English
English version: Cover it, so that the water from the ten directions flows into the bottle. This auspicious bottle gushes forth seven flowers, with seven distinct stems. Between each stem are seven springs of water, in each spring are seven golden flowers, and on each flower sits a Buddha, expounding the Seven Factors of Enlightenment (Saptabodhyanga) (this is called the great method of governing water). 'Furthermore, Sariputra! If a practitioner enters the Wind Samadhi (Vata-samadhi), he sees his own body transform into a nine-headed dragon. Each dragon head has nine hundred ears and countless mouths. The body's pores, ears, and mouths, like great valleys, all emit fierce winds. He should quickly remedy this. The method of remedy is to teach the practitioner to visualize his own body as a Vajra Seat (Vajrasana), and from the four directions, visualize four Vajra Wheels (Vajra-cakra) to control these winds. The Vajra Wheels then produce seven Vajra Flowers, and on the flowers, a manifested Buddha holds a bathing vessel. In the bathing vessel, a six-headed dragon moves its body, sucking in the wind, causing the winds of the ten directions to become still and unmoving. At that time, the practitioner again sees the Seven Buddhas (Sapta-buddha) and the Four Sravakas (Catur-sravaka), who again explain the Seven Factors of Enlightenment to him, gradually entering the Eightfold Noble Path (Aryastangika-marga) (this is called the great method of governing internal wind), using soft ghee to contemplate the Four Great Elements, gradually entering the realm of the holy ardor.' 'Furthermore, Sariputra! If a practitioner's Four Great Elements (Catur-mahabhuta) are coarse and rough—whether it be anger, joy, sorrow, laughter, abdominal rumbling, or releasing wind—such illnesses should be quickly remedied.' 'The method of remedy is to first contemplate the thin skin, starting from half a joint, seeing the thin skin with ninety-nine layers, like bubbles; next, contemplate the thick skin, with ninety-nine layers, like banana leaves; next, contemplate the membrane, like a cataract on the eye, with ninety-nine layers, decaying as if about to pierce through; next, contemplate the flesh, also with ninety-nine layers, like banana leaves, with insects in the middle, as thin as autumn down, each insect with four heads, four mouths, and ninety-nine tails; next, one should contemplate the bones, seeing the bones as white and bright as white crystal, with ninety-eight layers, four hundred and four veins entering between the bones, flowing up and down like banana plants; next, one should contemplate the marrow, with ninety-eight layers, like the silk of a spider web.' 'After contemplating the joints, next contemplate the skull, with four hundred and four veins directly entering the brain beneath each hair; the rest...' --------------------------------------------------------------------------------
Chinese
薄皮、厚皮、骨与身无异，唯有脑膜十四重，脑为四分，九十八重，四百四脉流注入心。大肠、小肠、脾、肾、肝、肺、心、胆、喉咙、肺腴、生熟二藏、八万户虫，一一谛观皆使空虚，皎然白净，皮皮相裹，中间明净如白琉璃。 “如是一一半节谛观，使三百三十六节皆悉明了，令心停住；复更反覆一千九百九十九遍。然后当聚气一处，数息令调，想一梵王手持梵瓶，与诸梵众至行者前，捉金刚刀授与行者。既得刀已，自剜头骨——大如马珂——置左膝上，于梵瓶中生白莲花，九节、九茎、九重。有一童子随梵王后从初莲华出，其身白色如白玉人，手执白瓶，瓶内醍醐。 “梵王髻上如意珠中出众色药置醍醐中，童子灌之从顶而入，入于脑脉，直下流注至于左脚大拇指半节。半节满已津润具足，乃至薄皮，复至一节。如是，渐渐遍满半身；满半身已，复满全身；满全身已，四百四脉众药流注，观身三百三十六节皆悉盈满。尔时，行者还取头骨安置头上，童子复以青色之药布其头上，此药滴滴从毛孔入。 “恐外风入，梵王复教作雪山酥皆令鲜白，醍醐流注如颇梨壁，持用拥身七七四十九遍，复更广大作醍醐池，白酥为华，行者坐上酥盖酥窟，梵王慈药布散酥间。 “如是谛观九百九十九遍 现代汉语译本： 薄皮、厚皮、骨头和身体没有区别，只有脑膜有十四层，脑分为四个部分，共有九十八个小部分，四百四条脉络流注入心脏。大肠、小肠、脾、肾、肝、肺、心、胆、喉咙、肺腴（指肺部的脂肪），生藏和熟藏（指消化系统中的两个部分）、八万户虫（指人体内的微生物），一一仔细观察，都使之空虚，变得洁白明净，皮肤一层层包裹，中间明亮洁净如同白色琉璃。 ‘像这样，一半一半地仔细观察身体的每一部分，使三百三十六个关节都完全明了，让心停留在这种观想中；再反复观想一千九百九十九遍。然后应当将气聚集在一处，调整呼吸，想象一位梵天（Brahma，印度教的创造之神）手持梵瓶（kamandalu，一种水瓶），与众梵天来到修行者面前，将金刚刀（vajra knife，一种象征智慧和力量的刀）授予修行者。得到刀后，自己剜下头骨——大如马珂（一种宝石）——放在左膝上，从梵瓶中生出白莲花，有九节、九茎、九重。有一个童子跟随在梵天身后，从最初的莲花中出现，他的身体白色如白玉人，手执白瓶，瓶内盛着醍醐（ghrita，一种澄清的奶油）。’ ‘梵天发髻上的如意珠（cintamani，一种能实现愿望的宝珠）中出现各种颜色的药，放入醍醐中，童子将醍醐灌注，从头顶进入，进入脑脉，直接向下流注，直到左脚大拇指的半截。半截充满后，津液滋润充足，乃至薄皮，又到一节。像这样，渐渐遍满半身；满半身之后，又满全身；满全身之后，四百四条脉络众药流注，观想身体三百三十六个关节都完全盈满。这时，修行者将头骨放回头上，童子又用青色的药涂布在他的头上，这药一滴滴地从毛孔进入。’ ‘恐怕外面的风进入，梵天又教导制作雪山酥（一种用雪山上的牛奶制成的酥油），都使其鲜白，醍醐流注如同颇梨壁（水晶墙），用它来拥抱身体七七四十九遍，又更加广大地制作醍醐池，用白酥作为莲花，修行者坐在上面，用酥油覆盖，梵天将慈悲的药物散布在酥油之间。’ ‘像这样仔细观想九百九十九遍。’
English
English version: Thin skin, thick skin, bones and body are no different, only the meninges have fourteen layers, the brain is divided into four parts, with ninety-eight smaller parts, and four hundred and four meridians flowing into the heart. Large intestine, small intestine, spleen, kidneys, liver, lungs, heart, gallbladder, throat, lung fat (referring to fat in the lungs), the two repositories of raw and cooked (referring to two parts of the digestive system), eighty thousand types of worms (referring to microorganisms in the body), observe each one carefully, making them all empty, becoming pure white and clean, skin wrapped layer upon layer, the middle bright and clean like white crystal. 'Like this, observe each half section carefully, making all three hundred and thirty-six joints completely clear, allowing the mind to dwell in this contemplation; then repeatedly contemplate one thousand nine hundred and ninety-nine times. Then one should gather the breath in one place, regulate the breathing, imagine a Brahma (the Hindu god of creation) holding a kamandalu (a water pot), coming with the Brahma assembly before the practitioner, and handing the vajra knife (a knife symbolizing wisdom and power) to the practitioner. Having received the knife, one should carve out one's own skull—as large as a makara (a type of gem)—and place it on the left knee, and from the kamandalu a white lotus flower grows, with nine nodes, nine stems, and nine layers. A boy follows behind Brahma, emerging from the initial lotus flower, his body white like a white jade person, holding a white pot, with ghrita (clarified butter) inside.' 'From the cintamani (a wish-fulfilling jewel) on Brahma's headdress, various colored medicines appear, placed into the ghrita, the boy pours the ghrita, entering from the top of the head, entering the brain meridians, flowing directly downwards, until the half section of the left big toe. After the half section is filled, the fluids are fully nourished, even to the thin skin, and then to one section. Like this, gradually filling half the body; after half the body is filled, then the whole body is filled; after the whole body is filled, the four hundred and four meridians flow with various medicines, contemplate all three hundred and thirty-six joints of the body being completely filled. At this time, the practitioner returns the skull to the head, and the boy again applies blue medicine to the head, this medicine entering through the pores drop by drop.' 'Fearing that external wind might enter, Brahma also teaches to make snow mountain ghee (a type of ghee made from milk from snow mountains), making it all fresh and white, the ghrita flowing like a crystal wall, using it to embrace the body for seven times seven, forty-nine times, and then even more broadly making a ghrita pool, using white ghee as flowers, the practitioner sits on it, covered with ghee, Brahma scattering compassionate medicine among the ghee.' 'Contemplate carefully like this nine hundred and ninety-nine times.' --------------------------------------------------------------------------------
Chinese
，然后复当想第二节。莲华中有一红色童子，持赤色药散于发间及遍身体一切毛孔，使赤色药从薄皮入乃至于髓，使心下明，遍体渐渐软。 “第三节中，莲华复敷，金色童子持黄色药，散于发间及遍身体一切毛孔，使黄色药从薄皮入乃至于髓，使心下青，遍体渐渐增长，复更增长软。 “第四节，毗琉璃童子持青色药，右手持之，散于发间及遍身体一切毛孔，使青色药从薄皮入乃至于髓，使心下赤。 “一一毛孔各下一针，从于足下上刺二针。心上作三莲花，三花之中有三火珠放赤色光，光照于心，令心下渐渐暖。然后两掌诸节各下三针，随脉上下调和诸气，生四百四脉，不触大肠、肾脉增长。复以五针刺左肠脉。如是，童子调和诸针，以不思议熏、不思议修，挽出诸针置五爪下，以手摩触遍行者身。 “第五节，绿色童子手捉玉瓶，从于粪门灌绿色药遍大、小肠、五藏诸脉，还从粪门流出此水。杂秽诸虫随水而流，不损醍醐，虫止水尽。复散绿色干药，从于发间及遍身体一切毛孔，使绿色干药从薄皮入乃至于髓，使心下白，遍体渐增柔软。 “第六节，紫色童子捉玫瑰珠瓶，盛玫瑰水遍洗诸脉，令玫瑰水从一切毛孔出，毛下诸虫皆从水出。复以一琥珀色干药，散于发间及遍身体一 现代汉语译本 然后继续观想第二节。莲花中出现一个红色童子，手持红色药粉，将其散在头发间以及遍布身体的所有毛孔，使红色药粉从皮肤表面渗入直至骨髓，使心胸部位明亮，全身渐渐柔软。 ‘第三节中，莲花再次绽放，金色童子手持黄色药粉，将其散在头发间以及遍布身体的所有毛孔，使黄色药粉从皮肤表面渗入直至骨髓，使心胸部位呈现青色，全身渐渐增长，并且更加增长柔软。 ‘第四节，毗琉璃童子（Vaidurya Kumara，青琉璃色童子）手持青色药粉，用右手拿着，将其散在头发间以及遍布身体的所有毛孔，使青色药粉从皮肤表面渗入直至骨髓，使心胸部位呈现红色。 ‘在每一个毛孔各扎下一根针，然后从脚下向上刺两针。在心上观想三朵莲花，三朵花之中有三颗火珠，放出红色光芒，光芒照耀在心上，使心胸部位渐渐温暖。然后，在两手掌的各个关节各扎三针，随着脉络上下调和各种气息，生成四百四条脉络，不触及大肠、肾脏的脉络，使其增长。再用五根针刺左侧的肠脉。就这样，童子调和各种针法，用不可思议的熏香、不可思议的修行，拔出所有的针，放在五指之下，用手摩擦触碰修行者的全身。 ‘第五节，绿色童子手拿玉瓶，从粪门灌入绿色药液，遍及大肠、小肠、五脏的各个脉络，然后这些药水又从粪门流出。各种污秽的虫子随着药水流出，不会损害醍醐（amrita，甘露），虫子停止，药水流尽。再散上绿色干药粉，从头发间以及遍布身体的所有毛孔，使绿色干药粉从皮肤表面渗入直至骨髓，使心胸部位呈现白色，全身渐渐增长柔软。 ‘第六节，紫色童子拿着盛有玫瑰水的珠瓶，用玫瑰水遍洗各个脉络，使玫瑰水从所有的毛孔流出，毛孔下的各种虫子都随着水流出。再用琥珀色的干药粉，散在头发间以及遍布身体的所有毛
English
English version Then, contemplate the second section. Within the lotus, there is a red child holding red medicinal powder, scattering it among the hairs and throughout all the pores of the body, allowing the red medicine to penetrate from the thin skin down to the marrow, making the area below the heart bright and the whole body gradually soft. ‘In the third section, the lotus blooms again, and a golden child holds yellow medicinal powder, scattering it among the hairs and throughout all the pores of the body, allowing the yellow medicine to penetrate from the thin skin down to the marrow, making the area below the heart blue, and the whole body gradually grows, further growing and becoming soft. ‘In the fourth section, the Vaidurya Kumara (Vaidurya Kumara, Lapis Lazuli colored child) holds blue medicinal powder, holding it in his right hand, scattering it among the hairs and throughout all the pores of the body, allowing the blue medicine to penetrate from the thin skin down to the marrow, making the area below the heart red. ‘Insert one needle into each pore, then insert two needles upwards from the soles of the feet. Visualize three lotus flowers above the heart, with three fire pearls within the three flowers emitting red light, illuminating the heart, gradually warming the area below the heart. Then, insert three needles into each joint of both palms, regulating the various energies up and down along the meridians, generating four hundred and four meridians, without touching the meridians of the large intestine or kidneys, allowing them to grow. Then, insert five needles into the left intestinal meridian. Thus, the child harmonizes the various needles, using inconceivable incense and inconceivable practice, pulling out all the needles and placing them under the five fingers, using his hands to rub and touch the practitioner's entire body. ‘In the fifth section, the green child holds a jade bottle, pouring green medicinal liquid from the anal gate, throughout the large intestine, small intestine, and the various meridians of the five organs, and then this water flows out from the anal gate. Various impure insects flow out with the water, without harming the amrita (amrita, nectar), the insects stop, and the water is exhausted. Then, scatter green dry medicinal powder, from the hairs and throughout all the pores of the body, allowing the green dry medicine to penetrate from the thin skin down to the marrow, making the area below the heart white, and the whole body gradually grows soft. ‘In the sixth section, the purple child holds a pearl bottle filled with rose water, washing all the meridians with rose water, allowing the rose water to flow out from all the pores, and all the insects under the hairs flow out with the water. Then, scatter amber-colored dry medicinal powder among the hairs and throughout the entire body. --------------------------------------------------------------------------------