English
English version: When a Bodhisattva attains this Samadhi (a state of mental concentration), it diminishes heavy sins accumulated over countless kalpas (eons), and eliminates those that are already lightened. Having attained this Samadhi, one should contemplate the Buddha's countless merits, including all wisdom (Sarvajna), all understanding, all views, all virtues, attaining the freedom of great compassion and great mercy, from the initial liberation from the bondage of ignorance (Avidya), possessing the four fearlessnesses (Catur-vaisaradyani, the four kinds of fearlessness of a Buddha), the five eyes (Panca-caksus, the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye), the ten powers (Dasa-balani, the ten powers of a Buddha), and the eighteen unique qualities (Astadasa-avenika-dharmah, the eighteen unique qualities of a Buddha), capable of eliminating immeasurable suffering, saving beings from the fear of old age and death, and granting them the eternal bliss of Nirvana (liberation). The Buddha possesses such countless merits, and after contemplating this, one should make a vow: 'When will I attain the Buddha's body and the Buddha's merits, so sublime and great?' Again, make a great vow: 'All the merits of the past, all the merits of the present, I will dedicate entirely to seeking the Buddha's path, not seeking any other reward.' Again, think thus: 'All sentient beings are truly pitiable. The Buddha's body and merits are so sublime and great, why do sentient beings seek other pursuits instead of seeking Buddhahood?' For example, a blind child from a wealthy family falls into a deep pit, hungry and impoverished, eating feces and mud. His father deeply pities him, seeking ways to rescue him from the deep pit, and feeding him delicious food. The practitioner thinks: 'The Buddha's two bodies and merits are like nectar, yet sentient beings are trapped in the deep pit of Samsara (the cycle of birth and death), eating impure things.' With great compassion, I shall save all sentient beings, enabling them to attain Buddhahood, to cross the shore of birth and death, and to fully satisfy them with the Buddha's various merits and the taste of the Dharma, hoping to attain all the Buddha's teachings. Hearing, reciting, upholding, questioning, contemplating, and practicing to attain results, building steps for them, making great vows, donning the armor of the three vows, outwardly destroying the demonic hordes, inwardly defeating the bandit of afflictions, going straight ahead without turning back. These three vows are more important than countless other vows, may all vows abide in this, for the sake of saving sentient beings to attain Buddhahood.' Thinking thus, vowing thus, this is the Bodhisattva's Samadhi of Buddha-Recollection. One who practices the Bodhisattva path, if lust is particularly strong among the three poisons (greed, hatred, and delusion), should first contemplate one's own body: bones, flesh, skin, tendons, flowing blood, liver, lungs, intestines, stomach, feces, urine, mucus, saliva, the thirty-six impure things, the nine contemplations (nine contemplations on the decaying process of a corpse), focusing inwardly, not allowing the mind to wander outward; if the mind clings to external conditions, bring it back. It is like a person holding a candle entering a warehouse filled with various grains, carefully distinguishing various beans. --------------------------------------------------------------------------------
Chinese
、麦、黍、粟无不识知。复次观身六分：坚为地分、湿为水分、热为火分、动为风分、孔为空分、知为识分。亦如屠牛，分为六分，身首四支，各自异处。身有九孔，常流不净，革囊盛屎，常作是观，不令外念；外念诸缘，摄之令还。若得一心，意生厌患，求离此身，欲令速灭，早入涅槃。是时当发大慈大悲，以大功德，拔济众生，兴前三愿：“以诸众生，不知不净，起诸罪垢，我当拔置于甘露地。复次，欲界众生乐着不净如狗食粪，我当度脱至清净道。复次，我当学求诸法实相，不有常不无常、非净非不净，我当云何着此不净？观不净智从因缘生，如我法者当求实相，云何厌患身中不净而取涅槃？当如大象度驶流水穷尽源底，得实法相灭入涅槃，岂可如猕猴诸兔畏怖驶流趣自度身？我今当学如菩萨法，行不净观除却淫欲，广化众生令离欲患，不为不净观所厌没。” 复次，既观不净则厌生死，当观净门系心三处：鼻端、眉间、额上。当于是中，开一寸皮，净除血肉，系心白骨，不令外念；外念诸缘，摄之令还，着三缘中，恒与心斗。如二人相扑，行者若胜，心则不如，制之令住，是名一心。 若以厌患，起大悲心，愍念众生，为此空骨，远离涅槃，入三恶道，我当勤力，作诸功德，教化众生，令解身相 现代汉语译本： 对于麦、黍、粟等五谷杂粮，没有不认识的。更进一步观察身体的六种组成部分：坚硬的部分是地大，湿润的部分是水大，温暖的部分是火大，运动的部分是风大，空隙的部分是空大，知觉的部分是识大。就像屠夫宰牛一样，将牛分解为六个部分，头、躯干和四肢，各自处于不同的地方。身体有九个孔窍，经常流出不干净的东西，就像用皮革袋子盛装粪便一样，要经常这样观想，不让心向外驰念；如果心向外驰念各种事物，就要收摄回来。如果能够达到一心不乱，心中就会产生厌恶，想要离开这个身体，希望它迅速灭亡，早日进入涅槃。这时，应当发起广大的慈悲心，以巨大的功德，救拔济度众生，发起前面的三个愿望：‘因为众生不知道身体是不干净的，从而产生各种罪恶，我应当把他们安置在甘露之地。’‘其次，欲界的众生喜欢执着于不干净的东西，就像狗喜欢吃粪便一样，我应当度脱他们到达清净的道路。’‘再次，我应当学习探求诸法的真实相状，不是常有也不是常无，不是清净也不是不清净，我应当如何执着于这个不干净的身体？’观想不净的智慧是从因缘而生的，像我这样修习佛法的人应当探求诸法的真实相状，为什么要厌恶身体中的不净而追求涅槃呢？应当像大象渡过湍急的河流一样，穷尽源头和底部，得到真实法相后灭除烦恼而进入涅槃，怎么可以像猴子和兔子一样，畏惧湍急的河流而只顾自己渡过身体呢？我现在应当学习菩萨的修行方法，通过修习不净观来去除淫欲，广泛地教化众生使他们远离淫欲的烦恼，不被不净观所厌恶而沉没其中。 更进一步，既然已经观想了身体的不净而厌恶生死，就应当观想清净的法门，将心系在三个地方：鼻端、眉间、额头上方。应当在这些地方，切开一寸的皮肤，清除血肉，将心系在白骨上，不让心向外驰念；如果心向外驰念各种事物，就要收摄回来，安住在这三种所缘境中，经常与妄心作斗争。就像两个人互相搏斗一样，修行人如果战胜了妄心，妄心就会不如你，制服它让它安住，这叫做一心。 如果因为厌恶生死，而生起广大的悲心，怜悯众生，为了这空虚的骨架，远离涅槃，堕入三恶道，我应当勤奋努力，修作各种功德，教化众生，使他们了解身体的真实相状。
English
English version: They recognize all grains such as wheat, millet, and foxtail millet. Furthermore, contemplate the six elements of the body: the solid element is the earth element (solidity), the liquid element is the water element (cohesion), the warm element is the fire element (temperature), the moving element is the wind element (motion), the empty element is the space element (void), and the knowing element is the consciousness element (awareness). It is like butchering an ox, dividing it into six parts: the head, torso, and four limbs, each in a different place. The body has nine orifices, constantly flowing with impurities, like a leather bag filled with excrement. Constantly contemplate this, not allowing external thoughts; if external thoughts arise, gather them back. If one attains single-mindedness, the mind will generate disgust, wanting to leave this body, desiring it to quickly perish, to enter Nirvana (liberation) early. At this time, one should generate great compassion, using great merit to rescue sentient beings, and make the previous three vows: 'Because sentient beings do not know the impurity of the body, they generate various sins, I shall place them in the land of nectar (amrita, immortality).' 'Furthermore, sentient beings in the desire realm enjoy clinging to impurities like dogs eating feces, I shall liberate them to the path of purity.' 'Furthermore, I shall study and seek the true nature of all dharmas (teachings), neither permanent nor impermanent, neither pure nor impure, how should I cling to this impurity? The wisdom of contemplating impurity arises from conditions, like those who practice my Dharma (teachings) should seek the true nature, why be disgusted with the impurity in the body and seek Nirvana (liberation)?' One should be like an elephant crossing a swift river, exhausting the source and bottom, attaining the true Dharma (teachings) and entering Nirvana (liberation) by extinguishing afflictions, how can one be like monkeys and rabbits, fearing the swift current and only caring about crossing their own bodies? I shall now learn the way of the Bodhisattvas (enlightened beings), practice the contemplation of impurity to remove lust, widely transform sentient beings to liberate them from the suffering of desire, not be overwhelmed by the disgust of the contemplation of impurity. Furthermore, since one has contemplated impurity and is disgusted with birth and death, one should contemplate the gate of purity, focusing the mind on three places: the tip of the nose, between the eyebrows, and above the forehead. In these places, cut open an inch of skin, cleanse the blood and flesh, focus the mind on the white bones, not allowing external thoughts; if external thoughts arise, gather them back, dwell on these three objects, constantly fighting with the mind. Like two people wrestling, if the practitioner wins, the mind will be inferior, subdue it and make it stay, this is called single-mindedness. If, because of disgust, one generates great compassion, pitying sentient beings, for the sake of this empty skeleton, abandoning Nirvana (liberation), entering the three evil paths, I shall diligently exert effort, perform various merits, teach sentient beings, so that they understand the true nature of the body. --------------------------------------------------------------------------------
Chinese
空，骨以皮覆，实聚不净，为众生故，徐当分别此诸法相。有少净想，心生爱着；不净想多，心生厌患；有出法相，故生实法。诸法实相中，无净无不净，亦无闭亦无出，观诸法等，不可坏不可动，是名诸法实相(出过罗汉法也)。 行菩萨道者，若瞋恚偏多，当行慈心，念东方众生，慈心清净，无怨无恚，广大无量，见诸众生，悉在目前。南西北方、四维上下，亦复如是。制心行慈，不令外念；外念异缘，摄之令还。持心目观，一切众生，悉见了了，皆在目前。若得一心，当发愿言：“我以涅槃，实清净法，度脱众生，使得实乐。”行慈三昧，心如此者，是菩萨道。住慈三昧，以观诸法，实相清净，不坏不动，愿令众生，得此法利。以此三昧，慈念东方一切众生，使得佛乐，十方亦尔！心不转乱，是谓菩萨慈三昧门。 问曰：“何不一时总念十方众生？” 答曰：“先念一方，一心易得，然后次第，周遍诸方。” 问曰：“人有怨家，恒欲相害，云何行慈，欲令彼乐？” 答曰：“慈是心法，出生于心，先从所亲；所亲转增，乃及怨家，如火烧薪，盛能然湿。” 问曰：“或时众生，遭种种苦，或在人中、或地狱中，菩萨虽慈，彼那得乐？” 答曰：“先从乐人，取其 现代汉语译本：空虚的骨骼被皮肤覆盖，实际上聚集着不洁之物，为了众生的缘故，应当慢慢地分辨这些法的表相。如果有一点点干净的想法，心中就会产生爱恋执着；如果不干净的想法很多，心中就会产生厌恶憎恨；有超出这些的法相，所以产生真实的法。在诸法实相中，没有干净也没有不干净，也没有闭塞也没有超出，观察诸法平等，不可破坏不可动摇，这叫做诸法实相（超出罗汉的法）。 修行菩萨道的人，如果嗔恚心特别重，应当修习慈心，想着东方众生，慈心清净，没有怨恨，广大无量，看见所有众生，都好像在眼前一样。南方、西方、北方、四维、上方、下方，也像这样。控制心念修习慈心，不让心向外驰念；如果心向外驰念，就收摄回来。用眼睛观察，一切众生，都看得清清楚楚，都在眼前。如果能够达到一心不乱，应当发愿说：‘我用涅槃（寂灭，解脱）的真实清净之法，度脱众生，使他们得到真实的快乐。’修习慈心三昧，心像这样，就是菩萨道。安住在慈心三昧中，用它来观察诸法，实相清净，不坏不动，愿望众生，得到这种法的利益。用这种三昧，慈念东方一切众生，使他们得到佛的快乐，十方也是这样！心不散乱，这叫做菩萨慈三昧门。 问：‘为什么不一时一起念十方众生呢？’ 答：‘先念一方，一心容易得到，然后依次，周遍各个方向。’ 问：‘人有仇敌，总是想要互相伤害，怎样修习慈心，想要让他们快乐呢？’ 答：‘慈是心法，从心中产生，先从亲近的人开始；亲近的人逐渐增多，然后及于仇敌，就像火烧柴，旺盛的时候能够烧湿柴。’ 问：‘有时众生，遭受种种痛苦，或者在人道中、或者在地狱中，菩萨虽然慈悲，他们怎么能得到快乐呢？’ 答：‘先从快乐的人开始，取他们的快乐……’