English
English version: Teaching: 'Further contemplate the navel.' That is, contemplate as instructed, seeing five-colored light flames on the crown of the head. After seeing this, report to the teacher. The teacher says, 'Further contemplate the five lights having five auspicious signs.' After contemplating as instructed, one sees a Buddha sitting in the lotus position within the light. Further contemplate what auspicious signs the Buddha in the five lights has. One sees various lotus flowers emerging from the Buddha's mouth, spreading across the earth. One is then instructed to contemplate the Buddha in the five lights, and one sees five lions emerging from the Buddha's navel. After emerging, the lions eat all the flowers that have emerged and then return to the Buddha's navel within the five lights. After the lions enter, the five lights and the Buddha enter from the crown of the head. This is called the appearance of the Lion's Arising Samadhi. The practitioner then contemplates the light entering the Buddha's body, and the practitioner's body becomes golden. After seeing the golden color, one sees something in the navel, round like the sun and moon, white and clear. After seeing this, report to the teacher. The teacher says, 'Contemplate further.' One then sees Buddhas emerging from under the armpits and from the waist, a total of four Buddhas emerging. After the four Buddhas emerge, one sees the bodies of the four Buddhas, each Buddha emitting immeasurable round sunlight, the sunlight being very clear. Because of these sunlights, one sees the sights of the four continents, from the peak of existence to the edge of the wind, all clearly, as if seeing something in the palm of one's hand without any obstruction. This is called the realm of White Pure Liberation. After seeing this, one sees the four Buddhas returning to where they emerged from. After the four Buddhas enter, one sees the white flame lights, entering from the front and exiting from the back, entering from the back and exiting from the front, entering from the left and exiting from the right, entering from the right and exiting from the left. After these four kinds of entering and exiting are completed, one sees one's own body clear and the pure light surrounding the water on all four sides. This is called the realm of Clear Purity. After seeing this light, it is called the accomplishment of Buddha Recitation Samadhi, within the four Dhyanas (meditative states). A practitioner of the Impurity Contemplation, with a good heart, comes to the teacher. Before receiving the Dharma, the teacher instructs them to sit upright in their room for seven days. If there is affinity, one feels a throbbing sensation in the body and navel, and one sees one's own body clearly, with white dew like a pearl on the toenail of the left big toe. The practitioner rises from the seat and reports what they have perceived to the teacher. The teacher instructs the practitioner in the postures of walking, standing, sitting, and lying down. If the person has many internal experiences, their vision is extremely high and far, knowing that there are many external conditions. If one --------------------------------------------------------------------------------
Chinese
心徐步视占审谛者，知缘内。若外缘者，教观冢间死尸。见已还来在房中坐，自观己身。念骨若三日不失，次观房中诸人，渐渐令见白骨，次第相续至于大海。以何相故到大海？缘见水波源。一切骨人及己身尽着璎珞，复见大水来灌其顶满于己身，满己身已令从足指出成血河。此名为厌患三昧也。 复专念前，见一切卧，唯有身在。以白师。师言：“汝自观分为五分。”所以为五分者，欲知内觉外觉为验。身若能坏作五分了者，即知今则无有我，一一亦无我，心则若住无我定门。若住定时尽见支节有刀出，诸刀刃皆有明焰出，此名无我智慧境界。 复更系心白骨，自见骨上有明星出，四边有金丸。星者，明净境界。金丸者，智慧境界二十五。此名白骨境界满也。 于十想中略出白骨相也。行人虽见白骨，于男女色故生爱心，欲除爱者应观三十六物。若观时应系心额上，系心不久，见有明珠于额而现在前，不令堕落，为心坚住故。所以有此相者，现法流出故。如是不久，教令放已入地，入地已随而观之，明净而下过于地界。所以知者，自见己身及处处见冻凌过于风界。所以知者，身体柔软过于水界。所以知者，自见己身及处处有水，上有泡出若到风界。所以知者，自见己身犹如虚空珠。若寻空还来， 现代汉语译本： 如果有人以缓慢的步伐、审慎的观察来审视真谛，他就能了解内在的因缘。如果是向外的因缘，就教他观察坟地间的死尸。看完之后回到房间中坐下，自己观察自己的身体。如果能三天不忘记观想骨骼，接着观察房间中的其他人，渐渐地让他们都显现出白骨的形象，次第相续直到大海。因为什么景象而到达大海呢？因为看见水波的源头。所有骨骼人以及自己的身体都佩戴上璎珞，又看见大水来灌注他们的头顶，充满他们的身体，充满身体之后让他们从脚趾指出变成血河。这叫做厌患三昧（disgust contemplation）。 再专心念想之前所见，看见一切都倒卧着，只有自己站立着。将此情况禀告师父。师父说：‘你自己观想将身体分为五部分。’之所以要分为五部分，是为了检验是否能知晓内在的觉受和外在的觉受。如果身体能够分解成五部分，就知道现在没有‘我’，每一部分也没有‘我’，心就能安住在无我（non-self）的定门中。如果安住在定中，就能看见所有肢体关节都有刀出现，所有刀刃都有明亮的光焰发出，这叫做无我智慧的境界。 再进一步将心专注于白骨，自己看见白骨上有明星出现，四边有金丸。明星，是明净的境界。金丸，是智慧的境界，共有二十五种。这叫做白骨境界圆满。 在十想（ten perceptions）中简略地提出白骨相。修行人即使看见白骨，仍然因为男女之色而生起爱心，想要去除爱心的人应该观想三十六物（thirty-six impurities）。如果观想时，应该将心专注于额头上，专注于额头上不久，就能看见有明珠在额头上显现出来，不要让它掉落，为了让心坚固安住。之所以有这种景象，是因为现法（present dharma）流出的缘故。像这样不久，教他放开明珠让它进入地下，进入地下之后随着它观想，明净地向下穿过地界。如何知道穿过地界呢？自己看见自己的身体以及处处看见冻凌，穿过风界。如何知道穿过风界呢？身体柔软。穿过水界。如何知道穿过水界呢？自己看见自己的身体以及处处有水，水上有气泡冒出，到达风界。如何知道到达风界呢？自己看见自己的身体犹如虚空中的珠子。如果寻着虚空返回，
English
English version: If one examines the truth with slow steps and careful observation, he will understand the inner causes and conditions. If it is an external cause, he should be taught to contemplate the corpses in the graveyard. After seeing them, he should return to his room and sit down, observing his own body. If he can maintain the contemplation of bones for three days without losing it, he should then observe the people in the room, gradually causing them to appear as white bones, successively continuing until the great ocean. What is the sign that leads to the great ocean? It is seeing the source of the water waves. All the bone-people and his own body are adorned with necklaces (璎珞, *yingluo*), and then he sees great water pouring down on their heads, filling their bodies, and after filling their bodies, causing blood rivers to emerge from their toes. This is called the Disgust Contemplation (厌患三昧, *yanhuan sanmei*). Then, focusing intently on what was seen before, he sees everything lying down, with only himself standing. He reports this to the teacher. The teacher says, 'Contemplate your own body dividing into five parts.' The reason for dividing it into five parts is to verify whether one can know the inner and outer sensations. If the body can be broken down into five parts, then one knows that there is no 'I' (我, *wo*) now, and there is no 'I' in each part either, and the mind can abide in the gate of non-self (无我, *wuwo*) concentration. If one abides in concentration, he can see knives appearing from all the limbs and joints, and all the blades have bright flames emanating from them. This is called the realm of non-self wisdom. Further focusing the mind on the white bones, he sees bright stars appearing on the bones, with golden spheres on all sides. The stars are the realm of bright purity. The golden spheres are the realm of wisdom, of which there are twenty-five. This is called the perfection of the white bone realm. The white bone aspect is briefly presented from the Ten Perceptions (十想, *shixiang*). Even if a practitioner sees white bones, he may still develop love for the forms of men and women. Those who wish to eliminate love should contemplate the Thirty-Six Impurities (三十六物, *sanshiliu wu*). When contemplating, one should focus the mind on the forehead. If one focuses on the forehead for a short time, he will see a bright pearl appearing on the forehead, and he should not let it fall, in order to make the mind firm and abiding. The reason for this appearance is that the present dharma (现法, *xianfa*) is flowing out. After a short time like this, he should be taught to release the pearl and let it enter the ground. After it enters the ground, he should follow it with his contemplation, clearly and purely going down through the earth realm. How does one know that it has passed through the earth realm? He sees his own body and everywhere he sees frozen ice, passing through the wind realm. How does one know that it has passed through the wind realm? The body is soft. Passing through the water realm. How does one know that it has passed through the water realm? He sees his own body and everywhere there is water, with bubbles rising on the water, reaching the wind realm. How does one know that it has reached the wind realm? He sees his own body like a pearl in the void. If he seeks the void and returns, --------------------------------------------------------------------------------
Chinese
明净光明随珠而来。珠若出已入行人齐中，入已见三十六物明了无碍。行人尔时得男女相定满。 白骨观法。白骨观者，除身肉血筋脉都尽，骨骨相拄，白如珂雪，光亦如是。若不见者，譬如癞人，医语其人家：“若令饮血，色同乳者，便可得差。”家中所有悉令白，作白银器盛血，语言：“饮乳，此病必差。”病言：“血也。”答言：“白物治之。汝岂不见家中诸物悉是白物，罪故见血。但当专心乳相，莫念是血也。”如是七日，便变为乳，何况实白而不能见。即见骨人，骨人之中其心生灭相续如綖贯珠。如是所见及观外身，亦复如是。若心故住精进不废，如钻火见烟、穿井见泥得水不久。若心静住，开眼见骨了了，如水澄清，则见面像；浊则不见。 观佛三昧，佛为法王，能令人得种种善法，是故坐禅之人先当念佛。佛者能令人无量罪微薄得诸禅定，至心念佛、佛亦念人。为王所念，怨家债主不能侵近；念佛亦尔，诸余恶法不能娆乱。若念佛者，佛不在世云何忆念？人之自信无过于眼，当观好像如见真佛无异。先从肉髻、眉间白毫，下至于足，复至肉髻，相相谛观。还于静处闭目思惟，系心在像使不他念，若有余缘摄之令还。心自观察如意得见，是为得观缘定。当作是念：“我亦不往，像亦不来，而 现代汉语译本：明亮的光芒随着宝珠而来。宝珠如果出现并进入人群之中，进入后就能清楚无碍地看到三十六种事物。修行人在那时就能确定获得男女之相的圆满。 白骨观的修习方法。所谓白骨观，就是观想身体的血肉筋脉全部消失，只剩下骨头与骨头相互支撑，洁白如珂雪，光亮也像珂雪一样。如果看不见白骨，就像一个麻风病人，医生告诉他的家人：‘如果让他喝血，血的颜色像乳汁一样，病就可以治好。’家人把家中所有的东西都弄成白色，用白银器皿盛血，告诉病人：‘喝乳汁，这病一定能好。’病人说：‘这是血啊。’家人回答说：‘用白色的东西来治疗。你难道没看见家中所有的东西都是白色的吗？这是因为你的罪业深重才看到血。只要专心观想乳汁的形象，不要想这是血。’这样过了七天，血就变成了乳汁，何况是真正的白色却不能看见呢？这样就能看见白骨人，在白骨人的身体中，心的生灭相续不断，就像用线穿珠子一样。像这样观想自己所见到的，以及观想自身之外的身体，也是如此。如果内心坚定，精进不懈，就像钻木取火，见到烟后，穿井取水，见到泥土后，得到水就不远了。如果内心平静安定，睁开眼睛就能清楚地看见白骨，就像水澄清后，就能看见自己的面容；水浑浊就看不见。" 观佛三昧，佛（Buddha，觉悟者）是法王，能使人获得各种善法，所以坐禅的人应当首先念佛。佛能使人无量的罪业变得轻微，获得各种禅定，至诚念佛，佛也会念着这个人。被国王所念着，怨家债主就不能侵犯；念佛也是这样，各种恶法不能扰乱。如果念佛，佛不在世，要如何忆念呢？人最相信的就是自己的眼睛，应当观想佛像，就像见到真佛一样没有差别。先从肉髻（ushnisha，佛顶的肉隆），眉间白毫（urna，两眉之间的白色毫毛），向下到足，再回到肉髻，仔细地观察佛的每一处相好。回到安静的地方，闭上眼睛思惟，把心系在佛像上，不要想其他的事情，如果有其他的事情，就把心收回来。内心自然地观察，就能如意地见到佛像，这就是得到观缘定。应当这样想：‘我也没有去，佛像也没有来，而