不淨觀法：
Contemplation of Impurity
貪欲、瞋恚、愚癡是眾生之大病，愛身著欲則生瞋恚，顛倒所惑即是愚癡，愚癡所覆故內身外身愛著浮相，習之來久染心難遣，欲除貪欲當觀不淨。瞋恚由外既爾可制，如人破竹初節為難，既制貪欲，餘二自伏。不淨觀者，當知此身生於不淨，處在胞胎，還從不淨中出。薄皮之內純是不淨，外有四大變為飲食充實其內，諦心觀察，從足至髮從髮至足，皮囊之裏無一淨者，腦膜涕唾、膿血屎尿等，略說則三十六，廣說則無量。譬如農夫開倉，種種別知麻米豆麥等。行者以心眼開是身倉，見種種惡露肝肺腸胃諸蟲動食，九孔流出不淨，常無休止。眼流眵淚、耳出結𦡲、鼻中涕流、口出唌吐、大小便孔常出屎尿，雖復衣食障覆，實是行廁。身狀如此，何由是淨？又觀此身假名為人，四大和合譬之如屋，脊骨如棟、脇肋如椽、骸骨如柱、皮如四壁、肉如泥塗，虛偽假合，人為安在？危脆非真，幻化須臾。脚骨上脛骨接之，脛骨上髀骨接之，髀骨上脊骨接之，脊骨上髑髏接之，骨骨相拄危如累卵。諦觀此身無一可取，如是心則生厭惡。常念不淨三十六物，如實分別，內身如此外身不異。若心不住，制之令還專念不淨。心住相者，身體柔軟漸得快樂。心故不住，當自訶心：「從無數劫來常隨汝故，更歷三惡道中苦毒萬端。從今日去我當伏汝，汝且隨我。」還繫其心令得成就。若極厭惡其身，當進白骨觀，亦可入初禪。行者志求大乘者，命終隨意生諸佛前，不爾必至兜率天上得見彌勒。
Greed, anger, and ignorance are the great illnesses of living beings. Clinging to the body and indulging desires gives rise to anger; being misled by delusion is ignorance. Covered by ignorance, people become attached to the superficial appearances of both their own body and the bodies of others. This habit has been cultivated for so long that the tainted mind is hard to let go. If you wish to eliminate greed, you should contemplate impurity. Anger arises from external circumstances and can be controlled accordingly. It is like splitting bamboo—the first joint is the hardest. Once greed is subdued, the other two will naturally fall in line.
What is the contemplation of impurity? Know that this body arises from impurity, dwells in the womb, and emerges from impurity. Inside the thin layer of skin, there is nothing but impurity. Externally, the four elements transform into food and drink to fill it. Carefully observe: from the feet to the hair, and from the hair to the feet, inside this bag of skin there is nothing pure. Brain matter, tears, saliva, pus, blood, urine, and excrement—briefly, there are thirty-six kinds; in detail, they are countless.
It is like a farmer opening a granary and distinguishing the various grains—sesame, rice, beans, wheat, and so on. In the same way, a practitioner opens the granary of the body with the eye of the mind and sees all kinds of filth: the liver, lungs, intestines, stomach, and various parasites moving and feeding. Nine orifices constantly leak impurities without stopping. The eyes leak tears and discharge; the ears produce wax; the nose runs with mucus; the mouth drools and spits; the anus and genitals constantly expel urine and feces. Even if clothing and food cover it up, it is truly a walking latrine. The body being like this, how can it be pure?
Furthermore, observe that this body is merely called a "person" as a provisional name. It is a combination of the four elements, like a house: the spine is the ridgepole, the ribs are the rafters, the bones are the pillars, the skin is the four walls, and the flesh is the plaster. It is an illusory, temporary combination—where is the self? Fragile and unreal, it is a magical illusion that lasts but a moment. The foot bone connects to the shinbone, the shinbone to the thighbone, the thighbone to the spine, the spine to the skull—bone upon bone, stacked as precariously as a pile of eggs.
Observe this body carefully—there is nothing in it worth clinging to. With this understanding, the mind gives rise to aversion. Always contemplate the thirty-six impure substances, distinguishing them as they truly are. The inner body is thus, and the outer body is no different. If the mind wanders, bring it back and focus exclusively on impurity. When the mind settles into this contemplation, the body becomes relaxed and gradually experiences ease.
If the mind still does not stay, scold it, saying: "From countless eons past, I have always followed you, and because of you, I have undergone all kinds of suffering in the three lower realms. From today onward, I will subdue you; you must follow me." Then bind the mind again until it becomes accomplished. If you develop extreme disgust toward the body, you may progress to the contemplation of the skeleton, and you may even enter the first dhyāna. Practitioners who aspire to the Great Vehicle will, at death, be reborn as they wish in the presence of a Buddha. If not, they will certainly reach the Tuṣita Heaven and see Maitreya.