English
English version: 'Even if a yaksha (a type of spirit) comes to strike you, joyfully endure it, and contemplate carefully the absence of a self (no inherent self-entity). In the Dharma of no-self, there is no thought of fear. Simply rectify your mind, sit in the lotus position, and contemplate carefully the impurity of things, as well as the yaksha.' After completing it once, do it a second time, and so on, gradually increasing to immeasurable times, each time contemplating carefully, making it clear and distinct. The Buddha told Ananda (Buddha's primary disciple): 'You should uphold well the contemplation of the impurity of thin skin, and be careful not to forget it.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. When this contemplation is completed, it is called the end of the fifth contemplation of thin skin. The Buddha told Ananda: 'After this contemplation is completed, you should further teach to focus the mind on the big toe of the right foot, and contemplate carefully the toe, causing the foot and leg to swell, from foot to head like an inflated leather bag, swollen, black, blue and purple, unbearable, filled with white worms, like grains of glutinous rice. The worms have four heads, wriggling, chasing each other, and biting each other. Muscles and bone marrow all produce various worms, and the worms of all the five viscera eat everything, leaving only a thick skin outside the bones. The thickness of this skin is like silk, the worms going in and out, like piercing bamboo leaves, carrying inside and outside, this skin is about to be pierced. There is restlessness and itching in the eyes, and countless worms pierce the eyes wanting to come out, growing between the eye sockets. The nine orifices of the body are also like this. At that time, these worms come out of the thick skin and enter the thin skin, and the skin is pierced, and the worms all fall to the ground. Their number is numerous, uncountable, gathering into a large pile, like a mountain of worms. In front of the practitioner, they bite each other, or entangle each other. At that time, after the practitioner sees many worms, he should further focus his mind and carefully observe one worm, causing this one worm to eat all the worms, and after eating the worms, this one worm exists alone. Its mind gradually grows larger, seeing the previous one worm as big as a dog, its body tired, its nose curved like a horn, sniffing in front of the practitioner, its eyes are red, like red-hot iron balls. After seeing this, he is extremely frightened, and should remember to himself: 'Why has my body suddenly become like this, doing such a thing? Previously I saw various worms biting each other, now I see this worm with an ugly form, why is it so terrifying!' When this contemplation is completed, he should observe his own body: 'These worms of mine, originally did not exist, but now they do.' --------------------------------------------------------------------------------
Chinese
、已有还无。如此不净从心想生，来无所从、去无所至，亦非是我亦非是他。如此身者，六大和合因缘成之，六大散灭身亦无常。向者诸虫，来无所从、去无所至。我身、虫聚，当有何实？虫亦无主，我亦无我。’作是思惟，时所见虫，眼当渐渐小。见此事已身心和悦，恬然安乐倍胜于前。” 佛告阿难：“汝好受持是厚皮虫聚观法，慎莫忘失。”阿难闻佛所说，欢喜奉行。此想成已，名第六厚皮虫聚观竟。◎ ◎佛告阿难：“复当住意系念一处，谛观右脚大指上，从足至头好谛观之。当使皮肉都尽，肠胃腹肝、肺心脾肾，一切五藏悉落堕地，唯有筋骨共相连持。残膜着骨，其色极赤，或如淤泥、或如浊水。作浊水想，持用洗皮。从足至头皆使如是，自观己身极令分明。观己身已，于现前地复作一身，使在前立，如己无异。想一成已，复当想二。想二成已，复当想三。想三成已，复当想四。想四成已，复当想五。想五成已，乃至想十。想十成已，见一室内周匝上下，满中皆是赤色骨人，或有淤泥色者、或有浊水色者，以浊水洗皮。如是众多，渐渐广大，满一由旬。想一由旬已，想二由旬。想二由旬已，渐渐广大想百由旬。想百由旬已，乃至见三千大千世界，满中赤色骨人，或有淤泥色者、或有浊水色者， ‘它们先前存在还是现在才出现？这些不净之物都是从心中想象而生，来无所从，去无所至，既不是我，也不是他。这个身体，是六大（地、水、火、风、空、识）和合因缘而成的，六大离散，身体也就无常了。刚才那些虫子，来无所从，去无所至。我的身体和虫子的聚集，哪里有什么真实可言呢？虫子没有主宰，我也没有自我。’这样思惟之后，当时所见的虫子，在眼中就渐渐变小了。见到这件事后，身心和谐喜悦，恬静安乐比之前更加强烈。 佛告诉阿难（Ananda，佛陀的十大弟子之一）: ‘你要好好地受持这个厚皮虫聚观法，千万不要忘记。’阿难听了佛所说，欢喜地奉行。这种观想成就之后，称为第六厚皮虫聚观结束。 佛告诉阿难（Ananda，佛陀的十大弟子之一）: ‘你应当再次专注，将意念集中在一处，仔细观察右脚的大拇指，从脚到头好好地观察。要使皮肉都消失，肠胃腹肝、肺心脾肾，一切五脏都掉落在地上，只剩下筋骨互相连接支撑。残余的薄膜附着在骨头上，颜色极为鲜红，或者像淤泥，或者像浑浊的水。’作浑浊水想，用它来清洗皮肤。从脚到头都要这样观想，自己观察自己的身体，要非常清楚明白。观察完自己的身体后，在眼前的地方再观想出一个身体，使它站在前面，和自己完全一样。观想一个身体成就后，再观想两个。观想两个身体成就后，再观想三个。观想三个身体成就后，再观想四个。观想四个身体成就后，再观想五个。观想五个身体成就后，乃至观想到十个。观想到十个身体成就后，看见一个房间里，周围上下，都充满了红色的骨人，有的呈现淤泥的颜色，有的呈现浑浊水的颜色，用浑浊的水清洗皮肤。像这样众多，渐渐扩大，充满一由旬（Yojana，古印度长度单位）。观想一由旬后，观想二由旬。观想二由旬后，渐渐扩大，观想一百由旬。观想一百由旬后，乃至见到三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个宇宙），都充满了红色的骨人，有的呈现淤泥的颜色，有的呈现浑浊水的颜色
English
'Do they already exist or are they just now appearing? These impure things are all born from the imagination of the mind, coming from nowhere and going nowhere, neither me nor him. This body is formed by the aggregation of the six great elements (earth, water, fire, wind, space, and consciousness); when the six great elements disperse, the body also becomes impermanent. Those insects just now, came from nowhere and went nowhere. My body and the gathering of insects, what reality is there to speak of? The insects have no master, and I have no self.' After contemplating in this way, the insects that were seen at that time gradually became smaller in the eyes. Having seen this, the body and mind were harmonious and joyful, and the tranquility and happiness were even greater than before. The Buddha told Ananda (one of the ten great disciples of the Buddha): 'You must carefully uphold this contemplation of the thick-skinned insect aggregation, and be careful not to forget it.' Ananda, hearing what the Buddha said, joyfully practiced it. When this contemplation is accomplished, it is called the end of the sixth contemplation of the thick-skinned insect aggregation. The Buddha told Ananda (one of the ten great disciples of the Buddha): 'You should again focus your attention, concentrating your mind in one place, carefully observing the big toe of your right foot, and observing carefully from foot to head. You should make all the skin and flesh disappear, the intestines, stomach, liver, lungs, heart, spleen, and kidneys, all the five viscera falling to the ground, with only the tendons and bones connecting and supporting each other. The remaining membranes are attached to the bones, their color extremely red, or like silt, or like muddy water.' Imagine muddy water, and use it to wash the skin. From foot to head, you should contemplate in this way, observing your own body, making it very clear and distinct. After observing your own body, in the space before you, imagine another body, making it stand in front of you, exactly like yourself. After the contemplation of one body is accomplished, then contemplate two. After the contemplation of two bodies is accomplished, then contemplate three. After the contemplation of three bodies is accomplished, then contemplate four. After the contemplation of four bodies is accomplished, then contemplate five. After the contemplation of five bodies is accomplished, and so on, contemplate ten. After the contemplation of ten bodies is accomplished, you see that in a room, all around, above and below, it is filled with red-colored skeletal people, some with the color of silt, some with the color of muddy water, washing their skin with muddy water. Like this, numerous, gradually expanding, filling one Yojana (an ancient Indian unit of distance). After contemplating one Yojana, contemplate two Yojana. After contemplating two Yojana, gradually expanding, contemplate one hundred Yojana. After contemplating one hundred Yojana, and so on, you see the Trisahasra-Mahasahasra-lokadhatu (a universe in Buddhist cosmology), filled with red-colored skeletal people, some with the color of silt, some with the color of muddy water. -------------------------------------------------------------------------------- 以浊水洗皮。周匝上下，纵横弥满。”
Chinese
佛告阿难：“汝今谛观此赤色相，慎莫忘失。”尔时阿难闻佛所说，欢喜奉行。此想成时，名第七极赤淤泥浊水洗皮杂想竟。 佛告阿难：“复当更教系心住意，观左脚大指，从足至头，如新死人其色萎黄，当观己身亦复如是。见萎黄已，当令黄色变成青赤。此想成时，见于前地有一新死人，其色黄赤。见一已见二，见二已见三，见三已见四，见四已见五。见五已心想利故，恒见己身如新死人。如是想成，见一切人满阎浮提如新死人。此想成已，转复广大，见三千大千世界满中新死人，自见己身及以他身等无有异。此想成时，心意惙然，贪欲转薄。” 佛告阿难：“汝好谛观是新死想，慎莫忘失。”尔时阿难闻佛所说，欢喜奉行。此想成时，名第八新死想竟。 佛告阿难：“复当更教系念住意，谛观左脚大指上，从足至头，使心不散见身诸骨，一一分明，共相支拄亦相连持，无有破者。毛发爪齿皆悉具足，皎然大白。见己身已，往复反覆想令白净。想一身已，复想二身。想二身已，复想三身。想三身已，复想四身。想四身已，复想五身，乃至于十。想十身已，见一室内，周匝上下悉是骨人，毛发爪齿皆悉具足，白中白如珂雪。见一室已，复见百室。见 现代汉语译本： ‘用污浊的水洗涤皮肤。’ 周围上下，纵横弥漫。 佛陀告诉阿难（Ananda）：‘你现在仔细观察这赤色之相，千万不要忘记。’ 当时阿难听了佛陀所说，欢喜地遵照实行。这种观想成就时，名为第七极赤淤泥浊水洗皮杂想完毕。 佛陀告诉阿难：‘应当再教导你系心住意，观想左脚大拇指，从脚到头，像新死之人那样颜色萎黄，应当观想自己的身体也像这样。见到萎黄之后，应当令黄色变成青赤色。’ 这种观想成就时，见到前面的地上有一个新死之人，他的颜色黄赤。见到一个之后又见到两个，见到两个之后又见到三个，见到三个之后又见到四个，见到四个之后又见到五个。见到五个之后，因为心想敏锐的缘故，经常见到自己的身体像新死之人。这样观想成就，见到所有的人都遍满阎浮提（Jambudvipa，指我们所居住的这个世界）像新死之人。这种观想成就之后，转而更加广大，见到三千大千世界（three thousand great thousand worlds）都充满新死之人，自己见到自己的身体以及他人的身体，都平等没有差异。这种观想成就时，心意沮丧，贪欲逐渐减少。 佛陀告诉阿难：‘你要好好地仔细观察这新死之想，千万不要忘记。’ 当时阿难听了佛陀所说，欢喜地遵照实行。这种观想成就时，名为第八新死想完毕。 佛陀告诉阿难：‘应当再教导你系念住意，仔细观想左脚大拇指上，从脚到头，使心不散乱，见到身体的各个骨头，一一分明，互相支撑也互相连接保持，没有破损的。毛发爪齿全都具足，非常洁白。见到自己的身体之后，来回反复地观想，令其白净。观想一个身体之后，再观想两个身体。观想两个身体之后，再观想三个身体。观想三个身体之后，再观想四个身体。观想四个身体之后，再观想五个身体，乃至观想到十个身体。观想十个身体之后，见到一个房间内，周围上下全部都是骨人，毛发爪齿全都具足，白上加白像珂雪一样。见到一个房间之后，再见到一百个房间。见'