English
English version He was then instructed to contemplate carefully: 'I see a fire suddenly arise, burning all the sinners and themselves, and everything in the pond is completely burned away.' Again, he was instructed to contemplate the place he saw. If he says: 'I see all beings, the water in the pond, and myself all restored to their original state.' Then contemplate the beings and himself. If he says: 'I see milk flowing from my own body and dripping onto the ground, but beings cannot eat it because of the heaviness of their sins.' Then teach him to contemplate with a compassionate heart. If he says: 'In a very short time, the milk turns into pus, and the hungry beings eagerly eat it. After they are full, they see fire burning under their feet, burning all the beings, and suddenly everything is extinguished.' After the practitioner sees this, he should be taught to vow not to be reborn again. Teach him to continue to contemplate the previous pond. If he says: 'I see a pond, and in the pond, lotus trees with lush branches and leaves.' After seeing this, he enters the water and sits by the trees, observing fire coming out of his body and filling the pond. In a very short time, the fire suddenly arises, burning himself and all beings, and all the water in the pond is burned away.' Immediately teach him to contemplate again. If he says: 'I see trees suddenly growing in the pond, with lush branches and leaves, and bearing sweet fruits. The practitioner sees this and goes to the trees to eat the fruits. After he is full, his body and mind are clear, peaceful, and happy.' Teach him to contemplate this pond and himself purely. If he says: 'In a very short time, everything has dried up.' When the practitioner sees this destructive scene, his heart is filled with fear, and he comes to tell the teacher. The teacher should teach him to contemplate the body as the root of suffering, and to contemplate the body as if it were a bubble. If he says: 'I see my body as a bubble, and bones emerge from my body. After they emerge, I rub them with my hands as if smoothing the ground.' Then teach him again to contemplate the body as if it were a gas bladder. If he says: 'I contemplate myself as a gas bladder, and then bones emerge. The bones are very fine, and I rub them to smear the ground, and the ground appears blue.' Teach him again to contemplate the body. If he says: 'I contemplate my body as dust, and bones emerge from my body. The bones are completely black, and I rub them to pave the ground.' Teach him to contemplate his own body and the ground. He answers: 'I observe snakes emerging from the pond, their bodies red as fire. The snakes come close to my body and turn into fire, burning my own body.' This happens seven times. In the seat, he himself --------------------------------------------------------------------------------
Chinese
然有水洒之，蛇身即灭。”教复还观身及观于地。若言：“我观须臾之间自然光出高大明好。”寻复观身。若言：“我觉和适心意快乐无有懈息，自然光来遍身满。”七反教自观身。若言：“我便自见顶上有光似如云盖，其色如银。”具足此事，应于初道，亦名观火竟。 次观水大，教令观身中何处有水？若言：“身中尽是水。”教令更观。若言：“我见水眼中现”者好。若不着：“汝观头已上水何处出？”若言：“我见水从眼中，复不堕地。眼如水沫，头中亦满。”师当问：“汝见水何似？出时悉有何相？”答言：“我见头中不温不冷。”大好。若言水温，当知非真，复教更观，要令水不温不冷乃是真相。教观咽胸已下至腹中令见水满，但莫令入臂脚中。水要颇梨色。若觉水温，尔乃是真，余者非真也。次观身中通臂脚。若言：“我见皆皮囊者相。又见水满中舍及床座处。”是水冷者尔乃是真，余者非真。若广见水者大好。次观水大从何处尽？若言：“我见水从我身中消尽，唯有空皮或如草束，火起烧尽了无有我也。” 观水大竟。 次观火大，教令观齐四边何处有火？若言：“我见齐上火起。”或言从鼻中出、或言从口中出、或言眼耳中出者，教令更观。答言：“我见鼻中五色光出其状如丝， 现代汉语译本：如果有人用水洒向蛇身，蛇身就会立刻消失。’教导他再回头观察自身以及观察地面。如果他说：‘我观察很短的时间，自然有光明出现，高大明亮美好。’就再回头观察自身。如果他说：‘我感觉和谐舒适，内心快乐没有懈怠，自然有光明到来遍满全身。’就反复教导他七次观察自身。如果他说：‘我便自己看见头顶上有光，好像云彩覆盖，它的颜色像银色。’具备了这些情况，就应该进入初道，也叫做观火完毕。 接下来观察水大（Ap-dhatu），教导他观察身体中什么地方有水？如果他说：‘身体中全部都是水。’教导他再观察。如果他说：‘我看见水在眼睛中显现’，这样就好。如果没有，就问：‘你观察头部以上的水从什么地方出来？’如果他说：‘我看见水从眼睛中出来，又不掉在地上。眼睛像水沫，头部中也充满了水。’师父应当问：‘你看见水像什么？出来的时候都有什么现象？’回答说：‘我看见头部中的水不温不冷。’这样就很好。如果说水是温热的，应当知道这不是真的，再教导他观察，一定要让水不温不冷才是真相。教导他观察咽喉胸部以下到腹部中，让他看见充满了水，但是不要让水进入手臂和脚中。水要是颇梨色（sphatika，水晶色）。如果感觉水是温热的，那才是真的，其余的就不是真的。接下来观察身体中贯通手臂和脚。如果他说：‘我看见全部都是皮囊的形状。又看见水充满了房屋以及床座的地方。’是水寒冷的，那才是真的，其余的就不是真的。如果广泛地看见水，那就非常好。接下来观察水大从什么地方消失？如果他说：‘我看见水从我的身体中消失殆尽，只有空空的皮囊或者像草捆，火烧起来就烧尽了，完全没有我了。’ 观水大完毕。 接下来观察火大（Tejo-dhatu），教导他观察身体四周什么地方有火？如果他说：‘我看见身体上方有火升起。’或者说从鼻孔中出来、或者说从口中出来、或者说从眼睛耳朵中出来，就教导他再观察。回答说：‘我看见鼻孔中有五种颜色的光出来，它的形状像丝线，’
English
English version: 'If someone were to sprinkle water on the snake's body, the snake's body would immediately disappear.' Instruct him to turn back and observe his own body and the ground. If he says, 'I observe that in a short time, light naturally appears, tall, bright, and beautiful,' then turn back and observe his own body again. If he says, 'I feel harmonious and comfortable, my mind is happy and without laziness, and light naturally comes and fills my whole body,' then repeatedly instruct him to observe his own body seven times. If he says, 'I see light on the top of my head, like a cloud covering it, and its color is like silver,' having fulfilled these conditions, he should enter the initial path, which is also called the completion of the contemplation of fire (Tejo-dhatu). Next, contemplate the element of water (Ap-dhatu), instructing him to observe where in the body there is water. If he says, 'The whole body is full of water,' instruct him to observe further. If he says, 'I see water appearing in my eyes,' that is good. If not, ask, 'Where do you see the water above your head coming from?' If he says, 'I see water coming from my eyes, but it does not fall to the ground. The eyes are like water bubbles, and the head is also full of water,' the teacher should ask, 'What does the water look like to you? What phenomena are present when it comes out?' He should answer, 'I see that the water in my head is neither warm nor cold.' That is very good. If he says the water is warm, know that it is not true, and instruct him to observe further, ensuring that the water is neither warm nor cold, which is the true appearance. Instruct him to observe from the throat and chest down to the abdomen, letting him see it filled with water, but do not let the water enter the arms and legs. The water should be the color of crystal (sphatika). If he feels the water is warm, then that is true; otherwise, it is not true. Next, contemplate the body pervading the arms and legs. If he says, 'I see that everything is in the form of skin bags. And I see water filling the house and the place of the bed.' If the water is cold, then that is true; otherwise, it is not true. If he sees water extensively, that is very good. Next, contemplate where the element of water disappears from. If he says, 'I see the water disappearing completely from my body, leaving only an empty skin bag or like a bundle of grass, which is burned up by fire, and there is no me at all.' The contemplation of the element of water is complete. Next, contemplate the element of fire (Tejo-dhatu), instructing him to observe where around the body fire is present. If he says, 'I see fire rising above the body,' or says it comes out of the nostrils, or says it comes out of the mouth, or says it comes out of the eyes and ears, instruct him to observe further. He should answer, 'I see five-colored light coming out of my nostrils, its shape like silk threads,' --------------------------------------------------------------------------------
Chinese
身中不温不冷。”此则一法，教更观之。若云：“我见火从顶上出，或言从下道出。”教令更观。云：“我见火在头上如云盖状，或言在下如云状，身澹愉安隐。”此则一法，教令更观身。云：“我见火从齐中出，喻如莲花其色如金者。”大好，教令观身中火。若言：“我行坐常见火，不但唯坐时也。行时见火，似如人持火行，常在我前大明。乃应他人怪之，而他人实不见，而身常温。”此是一法，教更久观之。云：“我见大海水其中有摩尼珠，其珠焰出如火。”此珠则是一法也。 观火大法竟。 次观风大，此风大其性细微，非条疏所解故不出。此四大是坐禅根本所由处，虽多见余相，要向此四观也。 初教观佛，先教坐定意，不令外念诸缘使人。然后将至好像前，令谛观像相好分明。然后安坐，教以心目观此像相好。若言：“我见像分明。”是一事。 教自观身，令身安坐，教还观佛。若言：“我见一佛至十佛，悉令明了。”是二事。 教令谛自观身渐安，教还观佛。若言：“我见十佛至二十佛明了。”是三事。 教自观身令身转安净，教还观佛。若言：“我见二十佛至五十佛，明了如前。”是四事。 教自观身令意转细，教还观佛。若言：“我见五十佛至百佛，相 现代汉语译本：身体中感觉不冷不热。’这是其中一种方法，教导他继续观察。如果他说：‘我看见火从头顶冒出，或者说从下身冒出。’教导他继续观察。他说：‘我看见火在头上像云盖一样，或者说在下身像云一样，身体感到平静愉快安稳。’这是其中一种方法，教导他继续观察身体。他说：‘我看见火从肚脐中冒出，像莲花一样，颜色像金子。’非常好，教导他观察身体中的火。如果他说：‘我行走坐卧常常看见火，不只是在打坐的时候。行走时看见火，好像有人拿着火行走，常常在我前面，非常明亮。’即使别人觉得奇怪，但别人实际上看不见，而我的身体常常感到温暖。’这是一种方法，教导他继续长久地观察。他说：‘我看见大海水，其中有摩尼珠（Mani珠，宝珠），那珠子发出的光焰像火一样。’这珠子就是一种方法。 观火大法结束。 接下来观察风大，这风大的性质非常细微，不是用条文和疏解就能理解的，所以不详细说明。这四大（地、水、火、风）是坐禅的根本所在，即使看到很多其他的景象，也要向这四大的方向去观察。 最初教导观佛，先教导他坐禅入定，不让外面的念头和各种事物干扰。然后带他到佛像前，让他仔细观察佛像的相好，清楚明白。然后让他安静地坐着，教他用眼睛和心来观察佛像的相好。如果他说：‘我看见佛像很清楚。’这是一件事。 教导他自己观察身体，让身体安静地坐着，教他回头观察佛。如果他说：‘我看见一尊佛到十尊佛，都非常清楚明白。’这是第二件事。 教导他仔细地观察自己的身体，渐渐地安静下来，教他回头观察佛。如果他说：‘我看见十尊佛到二十尊佛，很清楚明白。’这是第三件事。 教导他自己观察身体，让身体更加安静清净，教他回头观察佛。如果他说：‘我看见二十尊佛到五十尊佛，清楚明白如前。’这是第四件事。 教导他自己观察身体，让意念更加细微，教他回头观察佛。如果他说：‘我看见五十尊佛到一百尊佛，相
English
English version: 'The body feels neither hot nor cold.' This is one method; instruct him to observe further. If he says, 'I see fire coming out from the top of my head, or from my lower body,' instruct him to observe further. If he says, 'I see fire on my head like a cloud cover, or like a cloud below, and my body feels calm, pleasant, and peaceful,' this is one method; instruct him to observe his body further. If he says, 'I see fire coming out from my navel, like a lotus flower, its color like gold,' this is very good; instruct him to observe the fire within his body. If he says, 'I see fire often when walking, sitting, and lying down, not only when meditating. When walking, I see fire, as if someone is carrying fire, always in front of me, very bright.' Even if others find it strange, they do not actually see it, but my body always feels warm.' This is one method; instruct him to observe it for a long time. If he says, 'I see the great ocean, and within it is a Mani pearl (Mani pearl, a precious gem), the flames from the pearl are like fire,' this pearl is one method. The Great Method of Observing Fire ends. Next, observe the element of wind. The nature of this wind element is very subtle and cannot be explained by texts and commentaries, so it will not be described in detail. These four elements (earth, water, fire, wind) are the foundation of seated meditation. Even if you see many other phenomena, you must observe in the direction of these four elements. Initially, when teaching the contemplation of the Buddha, first teach him to settle into meditative concentration, preventing external thoughts and various phenomena from distracting him. Then, bring him before a Buddha image and have him carefully observe the distinct and clear marks and characteristics of the image. Then, have him sit quietly and teach him to observe the marks and characteristics of the image with his eyes and mind. If he says, 'I see the image clearly,' this is one thing. Instruct him to observe his own body, having him sit quietly, and teach him to turn back and contemplate the Buddha. If he says, 'I see one Buddha to ten Buddhas, all very clear and distinct,' this is the second thing. Instruct him to carefully observe his own body, gradually calming down, and teach him to turn back and contemplate the Buddha. If he says, 'I see ten Buddhas to twenty Buddhas, very clear and distinct,' this is the third thing. Instruct him to observe his own body, making his body even more calm and pure, and teach him to turn back and contemplate the Buddha. If he says, 'I see twenty Buddhas to fifty Buddhas, clear and distinct as before,' this is the fourth thing. Instruct him to observe his own body, making his mind even more subtle, and teach him to turn back and contemplate the Buddha. If he says, 'I see fifty Buddhas to one hundred Buddhas, the marks -------------------------------------------------------------------------------- 好如前。”是五事。