English
English version: Continuous practice leads to detachment from the five desires (referring to the five sensory desires of sight, sound, smell, taste, and touch), removal of the five coverings (referring to the five afflictions of greed, hatred, sleepiness, restlessness/remorse, and doubt), and entry into the first Dhyana (Chán). One who attains the state of the first Dhyana experiences joy and happiness pervading the entire body, generating delight and pleasure in all virtuous Dharmas, and perceiving various subtle colors. This is known as entering the first gate of the Buddha's path, the cause and condition for the merit and virtue of Dhyana. Having attained the Four Immeasurable Minds (of loving-kindness, compassion, joy, and equanimity), one can be patient and unangered towards all sentient beings, which is called 'Patience towards Sentient Beings'. Having attained 'Patience towards Sentient Beings', it is easy to attain 'Patience towards the Dharma'. 'Patience towards the Dharma' refers to the state where all Dharmas are understood as neither arising nor ceasing, ultimately empty in nature. Being able to believe and accept this 'Patience towards the Dharma' is called 'Unborn Patience', and one will receive the prediction of attaining Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), and will surely become a Buddha. Practitioners should cultivate in this way. The Method of Contemplation on Impurity: Greed, hatred, and delusion are the great diseases of sentient beings. Attachment to the body and clinging to desires give rise to hatred, and being deluded by inverted views is delusion. Because of the obscuration of delusion, one develops attachment to the internal and external body, clinging to illusory appearances. This habit is long-standing, and it is difficult to remove the defilement of the mind. To eliminate greed, one should contemplate impurity. Hatred arises from external factors and can therefore be controlled. It is like splitting bamboo, where the first few sections are difficult, but once greed is controlled, the other two (hatred and delusion) will naturally be subdued. One who practices the contemplation of impurity should know that this body is born from impurity, resides in the womb, and emerges from impurity. Within the thin skin, everything is impure. The external Four Great Elements (earth, water, fire, and wind) transform into food and drink to fill the inside of the body. Observe carefully, from the feet to the hair, and from the hair to the feet, there is nothing clean inside this skin bag, including brain membrane, mucus, saliva, pus, blood, feces, and urine, etc. Briefly speaking, there are thirty-six impure substances; in detail, there are countless. It is like a farmer opening a granary, able to distinguish various types of hemp, rice, beans, wheat, etc. The practitioner uses the eye of wisdom to open the warehouse of this body, seeing all kinds of foul substances, the liver, lungs, intestines, stomach, and various worms moving and eating inside. The nine orifices constantly flow out impure substances without ceasing. The eyes discharge rheum and tears, the ears discharge earwax, the nose discharges mucus, the mouth discharges phlegm, and the openings for urination and defecation constantly discharge feces and urine. Even though clothes and food cover it up, it is actually a walking toilet. The state of the body is like this, how can it be considered clean? Furthermore, observe that this body is merely given the name 'person', it is a combination of the Four Great Elements (earth, water, fire, and wind), like a house. The spine is like the ridgepole, the ribs are like the rafters, the bones are like the pillars, the skin is like the four walls, and the flesh is like the mud. --------------------------------------------------------------------------------
Chinese
涂，虚伪假合，人为安在？危脆非真，幻化须臾。脚骨上胫骨接之，胫骨上髀骨接之，髀骨上脊骨接之，脊骨上髑髅接之，骨骨相拄危如累卵。谛观此身无一可取，如是心则生厌恶。常念不净三十六物，如实分别，内身如此外身不异。若心不住，制之令还专念不净。心住相者，身体柔软渐得快乐。心故不住，当自诃心：“从无数劫来常随汝故，更历三恶道中苦毒万端。从今日去我当伏汝，汝且随我。”还系其心令得成就。若极厌恶其身，当进白骨观，亦可入初禅。行者志求大乘者，命终随意生诸佛前，不尔必至兜率天上得见弥勒。 白骨观法： 白骨观者，除身皮血筋肉都尽，骨骨相拄白如珂雪，光亦如是。若不见者，譬如癞人，医语其家：“若令饮血色同乳者，便可得差。”家中所有悉令作白，银杯盛血，语之：“饮乳，病必得差。”癞人言：“血也。”答言：“白物治之，汝岂不见家中诸物悉是白耶？罪故见血，但当专心乳想，莫谓是血也。”如是七日便变为乳，何况实白而不能见？既见骨人，当观骨人之中，其心生灭相续如綖穿珠，如意所见及观外身，亦复如是。若心欲住，精勤莫废，如攒火见烟、掘井见湿，必得不久。若心静住，开眼闭眼光骨明了，如水澄静则见面像，浊则不了，竭则不见。 现代汉语译本 涂饰的外表，虚伪的结合，人为的安排在哪里呢？如此的身体是危险而脆弱的，并非真实，如幻化般短暂。脚骨上面连接着胫骨，胫骨上面连接着髀骨（大腿骨），髀骨上面连接着脊骨，脊骨上面连接着髑髅（头骨），骨头与骨头相互支撑，危如堆叠的鸡蛋。仔细观察这个身体，没有一处值得贪恋，这样内心就会产生厌恶。常常忆念身体由三十六种不净之物组成，如实地分辨它们，自己的身体是这样，别人的身体也没有什么不同。如果心不能安住，就控制它，让它回到专心忆念不净的状态。如果心能安住在不净的景象上，身体就会变得柔软，逐渐获得快乐。如果心仍然不能安住，就应当责备自己的心：‘从无数劫以来，我常常跟随你，因此在三恶道中经历了各种各样的痛苦。从今天开始，我应当降伏你，你也要听从我的指挥。’ 重新系缚住自己的心，使它能够成就。如果非常厌恶自己的身体，就应当进一步修习白骨观，也可以因此进入初禅。修行者如果立志追求大乘佛法，那么在寿命终结时，可以随意往生到诸佛的面前；即使不能，也必定会往生到兜率天，得见弥勒（未来佛）。 白骨观的修习方法： 修习白骨观，就是要去除身体的皮肤、血液、肌肉，使身体的所有骨头相互支撑，洁白如珂雪（洁白的玉），光亮也像珂雪一样。如果不能见到白骨的景象，就好像一个麻风病人，医生告诉他的家人：‘如果能让他喝下颜色像牛奶一样的血，他的病就可以治好。’ 家人把所有的东西都做成白色，用银杯盛着血，告诉麻风病人：‘这是牛奶，喝下去病一定会好。’ 麻风病人说：‘这是血啊。’ 家人回答说：‘用白色的东西来治疗你的病，难道你没有看见家里的东西都是白色的吗？因为你的罪业深重，所以才看到的是血，只要专心想这是牛奶，不要认为它是血。’ 这样过了七天，血就变成了牛奶。更何况真实的白骨，怎么会不能见到呢？既然已经见到了白骨人，就应当观察白骨人的身体之中，心的生灭相续不断，就像用线穿珠子一样，随心所欲地见到白骨，并且观察外面的身体，也是这样。如果心想要安住，就要精进勤奋，不要停止，就像钻木取火，见到烟就快要见到火了，挖掘水井，见到湿土就快要见到水了，一定很快就能成功。如果心能够平静地安住，睁开眼睛和闭上眼睛，所见到的白骨都光明清晰，就像水澄清了就能照见人像，浑浊了就不能照见，干涸了就什么也看不见。
English
English version The painted exterior, the false union, where is the artificial arrangement? This body is dangerous and fragile, not real, like an illusion, fleeting. The foot bones are connected to the shin bones, the shin bones are connected to the thigh bones (femur), the thigh bones are connected to the spine, and the spine is connected to the skull. Bone upon bone supports each other, precarious as a pile of eggs. Carefully observe this body, there is nothing to be attached to, and thus the mind will generate disgust. Constantly remember that the body is composed of thirty-six impure things, truly distinguishing them. One's own body is like this, and others' bodies are no different. If the mind cannot abide, control it and bring it back to focusing on the contemplation of impurity. If the mind can abide in the image of impurity, the body will become soft and gradually attain happiness. If the mind still cannot abide, then one should rebuke one's own mind: 'From countless kalpas, I have always followed you, and therefore experienced all kinds of suffering in the three evil realms. From today onwards, I shall subdue you, and you must obey my commands.' Re-bind the mind, so that it can achieve accomplishment. If one is extremely disgusted with one's own body, then one should further practice the White Bone Contemplation (骸骨観, Gaikotsu-kan), and one can also enter the first Dhyana (禅, Zen) because of this. If a practitioner aspires to seek the Mahayana (大乗, Daijō) Dharma, then at the end of their life, they can be reborn at will in front of all the Buddhas; even if they cannot, they will surely be reborn in the Tushita Heaven (兜率天, Tosotsu-ten), and see Maitreya (弥勒, Miroku) (the future Buddha). The method of practicing the White Bone Contemplation: To practice the White Bone Contemplation is to remove the skin, blood, and flesh of the body, so that all the bones of the body support each other, as white as Kaoxue (珂雪) (pure white jade), and the light is also like Kaoxue. If one cannot see the image of white bones, it is like a leper, whose doctor tells his family: 'If you can make him drink blood that is the same color as milk, his disease can be cured.' The family makes everything white, puts blood in a silver cup, and tells the leper: 'This is milk, drink it and your disease will surely be cured.' The leper says: 'This is blood.' The family replies: 'Use white things to treat your disease, don't you see that everything in the house is white? Because your sins are heavy, you see blood, just focus on thinking that it is milk, and don't think it is blood.' After seven days, the blood turns into milk. How much more so with real white bones, how can one not see them? Since one has already seen the white bone person, one should observe within the white bone person's body, the continuous arising and ceasing of the mind, like threading beads with a string, seeing the white bones as one wishes, and also observing the external body in the same way. If the mind wants to abide, one must be diligent and not stop, like drilling wood to make fire, seeing smoke means one is about to see fire, digging a well, seeing wet soil means one is about to see water, one will surely succeed soon. If the mind can abide peacefully, whether one opens or closes one's eyes, the white bones seen are bright and clear, just as clear water can reflect a person's image, turbid water cannot reflect it, and dry water cannot reflect anything. -------------------------------------------------------------------------------- 观佛三昧法：
Chinese
佛为法王，能令人得种种善法，是故习禅之人先当念佛。念佛者，令无量劫重罪微薄得至禅定。至心念佛。佛亦念之，如人为王所念，怨家债主不敢侵近。念佛之人。诸余恶法不来扰乱，若念佛者佛常在也。云何忆念？人之自信无过于眼，当观好像便如真佛。先从肉髻、眉间白毫下至于足，从足复至肉髻，如是相相谛取，还于静处闭目思惟，系心在像不令他念。若念余缘，摄之令还，心目观察如意得见，是为得观像定。当作是念：“我亦不往，像亦不来，而得见者，由心定想住也。”然后进观生身便得见之，如对面无异也。人心驰散多缘恶法，当如乳母伺视其子，莫令坠于坑井险道。念则如子，行者如母，若心不住，当自责心：“念老病死甚为切近。若生天者，著于妙欲，无有治心善法；若堕三恶道，苦恼怖懅善心不生。今受妙法，云何可不至心专念耶？”又作念言：“生在末法，末法垂已欲灭，犹如赦鼓开门放囚，鼓音渐已欲止，门扉已闭一扇，岂可自宽不求出狱。过去无始世界已来，所更生死苦恼万端，今所受法未得成就，无常死贼须臾叵保，当复更受无央数劫生死之苦。”如是种种鞭心，令心得住。心住相者，坐卧行步常得见佛，然后更进生身、法身。得初观已，展转则易。 生身观法： 生身观者，既已观像，心想成就，捡意入定，即便得见，当因于像以念生身。观佛坐于菩提树下，光明显照相好奇特；或如鹿野苑中坐，为五比丘说四谛法时；或如耆阇崛山放大光明，为诸大众说波若时。如是随用一处，系念在缘不令外散，心想得住即便见佛，举身快乐乐彻骨髓。譬如热得凉池、寒得温室，世间之乐无以为喻也。 法身观法： 法身观者，已于空中见佛生身，当因生身观内法身，十力、四无所畏、大慈大悲无量善业。如人先念金瓶，后观瓶内摩尼宝珠，所以尊妙神智无比，无远无近无难无易，无限世界悉如目前，无有一人在于外者，一切诸法无所不了。常当专念不令心散，心念余缘摄之令还。复次，一切愚智当其死时，外失诸根如投黑坑，若能发声声至梵天。大力大苦大怖大畏无过死贼，唯佛一人力能救拔，能与种种人天涅槃之乐。复次，一切诸佛，世世常为一切众生故不惜身命。如释迦牟尼佛昔为太子时，出游道见癞人，敕医令治。医言：“当须不瞋人血饮之，以髓涂之，乃可得差。”太子念言：“是人难得，设使有者复不可尔。”即便以身与之令治。若为一切众生，亦复如是。佛恩深重过于父母，若使一切众生悉为父母，佛为一分，二分之中常当念佛，不应余 现代汉语译本： 生身观法： 生身观，是指在观想佛像之后，心中已经成就了佛像的观想，收摄心意进入禅定，就能得见佛像。此时，应当借助佛像来忆念佛的生身（应化之身）。观想佛陀坐在菩提树下，光明显耀，相貌奇特；或者观想佛陀在鹿野苑中端坐，为五比丘宣说四谛之法；或者观想佛陀在耆阇崛山（Grdhrakuta，又译鹫峰山）放出大光明，为大众宣说般若（Prajna，智慧）之法。像这样，随意选择一处场景，将心念专注于此，不让它向外散乱。心中观想能够安住，就能见到佛陀，全身都感到快乐，这种快乐深入骨髓。就像炎热的人得到凉爽的池水，寒冷的人得到温暖的房间一样，世间的快乐无法与此相比。 法身观法： 法身观，是指已经在空中见到佛的生身之后，应当借助生身来观想内在的法身（Dharmakaya，佛的真身），即佛的十力（Dasabala，佛具有的十种力量）、四无所畏（Catur-vaisaradya，佛的四种无所畏惧的自信）、大慈大悲以及无量的善业。就像人先忆念金瓶，然后观想瓶内的摩尼宝珠（Mani-ratna，如意宝珠）一样。所以佛的尊贵、微妙、神圣的智慧是无与伦比的，没有远近之分，没有难易之别，无限的世界都如同在眼前一样，没有一个人在佛之外，一切诸法没有不了解的。应当经常专心忆念佛，不让心散乱，如果心念到其他事物，就收摄回来。此外，一切愚笨和聪明的人在临死的时候，对外失去所有的感觉器官，就像掉进黑暗的深坑一样，如果能够发出声音，声音可以到达梵天（Brahma，天神）。大力、大苦、大怖、大畏没有超过死亡的，只有佛一人有力量能够救拔，能够给予各种人天涅槃（Nirvana，寂灭）的快乐。再者，一切诸佛，世世代代常常为了众生的缘故而不惜身命。例如释迦牟尼佛（Sakyamuni，佛教创始人）过去作为太子的时候，出游时见到一个麻风病人，命令医生去治疗他。医生说：‘应当需要不嗔恨的人的血来饮用，用骨髓来涂抹，才可以治好。’太子心想：‘这种人很难找到，即使有，也不可能这样做。’就立即把自己的身体给他用来治疗。为了一切众生，也是这样。佛的恩德深重超过父母，即使一切众生都是自己的父母，佛也占一份，在这二者之中，应当经常忆念佛，不应该...