本：‘即使夜叉来打你，也要欢喜忍受，仔细观察无我（没有自我的实体），在无我之法中没有惊恐的想法。只需端正心态，结跏趺坐，仔细观察不净之物以及夜叉。’完成一次观想后，再进行第二次，如此渐渐增加乃至无量次，每一次都要仔细观察，使其清晰分明。 佛陀告诉阿难：‘你要好好受持观薄皮不净之法，切莫忘记。’当时，阿难听闻佛陀所说，欢喜地接受并实行。此观想完成时，称为第五观薄皮结束。 佛陀告诉阿难：‘此观想完成后，应当进一步教导将意念集中在右脚大拇指上，仔细观察脚指，使脚和腿膨胀，从脚到头如同吹胀的皮囊，膨胀、发黑、青紫，难以忍受，里面充满白色的虫子，像粳米粒一样。虫子有四个头，蠢蠢蠕动，互相追逐，互相啃食。肌肉、骨髓都生出各种虫子，一切五脏六腑的虫子都吃尽，只剩下厚厚的皮在骨头外面。这皮的厚薄就像缯练一样，虫子进进出出，就像穿过竹叶，内外携带着，这皮快要穿透了。眼中躁动瘙痒，有无数的虫子穿过眼睛想要出来，生在眼眶之间。身体的九个孔窍也是这样。这些虫子那时，从厚皮出来、进入薄皮中，皮就穿透了，虫子都掉在地上。它们的数量众多，不可称量计算，聚集成一大堆，就像虫山一样。在修行者面前，互相啃食、或者互相缠绕。那时修行者见到众多虫子后，应当进一步集中意念仔细观察一只虫子，使这只虫子吃掉所有的虫子，吃完虫子后，这只虫子独自存在。它的心渐渐变大，看到先前的一只虫子大如狗一般，身体困顿，鼻子弯曲如角，在修行者面前嗅着，它的眼睛正红，像烧红的铁丸。见到此事后极其惊恐，应当自己忆念：‘我的身体为何忽然变成这样，做出如此的事情？先前看到各种虫子互相啃食，现在看到这只虫子形体丑恶，为何如此可怕！’此观想完成时，应当自己观察身体：‘我这些虫子，本来没有，现在才有。