Chinese
见黑色骨人，行行相向，满三千大千世界。复见膀胀人，行行相向，满三千大千世界。复见脓癞人，复见脓血涂身人，满三千大千世界。复见烂坏举身虫出人，满三千大千世界。复见薄皮覆身人，满三千大千世界。复见皮骨相离人，满三千大千世界。复见赤如血色人，满三千大千世界。复见浊水色人，满三千大千世界。复见淤泥色人，满三千大千世界。复见白骨人，毛发爪齿共相连持，满三千大千世界。次见三百六十三节解，唯角相拄，如此骨人满三千大千世界。次见节节两向解离相去三指许间有白光人，满三千大千世界。次见散白骨人，唯有白光共相连持，满三千大千世界。如是当见众多白骨人，数不可说。得此观时，当起想念：‘我此身者从四大起枝叶种子，乃至如是不净之甚，极可患厌。如此境界从我心起，心想则成、不想不见。当知此想是假观见、从虚妄见，属诸因缘。我今当观诸法因缘。云何名诸法因缘？诸法因缘者，从四大起。四大者，地水火风。’复当观是风大从四方起，一一风大犹如大蛇，各有四头，二上二下，众多耳中皆出是风。此观成时，风变为火。一一毒蛇吐诸火山，其山高峻甚可怖畏，有诸夜叉住火山中，动身吸火毛孔出风。如是变状遍满一室。满一室已，复满二室。满二室已，渐渐广大， 现代汉语译本 看见黑色的骨人，一排排地相对而行，充满了三千大千世界（一个巨大的宇宙）。又看见身体肿胀的人，一排排地相对而行，充满了三千大千世界。又看见长满脓疮的人，又看见脓血涂满全身的人，充满了三千大千世界。又看见身体腐烂、全身爬满虫子的人，充满了三千大千世界。又看见只有一层薄皮覆盖身体的人，充满了三千大千世界。又看见皮和骨头分离的人，充满了三千大千世界。又看见身体赤红如血的人，充满了三千大千世界。又看见身体呈浑浊水色的人，充满了三千大千世界。又看见身体呈淤泥色的人，充满了三千大千世界。又看见白骨人，毛发、爪子、牙齿互相连接支撑，充满了三千大千世界。接着看见三百六十三节骨头解体，只有角互相支撑，这样的骨人充满了三千大千世界。接着看见每一节骨头都向两边解离，相距约三指宽，其间有白光的人，充满了三千大千世界。接着看见散落的白骨人，只有白光互相连接支撑，充满了三千大千世界。像这样，应当看见众多的白骨人，数量不可计数。得到这种观想的时候，应当生起这样的想法：‘我的这个身体是从四大（地、水、火、风）生起的，如同树木的枝叶种子，乃至如此不干净，非常令人厌恶。这样的境界是从我的心中生起的，心中想它就出现，不想它就不会出现。应当知道这种观想是虚假的观见，是从虚妄的见解产生的，属于各种因缘。我现在应当观察诸法的因缘。什么叫做诸法的因缘呢？诸法的因缘，是从四大生起的。四大就是地、水、火、风。’ 又应当观察这风大从四方升起，每一股风大都像一条大蛇，各有四个头，两个在上，两个在下，众多的耳朵中都发出风。这种观想完成时，风就变为火。每一条毒蛇都吐出火山，那山高大险峻，非常可怕，有许多夜叉（一种鬼神）住在火山中，动一下身体就吸入火焰，毛孔中就冒出风。这样的变化遍满一个房间。满了一个房间后，又满了两个房间。满了两个房间后，渐渐扩大。
English
English version I see black skeletons, walking in rows facing each other, filling the three thousand great thousand worlds (a vast universe). Again, I see bloated people, walking in rows facing each other, filling the three thousand great thousand worlds. Again, I see people covered in sores, again I see people with pus and blood smeared on their bodies, filling the three thousand great thousand worlds. Again, I see people with decaying bodies and worms crawling out of them, filling the three thousand great thousand worlds. Again, I see people with only a thin layer of skin covering their bodies, filling the three thousand great thousand worlds. Again, I see people whose skin and bones are separated, filling the three thousand great thousand worlds. Again, I see people who are red like blood, filling the three thousand great thousand worlds. Again, I see people who are the color of muddy water, filling the three thousand great thousand worlds. Again, I see people who are the color of sludge, filling the three thousand great thousand worlds. Again, I see skeletons, with hair, nails, and teeth connected and supporting each other, filling the three thousand great thousand worlds. Next, I see three hundred and sixty-three joints disintegrating, with only the horns supporting each other, such skeletons filling the three thousand great thousand worlds. Next, I see each joint separating to both sides, spaced about three fingers apart, with white light in between, filling the three thousand great thousand worlds. Next, I see scattered skeletons, with only white light connecting and supporting each other, filling the three thousand great thousand worlds. Thus, one should see numerous skeletons, countless in number. When one attains this contemplation, one should generate the thought: 'This body of mine arises from the four great elements (earth, water, fire, and wind), like the branches and seeds of a tree, and is so extremely impure, utterly loathsome. This realm arises from my mind; if the mind thinks of it, it appears; if it does not think of it, it does not appear. One should know that this contemplation is a false view, arising from deluded perception, belonging to various causes and conditions. Now I should contemplate the causes and conditions of all dharmas. What is meant by the causes and conditions of all dharmas? The causes and conditions of all dharmas arise from the four great elements. The four great elements are earth, water, fire, and wind.' Furthermore, one should contemplate the wind element arising from the four directions, each wind element like a great serpent, each with four heads, two above and two below, with wind emanating from numerous ears. When this contemplation is accomplished, the wind transforms into fire. Each venomous snake spews forth volcanoes, the mountains high and steep, extremely terrifying, with many Yakshas (a type of spirit) dwelling within the volcanoes, moving their bodies to inhale the flames, and wind emanating from their pores. Such transformations fill an entire room. After filling one room, it fills two rooms. After filling two rooms, it gradually expands. --------------------------------------------------------------------------------
Chinese
满一由旬。满一由旬已，满二由旬。满二由旬已，满三由旬。满三由旬已，转复广大满阎浮提，见诸夜叉在火山中，吸火负山，毛孔出风，周慞驰走遍阎浮提。复惊夜叉以逼行者。见此事时心大惊怖，求易观法。易观法者，先观佛像。于诸火光端，各作一丈六佛像想。此想成时，火渐渐歇变成莲华，众多火山如真金聚内外映彻，诸夜叉鬼似白玉人。唯有风大，回旋宛转吹诸莲华。无数化佛住立空中，放大光明如金刚山。是时诸风静然不动。时四毒蛇口中吐水，其水五色，遍满一床。满一床已，复满二床。满二床已，次满三床，如是乃至遍满一室。满一室已，次满二室。满二室已，次满三室，如是乃至遍满十室。水满十室已，见五色水色色之中各有白光，如颇梨幢，有十四重，节节皆空，白水涌出停住空中。此想成时，行者自见身内心中有一毒龙，龙有六头，绕心七匝，二头吐水、二头吐火、二头吐石，耳中出风。身诸毛孔各生九十九毒蛇。如是诸蛇，二上二下。诸龙吐水，从足下出，流入白水。如是渐渐满一由旬皆见是事。满一由旬已，复满二由旬。满二由旬已，满三由旬，如是乃至满阎浮提。满阎浮提已，是时毒龙从脐而出，渐渐上向入于眼中，从眼而出住于顶上。尔时诸水中有一大树，枝叶四布遍覆一切。如此毒 龙不离己身，吐舌树上。是龙舌上有八百鬼，或有鬼神，头上戴山、两手如蛇、两脚似狗。复有鬼神，头似龙头，举身毛孔有百千眼，眼中火出，齿如刀山，宛转在地。复有诸鬼，一一鬼形有九十九头，各有九十九手。其头形状极为丑恶，似狗野干、似狸似猫、似狐似鼠。是诸鬼颈各负猕猴。是诸恶鬼游戏水中，或有上树腾跃透掷。有夜叉鬼头上火起，是诸猕猴以水灭火，不能制止，遂使增长。如是猛火，从其水中颇梨幢边忽然炽盛，烧颇梨幢如融真金，焰焰相次绕身十匝，住行者上如真金盖，有诸罗网，弥覆树上。此真金盖足满三重。尔时地下忽然复有四大恶鬼，有百千耳，耳出水火，身毛孔中雨诸微尘，口中吐风充满世界。有八万四千诸罗刹鬼，双牙上出高一由旬，身毛孔中霹雳火起。如是众多，走戏水中。复有虎狼师子豺豹鸟兽，从火山出，游戏水中。见是事时，一一骨人满娑婆界，各举右手。时诸罗刹，手执铁叉擎诸骨人，积聚一处。尔时复有九色骨人，行行相次，来至行者所。如是众多，百千境界不可具说。” 佛告阿难：“此想成时，名四大观。汝好受持，慎勿忘失。”尔时阿难闻佛所说，欢喜奉行。此想成时，名第十二地大观火大观风大观水大观，亦名九十八使境界。 佛告阿难：“此想 现代汉语译本： ‘龙不离己身，吐舌树上。’意思是说，观想龙始终不离自身，龙的舌头伸到树上。‘是龙舌上有八百鬼’，指的是龙的舌头上有八百个鬼。‘或有鬼神，头上戴山、两手如蛇、两脚似狗’，有些鬼神，头上戴着山，两手像蛇，两脚像狗。‘复有鬼神，头似龙头，举身毛孔有百千眼，眼中火出，齿如刀山，宛转在地’，还有些鬼神，头长得像龙头，全身的毛孔里有成百上千只眼睛，眼睛里冒着火，牙齿像刀山一样，在地上翻滚。‘复有诸鬼，一一鬼形有九十九头，各有九十九手。其头形状极为丑恶，似狗野干、似狸似猫、似狐似鼠。是诸鬼颈各负猕猴’，还有许多鬼，每一个鬼都有九十九个头，每个头有九十九只手。它们的头形状非常丑陋，像狗、豺狼，像狸、猫，像狐狸、老鼠。这些鬼的脖子上各自背着一只猕猴。‘是诸恶鬼游戏水中，或有上树腾跃透掷。有夜叉鬼头上火起，是诸猕猴以水灭火，不能制止，遂使增长’，这些恶鬼在水中嬉戏，有的上树跳跃投掷。有个夜叉鬼头上着火，那些猕猴用水灭火，但不能制止，反而使火势增长。‘如是猛火，从其水中颇梨幢（一种装饰华丽的柱子）边忽然炽盛，烧颇梨幢如融真金，焰焰相次绕身十匝，住行者上如真金盖，有诸罗网，弥覆树上。此真金盖足满三重’，这样猛烈的火，从水中颇梨幢边突然燃烧起来，烧得颇梨幢像融化的真金一样，火焰相继环绕身体十圈，停留在修行者上方像真金的伞盖，还有许多罗网，覆盖在树上。这真金伞盖足有三重。‘尔时地下忽然复有四大恶鬼，有百千耳，耳出水火，身毛孔中雨诸微尘，口中吐风充满世界’，这时地下忽然又出现四大恶鬼，有成百上千只耳朵，耳朵里冒出水和火，身体的毛孔中下着各种微尘，口中吐出的风充满了整个世界。‘有八万四千诸罗刹鬼（恶鬼），双牙上出高一由旬（长度单位），身毛孔中霹雳火起’，有八万四千个罗刹鬼，两颗牙齿向上伸出有一由旬高，身体的毛孔中发出霹雳般的火焰。‘如是众多，走戏水中。复有虎狼师子豺豹鸟兽，从火山出，游戏水中’，像这样众多的鬼，在水中奔跑嬉戏。又有老虎、狼、狮子、豺、豹、鸟兽，从火山中出来，在水中嬉戏。‘见是事时，一一骨人满娑婆界（佛教用语，指我们所居住的这个世界），各举右手。时诸罗刹，手执铁叉擎诸骨人，积聚一处’，看到这些景象时，每一个骨人充满了娑婆世界，各自举起右手。这时，罗刹鬼手持铁叉举起这些骨人，堆积在一处。‘尔时复有九色骨人，行行相次，来至行者所。如是众多，百千境界不可具说’，这时又有九种颜色的骨人，一排排地来到修行者所在的地方。像这样众多的景象，成百上千种境界，无法一一说尽。’ 佛告诉阿难：‘这种观想成就时，称为四大观。你要好好地接受并保持它，千万不要忘记。’当时，阿难听了佛所说的话，欢喜地接受并实行。这种观想成就时，称为第十二地大观、火大观、风大观、水大观，也称为九十八使境界（佛教用语）。 佛告诉阿难：‘这种观想……’
English
English version: 'The dragon does not leave one's own body, and its tongue extends to the tree.' This means that the dragon is always visualized as being inseparable from oneself, with its tongue reaching out to the tree. 'On the dragon's tongue are eight hundred ghosts' refers to the presence of eight hundred ghosts on the dragon's tongue. 'Some ghosts and spirits wear mountains on their heads, have hands like snakes, and feet like dogs.' Some of these beings have mountains on their heads, hands resembling snakes, and feet like dogs. 'Furthermore, there are ghosts and spirits with heads like dragon heads, and countless eyes in the pores of their bodies, from which fire emanates, and teeth like mountains of knives, writhing on the ground.' Others have heads like dragon heads, with hundreds and thousands of eyes in their body pores, emitting fire, and teeth like mountains of knives, writhing on the ground. 'Moreover, there are various ghosts, each with ninety-nine heads and ninety-nine hands. The shapes of their heads are extremely hideous, resembling dogs, jackals, civets, cats, foxes, and rats. Each of these ghosts carries a monkey on its neck.' There are also many ghosts, each with ninety-nine heads and ninety-nine hands. The shapes of their heads are extremely hideous, resembling dogs, jackals, civets, cats, foxes, and rats. Each of these ghosts carries a monkey on its neck. 'These evil ghosts play in the water, some climbing trees, leaping, and throwing. A Yaksha (a type of demon) ghost has fire rising from its head, and the monkeys try to extinguish it with water, but they cannot stop it, and it only increases.' These evil ghosts play in the water, some climbing trees, leaping, and throwing. A Yaksha ghost has fire rising from its head, and the monkeys try to extinguish it with water, but they cannot stop it, and it only increases. 'Such fierce fire suddenly blazes from the side of the crystal pillar (a type of ornate pillar) in the water, burning the crystal pillar like melting true gold, with flames successively encircling the body ten times, resting above the practitioner like a true gold canopy, with various nets covering the tree. This true gold canopy is fully three layers.' Such fierce fire suddenly blazes from the side of the crystal pillar (Pāṭalidhvaja) in the water, burning the crystal pillar like melting true gold, with flames successively encircling the body ten times, resting above the practitioner like a true gold canopy, with various nets covering the tree. This true gold canopy is fully three layers. 'At that time, suddenly four great evil ghosts appear from the ground, with hundreds and thousands of ears, from which water and fire emerge, and their body pores rain down various fine dust, and their mouths exhale wind that fills the world.' At that time, suddenly four great evil ghosts appear from the ground, with hundreds and thousands of ears, from which water and fire emerge, and their body pores rain down various fine dust, and their mouths exhale wind that fills the world. 'There are eighty-four thousand Rakshasa (a type of demon) ghosts, with their double teeth protruding upwards one Yojana (a unit of distance) high, and thunderous fire rising from their body pores.' There are eighty-four thousand Rakshasa (Rākṣasa) ghosts, with their double teeth protruding upwards one Yojana high, and thunderous fire rising from their body pores. 'Like this multitude, they run and play in the water. Furthermore, tigers, wolves, lions, jackals, leopards, birds, and beasts emerge from the volcano and play in the water.' Like this multitude, they run and play in the water. Furthermore, tigers, wolves, lions, jackals, leopards, birds, and beasts emerge from the volcano and play in the water. 'Seeing these things, each skeleton person fills the Saha world (the world we live in), each raising their right hand. At that time, the Rakshasas, holding iron forks, lift up these skeleton people and pile them in one place.' Seeing these things, each skeleton person fills the Saha world (Saha-lokadhātu), each raising their right hand. At that time, the Rakshasas, holding iron forks, lift up these skeleton people and pile them in one place. 'At that time, there are also nine-colored skeleton people, coming in rows to the place of the practitioner. Such a multitude, hundreds and thousands of realms, cannot be fully described.' At that time, there are also nine-colored skeleton people, coming in rows to the place of the practitioner. Such a multitude, hundreds and thousands of realms, cannot be fully described.' The Buddha told Ananda (Buddha's attendant): 'When this contemplation is accomplished, it is called the Four Great Contemplations. You must receive and uphold it well, and do not forget it.' At that time, Ananda, hearing what the Buddha said, joyfully accepted and practiced it. When this contemplation is accomplished, it is called the Twelfth Ground Great Contemplation, the Fire Great Contemplation, the Wind Great Contemplation, the Water Great Contemplation, and also called the realm of the Ninety-Eight Afflictions (a Buddhist term). The Buddha told Ananda: 'This contemplation...' --------------------------------------------------------------------------------