English
English version: Or attached to smoothness, or attached to sentient beings, or attached to everything. If attached to beautiful colors, one should practice the 青瘀观法 (Qingyu Guan Fa) [Contemplation of Putrefaction, observing the appearance of a body that is blue and swollen from decay], and the same applies to yellow, red, and other impure colors! If attached to proper appearance, one should practice the 膀胀身散观法 (Pangzhang Shen San Guan Fa) [Contemplation of Bloating and Dispersal, observing the appearance of a body that is bloated, decaying, and falling apart]; if attached to beautiful demeanor, one should observe the appearance of a newly dead person with blood flowing and bones exposed; if attached to beautiful sounds, one should practice the 咽塞命断观法 (Yansai Ming Duan Guan Fa) [Contemplation of Suffocation and Death, observing the appearance of breath ceasing and life ending]; if attached to smooth touch, one should practice observing exposed bones and a withered, diseased appearance; if one loves sentient beings, one should practice six types of contemplation; if one is attached to everything, one should contemplate everything universally, sometimes practicing this contemplation, sometimes practicing that contemplation. This is called the Contemplation of Impurity. Question: 'If the body is impure, like a foul-smelling corpse, where does this attachment arise from?' If one is attached to a clean body, then one should also be attached to a foul and rotten body; if one is not attached to a foul body, then one should also not be attached to a clean body. Because the two bodies are essentially the same. If one seeks the reality of the two, then neither clean nor unclean can be obtained, the human mind is confused and deluded, covered by inverted views, mistaking the impure for the pure. If the inverted mind is broken, then one can obtain the contemplation of true reality, and then one knows that impurity is false, deceptive, and untrue. Furthermore, a corpse has no fire (warmth), no life, no consciousness, no senses, people understand this clearly, and the mind does not generate attachment; because the body has warmth, has life, has consciousness, and the senses are complete, the mind is inverted and deluded, generating attachment. Furthermore, when the mind is attached to color, it considers it to be pure, when the mind of love and attachment ceases, it immediately knows that it is impure. If it were truly pure, it should always be pure, but now it is not so. Just as a dog eats feces and considers it to be pure, but people see it as very impure, this body has no pure place inside or outside. If one is attached to the outside of the body, take the thin skin outside the body, lift up the whole body to observe it, and only obtain something like a '㮈' (nai) [a type of fruit], this is also impure, let alone the thirty-six impure substances inside the body? Furthermore, investigate the causes and conditions of the body, it is composed of various impure things, the impure essence and blood of the parents are combined, since one has obtained this body, one constantly excretes impure things, clothes and bedding are also foul and impure, let alone the place of death? Therefore, one should know that inside and outside of life and death are all impure (the following sutra text goes to the beginning of the two gates). Furthermore, contemplation also has three categories: either newly practicing, or already practicing, or practicing for a long time. If one is newly practicing, one should teach them to contemplate breaking the skin, removing the impure things, one should observe the naked bones. --------------------------------------------------------------------------------
Chinese
系意观行，不令外念；外念诸缘，摄念令还。若已习行，当教言想却皮肉，尽观头骨，不令外念；外念诸缘，摄念令还。若久习行，当教言身中一寸心却皮肉，系意五处：顶、额、眉间、鼻端、心处。如是五处住意观骨，不令外念；外念诸缘，摄念令还，常念观心，心出制持。 若心疲极，住念所缘，舍外守住。譬如猕猴被系在柱，极乃住息。所缘如柱，念如绳锁，心喻猕猴。亦如乳母，常观婴儿不令堕落。行者观心亦复如是，渐渐制心令住缘处。 若心久住是应禅法，若得禅定即有三相：身体和悦柔软轻便，白骨流光犹如白珂，心得静住。是为观净。是时便得色界中心，是名初学禅法得色界心。心应禅法即是色界法，心得此法，身在欲界，四大极大，柔软快乐，色泽净洁，光润和悦，谓悦乐。二者、向者骨观白骨相中，光明遍照净白色。三者、心住一处是名净观，除肉观骨故名净观。如上三相皆自知之，他所不见。上三品者，初习行，先未发意；已习行，三四身修；久习行，百年身学。 第二治瞋恚法门 若瞋恚偏多，当学三种慈心法门：或初习行、或已习行、或久习行。 若初习行者，当教言慈及亲爱。云何亲及愿与亲乐？行者若得种种身心快乐，寒时得衣，热时得凉，饥渴 现代汉语译本： 将意念专注于观想修行，不让它向外驰念；如果产生向外驰念的念头，就把意念收回来。如果已经熟悉这种修行，就教导他观想去除皮肉，完全观想头骨，不让意念向外驰念；如果产生向外驰念的念头，就把意念收回来。如果长期练习这种修行，就教导他观想身体中一寸大小的心脏，去除皮肉，将意念专注于五个地方：头顶、额头、眉间、鼻尖、心脏处。像这样将意念专注于这五个地方观想骨骼，不让意念向外驰念；如果产生向外驰念的念头，就把意念收回来，经常念诵观想心脏，控制和把握住心念。 如果心念疲惫到了极点，就安住在所缘境上，舍弃外在事物，守护住内心。譬如猴子被拴在柱子上，跑累了就会停下来休息。所缘境就像柱子，念就像绳索，心就像猴子。也像乳母一样，经常看着婴儿不让他掉下来。修行者观想心念也是这样，渐渐地控制心念，让它安住在所缘境上。 如果心念长久地安住，这就是与禅法相应，如果得到禅定，就会有三种现象：身体和悦柔软，轻快舒适，白骨流出光芒，就像白色的美玉，内心得到平静安住。这叫做观净。这时就能得到**中心（Dharmadhatu），这叫做初学禅法得到**心（Dharmadhatu）。心与禅法相应就是**法（Dharmadhatu），心得到这种法，身体虽然在欲界，四大（earth, water, fire, wind）变得极大，柔软快乐，色泽清净光洁，光润和悦，这叫做悦乐。第二，先前观想白骨，在白骨的相中，光明遍照，呈现清净的白色。第三，心安住在一处，这叫做净观，因为去除皮肉观想骨骼，所以叫做净观。像上面说的这三种现象，自己都能知道，别人看不见。上面这三种品级，是初学修行，先前没有发愿；已经修行，三四次身体修行；长期修行，用百年的时间学习。 第二，对治嗔恚的法门 如果嗔恚心特别重，应当学习三种慈心法门：或者初学修行，或者已经修行，或者长期修行。 如果是初学修行的人，应当教导他说慈爱和亲爱。什么是亲爱？就是希望亲人得到快乐。修行者如果得到种种身心快乐，寒冷时得到衣服，炎热时得到凉爽，饥饿时得到食物，口渴
English
English version: Focus the mind on contemplation and practice, not allowing it to wander outwards; if external thoughts arise, bring the mind back. If one is already familiar with this practice, teach them to contemplate removing the skin and flesh, fully contemplating the skull, not allowing the mind to wander outwards; if external thoughts arise, bring the mind back. If one has practiced this for a long time, teach them to contemplate the heart, an inch in size, within the body, removing the skin and flesh, focusing the mind on five places: the crown of the head, the forehead, between the eyebrows, the tip of the nose, and the heart. In this way, focus the mind on these five places to contemplate the bones, not allowing the mind to wander outwards; if external thoughts arise, bring the mind back, constantly reciting and contemplating the heart, controlling and grasping the mind. If the mind is exhausted to the extreme, abide in the object of focus, abandon external things, and guard the inner mind. For example, a monkey is tied to a pillar, and when it is tired from running, it will stop to rest. The object of focus is like the pillar, the thought is like the rope, and the mind is like the monkey. It is also like a wet nurse, constantly watching the baby to prevent it from falling. The practitioner contemplates the mind in the same way, gradually controlling the mind and allowing it to abide in the object of focus. If the mind abides for a long time, this is in accordance with the Dharma of Dhyana (meditation). If one attains Dhyana (meditation), there will be three signs: the body is harmonious, soft, light, and comfortable, white bones emit light, like white jade, and the mind attains peace and abides. This is called pure contemplation. At this time, one can attain the **Dharmadhatu (center of Dharma), this is called the initial learner of Dhyana (meditation) attaining the **Dharmadhatu (center of Dharma). The mind being in accordance with the Dharma of Dhyana (meditation) is the **Dharmadhatu (center of Dharma), the mind attaining this Dharma, although the body is in the desire realm, the four elements (earth, water, fire, wind) become extremely large, soft, joyful, the color is pure and clean, bright and harmonious, this is called joy and pleasure. Second, previously contemplating white bones, in the appearance of white bones, light shines everywhere, presenting a pure white color. Third, the mind abides in one place, this is called pure contemplation, because removing the skin and flesh to contemplate the bones, it is called pure contemplation. Like the three phenomena mentioned above, one can know them oneself, others cannot see them. The three grades above are for those who are new to practice, who have not previously made vows; those who have already practiced, three or four times of physical practice; those who have practiced for a long time, learning for a hundred years. Second, the Dharma method for counteracting anger If anger is particularly strong, one should learn the three Dharma methods of loving-kindness: either for those who are new to practice, or those who have already practiced, or those who have practiced for a long time. If one is a beginner in practice, one should be taught to say loving-kindness and affection. What is affection? It is the hope that loved ones will be happy. If the practitioner obtains various physical and mental pleasures, obtains clothes when it is cold, coolness when it is hot, food when hungry, and thirst --------------------------------------------------------------------------------
Chinese
得饮食，贫贱得富贵，行极时得止息，如是种种乐愿亲爱得，系心在慈不令异念；异念诸缘，摄之令还。若已习行，当教言慈及中人。云何及中人而与乐？行者若得种种身心快乐，愿中人得，系心在慈，不令异念；异念诸缘，摄之令还。若久习行，当教言慈及怨憎。云何及彼而与其乐？行者若得种种身心快乐，愿怨憎得，得与亲同，同得一心，心大清净，亲中怨等，广及世界，无量众生，皆令得乐，周遍十方，靡不同等。大心清净，见十方众生皆如自见，在心目前，了了见之，受得快乐，是时即得慈心三昧。 问曰：“亲爱中人愿令得乐，怨憎恶人云何怜愍复愿与乐？” 答曰：“应与彼乐。所以者何？其人更有种种好清净法因，我今云何岂可以一怨故而没其善？复次思惟：‘是人过去世时或是我亲善，岂以今瞋更生怨恶？我当忍彼，是我善利。’又念行法，仁德含弘，慈力无量，此不可失。复思惟言：‘若无怨憎何因生忍？生忍由怨，怨则我之亲善。’复次瞋报最重，众恶中上无有过是，以瞋加物其毒难制，虽欲烧他实是自害。复自念言：‘外被法服，内习忍行，是谓沙门，岂可恶声纵此变色憋心？复次，五受阴者，众苦林薮受恶之的，苦恼恶来何由可免？如刺刺身，苦刺无量，众怨甚多，不可得除， 现代汉语译本 获得食物者得到饮食，贫贱者得到富贵，行走疲惫时得到休息，像这样种种快乐愿望，希望亲爱的人得到，将心专注于慈爱，不让其他念头产生；如果产生其他念头，就收摄回来。如果已经习惯于这样做，就应当教导他对中等之人施予慈爱。如何对中等之人施予快乐？修行者如果获得种种身心快乐，希望中等之人也能得到，将心专注于慈爱，不让其他念头产生；如果产生其他念头，就收摄回来。如果长期习惯于这样做，就应当教导他对怨恨之人施予慈爱。如何对那些人施予快乐？修行者如果获得种种身心快乐，希望怨恨之人也能得到，（希望他们）与亲爱之人一样，同样得到一心，心变得非常清净，对亲人、中等之人、怨恨之人一视同仁，广泛地施予世界，让无量众生都得到快乐，周遍十方，没有不同。大心清净，见到十方众生都如同见到自己一样，在心中、眼前，清清楚楚地见到他们，感受到他们的快乐，这时就能得到慈心三昧（Citta-samādhi，慈心禅定）。 有人问：‘亲爱的人、中等之人，希望他们得到快乐，但对于怨恨、厌恶之人，为何还要怜悯，希望他们也得到快乐？’ 回答说：‘应当给予他们快乐。为什么呢？因为这些人还有种种好的、清净的法因，我怎么能因为他们的一点怨恨就埋没他们的善根呢？而且，应当这样思惟：‘这些人过去世时或许是我的亲人、善友，怎么能因为现在的嗔恨而再生怨恶呢？我应当忍耐他们，这对我是有好处的。’又应当想到修习佛法，仁德宽广，慈悲的力量是无量的，这不能失去。还应当思惟：‘如果没有怨恨之人，又怎么能生起忍辱呢？生起忍辱是因为有怨恨，所以怨恨之人实际上是我的亲善之人。’而且，嗔恨的报应是最严重的，在各种恶行中是最严重的，没有比这更严重的了，用嗔恨加害于人，其毒害难以控制，虽然想要烧毁他人，实际上是自己在伤害自己。还应当这样想：‘外表穿着僧人的法服，内心修习忍辱，这才是真正的沙门（Śrāmaṇa，出家人），怎么能因为恶语而纵容自己变脸色、憋闷在心里呢？’而且，五受阴（Pañca-vedanāskandha，五种感受的集合）是众苦的丛林，是承受恶果的地方，苦恼恶果的到来，怎么可以避免呢？就像用刺刺伤身体，痛苦的刺是无量的，众多的怨恨是无法消除的，