T15n0606_修行道地經
大正藏第 15 冊 No. 0606 修行道地經
No. 606 [Nos. 607, 608]
偷迦遮覆彌經晉名修行道地捲第一(並序)
造立《修行道地經》者，天竺沙門，厥名眾護，出於中國聖興之域，幼學大業洪要之典，通盡法藏十二部經，三達之智靡不貫博，鉤玄致妙能體深奧，以大慈悲弘益眾生，助明大光照悟盲冥，敘尊甘露蕩蕩之訓，權現真人，其實菩薩也！愍念后賢庶幾道者，儻有力劣不能自前，故總眾經之大較，建易進之徑路，分別五陰成敗所趣，變起幾微生死之苦，勸迷勵惑，故作斯經。雖文約而義豐，采喻遠近，防制奸心，但以三昧禪數為務，解空歸無，眾想為宗，真可謂離患之至寂，無為之道哉！
修行道地經卷第一
西晉三藏竺法護譯
集散品第一
厥元由顯興， 灼灼逾日光， 德積甚巍巍， 勝於帝王種。 諸天及神仙， 專精暴露成， 多學博眾義， 咸皆禮最安。 天人龍鬼神， 在世而精進， 奉迎於世尊， 三界無等倫。 濟以無比慧， 生死懼了除， 佛正法眾僧， 是三德無逾。 當觀此道眼， 諦說平等法， 意采宣尊教， 猶如出甘露。 或有專修行，
【現代漢語翻譯】 現代漢語譯本
《修行道地經》的作者是來自天竺（India）的沙門（Buddhist monk），名叫眾護。他出生於中國聖賢輩出的地方，從小學習博大精深的典籍，通曉法藏（Dharma treasury）十二部經，對於三達之智（three kinds of higher knowledge）無不貫通博覽，能夠探究玄妙之處，體會深奧的道理。他以大慈悲心弘揚佛法，利益眾生，幫助開啟智慧之光，照亮那些盲昧無知的人們。他闡述尊貴的甘露般的教誨，權且示現為凡人，實際上是菩薩！他憐憫後世那些資質駑鈍、不能自我前進的學道之人，所以總括眾經的大概內容，建立容易進入的途徑，分別解說五陰（five aggregates）的成敗和所趨向，以及變動產生的細微之處和生死輪迴的痛苦，勸誡迷惑之人，勉勵懈怠之人，所以撰寫了這部經。雖然文字簡略，但義理豐富，引用的比喻或遠或近，用以防範和控制奸詐之心，只是以三昧（Samadhi，concentration）禪數為要務，解釋空性，歸於無，以眾想（various thoughts）為宗旨，真可以說是遠離憂患的至高寂靜，無為的真理啊！ 《修行道地經》卷第一 西晉三藏竺法護譯 集散品第一 其根本由顯揚興起，光芒照耀勝過日光， 德行積累極其巍峨盛大，勝過帝王種姓。 諸天（Devas）以及神仙（Immortals），專心精進顯露成就， 廣博學習眾多義理，都恭敬地禮拜最安穩者。 天人（Devas and humans）、龍（Nagas）、鬼神（Spirits），在世間精進修行， 奉迎於世尊（Bhagavan，World-Honored One），在三界（Three Realms）中沒有可以與之相比的。 用無比的智慧救濟眾生，永遠斷除生死輪迴的恐懼， 佛（Buddha）、正法（Dharma）、眾僧（Sangha），這三者功德沒有可以超越的。 應當觀察這通往真理的眼睛，真實宣說平等之法， 用心採擷宣揚尊貴的教誨，猶如涌出甘露。 或許有人專心修行，
【English Translation】 English version
The author of the Śikṣāpadādeśa Sūtra is the Śramaṇa (Buddhist monk) named Dharmarakṣa from India. He was born in a region of China known for its sages, and from a young age, he studied vast and profound scriptures. He was thoroughly versed in the twelve divisions of the Dharma Treasury, and he had comprehensive knowledge of the three kinds of higher knowledge. He was able to explore profound mysteries and understand deep principles. With great compassion, he propagated the Dharma to benefit sentient beings, helping to illuminate the light of wisdom and enlighten those who are ignorant. He expounded the noble nectar-like teachings, appearing as an ordinary person, but in reality, he was a Bodhisattva! He pitied those of later generations who were of inferior ability and unable to progress on their own. Therefore, he summarized the main points of various sutras and established an easy path to follow, explaining the success and failure of the five aggregates and their tendencies, as well as the subtle changes that arise and the suffering of birth and death. He exhorted the deluded and encouraged the lazy, and thus he composed this sutra. Although the text is concise, the meaning is rich. The metaphors used are both near and far, to prevent and control treacherous minds. It focuses on Samadhi (concentration) and meditation, explaining emptiness and returning to non-being, with various thoughts as its principle. It can truly be said to be the ultimate tranquility of freedom from suffering, the truth of non-action! Śikṣāpadādeśa Sūtra, Volume 1 Translated by Dharmarakṣa of the Western Jin Dynasty Chapter 1: Collection and Dispersion Its origin arises from manifestation, shining brighter than the sunlight, The accumulation of virtue is extremely majestic and great, surpassing the royal lineage. Devas (gods) and immortals, with focused diligence, reveal their accomplishments, Extensively learning numerous meanings, all respectfully bow to the most peaceful one. Devas and humans, Nagas (dragons), and spirits, diligently practice in the world, Welcoming the Bhagavan (World-Honored One), who is unparalleled in the Three Realms. Rescuing beings with incomparable wisdom, forever eliminating the fear of birth and death, The Buddha, the Dharma, and the Sangha, these three virtues are unsurpassed. One should observe this eye of the path, truthfully speaking the Dharma of equality, Carefully gathering and proclaiming the noble teachings, like the flowing of nectar. Perhaps there are those who diligently practice,
觀察於世俗， 眾鬧若干種， 生死之不安。 沉溺於世根， 猶朽車沒泥， 不能自拔濟， 當從經典要。 亦如采諸花， 愍世是故演， 專聽修行經， 除有令至無。
於是當講修行道經。生死老病憂結啼哭，諸不可意眾惱集會，專修行者在家出學，欲令究竟清凈之法，志不轉還遂至甘露，眾患為絕。其無救護無所依仰，唯當棄捨一切諸求，是故修行欲離惱者，常當精進奉行此經。即說頌曰：
墮生老死而憂惱， 身心所興有眾苦， 欲得濟度不復還， 學修行道莫有厭。
何謂無行？何謂為行？云何修行？云何修行道？其無行者，謂念淫怒欲害親屬，諸天國土弊友毀戒，習惡粗言聽於不善，不好學問自輕自慢，興有著想起邪計常，貪樂有身所居之處，習近女色放逸懈怠，而著情慾不離怒癡，多緣眾求人舍遠避，縱恣自是放心睡疑，失於精進常懷恐怖，根門不定追逐眾事，多於言語無有節度，思樂長路反論邪說，樂說戾事順逐非法，遠於道義是謂無行；此于無為而不可行。於是頌曰：
瞋恚貪慾念害命， 常有樂身不凈想， 邪智反順若干瑕， 佛說是輩不可行。
何謂可行？不起瞋恚不念加害，親近善友奉戒清凈，言輒以道受教學問，不自輕慢
【現代漢語翻譯】 現代漢語譯本： 觀察世俗眾生，他們身處各種各樣的喧鬧之中，為生死的無常而感到不安。 他們沉溺於世俗的根源，就像朽壞的車子陷入泥潭，無法自拔，應當從佛經的要義中尋求出路。 也像採摘各種鮮花一樣，因為憐憫世人，所以宣講佛法，專心聽聞和修行佛經，從有為達到無為的境界。 因此，應當宣講修行道經。生死、衰老、疾病、憂愁、煩惱、哭泣，各種不如意的事情困擾著人們，專心修行的人，無論在家還是出家，都希望達到究竟清凈的境界，意志堅定不退轉，最終達到甘露的境界，一切苦難都得以斷絕。對於那些沒有救助、沒有依靠的人，唯一應當做的就是捨棄一切追求，因此，想要脫離煩惱的修行人，應當經常精進地奉行此經。即說頌曰： 墮落在生老病死和憂愁煩惱之中，身心所產生的都是痛苦，想要得到解脫不再輪迴，學習修行之道不要厭倦。 什麼叫做『無行』？什麼叫做『為行』？什麼叫做『修行』？什麼叫做『修行道』？所謂的『無行』，就是指心中想著淫慾、憤怒、想要加害他人和親屬，貪戀諸天和國土，結交惡友、毀壞戒律，習慣於惡劣粗俗的言語，聽信不善之言，不好好學習，自我輕賤和傲慢，產生有為的念頭，持著邪見，執著于常，貪戀安樂，貪戀身體所居住的地方，習慣於親近女色，放縱懈怠，執著于情慾，不能遠離憤怒和愚癡，過多地攀緣外物，人們都捨棄遠離，放縱自己，自以為是，放任睡眠和疑惑，喪失精進之心，經常懷有恐懼，六根不定，追逐各種事物，話語過多而沒有節制，思念享樂，談論邪說，喜歡談論乖戾之事，順從非法之事，遠離道義，這就是所謂的『無行』；這樣的人對於無為法是無法修行的。於是說頌曰： 嗔恨、貪慾、想著加害生命，經常想著身體的享樂和不凈，邪惡的智慧，反常悖逆，有各種各樣的缺點，佛說這樣的人是不可修行的。 什麼叫做『可行』？就是指不生起嗔恨，不念著加害他人，親近善友，奉持戒律，清凈身心，說話合乎道理，接受教誨和學習，不自我輕賤和傲慢。
【English Translation】 English version: Observing the world, beings are in various kinds of turmoil, feeling uneasy about the impermanence of birth and death. They are immersed in the roots of the world, like a decayed cart stuck in the mud, unable to extricate themselves. They should seek a way out from the essence of the scriptures. It is like picking various flowers. Because of compassion for the world, the Dharma is preached, and one should listen attentively and practice the scriptures, reaching the state of non-action from action. Therefore, the Sutra of the Path of Practice should be preached. Birth, old age, sickness, sorrow, affliction, and weeping, all kinds of unsatisfactory things trouble people. Those who practice diligently, whether at home or as renunciates, hope to reach the ultimate state of purity, with unwavering determination, eventually reaching the state of nectar, where all suffering is cut off. For those who have no help and no reliance, the only thing to do is to abandon all pursuits. Therefore, practitioners who want to escape affliction should always diligently uphold this Sutra. Thus, the verse says: Falling into birth, old age, death, sorrow, and affliction, all that arises from body and mind is suffering. If you want to be liberated and not return, learn the path of practice and do not be weary. What is called 'non-practice'? What is called 'practice'? What is called 'cultivation'? What is called 'the path of cultivation'? The so-called 'non-practice' refers to thinking of lust, anger, wanting to harm others and relatives, being greedy for heavens and lands, making bad friends, breaking precepts, being accustomed to evil and vulgar speech, listening to unkind words, not studying well, self-deprecation and arrogance, generating thoughts of action, holding wrong views, clinging to permanence, being greedy for pleasure, being greedy for the place where the body resides, being accustomed to being close to women, being indulgent and lazy, clinging to emotions and desires, not being able to stay away from anger and ignorance, clinging to external things too much, people abandon and stay away, indulging oneself, being self-righteous, indulging in sleep and doubt, losing the mind of diligence, often harboring fear, the six roots are unstable, chasing various things, speaking too much without restraint, thinking of pleasure, talking about heresies, liking to talk about perverse things, following illegal things, staying away from morality, this is called 'non-practice'; such people cannot practice the unconditioned Dharma. Thus, the verse says: Hatred, greed, thinking of harming life, often thinking of the pleasure and impurity of the body, evil wisdom, perverse and rebellious, with various shortcomings, the Buddha said that such people cannot practice. What is called 'practice'? It refers to not generating hatred, not thinking of harming others, being close to good friends, upholding precepts, purifying body and mind, speaking in accordance with reason, accepting teachings and learning, not self-deprecating and arrogant.
念計無常，苦空非身處於可居，不習女色除其放逸，常志精進滅于塵勞，少食知節救攝身行，宿夜覺悟斂心不忘，無有狐疑不懷恐怖，寂定根門無有眾緣，所說輒正平等解脫，樂於閑居所觀如諦，所未獲法當以懷來，諸可逮法堅持不忘，歡心採取法化之要，于諸衣食而知止足，志存經道而無厭極，習計非常，不樂世間穢食諸想也。無為之道所為寂然，如是輩法近於無為，是謂可行。行在何許？謂之泥洹。於是頌曰：
戒凈志樂無我想， 唯聽經義隨善友， 所見審諦如教行， 佛說此則無為道。 諸可所趣眾法念， 定若干意無苦厭， 是為講說德所聚， 攝定諸根是謂行。
何謂修行？云何為行？謂能順行，修習遵奉，是為修行；其修及習，是謂為行。
何謂修行道？專精寂道是為修行道。其彼修行而有三品：一曰凡夫，二曰學向道，三無所學也。所謂凡夫修行，新學舊學未成，為此輩說修行道經；其不學者，以為通達，何所復論。彼所以謂，修行道地經寂然而觀。云何寂觀？趣于沙門四德之果。云何四德？謂為有餘泥洹之界。云何有餘？謂其當至無為之界。云何當至無為之界？謂眾苦本一切除盡。是故行者欲舍一切劇苦之惱，常當專精不興異行，不傷教禁修建寂觀；假使行者毀戒
【現代漢語翻譯】 現代漢語譯本：
常念事物變化無常，體悟痛苦、空虛和無我的道理，安住于可以安居之處。不貪戀女色，去除放縱散逸之心，常立志精進修行，滅除塵世的煩惱。飲食適量，懂得節制，愛護自己的身體行為。日夜保持覺醒，收斂心神，不忘正念。心中沒有疑惑，不懷恐懼，使六根清凈安定，不受外緣干擾。所說的話語正直，平等對待一切眾生，最終獲得解脫。喜愛清靜閑居，所觀察到的事物都如實不虛。對於尚未獲得的佛法，應當心懷嚮往；對於已經獲得的佛法，要堅持不忘。以歡喜心採納佛法的精要，對於衣食住行等物質需求，要懂得適可而止。立志于研究佛經和修行佛道，永不厭倦。學習體悟萬物無常的道理，不貪戀世間的污穢食物和虛妄的念頭。無為之道，所作所為皆歸於寂靜。像這樣修行的人，接近於無為的境界，這就是可以修行的道路。這條道路通向何處？通向涅槃（Nirvana）。
因此，用偈頌說道：
持戒清凈，心懷喜樂，體悟無我，
唯有聽聞佛經的真義，親近善友。
所見所聞都經過審慎的思考，按照佛陀的教導去修行，
佛陀所說的，就是這無為之道。
對於所有可以追求的佛法，心懷正念，
專注而堅定，沒有痛苦和厭倦。
這就是講經說法，積累功德，
收攝安定六根，這就是修行。
什麼叫做修行？什麼叫做行？能夠順應佛法而行，修習並遵奉佛法，這就叫做修行；其中的修習和練習，就叫做行。
什麼叫做修行道？專心精進于寂靜之道，這就叫做修行道。修行的人有三種品類：第一種是凡夫，第二種是正在學習趨向正道的人，第三種是已經無需再學的人。所謂凡夫的修行，是指新學和舊學都尚未成就，所以為這些人講說修行道經；對於那些已經通達的人來說，還用再說什麼呢？所以說，修行道地經的要義在於寂靜地觀察。什麼叫做寂靜地觀察？就是趨向于沙門（Sramana）四種功德的果位。什麼叫做四種功德？就是指有餘涅槃（Nirvana）的境界。什麼叫做有餘？就是指將要到達無為的境界。什麼叫做將要到達無為的境界？就是指眾苦的根源全部斷除。因此，修行的人想要捨棄一切劇烈的痛苦和煩惱，應當常常專心精進，不生起其他的行為，不違犯佛陀的教誡和禁令，修習建立寂靜的觀想。假使修行的人毀壞了戒律
【English Translation】 English version:
Constantly contemplate impermanence, understand suffering, emptiness, and non-self, and reside in a suitable dwelling. Do not crave female beauty, eliminate indulgence and dissipation, constantly aspire to diligent practice, and extinguish worldly afflictions. Eat sparingly, know moderation, and cherish your physical actions. Remain awake day and night, collect your mind, and do not forget mindfulness. Have no doubts, harbor no fears, purify and stabilize the six senses, and be undisturbed by external conditions. Speak truthfully, treat all beings equally, and ultimately attain liberation. Delight in quiet solitude, and observe things as they truly are. For the Dharma (law, teaching) not yet attained, cherish aspiration; for the Dharma already attained, hold it firmly and do not forget. Joyfully embrace the essence of Dharma, and know contentment with material needs such as clothing and food. Aspire to study the scriptures and practice the path, never becoming weary. Learn to understand the principle of impermanence, and do not crave the defiled food and deluded thoughts of the world. The path of non-action is one where all actions return to stillness. Those who practice in this way approach the realm of non-action; this is the path that can be practiced. Where does this path lead? It leads to Nirvana (extinction of suffering).
Therefore, it is said in verse:
With pure precepts, joyful mind, and understanding of non-self,
Only listen to the meaning of the scriptures and associate with virtuous friends.
What is seen and heard is carefully considered, and practice is followed according to the Buddha's teachings,
What the Buddha taught is the path of non-action.
For all the Dharma that can be pursued, hold right mindfulness,
Be focused and steadfast, without suffering or weariness.
This is the explanation of the Dharma, the accumulation of merit,
Collecting and stabilizing the six senses, this is practice.
What is called practice? What is called action? To be able to act in accordance with the Dharma, to cultivate and follow the Dharma, this is called practice; the cultivation and practice within it is called action.
What is called the path of practice? To be wholeheartedly diligent in the path of stillness, this is called the path of practice. There are three categories of practitioners: the first is the ordinary person (凡夫, Fanfu), the second is the one who is learning and moving towards the path (學向道, Xue xiang dao), and the third is the one who no longer needs to learn (無所學, Wu suo xue). The so-called practice of the ordinary person refers to those whose new and old learning have not yet been accomplished, so the Sutra on the Path of Practice is taught for these people; for those who have already attained understanding, what more needs to be said? Therefore, it is said that the essence of the Sutra on the Ground of the Path of Practice lies in observing in stillness. What is called observing in stillness? It is to move towards the fruit of the four virtues of a Sramana (沙門, Shamen). What are the four virtues? They refer to the realm of Nirvana with remainder (有餘泥洹, You yu ni huan). What is called remainder? It refers to the realm of non-action that is to be reached. What is called the realm of non-action that is to be reached? It refers to the complete eradication of the root of all suffering. Therefore, if a practitioner wishes to abandon all intense suffering and affliction, they should always be wholeheartedly diligent, not engaging in other practices, not violating the Buddha's precepts and prohibitions, and cultivating and establishing quiet contemplation. If a practitioner violates the precepts
傷教，不至寂觀，唐捐功夫。譬如有人鉆木求火，數數休息而不專一，終不致之，既不獲火唐勞其功；其懈怠心欲求無為，譬猶亦然。於是頌曰：
常得寂然行於定， 當舍憍慢及輕戲， 以奉修行莫毀失， 譬如冥夜開目行。 如是行者見所趣， 智慧若斯精進前， 奉于正化未曾懈， 乃致靜漠無為道。 徹睹眾玄微妙事， 觀採大德所說教， 此經洪訓名寂觀， 吾鈔眾經以演說。
修行道地經五陰本品第二
從若干經采明要， 立不老死甘露言， 耳所聽聞明者行， 清凈之慧除垢冥。 入于寂然若日光， 譬如月行照眾星， 已獲度世當受教， 是盛無量如秋月。 恭奉羅漢而稽首， 能仁如空頭面禮， 歸命巍巍獲甘露， 除世根芽種種欲。 生若干種之果實， 欣樂憂戚為諸枝， 佛解五陰而本無， 當觀眾經從其原。
修行道者，當復觀身五陰之本。色、痛、想、行、識，是謂五陰也。譬如有城若干家居，東西南北合乃為城。色亦如是，亦不一色為色陰也；痛、想、行、識亦復如此。非但一識名為識陰，彼有十入，或色觀法，是為色陰也。八百痛樂名之痛陰，想、行、識陰各有八百，乃名為陰。解五陰本亦當如斯。於是
【現代漢語翻譯】 現代漢語譯本： 傷于教法，卻不能達到寂靜的觀照，這是白費功夫。比如有人鉆木取火，卻時常停歇而不專心，最終不能得到火，這樣既得不到火，又白白耗費了力氣；那懈怠的心想要尋求無為的境界，也就像這樣。因此作頌說： 常常能夠在寂靜中修行禪定，應當捨棄驕慢和輕浮嬉戲，以恭敬之心奉行修行，不要毀壞喪失，就像在黑暗的夜晚睜開眼睛行走一樣。像這樣修行的人能夠見到所要到達的地方，智慧就像這樣精進向前，奉行正法教化從不懈怠，才能達到寂靜無為的道。徹底洞察各種玄妙的事情，觀察採納大德所說的教誨，這部經典的宏大訓誡名為《寂觀》，我抄錄眾多經典來演說。 《修行道地經·五陰本品》第二 從許多經典中採摘精要，立下不老不死的甘露之言，耳朵所聽聞的，明智的人就去實行，清凈的智慧能夠去除污垢和黑暗。進入寂靜就像日光一樣，又像月亮執行照亮眾星，已經獲得度脫世俗的方法，應當接受教誨，這種盛況是無量的，就像秋天的月亮一樣。恭敬地向阿羅漢稽首，向如虛空般的能仁（佛陀）頂禮，歸命于巍峨的佛陀，獲得甘露，去除世間根芽般的種種慾望。產生各種各樣的果實，喜悅、快樂、憂愁、悲傷是它的各個枝條，佛陀開解五陰的本性是空無，應當觀察眾多經典，從它的根源入手。 修行道的人，應當進一步觀察自身五陰的根本。色（物質）、受（感受）、想（思維）、行（意志）、識（意識），這就是所謂的五陰。比如有一座城，有許多人家居住，東西南北合在一起才成為一座城。色也是這樣，也不是單一的色就稱為色陰；受、想、行、識也是這樣。不是隻有一種識才稱為識陰，其中有十入（六根加六境），或者對色的觀察方法，這稱為色陰。八百種苦樂稱為受陰，想陰、行陰、識陰各有八百種，才稱為陰。理解五陰的本性也應當像這樣。因此說。
【English Translation】 English version: Wounded by the teachings, yet failing to attain tranquil contemplation, is a wasted effort. It's like someone trying to start a fire by rubbing wood, but frequently stopping and lacking focus, ultimately failing to produce fire. They neither obtain fire nor avoid wasting their effort. Similarly, a lazy mind desiring to seek non-action is just like that. Therefore, a verse is sung: Constantly able to practice meditation in tranquility, one should abandon arrogance and frivolous play, and reverently uphold practice without ruining or losing it, like walking with open eyes in the dark night. Those who practice in this way can see where they are going, and wisdom advances with such diligence, upholding the correct teachings without ever slacking, and thus attaining the path of tranquil non-action. Thoroughly perceive all the profound and subtle matters, observe and adopt the teachings spoken by great virtues. This classic's grand instruction is named 'Tranquil Contemplation,' and I transcribe many classics to expound it. 'The Sutra on the Stages of Practice, Chapter Two: The Root of the Five Skandhas' Extracting the essentials from numerous sutras, establishing the words of ambrosia that do not age or die, what the ears hear, the wise put into practice, and pure wisdom removes defilement and darkness. Entering tranquility is like sunlight, and like the moon traveling and illuminating the stars. Having obtained the method to cross the world, one should receive teachings. This flourishing is immeasurable, like the autumn moon. Reverently bowing to the Arhats, paying homage to the Benevolent One (Buddha) like the empty sky, taking refuge in the majestic Buddha, obtaining ambrosia, and removing all desires like the roots and sprouts of the world. Producing various kinds of fruits, joy, happiness, sorrow, and grief are its various branches. The Buddha explains that the nature of the five skandhas is emptiness, and one should observe the numerous sutras, starting from their origin. Practitioners of the path should further observe the root of the five skandhas of their own body. Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), these are called the five skandhas. It's like a city with many households, where east, west, north, and south come together to form a city. Form is also like this; it is not just a single form that is called the form skandha. Feeling, perception, mental formations, and consciousness are also like this. It is not just one kind of consciousness that is called the consciousness skandha. There are ten entrances (the six senses plus their objects), or methods of observing form, which are called the form skandha. Eight hundred kinds of suffering and joy are called the feeling skandha. The perception, mental formations, and consciousness skandhas each have eight hundred, and these are called skandhas. Understanding the nature of the five skandhas should also be like this. Therefore, it is said.
頌曰：
色痛想行識， 五陰之所起， 譬如有大城， 若干家名色。 非一色為色， 凡有十色入， 痛樂有八百， 想行識亦爾。 慧人解此法， 若干乃名陰， 分別知非一， 行者之所念。
修行道地經五陰相品第三
合集眾事而相連， 用離慧言舍佛教， 習於愚癡不了了， 譬如有樹多枝葉， 其五觚生而分佈， 無巧便種亦如是， 當了五陰為若斯， 黠人解慧明知此。 所以生長有姓地， 所講法言如蜜涂， 比丘譬蜂采華味， 猶若蓮華之開剖。 其慧覺了勝日出， 佛復超越勝蓮花， 佛之清潔無所著， 是故稽首歸命尊。 其相淡然達無礙， 寂寞無想而得定， 未曾有退還墮落， 而以救濟至無為。 秉意將導而示現， 教訓群萌如己行， 以愍傷吾是故說， 乃為當來眾生類。
其修行者當解五陰相。云何各知五陰之相？有光明為色，有像相亦復為色，手所獲持亦名為色，若示他人亦復是色也。習樂為痛，不樂、不苦亦復是痛，是為痛想也。識相為想，若男、若女及餘眾物，是曰思想。有所造作名之為行，若作善行、若作惡行，亦不善惡，是謂為行。曉想為識，善、不善、亦非有善亦非不善
【現代漢語翻譯】 現代漢語譯本 偈語： 色、受、想、行、識，這五陰（五蘊，構成個體存在的五種要素）所生起，就像有一座大城，其中有許多家族和名號。 不是單一的顏色稱為色，凡是有十種色入（眼、耳、鼻、舌、身、意所對的色、聲、香、味、觸、法）都屬於色。感受快樂有八百種，想、行、識也是如此。 有智慧的人理解這些法，若干種要素才被稱為陰（蘊），分別知道它們不是單一的，這是修行者所應思考的。
《修行道地經·五陰相品第三》
聚集眾多事物而相互連線，用遠離智慧的言語捨棄佛教，習慣於愚癡而不能明瞭，就像有一棵樹有很多枝葉。 它的五個角（五陰）生出並分佈，沒有巧妙的方法種植也是如此，應當瞭解五陰就是這樣，聰明的人理解智慧並明白這些。 所以生長有姓氏和地域，所講的法如同塗上蜂蜜，比丘（佛教出家男眾）就像蜜蜂採花的味道，如同蓮花開放。 他的智慧覺悟勝過太陽升起，佛又超越勝過蓮花，佛的清凈沒有執著，因此稽首（以頭觸地）歸命于尊者。 他的相貌淡泊而通達無礙，寂靜無想而得到禪定，未曾有退還墮落，而以救濟達到無為（涅槃）。 秉持意念引導並示現，教訓眾生如同自己所行，因為憐憫我所以說，乃是爲了當來的眾生。
修行的人應當瞭解五陰的相。如何各自知道五陰的相？有光明是色，有形象也是色，手所能獲得和持有的也稱為色，如果展示給他人也是色。習慣於快樂是受，不快樂、不痛苦也是受，這就是受想。識別相狀是想，若是男人、女人以及其他事物，這叫做思想。有所造作叫做行，若是作善行、若是作惡行，或者非善非惡，這叫做行。理解思慮叫做識，善、不善、或者非善非不善。
【English Translation】 English version Verse: Form (色, rupa), sensation (痛, vedana), perception (想, samjna), volition (行, samskara), and consciousness (識, vijnana)—these five skandhas (陰, skandha, aggregates that constitute individual existence) arise. It's like a large city with numerous families and names. It's not a single color that is called form; all ten sense bases (色入, ayatanas, the six internal and six external sense bases) are included in form. There are eight hundred kinds of pleasurable sensations, and so are perception, volition, and consciousness. A wise person understands these dharmas (法, dharma, teachings), and several elements are called skandhas. They discern that they are not singular; this is what practitioners should contemplate.
《Sutra on the Stages of Practice: The Chapter on the Characteristics of the Five Skandhas, Third》
Gathering many things and connecting them together, abandoning the Buddha's teachings with words devoid of wisdom, being accustomed to ignorance and not understanding clearly, is like a tree with many branches and leaves. Its five corners (the five skandhas) arise and are distributed. Without skillful means, planting is also like this. One should understand that the five skandhas are like this; a clever person understands wisdom and knows this clearly. Therefore, growth has lineage and place. The spoken dharma is like being smeared with honey. A Bhikkhu (比丘, Buddhist monk) is like a bee collecting the taste of flowers, like a lotus flower opening. His wisdom and awakening surpass the rising sun. The Buddha surpasses even the lotus flower. The Buddha's purity is without attachment; therefore, I bow my head and take refuge in the Honored One. His appearance is serene and reaches unobstructedness, tranquil and without thought, attaining samadhi (定, samadhi, meditative state). There has never been regression or falling, but with salvation reaching non-action (無為, nirvana). Holding intention, guiding and manifesting, teaching sentient beings as he himself practices, because of compassion for me, he speaks, for the sake of future sentient beings.
Practitioners should understand the characteristics of the five skandhas. How does one know the characteristics of the five skandhas individually? Having light is form, having an image is also form, what the hand can obtain and hold is also called form, and if shown to others, it is also form. Being accustomed to pleasure is sensation, not pleasure and not pain is also sensation; this is sensation and perception. Recognizing characteristics is perception; whether it is a man, a woman, or other things, this is called thought. What is created is called volition; whether doing good deeds, doing bad deeds, or neither good nor bad, this is called volition. Understanding and thinking is called consciousness; good, not good, or neither good nor not good.
，曉是為識。如是各了五陰之相。於是頌曰：
色者不安多瑕穢， 佛說經教實如應， 如其所言隨順行， 分別五陰若干相。
修行道地經分別五陰品第四
而以甘露滅盛火， 消除五陰諸苦本， 其慧光明喻日光， 三界普奉吾亦歸。 佛能仁尊深慧力， 解了清凈之智黠， 順其所知而現義， 采佛法教隨應說。 當分別解聽其講， 今者導彼順定意， 別了五陰本所興， 博引眾義善思之。
其修行者當分別了五陰行本。何謂曉了五陰之本？譬如四衢墮貫真珠，有人見之，意中欣然欲往斂取。其人目見真珠之貫謂應色陰，愛樂可意是謂痛陰，初始見之識是貫珠名為想陰，其人生意欲取貫珠是為行陰，分別貫珠是為識陰，如是五陰。如是五陰，如一貫珠一時俱行，造若干行，若從心出，如一貫珠同時俱興，退從五陰。一切諸人亦復如是，目所見色五陰皆從，如是耳聲、鼻香、舌味、身更、心法，心中四陰為無色陰。如是為別五陰之本。於是頌曰：
無極之德分別說， 如其所講經中義， 貪慾者迷不受教， 吾今順法承其講。
修行道地經五陰成敗品第五
明智之無世尊要， 調順無低獲其際， 已超境界無邊岸， 稽首世尊稱
【現代漢語翻譯】 現代漢語譯本：，曉是為識。像這樣各自了解五陰（色、受、想、行、識，構成個體存在的五種要素）的相狀。於是用頌文說： 『色身不安穩，多有瑕疵污穢，佛所說的經典教誨真實不虛，應當按照佛所說的去修行，分別五陰的各種相狀。』 《修行道地經分別五陰品第四》 用甘露熄滅熊熊燃燒的烈火，消除五陰所帶來的各種痛苦的根源，那智慧的光明就像太陽的光芒，三界眾生普遍敬奉，我也歸依。佛是能仁至尊，具有深刻的智慧力量，瞭解清凈的智慧，順應他所知曉的而顯現真義，採納佛的教誨並隨應宣說。應當分別理解並聽聞他的講解，現在引導他們順應禪定的意念，分別瞭解五陰的本源，廣泛引用各種意義並善加思考。 修行的人應當分別瞭解五陰執行的根本。什麼叫做了解五陰的根本？譬如在四通八達的道路上掉落了一串真珠，有人看見了，心中欣喜，想要前去拾取。那人眼睛看見真珠串，這可以稱為色陰，喜愛這種可意的感覺，這可以稱為受陰，最初看見並認識這是真珠串，可以稱為想陰，那人產生想要拾取真珠串的意念，這是行陰，分別這是真珠串，這是識陰，像這樣五陰，就像一串真珠一樣同時執行，造作各種行為，如果從心念出發，就像一串真珠同時興起，退沒也從五陰開始。所有的人也都是這樣，眼睛所見到的顏色，五陰都跟隨而來，像這樣耳朵聽到的聲音、鼻子聞到的香氣、舌頭嚐到的味道、身體感受到的觸覺、心中產生的念頭，心中產生的四陰是無色陰。像這樣是分別五陰的根本。於是用頌文說： 『無上的功德分別解說，就像經典中所講的意義，貪婪的人迷惑不接受教誨，我現在順從佛法，聽從他的講解。』 《修行道地經五陰成敗品第五》 明智沒有世尊重要，調伏順從沒有低下的地方才能獲得究竟，已經超越了無邊無際的境界，稽首世尊，稱念。
【English Translation】 English version: , 'Xiao' is to know. Thus, each understands the characteristics of the five skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute individual existence). Then, a verse says: 'The body is unstable and full of flaws and impurities. The Buddha's teachings in the scriptures are true and reliable. One should practice according to what the Buddha said, distinguishing the various characteristics of the five skandhas.' 'The Sutra on the Practice of the Path, Chapter Four on Distinguishing the Five Skandhas' Using nectar to extinguish the raging fire, eliminating the roots of various sufferings brought about by the five skandhas, the light of that wisdom is like the light of the sun. All beings in the three realms universally revere it, and I also take refuge. The Buddha is the Sakyamuni, possessing profound wisdom and power, understanding pure wisdom, manifesting the true meaning in accordance with what he knows, adopting the Buddha's teachings and proclaiming them accordingly. One should distinguish and understand and listen to his explanations, now guiding them to follow the intention of samadhi, separately understanding the origin of the five skandhas, widely citing various meanings and contemplating them well. Practitioners should separately understand the root of the operation of the five skandhas. What is meant by understanding the root of the five skandhas? For example, a string of pearls falls on a thoroughfare. Someone sees it and is delighted in their heart, wanting to go and pick it up. That person's eyes see the string of pearls, which can be called the form skandha; liking this pleasing feeling can be called the feeling skandha; initially seeing and recognizing that it is a string of pearls can be called the perception skandha; that person generating the intention to pick up the string of pearls is the volition skandha; distinguishing that it is a string of pearls is the consciousness skandha. Like this, the five skandhas, like a string of pearls, operate simultaneously, creating various actions. If it originates from the mind, it is like a string of pearls arising simultaneously, and its decline also starts from the five skandhas. All people are also like this. The color seen by the eyes, the five skandhas all follow. Like this, the sound heard by the ears, the fragrance smelled by the nose, the taste tasted by the tongue, the touch felt by the body, the thoughts arising in the mind, the four skandhas arising in the mind are the formless skandhas. Like this is distinguishing the root of the five skandhas. Then, a verse says: 'The supreme virtue is explained separately, just like the meaning explained in the scriptures. Greedy people are deluded and do not accept teachings. Now I follow the Dharma and listen to his explanations.' 'The Sutra on the Practice of the Path, Chapter Five on the Success and Failure of the Five Skandhas' Wisdom is not as important as the World Honored One, taming and obedience without inferiority can attain the ultimate, having already transcended the boundless realm, bowing to the World Honored One, reciting.
無量。 所講猶日明， 照弟子若茲， 了知于塵勞， 除畏如萎華。 其睹諸起滅， 了五陰成敗， 愿稽首彼佛， 聽我說尊言。
修行道者當知五陰成敗之變。何謂當知五陰成敗？譬若如人命欲終時，逼壽盡故，其人身中四百四病前後稍至，便值多夢而睹瑞怪，而懷驚恐；夢見蜜蜂、烏鵲、雕鷲住其頂上，睹眾住堂在上娛樂，身所著衣青、黃、白、黑，騎亂䭷馬而復嗚呼；夢枕大狗，又枕獼猴，在土上臥；夢與死人、屠魁、除溷者共一器食，同乘遊觀；或以麻油及脂醍醐自澆其身，又服食之，數數如是；見蛇纏身，倒掣入水；或自睹身歡喜踴躍，拍髀戲笑；或自睹之華飾墮灰，以灰坌身復取食之；或見蟻子，身越其上；或見嚼鹽，狗犬、獼猴，所見追逐各還嚙之；或見娶婦，又祠家神，見屋崩壞，諸神寺破；夢見耕犁，犁墮鬚髮；或時牙齒而自墮地，又著伍白衣；或見己身裸跣而行，麻油涂身，宛轉土中；夢服皮草弊壞之衣；夢見他人乘朽敗車，到其門戶欲迎之去；或見眾花甲煎諸香，親屬取之以嚴其身，先祖為現顏色青黑，呼前捉抴，數作此夢；游丘塳間拾取華瓔，及見赤蓮華落在頸，墮大河中為水所漂；夢倒墮水五湖九江，不得其底；或見其身入諸叢林，無有華果，而為荊棘鉤壞軀
【現代漢語翻譯】 現代漢語譯本： 無量（指佛的功德無邊）。
您所講的道理猶如太陽般光明，照耀著弟子們，使我們能夠了解塵世的煩惱，消除恐懼，如同枯萎的花朵般凋零。
我們能夠看到諸法的生起和滅亡，瞭解五陰（色、受、想、行、識）的成敗變化，愿向佛陀稽首致敬，聆聽您所說的至理真言。
修行的人應當瞭解五陰的成敗變化。什麼叫做應當瞭解五陰的成敗呢？譬如當一個人的壽命將要終結時，因為壽命將盡，這個人身體中的四百零四種疾病會逐漸到來，於是經常做夢，看到一些不祥的怪事，內心感到驚恐；夢見蜜蜂、烏鴉、老鷹、禿鷲停留在他的頭頂上，看到許多人在廳堂上娛樂，身上穿著青色、黃色、白色、黑色的衣服，騎著雜亂的劣馬並且發出悲鳴；夢見枕著大狗，又枕著獼猴，躺在泥土上；夢見和死人、屠夫、清理糞便的人一起用一個器皿吃飯，一同乘坐遊玩；或者用麻油以及酥油澆灌自己的身體，又服用它們，多次這樣；看見蛇纏繞身體，倒著被拉入水中；或者看見自己歡喜踴躍，拍打大腿嬉笑；或者看見自己的華麗裝飾掉落成灰燼，用灰塵塗抹身體又拿來吃；或者看見螞蟻，身體從它們身上越過；或者看見咀嚼鹽，狗、犬、獼猴，所看見的都追逐撕咬他；或者看見娶妻，又祭祀家神，看見房屋崩塌，諸神寺廟破敗；夢見耕地，犁掉了鬚髮；或者牙齒自己掉落在地上，又穿著全白的衣服；或者看見自己赤身裸體行走，用麻油塗抹身體，在泥土中打滾；夢見穿著破舊的皮草衣服；夢見他人乘坐朽爛的車輛，來到他的家門口想要迎接他離去；或者看見各種鮮花和甲煎等香，親屬拿來裝飾他的身體，先祖顯現出青黑色的臉色，呼喚他上前拉扯，多次做這樣的夢；在墳墓間遊蕩，拾取花朵和瓔珞，以及看見紅色的蓮花落在脖子上，掉入大河中被水漂走；夢見倒著掉入五湖九江，無法觸及底部；或者看見他的身體進入各種叢林，沒有鮮花和果實，而被荊棘鉤壞身體。 English version: Immeasurable (referring to the Buddha's boundless merits).
The doctrine you preach is like the bright sun, illuminating your disciples, enabling us to understand the afflictions of the world, and dispelling fear, like withered flowers fading away.
We are able to see the arising and ceasing of all dharmas, understand the success and failure of the five skandhas (form, feeling, perception, mental formations, and consciousness), and wish to bow our heads to the Buddha, listening to your supreme words.
Practitioners should understand the changes of success and failure of the five skandhas. What is meant by understanding the success and failure of the five skandhas? For example, when a person's life is about to end, because their lifespan is exhausted, the four hundred and four diseases in that person's body will gradually arrive, and they will often dream, seeing inauspicious and strange things, and feeling fear in their hearts; dreaming of bees, crows, eagles, and vultures resting on their heads, seeing many people entertaining in the hall, wearing blue, yellow, white, and black clothes, riding disorderly and inferior horses and wailing; dreaming of pillowing a large dog, and also pillowing a macaque, lying on the soil; dreaming of eating from the same vessel with dead people, butchers, and those who clean latrines, riding and sightseeing together; or pouring sesame oil and ghee on their bodies, and also consuming them, repeatedly like this; seeing snakes coiling around their bodies, being pulled backwards into the water; or seeing themselves rejoicing and leaping, slapping their thighs and laughing; or seeing their gorgeous decorations falling into ashes, smearing their bodies with ashes and then eating them; or seeing ants, their bodies crossing over them; or seeing chewing salt, dogs, canines, and macaques, all that they see chasing and biting them; or seeing marrying a wife, and also worshiping the household gods, seeing houses collapsing, and the temples of the gods ruined; dreaming of plowing the land, the plow dropping their beard and hair; or their teeth falling out on their own, and wearing all-white clothes; or seeing themselves walking naked and barefoot, smearing sesame oil on their bodies, rolling in the soil; dreaming of wearing tattered fur clothes; dreaming of others riding rotten vehicles, arriving at their doorsteps wanting to welcome them away; or seeing various flowers and jiajian (a type of incense), relatives taking them to decorate their bodies, ancestors appearing with blue-black faces, calling them forward and pulling them, repeatedly having such dreams; wandering among tombs, picking up flowers and necklaces, and seeing red lotus flowers falling on their necks, falling into the great river and being carried away by the water; dreaming of falling backwards into the five lakes and nine rivers, unable to reach the bottom; or seeing their bodies entering various jungles, without flowers and fruits, and their bodies being hooked and damaged by thorns.
【English Translation】 Modern Chinese translation: Immeasurable (referring to the Buddha's boundless merits).
The doctrine you preach is like the bright sun, illuminating your disciples, enabling us to understand the afflictions of the world, and dispelling fear, like withered flowers fading away.
We are able to see the arising and ceasing of all dharmas, understand the success and failure of the five skandhas (form, feeling, perception, mental formations, and consciousness), and wish to bow our heads to the Buddha, listening to your supreme words.
Practitioners should understand the changes of success and failure of the five skandhas. What is meant by understanding the success and failure of the five skandhas? For example, when a person's life is about to end, because their lifespan is exhausted, the four hundred and four diseases in that person's body will gradually arrive, and they will often dream, seeing inauspicious and strange things, and feeling fear in their hearts; dreaming of bees, crows, eagles, and vultures resting on their heads, seeing many people entertaining in the hall, wearing blue, yellow, white, and black clothes, riding disorderly and inferior horses and wailing; dreaming of pillowing a large dog, and also pillowing a macaque, lying on the soil; dreaming of eating from the same vessel with dead people, butchers, and those who clean latrines, riding and sightseeing together; or pouring sesame oil and ghee on their bodies, and also consuming them, repeatedly like this; seeing snakes coiling around their bodies, being pulled backwards into the water; or seeing themselves rejoicing and leaping, slapping their thighs and laughing; or seeing their gorgeous decorations falling into ashes, smearing their bodies with ashes and then eating them; or seeing ants, their bodies crossing over them; or seeing chewing salt, dogs, canines, and macaques, all that they see chasing and biting them; or seeing marrying a wife, and also worshiping the household gods, seeing houses collapsing, and the temples of the gods ruined; dreaming of plowing the land, the plow dropping their beard and hair; or their teeth falling out on their own, and wearing all-white clothes; or seeing themselves walking naked and barefoot, smearing sesame oil on their bodies, rolling in the soil; dreaming of wearing tattered fur clothes; dreaming of others riding rotten vehicles, arriving at their doorsteps wanting to welcome them away; or seeing various flowers and jiajian (a type of incense), relatives taking them to decorate their bodies, ancestors appearing with blue-black faces, calling them forward and pulling them, repeatedly having such dreams; wandering among tombs, picking up flowers and necklaces, and seeing red lotus flowers falling on their necks, falling into the great river and being carried away by the water; dreaming of falling backwards into the five lakes and nine rivers, unable to reach the bottom; or seeing their bodies entering various jungles, without flowers and fruits, and their bodies being hooked and damaged by thorns.
體，以諸瓦石鎮其身上；或見枯樹都無枝葉，夢緣其上而獨戲樂，在於廟壇而自搏舞；或見叢樹，獨樂其中欣欣大笑，折取枯枝束負持行；或入冥室，不知戶出；又上山嶽巖穴之中，不知出處；復見山崩，鎮己身上，悲哭號呼；或見群像忽然來至，躡蹈其身；夢見土塵坌其身首，或著弊衣行於曠野；夢見乘虎而暴奔走，或乘驢狗而南遊行；入于塳間收炭爪發，自見其身戴于枯華，引入大山，閻王見問。於是頌曰：
處世多安樂， 命對至乃怖， 為疾所中傷， 逼困不自在。 心熱憂惱至， 見夢懷恐懼， 猶惡人見逐， 憂畏亦如是。
其人心覺已，心懷恐怖身體戰慄，計命欲盡，審爾不疑：「今吾所夢自昔未有。」以意懅故，衣毛為豎，病遂困篤震動不安，譬如猛象、群眾普至踏蹈芭蕉，病轉著床其譬如是；窮迫無計便求歸醫，昆弟、族親見困如此，遣人呼醫，所可遣人；體多垢穢，衣被弊壞，或手爪長戴裂傘蓋，其足履決木跂屣破，乘朽壞車，顏色正黑兩眼復青，而數以手摩抆鬚髮；所可駕牛，或青或黑，又有正白。急急呼醫捉來上車。於是頌曰：
人行遊觀時， 唯樂無益事， 放恣于所欲， 未曾念于醫。 體適有疾病， 困篤著牀蓆， 然後乃請醫， 欲令
【現代漢語翻譯】 現代漢語譯本： 夢見有人用瓦片石頭鎮壓在他的身上；或者看見光禿禿的樹木沒有枝葉，卻夢見自己攀緣其上獨自嬉戲，在廟宇的祭壇上獨自拍打身體舞蹈；或者看見茂密的樹叢，獨自在其中快樂地欣欣大笑，折取枯樹枝捆綁著揹著行走；或者進入黑暗的房間，不知道從哪裡出去；又夢見登上山嶽巖石洞穴之中，不知道出路在哪裡；又夢見山崩塌，鎮壓在自己身上，悲傷地哭泣號叫；或者夢見一群大象忽然來到，踩踏他的身體；夢見塵土覆蓋他的頭和身體，或者穿著破爛的衣服行走在曠野；夢見騎著老虎而快速奔跑，或者騎著驢或狗向南方逃跑；進入墳墓之間撿拾木炭和死人的頭髮，看見自己頭上戴著枯萎的花朵，被帶入大山之中，閻王（掌管地獄的神）審問他。於是用頌歌說道： 身處世間多安樂，面臨死亡才恐懼， 被疾病所中傷，逼迫困頓不自在。 心中煩熱憂愁至，夢中所見懷恐懼， 猶如壞人被追趕，憂愁畏懼也是這樣。 那人心覺醒后，心中充滿恐怖身體戰慄，估計壽命將盡，確信無疑：『現在我所做的夢是以前從未有過的。』因為內心的恐懼，汗毛都豎起來了，病情因此更加嚴重，震動不安，譬如兇猛的大象，眾多地來到踩踏芭蕉樹，病情加重臥床不起就像這樣；窮困無計，便求助於醫生，兄弟、族人看見他如此困頓，派人去請醫生，所派去的人；身體很多污垢，衣服被子破爛不堪，或者手指甲很長，戴著破裂的傘蓋，他的腳穿著破舊的木屐，乘坐著朽壞的車子，臉色發黑兩眼發青，並且不停地用手摩擦鬍鬚和頭髮；所駕的牛，有青色的，有黑色的，也有純白色的。急急忙忙地叫醫生來，扶上車。於是用頌歌說道： 人們出行遊玩時，只做快樂無益的事， 放縱自己的慾望，從未想到過醫生。 身體稍微有些疾病，困頓嚴重臥床不起， 然後才去請醫生，想要讓他
【English Translation】 English version: He dreams of people using tiles and stones to press down on his body; or he sees a bare tree with no branches or leaves, yet he dreams of climbing on it and playing alone, dancing and clapping on the altar of a temple; or he sees dense thickets, enjoying himself alone with great laughter, breaking off dead branches, bundling them up, and carrying them away; or he enters a dark room, not knowing how to get out; again, he ascends mountains and rocky caves, not knowing the way out; again, he sees a mountain collapsing, pressing down on his body, weeping and wailing; or he dreams of a herd of elephants suddenly arriving and trampling on his body; he dreams of dust covering his head and body, or wearing tattered clothes walking in the wilderness; he dreams of riding a tiger and running wildly, or riding a donkey or dog and fleeing south; entering among the tombs, collecting charcoal and the hair of the dead, seeing himself wearing withered flowers on his head, being led into the great mountains, where Yama (the god of death) questions him. Then he speaks in verse: 'Living in the world, much joy is found, but facing death, fear arises, Injured by disease, oppressed and confined, one is not at ease. The heart is hot, and worries come, seeing dreams, one harbors fear, Like a bad person being chased, worry and fear are also like this.' When that person awakens, his heart is filled with terror, his body trembles, estimating that his life is about to end, he is certain without doubt: 'The dream I just had is something I have never experienced before.' Because of the fear in his heart, his hair stands on end, and his illness becomes more severe, shaking with unease, like fierce elephants, many coming to trample on banana trees, his illness worsening and confining him to bed is like this; impoverished and without a plan, he seeks help from a doctor, his brothers and relatives, seeing him in such distress, send someone to call a doctor, the person they send; his body is full of dirt, his clothes and bedding are tattered, or his fingernails are long, wearing a torn umbrella, his feet wearing broken wooden clogs, riding in a decayed cart, his face is black and his eyes are blue, and he constantly rubs his beard and hair with his hands; the ox he drives is either blue, black, or pure white. Hurriedly calling the doctor to come, helping him onto the cart. Then he speaks in verse: 'When people go out for sightseeing, they only do joyful and useless things, Indulging their desires, never thinking of a doctor. When the body has a slight illness, severely confined to bed, Then they go to call a doctor, wanting him to'
療其疾。
於時其醫以意察之，病者必死。所以者何？見此怪應，視來呼人服色、語言、持壞傘蓋、須爪毛亂，又其日惡，若四日、六日、十二日、十四日，以此日來者皆為不祥，醫即不喜，以抵星宿，失於良時，神仙先聖所禁之日。醫心念言：「雖值此怪星宿吉兇，或可治療。所以者何？雖有病者方便訊息，本命未盡想當除愈，若對至者不能令差。以是言之，不必在善日星宿吉兇，是故慧人，不從歷日而求良時。神仙常言：『當求方便。』或風寒病，命未盡者，儻有橫死，是者可治。設命應盡，無如之何；雖爾，往而治之，猶勝不行。」醫念此已，即起欲去。於是頌曰：
譬如有二人， 俱發行入海， 或有到彼岸， 或而中斷絕。 墮于疾病海， 其譬亦如是， 儻時從病差， 而有更死者。
於是其醫，已到病家，則有惡怪，便聞𣧑聲，亡失、焚燒、破壞、斷截、剝撥、掣出、恐殺、曳去、發行、拘閉，當以佔之，不可復療，以為死已。南方狐鳴，或聞烏梟聲，或見小兒以土相坌，而復裸立相挽頭髮，破罌瓶盆及諸器物；見此變已，前省病人，困劣著床。於是頌曰：
醫則占視病者相， 驚怖惶惶而不安， 或坐或起復著床， 煩懣熱極如燒皮。
醫睹如是，
【現代漢語翻譯】 現代漢語譯本： 治療他的疾病。
這時，醫生如果只憑自己的想法來判斷，病人必定會死亡。這是為什麼呢？因為他看到了這些怪異的現象，觀察前來呼喚他的人的服飾、語言，拿著破損的傘蓋，鬚髮指甲蓬亂，又趕上不吉利的日子，比如四日、六日、十二日、十四日，認為在這些日子來請醫生的人都帶來了不祥之兆，醫生因此不高興，把這些都歸咎於星宿的影響，錯過了最佳的治療時機，這些都是神仙先聖所禁止的日子。醫生心裡想：『即使遇到這些怪異的星宿吉兇之兆，或許還可以治療。為什麼呢？即使病人有病，只要方便探聽訊息，如果他的壽命未盡，就應該可以痊癒，如果來請醫生的人不對，就不能使病人好轉。』由此說來，不必在意良辰吉日和星宿吉兇。所以有智慧的人，不應該從曆法中尋找良辰吉日。神仙常說：『應當尋求方便之法。』如果是風寒之類的疾病，壽命未盡的人，或許會突然死亡，這種情況是可以治療的。如果壽命註定要終結，那就沒有辦法了；即使這樣，前去治療，也勝過不去。」醫生這樣想完，就起身準備前往。於是說了這首偈頌：
譬如兩個人，一同出發進入大海， 或許有人到達彼岸，或許有人中途斷絕。 墮入疾病的海洋，情況也像這樣， 或許有時會從疾病中痊癒，但也有人因此而死亡。
這時，醫生已經到了病人家裡，就出現了不祥的怪事，便聽到喧譁的聲音，亡失、焚燒、破壞、斷裂、剝奪、拔出、恐嚇殺害、拖走、散發、拘禁，應當用占卜來判斷，不能再治療了，認為病人已經死了。南方有狐貍鳴叫，或者聽到烏鴉貓頭鷹的聲音，或者看到小孩子用土互相塗抹，又赤身裸體地互相拉扯頭髮，打破罈罈罐罐以及各種器物；看到這些變故之後，再去看病人，已經困頓虛弱地躺在床上了。於是說了這首偈頌：
醫生就觀察病人的面相，驚恐不安， 或者坐起或者躺下，煩躁鬱悶，熱得像被火燒。
醫生看到這些情況，
【English Translation】 English version: Cure his illness.
At that time, if the doctor relied solely on his own judgment, the patient would surely die. Why is this so? Because he saw these strange omens, observed the attire and speech of the person who came to summon him, carrying a broken umbrella, with disheveled hair and nails, and it happened to be an inauspicious day, such as the fourth, sixth, twelfth, or fourteenth day of the month, considering those who came to seek a doctor on these days to bring misfortune. The doctor was therefore displeased, attributing all this to the influence of the stars, missing the best opportunity for treatment. These are days forbidden by the immortals and ancient sages. The doctor thought to himself: 'Even if encountering these strange omens of auspiciousness and inauspiciousness of the stars, perhaps treatment is still possible. Why? Even if the patient is ill, as long as it is convenient to inquire about the situation, if his lifespan is not exhausted, he should be able to recover. If the person who comes to seek the doctor is not the right one, he cannot make the patient better.' From this, it is not necessary to be concerned about auspicious days and the auspiciousness or inauspiciousness of the stars. Therefore, wise people should not seek auspicious times from the calendar. The immortals often say: 'One should seek expedient means.' If it is a disease like wind-cold, and the person's lifespan is not exhausted, even if there is a sudden death, this situation can be treated. If the lifespan is destined to end, there is nothing that can be done; even so, going to treat him is better than not going.' After thinking this, the doctor got up and prepared to go. Then he spoke this verse:
It is like two people, setting out together into the sea, Perhaps one reaches the shore, perhaps one is cut off midway. Falling into the sea of illness, the situation is also like this, Perhaps sometimes one recovers from illness, but there are also those who die from it.
At this time, the doctor had already arrived at the patient's home, and inauspicious omens appeared. He heard clamorous sounds, loss, burning, destruction, breakage, deprivation, pulling out, threats of killing, dragging away, disheveling hair, imprisonment. One should use divination to determine that treatment is no longer possible, believing that the patient is already dead. A fox howls in the south, or the sounds of crows and owls are heard, or children are seen smearing each other with dirt, and then standing naked, pulling each other's hair, breaking jars, pots, and various utensils. After seeing these changes, he went to check on the patient, who was already lying weakly on the bed. Then he spoke this verse:
The doctor then observes the patient's face, frightened and uneasy, Either sitting up or lying down, agitated and restless, burning hot as if scorched.
The doctor, seeing these situations,
便心念言：「如吾觀歷諸經本末，是則死應：面色惶懅，眼睫為亂，身體萎黃，口中涎出，目冥昧昧，鼻孔騫黃，顏彩失色，不聞聲香，唇斷舌干，其貌如地，百脈正青，毛髮皆豎，捉髮掏鼻，都無所覺，喘息不均，或遲或疾。」於是頌曰：
面色則為變， 毛髮而正豎， 直視如所思， 舌強怪已現； 病人有是應， 余命少少耳， 疾火之所圍， 如焚燒草木。
復有異經，說人終時，諸怪之變：設有洗沐，若復不浴；設燒好香、木榓、栴檀、根香、花香，此諸雜香，其香實好，病者聞之，如燒死人骨、發、毛、爪、面板、脂、髓、糞除之臭也，又如梟、鷲、狐貍、狗、鼠、蛇、虺之臭也。病者聲變，言如破瓦，狀如咽塞，其音或如鶴、雁、孔雀、牛、馬、虎、狼、雷、鼓之聲；其人志性，變改不常，或現端政，其身柔軟，或復粗堅，身體數變，或輕、或重而失所愿。此諸變怪，命應盡者，各值數事，不悉具有。於是頌曰：
睹見若干變， 眾惱趣逼身， 志懷于恐怖， 遭厄為若斯。 人性敗如此， 身變不一種， 猶如竹葦實， 自生自然壞。
今我所學，如所聞知，人臨死時，所現變怪：口不知味，耳不聞音，筋脈縮急，喘息不定；體痛呻吟，血氣微細
【現代漢語翻譯】 現代漢語譯本：於是心中默唸道：『依我觀察歷來的各種經書，人臨死時應當出現這些徵兆：面色驚恐，眼睫毛散亂，身體萎靡發黃，口中流涎，眼睛昏暗，鼻孔張大發黃，面色失去光澤，聽不見聲音，聞不到氣味，嘴唇乾裂，舌頭僵硬，面容如同泥土一般，全身的脈絡顯現青色，毛髮全部豎起，抓頭髮，掏鼻孔，完全沒有知覺，呼吸不均勻，時而緩慢時而急促。』於是用偈頌說道： 『面色改變，毛髮豎立，眼神直愣愣的好像在思考什麼，舌頭僵硬奇怪的現象已經顯現；病人有這些徵兆，剩餘的壽命就很少了，被疾病的火焰所包圍，就像焚燒草木一樣。』 又有其他的經書，描述人臨終時，各種怪異的變化：有時洗浴，有時又不洗浴；有時焚燒好的香，如木榓（一種香木），栴檀（檀香），根香，花香，這些各種各樣的香，香味確實很好，病人聞到這些香味，卻覺得像燒死人的骨頭、頭髮、毛髮、指甲、面板、脂肪、骨髓、糞便等污穢之物的臭味，又像貓頭鷹、禿鷲、狐貍、狗、老鼠、蛇、毒蛇的臭味。病人的聲音改變，說話像打破的瓦片一樣，狀態像被東西堵住一樣，聲音有時像鶴、大雁、孔雀、牛、馬、老虎、狼、雷聲、鼓聲；這個人的心志和性情，改變無常，有時顯得端正，身體柔軟，有時又變得粗糙堅硬，身體多次變化，有時輕，有時重，而不能如願。這些各種怪異的現象，是壽命將盡的人，各自出現其中的幾種，不一定全部都有。於是用偈頌說道： 『看到各種各樣的變化，各種煩惱逼迫身體，心中懷著恐懼，遭遇的困境就像這樣。人的本性敗壞成這樣，身體的變化不盡相同，就像竹子和蘆葦結的籽，自己生長，自然壞掉。』 現在我所學習的，如我所聽聞和了解的，人臨死的時候，所顯現的變異怪狀：口不知味道，耳朵聽不見聲音，筋脈收縮而緊張，呼吸不順暢而急促；身體疼痛難忍，血氣極其微弱。
【English Translation】 English version: Then he thought to himself: 'As I have observed the beginning and end of various scriptures, these are the signs of death: a frightened face, disordered eyelashes, a withered and yellow body, saliva flowing from the mouth, dim eyes, flared and yellow nostrils, a loss of complexion, unable to hear sounds or smell fragrances, cracked lips, a stiff tongue, a face like earth, blue veins appearing, all the hair standing on end, grasping at the hair, picking at the nose, completely without awareness, uneven breathing, sometimes slow and sometimes rapid.' Then he spoke in verse: 'The complexion changes, the hair stands on end, staring blankly as if thinking, the tongue is stiff and strange phenomena appear; the sick person has these signs, and the remaining life is very short, surrounded by the fire of disease, like burning grass and trees.' There are also other scriptures that describe the various strange changes at the time of a person's death: sometimes bathing, sometimes not; sometimes burning good incense, such as Mukul myrrh, sandalwood (Chandana), root incense, flower incense, these various kinds of incense, the fragrance is indeed good, but the sick person smells these fragrances, but feels like the stench of burning dead people's bones, hair, fingernails, skin, fat, marrow, feces and other filth, and like the stench of owls, vultures, foxes, dogs, rats, snakes, and vipers. The sick person's voice changes, speaking like broken tiles, the state is like being blocked, the sound is sometimes like cranes, geese, peacocks, cattle, horses, tigers, wolves, thunder, and drums; this person's will and nature change constantly, sometimes appearing upright, the body is soft, sometimes it becomes rough and hard, the body changes many times, sometimes light, sometimes heavy, and cannot get what they wish. These various strange phenomena are those who are about to die, each showing several of them, not necessarily all of them. Then he spoke in verse: 'Seeing various changes, various troubles press the body, harboring fear in the heart, encountering such difficulties. Human nature is ruined like this, the changes in the body are not the same, like the seeds of bamboo and reeds, growing by themselves, naturally decaying.' Now, what I have learned, as I have heard and understood, the strange and unusual appearances that appear when a person is about to die: the mouth does not know the taste, the ears cannot hear sounds, the muscles and veins contract and tighten, the breathing is uneven and rapid; the body is in unbearable pain, and the blood and qi are extremely weak.
，身轉羸瘦，其筋現粗；或身卒肥，血脈隆起，頰車垂下，其頭戰掉，視之可憎，舉動舒緩；其眼童子，甚黑于常，眼目不視，便利不通，諸節慾解，諸根不定；眼口中盡青，氣結連喘。諸所怪變，各現如此。於是頌曰：
其病惱無數， 血脈精氣竭， 如水嚙樹根， 當愍如拔裁。
於時醫心念言：「有如此病，必死不疑。」古昔良醫，造結經文，名曰：于彼除恐、長耳灰掌、養言長育、急教多髯、天又長蓋、大首退轉、燋悴大白、最尊路面、調牛、岐伯、醫徊、扁鵲，如是等輩，悉療身病。於是頌曰：
于彼之等類， 尊法梵志仙， 正救所有果， 及余王良醫。 此為主成敗， 博知能度厄， 愍以經救命， 猶如梵造法。
復有其醫，主治耳目，名曰：眼眴動搖、和斗鈴鳴、月氏英子、篋藏善覺、調牛目金、禿梟力氏、雷鳴，是上醫名，主治耳目。於是頌曰：
眼眴醫之等， 造合藥分明， 除疾之瑕冥， 如日滅諸冥。
復有瘡醫，治療諸瘡，名曰：法財稚弟、端政辭約、黃金言談，是為瘡醫等。於是頌曰：
其有能療治， 百種之瘡痍， 能除眾厄疾， 如以腳平地。 法財所以出， 於世造經書， 正為治瘡病， 令眾
【現代漢語翻譯】 現代漢語譯本： 身體變得羸弱消瘦，筋脈顯露粗大；或者身體突然肥胖，血脈隆起，臉頰下垂，頭部顫抖搖晃，看起來令人厭惡，舉動遲緩舒緩；眼珠子比平常更黑，眼睛不能正常視物，大小便不通暢，各個關節好像要散開，各種感官功能不穩定；眼睛和口中都呈現青色，氣息結滯連綿喘息。各種怪異的變化，各自呈現出這樣的狀態。於是用頌歌說道：
其病痛煩惱無數， 血脈精氣都枯竭， 好像水侵蝕樹根， 應當憐憫如拔出移植。
這時，醫者心中想道：『有這樣的病癥，必定無疑會死亡。』古代的良醫，創造總結了經文，名字是：于彼除恐（消除恐懼），長耳灰掌（長耳朵灰手掌），養言長育（培養言語促進成長），急教多髯（迅速教導多鬍鬚者），天又長蓋（天空又長又覆蓋），大首退轉（大頭後退），燋悴大白（憔悴蒼白），最尊路面（最尊貴的路面），調牛（調和牛），岐伯（傳說中的醫者），醫徊（醫術迴轉），扁鵲（古代名醫），像這些等等的人，都能夠治療身體的疾病。於是用頌歌說道：
像于彼這樣的人， 尊敬佛法的梵志仙人， 正確地救治所有的結果， 以及其他的王室良醫。 這些人是主宰成敗的關鍵， 博學多知能夠度過危難， 憐憫眾生用經典來救命， 就像梵天創造法則一樣。
又有其他的醫生，主要治療耳和眼睛的疾病，名字是：眼眴動搖（眼睛眨動搖晃），和斗鈴鳴（和諧爭鬥鈴鐺鳴響），月氏英子（月氏族的英俊之子），篋藏善覺（箱子里藏著美好的覺悟），調牛目金（調和牛的眼睛像金子一樣），禿梟力氏（禿頭貓頭鷹般有力量的人），雷鳴（雷鳴般的聲音），這些都是上等的醫生，主要治療耳和眼睛的疾病。於是用頌歌說道：
像眼眴這樣的醫生， 製造調配藥物非常精明， 消除疾病的瑕疵和黑暗， 就像太陽消滅所有的黑暗。
又有治療瘡的醫生，治療各種瘡，名字是：法財稚弟（佛法財富的年幼弟子），端政辭約（端正莊嚴言辭簡潔），黃金言談（像黃金一樣珍貴的言談），這些是治療瘡的醫生等等。於是用頌歌說道：
那些能夠治療， 各種各樣的瘡， 能夠消除各種災難疾病， 就像用腳來平整土地。 佛法財富之所以出現， 在世間創造經典書籍， 正是爲了治療瘡病， 使眾生
【English Translation】 English version: The body becomes emaciated and thin, with veins appearing coarse and large; or the body suddenly becomes obese, with blood vessels bulging, cheeks drooping, and the head trembling and shaking, appearing repulsive, and movements slow and sluggish; the pupils are darker than usual, the eyes cannot see properly, bowel movements are obstructed, the joints seem about to fall apart, and the functions of the senses are unstable; the eyes and mouth are all bluish, and the breath is congested and continuous. Various strange changes appear in this way. Then a verse is recited:
Its illnesses and afflictions are countless, Blood vessels and vital essence are exhausted, Like water gnawing at the roots of a tree, It should be pitied like uprooting and transplanting.
At this time, the physician thinks in his heart: 'With such a disease, death is certain.' Ancient good physicians created and compiled scriptures, named: Yu Bi Chu Kong (Removing Fear), Chang Er Hui Zhang (Long Ears Gray Palms), Yang Yan Chang Yu (Nurturing Speech and Promoting Growth), Ji Jiao Duo Ran (Quickly Teaching the Many-Bearded), Tian You Chang Gai (Heaven Again Long Covering), Da Shou Tui Zhuan (Large Head Retreating), Jiao Cui Da Bai (Withered and Pale), Zui Zun Lu Mian (Most Honored Road Surface), Tiao Niu (Harmonizing Cow), Qi Bo (Legendary Physician), Yi Huai (Medical Skills Returning), Bian Que (Famous Ancient Physician), like these and others, all can treat physical illnesses. Then a verse is recited:
Like those such as Yu Bi, Respecting the Dharma, Brahmacari ascetics, Correctly saving all the results, And other royal good physicians. These are the key to success or failure, Learned and knowledgeable, able to overcome difficulties, Pitying beings and using scriptures to save lives, Just like Brahma creating the law.
There are also other doctors who mainly treat diseases of the ears and eyes, named: Yan Shun Dong Yao (Eyes Blinking and Shaking), He Dou Ling Ming (Harmonious Struggle Bell Ringing), Yue Zhi Ying Zi (Brave Son of Yuezhi), Qie Cang Shan Jue (Case Hiding Good Awareness), Tiao Niu Mu Jin (Harmonizing Cow's Eyes Like Gold), Tu Xiao Li Shi (Bald Owl Powerful One), Lei Ming (Thunderous Sound), these are superior doctors, mainly treating diseases of the ears and eyes. Then a verse is recited:
Like physicians such as Yan Shun, Creating and compounding medicines very skillfully, Removing the flaws and darkness of disease, Like the sun extinguishing all darkness.
There are also wound doctors who treat various sores, named: Fa Cai Zhi Di (Young Disciple of Dharma Wealth), Duan Zheng Ci Yue (Upright and Solemn Concise Words), Huang Jin Yan Tan (Golden Speech), these are wound doctors and so on. Then a verse is recited:
Those who can treat, All kinds of sores, Can eliminate all kinds of disasters and diseases, Like using feet to flatten the ground. The reason why Dharma wealth appears, Creating scriptures in the world, Is precisely to treat sores and diseases, To make beings
離患難。
復有小兒醫，其名曰：尊迦葉耆域、奉慢速疾，是等皆治小兒之病。於是頌曰：
譬如有蒼頭， 捐務除貢高， 故生於世俗， 愍傷治小兒。 此尊迦葉等， 行仁以正法， 哀念童幼故， 則作于醫經。
復有鬼神醫，名曰：戴華、不事火，是等辟除鬼神來嬈人者。於是頌曰：
諸宿轉周行， 人生猶亦然， 主有所恐怖， 而多有危害。 造立是經者， 悉為解其患， 如佛以正法， 除愚令見明。
正使合會此上諸醫，及幻蠱道並巫咒說，不能使差，令不終亡。於是頌曰：
造作罪塵勞， 勤苦懷眾惱， 病痛亂其志， 多垢命日促。 為病所漂沒， 死證見便怖， 天帝諸神等， 不救安況吾。
醫心念言：「曼命未斷，當避退矣！」便語眾人：「今此病者，設有所索飯食美味，恣意與之，勿得逆也！吾有急事而相捨去，事了當還。」故興此緣，便舍退去。於是頌曰：
命欲向斷時， 得病甚困極， 與塵勞俱合， 罪至不自覺。 怪變自然起， 得對陰熱極， 正使執金剛， 不能濟其命。
是時病家大小男女，聞醫所說，便棄湯藥及諸咒術，家室、眷屬、宗黨、比鄰、親厚、知
【現代漢語翻譯】 現代漢語譯本 脫離苦難。
還有一些小兒科醫生，他們的名字是：尊迦葉耆域（Zun Jiayeqi Yu，人名）、奉慢速疾（Feng Mansu Ji，人名），這些人都是治療小兒疾病的。於是用頌文說：
譬如有個僕人，拋棄事務去除貢高，因此降生於世俗，憐憫傷痛而治療小兒。這位尊迦葉等人，以仁愛和正法行事，哀憐年幼的兒童，因此創作了醫經。
還有一些鬼神科醫生，名字是：戴華（Dai Hua，人名）、不事火（Bushi Huo，人名），這些人驅除鬼神來騷擾人的情況。於是用頌文說：
諸星宿運轉周行，人生的命運也是如此，主人有所恐怖，因此多有危害。創作這部經書的人，全部爲了解除這些苦難，如同佛陀用正法，去除愚昧使人見到光明。
即使集合以上所有的醫生，以及幻術蠱道和巫術咒語，也不能使病好轉，不能使人不死亡。於是用頌文說：
造作罪惡塵勞，勤苦懷抱眾多煩惱，病痛擾亂他的心志，多有污垢壽命短暫。被疾病所淹沒，死亡的徵兆顯現便感到恐懼，天帝諸神等等，都不能救助何況是我們。
醫生心裡想：『壽命還沒斷絕，應當避開退走了！』便告訴眾人：『現在這個病人，如果有所要求飯食美味，隨意給他，不要違逆他！我有急事要離開，事情辦完會回來。』因此製造這個借口，便捨棄退走了。於是用頌文說：
壽命將要斷絕的時候，得病非常困苦，與塵勞罪惡結合在一起，罪惡到來還不自覺。怪異的變化自然發生，面對陰氣和熱氣到了極點，即使是手持金剛杵的天神，也不能救他的性命。
這時病家的大小男女，聽到醫生所說的話，便拋棄湯藥以及各種咒術，家室、眷屬、宗族、鄰居、親厚的朋友、知己
【English Translation】 English version Escaping from suffering.
There were also pediatricians named: Zun Jiayeqi Yu (尊迦葉耆域, personal name), Feng Mansu Ji (奉慢速疾, personal name), all of whom treated children's illnesses. Then a verse was recited:
Like a servant who abandons duties and eliminates arrogance, thus being born into the mundane world, pitying and healing children. These venerable Jiayeshas (迦葉, Kāśyapa) and others, practice benevolence with the righteous Dharma, compassionating young children, and thus create medical scriptures.
There were also spirit doctors named: Dai Hua (戴華, personal name), Bushi Huo (不事火, personal name), who warded off spirits that harassed people. Then a verse was recited:
The stars revolve and travel, and so does human life. The master is terrified, and thus there are many dangers. Those who create this scripture, all resolve these sufferings, just as the Buddha uses the righteous Dharma to remove ignorance and enable people to see the light.
Even if all the above doctors, as well as illusionary arts, Gu (蠱) poison, and shamanic incantations, are gathered together, they cannot make the illness better, nor prevent death. Then a verse was recited:
Creating sinful defilements, toiling hard and harboring many afflictions, illness disturbs his mind, with much filth and a shortened lifespan. Submerged by illness, the signs of death appear and cause fear. The heavenly emperors, gods, and so on, cannot save, let alone us.
The doctor thought in his heart: 'The life force has not yet been severed, I should retreat and leave!' Then he told the crowd: 'Now, this patient, if he asks for food and delicacies, give them to him as he pleases, do not disobey him! I have urgent matters to attend to and must leave, I will return when the matters are settled.' Thus creating this excuse, he abandoned and retreated. Then a verse was recited:
When life is about to be severed, suffering from illness to the extreme, combined with defilements and sins, unaware of the arrival of sin. Strange changes arise naturally, facing extreme Yin (陰) and heat, even if one holds a Vajra (金剛杵), they cannot save his life.
At this time, the men and women, young and old, of the sick person's family, hearing what the doctor said, abandoned the decoctions and various incantations, the household, relatives, clan, neighbors, close friends, confidants
識，悉來聚會，圍繞病者，悲哀啼哭，觀念病困。譬如屠家群中捕豬，牽欲殺之，余豬悉聚驚怖，側耳聽聲，惶懅愕視；譬如猛虎群中搏牛，余牛見之，驚怖而走，或入山巖，或投深谷，又入樹間，跳騰哮吼；譬如魚師持網捕魚，余魚見之，怖散沈竄石岸草底；又如蒼鷹臨其眾鳥，有所攫取，余鳥見之各散飛去。其人如是，無常對至，其身壞散，家室、親屬念當別離，悲哀若斯。命臨欲斷，閻王使者自然來至，其到見縛鐵箭所射，上生死船罪所牽引，即欲發去。家室繞之，放發悲慟，塵坌其面目，哀泣嘆息，涕淚流面，皆言：「痛哉！奈何相舍？」椎胸郁𢛡，稱歎病者若干德行，心懷懊惱。於是頌曰：
人其疾苦困， 身冷消離熱， 室家悉聚會， 舉聲而悲哀。 造業更苦樂， 如蜂采華味， 心遂受憂戚， 並惱一宗門。
其人疾病如是身中刀風起，令病者骨節解。有風名科，斷諸節解；有風名震，令筋脈緩；有風名破骨，消病人髓；有風名減，變其面色，眼、耳、鼻、口、咽喉皆青，出入諸孔斷絕破壞，㓟剝其身；復有一風名曰止脅，令其身內及膝、肩、脅、背、脊、腹、齊、大小之腸、肝、肺、心、脾並余諸藏，皆令斷絕；有風名旋，令其肪血及大小便、生藏熟藏，所食不通，寒熱
【現代漢語翻譯】 現代漢語譯本： 當一個人的意識，全部都聚集過來，圍繞著病人，悲哀地啼哭，顧念著病人的困苦。這就像屠夫在豬群中捕捉豬，拉著要宰殺，其餘的豬都聚集在一起驚恐，側著耳朵聽聲音，惶恐不安地看著；又像猛虎在牛群中搏鬥牛，其餘的牛看見了，驚恐地逃走，有的進入山巖，有的投入深谷，有的進入樹林間，跳躍著哮叫吼叫；又像漁夫拿著網捕魚，其餘的魚看見了，害怕地四散逃竄，躲藏在石岸草底；又像蒼鷹來到鳥群中，抓取其中的鳥，其餘的鳥看見了各自飛散逃去。這個人也是這樣，無常（Anitya，佛教術語，指世間萬物變化無常）到來，他的身體壞散，家室、親屬想到將要別離，悲哀就像這樣。生命臨近斷絕，閻王（Yama，佛教中的地獄之王）的使者自然會到來，他到來時會看見病人被捆綁，被鐵箭射中，登上前往生死的船，被罪業牽引，即將出發離去。家人們圍繞著他，披散著頭髮悲痛哭泣，塵土弄髒了他們的面目，哀泣嘆息，眼淚流滿面，都說：『痛苦啊！怎麼就要這樣捨棄我們？』捶打胸膛，悲傷鬱結，稱讚病者生前的種種德行，心中充滿懊惱。於是作頌說道：
人其疾苦困，
身冷消離熱，
室家悉聚會，
舉聲而悲哀。
造業更苦樂，
如蜂采華味，
心遂受憂戚，
並惱一宗門。
這個人的疾病就像這樣，身體中的刀風（Katarivatam，佛教術語，比喻身體內部的痛苦）生起，使病人的骨節解離。有一種風名叫科（ka，此處指一種導致身體機能衰敗的風），斷開各個關節；有一種風名叫震（kampana，此處指一種導致身體機能衰敗的風），使筋脈鬆緩；有一種風名叫破骨（ अस्थिभेदक asthibhedaka，此處指一種導致身體機能衰敗的風），消耗病人的骨髓；有一種風名叫減（ksaya，此處指一種導致身體機能衰敗的風），改變他的面色，眼、耳、鼻、口、咽喉都變成青色，出入的孔竅斷絕破壞，剝削他的身體；又有一種風名叫止脅（stabdha-kuksi，此處指一種導致身體機能衰敗的風），使他身體內部以及膝、肩、脅、背、脊、腹、臍、大小腸、肝、肺、心、脾以及其餘的臟器，都斷絕；有一種風名叫旋（bhramana，此處指一種導致身體機能衰敗的風），使他的脂肪血液以及大小便、生藏熟藏，所食之物都不能通暢，感到寒冷和發熱。
【English Translation】 English version: When a person's consciousness, all come together, surrounding the sick person, weeping sadly, and being mindful of the suffering of the sick person. This is like a butcher catching a pig in a herd of pigs, pulling it to be slaughtered, and the remaining pigs gather together in fear, pricking up their ears to listen to the sound, looking around in fear and anxiety; it is also like a tiger fighting a cow in a herd of cows, and the remaining cows see it and run away in fear, some entering mountain rocks, some throwing themselves into deep valleys, and some entering the trees, jumping and roaring; it is also like a fisherman holding a net to catch fish, and the remaining fish see it and scatter in fear, hiding under stone banks and grass bottoms; it is also like a hawk coming to a flock of birds, seizing one of them, and the remaining birds see it and scatter and fly away. This person is also like this, impermanence (Anitya, Buddhist term referring to the impermanent nature of all things) arrives, his body breaks apart, and his family and relatives think of the impending separation, and their sorrow is like this. As life approaches its end, the messengers of Yama (Yama, the king of hell in Buddhism) will naturally arrive, and when they arrive, they will see the sick person bound, shot with iron arrows, boarding the ship to life and death, and being dragged by sins, about to depart. The family members surround him, letting down their hair and weeping in sorrow, dust soiling their faces, weeping and sighing, tears streaming down their faces, all saying: 'Painful! How can you abandon us like this?' Beating their chests, feeling depressed, praising the sick person's virtues during his lifetime, their hearts filled with remorse. So they say in verse:
People are afflicted with suffering,
The body is cold, heat dissipates,
Family members gather,
Raising their voices in sorrow.
Creating karma brings suffering and joy,
Like bees collecting the taste of flowers,
The heart then suffers sorrow,
And troubles the whole family.
This person's illness is like this, the wind of knives (Katarivatam, Buddhist term, a metaphor for internal bodily suffering) arises in the body, causing the patient's joints to dislocate. There is a wind called ka (ka, here referring to a wind that causes the body's functions to decline), which breaks the joints; there is a wind called kampana (kampana, here referring to a wind that causes the body's functions to decline), which loosens the muscles; there is a wind called asthibhedaka ( अस्थिभेदक asthibhedaka, here referring to a wind that causes the body's functions to decline), which consumes the patient's bone marrow; there is a wind called ksaya (ksaya, here referring to a wind that causes the body's functions to decline), which changes his complexion, his eyes, ears, nose, mouth, and throat all turn blue, the orifices of entry and exit are cut off and destroyed, stripping his body; there is also a wind called stabdha-kuksi (stabdha-kuksi, here referring to a wind that causes the body's functions to decline), which causes his internal organs, as well as his knees, shoulders, ribs, back, spine, abdomen, navel, large and small intestines, liver, lungs, heart, spleen, and other organs, to be cut off; there is a wind called bhramana (bhramana, here referring to a wind that causes the body's functions to decline), which prevents his fat, blood, and large and small stools, raw and cooked organs, and the food he eats from passing through, causing him to feel cold and hot.
悉干；有風名節間，令諸支節，或縮或伸，而舉手足欲捉虛空，坐起煩憒，有時笑戲，又復大息，其聲懇惻，節節以斷，筋脈則緩，髓腦為消，目不見色，耳不聞聲，鼻不別香，口不知味，身冷氣絕，無所復識，心下尚暖，魂神續在，挺直如木，不能動搖。於是頌曰：
其刀風起時， 身動多不安， 眾緣普皆至， 悉不自覺知。 身遭若干惱， 命乃為窮盡， 譬如弓弩弦， 緩急不可用。
爾時彼人其心周匝所有四大，皆為衰落，微命雖在如燈欲滅。此人心中有身意根，其生存時所為善惡，即心念本殃福吉兇，今世、後世所可作為，心悉自知，奉行善者面色和解，其行惡者顏貌不悅。其人心喜，面色則好，當知所歸，必至善道；其面色惡，心念不善，則趣惡道。如有老人而照凈鏡，皆自見形，頭白、面皺、齒落、瘡痍、塵垢、黑丑、皮緩、脊僂、年老戰𤴨(音又)；設見如是，還自羞鄙，閉目放鏡；吾已去少！衰老將至，心懷愁憂，已離安隱，至於窮極。素行惡者，臨壽終時，所見惡變，愁慘恐怖，深自克責：「吾歸惡道，定無有疑。」亦如老人照鏡，見身知為衰至。於是頌曰：
金寶等所作， 巧拙成不同， 設有行惡者， 沉沒于深淵。 已沒雖更生， 顧視無所依
【現代漢語翻譯】 現代漢語譯本： 悉干（臨終時的一種痛苦狀態）；有一種名為節間的風，使身體的各個關節，或收縮或伸展，並且舉起手腳想要抓住虛空，坐立不安，有時嬉笑，又長長地嘆息，那聲音懇切而悲傷，彷彿一節一節地斷裂，筋脈鬆弛，髓腦消損，眼睛看不見東西，耳朵聽不見聲音，鼻子分辨不出香味，嘴巴嘗不出味道，身體冰冷氣息斷絕，什麼都不知道了，只有心口還稍微溫暖，魂魄還依附在身體里，身體挺直像木頭一樣，不能動搖。於是有頌詞說： 當刀風發作的時候，身體動盪非常不安，各種因緣普遍到來，卻完全沒有自覺。身體遭受各種痛苦，生命也到了盡頭，就像弓弩的弦，鬆緊都不好用。 這時，這個人心中周遍的所有四大（地、水、火、風），都開始衰敗，微弱的生命雖然還在，就像燈快要熄滅一樣。這個人心中有身意根（意識的根本），他活著的時候所做的善事和惡事，以及心中所想的關於福禍吉兇，今生和來世所能做的事情，心裡都清楚地知道。奉行善事的人面色平和喜悅，做惡事的人臉色不高興。如果這個人內心喜悅，面色就好，應當知道他所歸往的地方，必定是好的去處；如果他面色不好，心裡想著不善的事情，就會走向惡道。就像老人照鏡子，能清楚地看到自己的樣子，頭髮白了，臉上佈滿皺紋，牙齒脫落，身上有瘡，滿是污垢，又黑又醜，面板鬆弛，背也駝了，年老體衰，戰戰兢兢。如果看到自己是這個樣子，就會感到羞愧和厭惡，閉上眼睛放下鏡子，感嘆：『我已經失去了年輕！衰老將要到來！』心中充滿憂愁，已經遠離了安穩，到了窮途末路。平時做惡事的人，臨終的時候，所看到的都是惡劣的景象，愁苦悲慘，非常恐懼，深深地責備自己：『我一定會墮入惡道，這毫無疑問。』也像老人照鏡子，看到自己的身體，知道衰老已經到來。於是有頌詞說： 用金銀珠寶等製作的東西，因為工匠手藝的巧妙和拙劣而有好壞之分。如果有人做了惡事，就會沉沒在深深的深淵裡。即使沉沒後還能再生，回頭看看，也沒有什麼可以依靠的。
【English Translation】 English version: Sigan (a painful state at the time of death); there is a wind called 'Jie Jian' that causes the various joints of the body to either contract or stretch, and the hands and feet are raised as if trying to grasp empty space. The person is restless when sitting or standing, sometimes laughing, and then sighing deeply, the sound is earnest and sorrowful, as if breaking apart section by section. The muscles and veins become lax, the marrow and brain are depleted, the eyes cannot see colors, the ears cannot hear sounds, the nose cannot distinguish fragrances, the mouth cannot taste flavors, the body is cold and the breath is cut off, and there is no more awareness of anything, only the chest is still slightly warm, and the soul still clings to the body, which is as stiff as wood and cannot move. Thereupon, there is a verse that says: When the 'knife wind' arises, the body is restless and uneasy, all conditions universally arrive, yet there is no self-awareness. The body suffers various pains, and life comes to an end, like the string of a bow, neither too tight nor too loose is useful. At this time, all the four elements (earth, water, fire, and wind) pervading this person's mind begin to decay, and the faint life, though still present, is like a lamp about to go out. This person has a 'body-mind root' (the root of consciousness) in their heart, and the good and evil deeds they have done in their lifetime, as well as the thoughts in their mind about fortune, misfortune, auspiciousness, and inauspiciousness, and what they can do in this life and the next, are all clearly known in their heart. Those who practice good deeds have a peaceful and joyful countenance, while those who do evil have an unhappy expression. If this person's heart is joyful, their countenance will be good, and it should be known that their destination will surely be a good place; if their countenance is bad and their mind is thinking of unwholesome things, they will go to an evil path. It is like an old person looking in a clear mirror, able to clearly see their own appearance, hair white, face full of wrinkles, teeth falling out, body covered in sores, full of dirt, black and ugly, skin loose, back hunched, old and frail, trembling. If they see themselves like this, they will feel ashamed and disgusted, close their eyes and put down the mirror, lamenting: 'I have lost my youth! Old age is about to arrive!' Their heart is filled with sorrow, having departed from peace and reached the end of the road. Those who usually do evil deeds, at the time of death, see only bad omens, are sorrowful and miserable, and deeply terrified, deeply blaming themselves: 'I will surely fall into an evil path, there is no doubt about it.' It is also like an old person looking in a mirror, seeing their body and knowing that old age has arrived. Thereupon, there is a verse that says: Things made of gold, silver, jewels, etc., differ in quality due to the skill and clumsiness of the craftsman. If someone has done evil deeds, they will sink into a deep abyss. Even if they are reborn after sinking, looking back, there is nothing to rely on.
， 如為水所漂， 臨死亦若斯。
其有行善，為有三輩，攝身、口、意，凈修眾德，以法為財，臨壽終時，心懷喜踴：「吾定上天。」譬如賈客遠行治生，得度厄道多獲財利，還歸到家心悅無量；又如田家犁不失時，風雨復節多收五穀，藏著篅中意甚歡喜；如困病得愈得畢償債，中心踴躍亦復如是。猶蜂採花以用作蜜，積德亦爾，其意大悅：「我定上天！」於是頌曰：
其有學正士， 積累行真法， 以度于眾患， 自致得明道。 譬如閒居者， 高山望其下， 彼人命盡時， 見善道若斯。
爾時其人命已盡者，身根識滅，便受中止；譬若如稱，隨其輕重或上或下，善惡如是。神離人身住于中止，五陰悉具無所乏少。死時五陰不到中止，中止五陰亦不離本也；譬以印章以用印泥，印不著泥亦不離之；如種五穀苗生莖實，非是本種亦不離本；如是人死精神魂魄，不齊五陰亦不離本也。隨本所種各得果報，其作德者住善中止，履行惡者在罪中止，唯有道眼乃見之耳。
處於中止而有三食：一曰觸軟，二曰心食，三曰意識。在中止者，或住一日極久七日，至父母會隨其本行，或趣三塗、人間、天上。行惡多者，在中止中，見大火起，圍繞其身，猶如野火焚燒草木，塵雨其形，
【現代漢語翻譯】 現代漢語譯本：
就像被水漂流，臨死的時候也是這樣。
那些行善的人，有三種情況：約束身、口、意，清凈地修習各種德行，以佛法為財富，臨終的時候，心中充滿喜悅：『我一定能升到天上。』譬如商人遠行做生意，度過危險的道路，獲得豐厚的財利，回到家中心裡非常高興；又如農夫耕田不誤農時，風調雨順，獲得豐收，把五穀藏在糧倉里，心裡非常歡喜；又如久病痊癒，還清了債務，心中喜悅也是這樣。就像蜜蜂採花用來釀蜜，積累功德也是這樣，心中非常喜悅：『我一定能升到天上！』於是歌頌說：
那些學習正法的賢士，積累修行真正的佛法，用以度脫各種苦難，自然能夠獲得光明的真理。譬如閒居的人，在高山上俯視山下，那個人壽命終結的時候，看見善道也是這樣。
這時，那個壽命已經終結的人，身根和意識都滅亡了，便會進入中陰（antarabhava）狀態；譬如用秤稱量物體，隨著輕重而或上或下，善惡也是這樣。神識離開人身，停留在中陰狀態，五陰（panca-skandha）全部具備，沒有什麼缺少。死亡時的五陰不會到達中陰，中陰的五陰也不會脫離原本的五陰；譬如用印章蓋在泥上，印記不會粘在泥上，也不會脫離印章；又如種植五穀，苗生長成莖和果實，不是原本的種子，也不會脫離原本的種子；就像人死後，精神魂魄，不會完全等同於五陰，也不會脫離原本的五陰。隨著原本所種下的因，各自得到果報，那些行善的人停留在善的中陰狀態，那些作惡的人停留在罪惡的中陰狀態，只有具有道眼的人才能看見。
處於中陰狀態有三種食物：一是觸軟，二是心食，三是意識。處於中陰狀態的人，或者停留一天，最長停留七天，到父母交會的時候，隨著他原本的行為，或者前往三惡道、人間、天上。作惡多的人，在中陰狀態中，看見大火燃起，圍繞著他的身體，猶如野火焚燒草木，塵土像雨一樣落在他的身上。
【English Translation】 English version:
As if carried away by water, so it is at the time of death.
Those who perform good deeds are of three kinds: restraining body, speech, and mind, purely cultivating all virtues, taking the Dharma as wealth. At the end of their lives, their hearts are filled with joy: 'I am sure to ascend to heaven.' It is like a merchant traveling far to do business, passing through dangerous roads, obtaining abundant wealth and profit, and returning home with immense joy in his heart. Or like a farmer who plows the fields at the right time, with favorable winds and rains, reaping a bountiful harvest, storing the grains in granaries, and feeling very happy. Or like recovering from a long illness and repaying debts, the joy in the heart is also like this. Just as bees gather flowers to make honey, accumulating merit is also like that, with great joy in their hearts: 'I am sure to ascend to heaven!' Therefore, it is praised:
Those virtuous ones who study the right Dharma, accumulate and practice the true Dharma, to cross over all sufferings, will naturally attain the bright truth. It is like a person living in leisure, looking down from a high mountain, when that person's life comes to an end, seeing the good path is like this.
At this time, when that person's life has ended, the physical senses and consciousness cease, and they enter the intermediate state (antarabhava); it is like using a scale to weigh objects, going up or down according to their weight, so it is with good and evil. The spirit leaves the human body and dwells in the intermediate state, with all five aggregates (panca-skandha) complete, lacking nothing. The five aggregates at the time of death do not reach the intermediate state, and the five aggregates of the intermediate state do not depart from the original ones; it is like using a seal to stamp on mud, the imprint does not stick to the mud, nor does it separate from the seal; or like planting five grains, the seedlings grow into stems and fruits, they are not the original seeds, nor do they separate from the original seeds; just as when a person dies, the spirit and soul, are not entirely the same as the five aggregates, nor do they separate from the original ones. According to the original seeds planted, each receives its karmic reward, those who perform virtuous deeds dwell in the good intermediate state, those who commit evil deeds dwell in the sinful intermediate state, only those with the eye of wisdom can see it.
Being in the intermediate state, there are three kinds of food: first, tactile softness; second, mental food; third, consciousness. Those in the intermediate state may stay for one day, or up to seven days, until the parents meet, according to their original actions, they may go to the three evil realms, the human realm, or the heavens. Those who commit many evil deeds, in the intermediate state, see a great fire rising, surrounding their bodies, like a wildfire burning grass and trees, with dust falling on their forms like rain.
見烏、雕、鷲、惡人之類，爪齒皆長面目醜陋，衣服弊壞頭上火然，各執兵仗為所撾棒，矛刺刀斫心懷恐懼；欲求救護遙見叢樹，走往趣之，爾時即失，中止五陰。入刀劍樹泥犁之中，墮地獄者，神見若此。於是頌曰：
迷惑如醉象， 違失聖法教， 染濁如潦水， 心憒亂若斯； 常捐于正道， 放心入邪徑， 此人遭眾苦， 命終墮地獄。
行小惡者，見火煙塵繞滿其身，及為師子、虎、狼、蛇虺、群像所逐，又見故渠、泉源、深水、崩山、大澗，心懷怖懅，赴趣其中，爾時即失，中止五陰。墮畜生處，見是變者，知受獸身。於是頌曰：
習癡舍慧便， 或醉墮冥道， 惡口常粗言， 喜行撾捶人， 又為犯罪殃， 樂為不善事， 如是無慈者， 生於畜獸中。
罪若微者，周匝四面有熱風起，身體鬱蒸自然飢渴，遙見人來皆持刀杖、矛戟、弓箭而圍繞之，望見大城意欲入中；適發此心，即失中止所受五陰。生於薜荔，其見如是變，當知墮餓鬼中。於是頌曰：
剛弊喜譖人， 遠戒不順法， 犯禁穢濁事， 貪[彌/食]而獨食； 墮于膿血處， 飢餓煩惱極， 當知此輩人， 定入為餓鬼。
清修德善，涼風四來其風甚香，若干種
【現代漢語翻譯】 現代漢語譯本：見到烏鴉、雕、鷲、惡人之類，它們的爪子和牙齒都很長，面目醜陋，衣服破爛，頭上燃燒著火焰，各自拿著兵器互相毆打，用矛刺刀砍，心中充滿恐懼；想要尋求救護，遠遠地看見一片樹林，跑過去想要進入，這時就失去了（前世的身體），停止於五陰（色、受、想、行、識）。進入刀劍樹地獄之中，墮入地獄的人，神識所見就是這樣。於是用頌歌說： 迷惑就像醉像一樣，違背喪失了聖人的教誨，染污混濁就像洪水一樣，內心昏亂就像這樣；常常拋棄正道，放縱內心進入邪路，這種人遭遇各種痛苦，命終之後墮入地獄。 做了輕微惡行的人，看見火焰和煙塵纏繞全身，以及被獅子、老虎、狼、蛇、毒蛇、成群的大象追趕，又看見乾枯的河道、泉源、深水、崩塌的山、巨大的山澗，心中充滿恐懼，想要投入其中，這時就失去了（前世的身體），停止於五陰。墮入畜生道，看見這種景象的人，就知道將要承受畜生的身體。於是用頌歌說： 習慣愚癡而捨棄智慧，或者醉酒墮入黑暗的道路，惡語相向，常常說粗暴的話，喜歡毆打捶擊別人，又因為犯罪而遭受災殃，喜歡做不善的事情，像這樣沒有慈悲心的人，就會生在畜生道中。 罪過如果輕微，四周颳起熱風，身體悶熱潮濕，自然感到飢餓乾渴，遠遠地看見有人拿著刀杖、長矛、弓箭圍繞著自己，希望看見大城想要進入其中；剛一生起這個念頭，就失去了（前世的身體），停止於所受的五陰。生於薜荔（餓鬼道），所見到的景像是這樣，應當知道是墮入了餓鬼道中。於是用頌歌說： 剛強暴戾喜歡誹謗別人，遠離戒律不順從佛法，觸犯禁戒做污穢的事情，貪婪吝嗇獨自享用食物；墮入膿血之處，飢餓煩惱到了極點，應當知道這些人，必定會墮入餓鬼道中。 清凈修行積累德行和善事，涼風從四面吹來，這風非常香，有各種各樣的...
【English Translation】 English version: Seeing crows, eagles, vultures, evil people, etc., their claws and teeth are long, their faces are ugly, their clothes are tattered, flames are burning on their heads, each holding weapons to beat each other, stabbing with spears and cutting with knives, their hearts are filled with fear; wanting to seek rescue, they see a forest in the distance, and run towards it, at that moment they lose (their previous body), ceasing in the five skandhas (form, feeling, perception, mental formations, consciousness). Entering the hell of sword-tree, those who fall into hell, their consciousness sees this way. Then a verse says: Confused like a drunken elephant, violating and losing the teachings of the saints, polluted and turbid like a flood, the mind is confused like this; often abandoning the right path, indulging the mind and entering the evil path, this person encounters various sufferings, and after death falls into hell. Those who commit minor evils see flames and smoke enveloping their bodies, and are chased by lions, tigers, wolves, snakes, vipers, and herds of elephants, and also see dry riverbeds, springs, deep waters, collapsing mountains, and huge ravines, their hearts are filled with fear, wanting to throw themselves into them, at that moment they lose (their previous body), ceasing in the five skandhas. Falling into the animal realm, those who see this scene know that they will bear the body of an animal. Then a verse says: Accustomed to ignorance and abandoning wisdom, or drunk and falling into the dark path, speaking harshly, often saying rude words, liking to beat and strike others, and suffering disasters because of committing crimes, liking to do unwholesome things, those who are without compassion like this will be born in the animal realm. If the sin is minor, hot winds rise from all around, the body is hot and humid, naturally feeling hungry and thirsty, seeing people in the distance holding knives, staffs, spears, bows, and arrows surrounding them, hoping to see a large city and wanting to enter it; as soon as this thought arises, they lose (their previous body), ceasing in the five skandhas they received. Born in Pretas (hungry ghost realm), what is seen is like this, it should be known that they have fallen into the hungry ghost realm. Then a verse says: Stubborn and fond of slandering others, staying away from precepts and not following the Dharma, violating prohibitions and doing defiled things, greedy and stingy, enjoying food alone; falling into a place of pus and blood, hunger and vexation reaching the extreme, it should be known that these people will surely fall into the hungry ghost realm. Pure practice accumulates virtue and good deeds, cool breezes come from all directions, this wind is very fragrant, with various kinds of...
熏雨其身上，諸妓樂音相和而鳴，瞻視園觀、樹木、花果，而悉茂盛；發意欲往，即時便失，中止五陰，精神自然上忉利天。於是頌曰：
習法歸聖道， 種福業生天， 妓樂以自娛， 游諸花樹間， 美艷玉女眾， 端正光從容， 常觀心欣悅， 居止太山頂。
行不淳一，或善或惡，當至人道。父母合會，精不失時，子應來生。父母德想而俱同時等，其母胎通無所拘礙，心懷喜躍而無邪念，則為柔軟而不𢤱悷，無有疾疹堪任受子；不為輕慢亦無反行，順其正法不受濁污，即捐一切瑕穢之塵。其精不清亦不為濁，中適不強，亦不腐敗，亦不赤黑，不為風寒眾毒雜錯，與小便別，應來生者，精神便趣。心自念言：「設是男子不與女人共俱合者，吾欲與通。」起瞋怒心恚彼男子，志懷恭敬念于女人，瞋喜俱作，便排男子欲向女人；父時精下，其神忻歡，謂是吾許。爾時即失中止五陰，便入胞胎。父母精合，既在胞胎倍用踴躍，非是中止五陰，亦不離之。入于胞胎是為色陰，歡喜之時為痛樂陰，念于精時是為想陰，因本罪福緣得入胎，是為行陰，神處胞中則應識陰，如是和合名曰五陰。
尋在胎時，即得二根，意根、身根也。七日住中，而不增減；又二七日，其胎稍轉，譬如薄酪；至三七
日，似如生酪；又四七日，精凝如熟酪；至五七日，胎精遂變，猶如生酥；又六七日，變如息肉；至七七日，轉如段肉；又八七日，其堅如壞；至九七日，變為五皰，兩肘、兩髀及其頸項，而從中出也；又十七日，復有五皰，手腕、腳腕及生其頭；十一七日，續生二十四皰，手指、足指、眼、耳、鼻、口，此從中出；十二七日，是諸胞相，轉成就；十三七日，則現腹相；十四七日，生肝、肺、心及其脾、腎；十五七日，則生大腸；十六七日，即有小腸；十七七日，則有胃處；十八七日，生藏、熟藏起此二處；十九七日生髀及𨄔、腸、骸、手掌、足趺、臂節、筋連；二十七日，生陰、臍、乳、頤、項、形相。二十一七日，體骨各分，隨其所應，兩骨在頭，三十二骨著口，七骨著項，兩骨著髀，兩骨著肘，四骨著臂，十二骨著胸，十八骨著背，兩骨著臗，四骨著膝，四十骨著足，微骨百八與體肉合，其十八骨著在兩脅，二骨著肩，如是身骨，凡有三百而相連結，其骨柔軟如初生瓠；二十二七日，其骨稍堅，如未熟瓠；二十三七日，其骨轉堅，譬如胡桃，此三百骨，各相連綴，足骨著足、膝骨著膝、踝骨著踝、髀骨著髀、臗骨著臗、脊骨著脊、胸骨著胸、脅骨著脅、唇骨著唇，項、頤、臂、腕、手、足諸骨轉相連著，如是聚
骨猶若幻化，又如合車骨為垣墻，筋束、血流、皮肉涂裹，薄膚覆之，因本罪福，果獲致此，無有思想依其心元，隨風所由牽引舉動。於是頌曰：
其五骨積聚， 隨心輕放恣， 在身現掣頓， 猶如牽拽蛇； 前世所造行， 善惡所興法， 譬如人行路， 或平或荊棘。
二十四七日，生七百筋，連著其身；二十五七日，生七千脈，尚未具成；二十六七日，諸脈悉徹，具足成就，如蓮華根孔；二十七七日，三百六十三筋皆成；二十八七日，其肌始生；二十九七日，肌肉稍厚；三十七日，才有皮、有像；三十一七日，皮轉厚堅；三十二七日，皮革轉成；三十三七日，耳、鼻、唇、指、諸膝節成；三十四七日，生九十九萬毛孔，發孔猶尚未成；三十五七日，毛孔具足；三十六七日，爪甲成。三十七七日，其母腹中，若干風起，有風開兒耳、目、鼻、口；或有風起，染其發毛，或端正，或醜陋；又有風起，成體顏色，或白、赤、黑，有好、有丑皆由宿行；在此七日中，生風寒熱，大小便通。於是頌曰：
是身筋纏裹， 諸血脈所成， 不凈盛腐積， 水洗諸漏孔； 虛覆心使然， 巧偽而合成， 機關如木人， 求之甚難得。
三十八七日，在母腹中，隨其本行，自然
【現代漢語翻譯】 現代漢語譯本：骨頭就像幻化出來的一樣，又像是把車骨組合起來成為垣墻，用筋來捆束，血液流動，皮肉塗抹包裹，用薄薄的面板覆蓋在外面，因為前世所造的罪與福，才導致今生獲得這樣的果報。這個身體沒有自己的思想，而是依靠心識作為根本，隨著業風的牽引而舉動。因此有頌說： 『五種骨頭積聚在一起，隨著心識而輕率放縱，在身體上顯現出抽搐和頓挫，就像牽拽蛇一樣；前世所造的種種行為，善與惡所產生的種種法則，就像人行走在道路上，有的是平坦的，有的是佈滿荊棘的。』 二十四七日（第168天），產生七百條筋，連線著身體；二十五七日（第175天），產生七千條脈，但尚未完全形成；二十六七日（第182天），各種脈絡都通徹，具足成就，就像蓮花根部的孔洞一樣；二十七七日（第189天），三百六十三條筋都形成；二十八七日（第196天），肌肉開始生長；二十九七日（第203天），肌肉稍微增厚；三十七日（第210天），才有了面板，有了人形；三十一七日（第217天），面板變得厚實堅硬；三十二七日（第224天），皮革逐漸形成；三十三七日（第231天），耳朵、鼻子、嘴唇、手指、各個膝關節形成；三十四七日（第238天），產生九十九萬個毛孔，但頭髮的毛孔尚未形成；三十五七日（第245天），毛孔全部具足；三十六七日（第252天），指甲形成。三十七七日（第259天），在母親的腹中，有若干種風生起，有的風打開嬰兒的耳朵、眼睛、鼻子、嘴巴；有的風生起，染其頭髮，或端正，或醜陋；又有風生起，形成身體的顏色，或白、或紅、或黑，有好有丑，都是由前世的行為所決定的；在這七天中，產生風寒熱，大小便也開始通暢。因此有頌說： 『這個身體被筋纏繞包裹，由各種血脈所構成，是不乾淨的、充滿腐敗積聚之物，用水清洗也無法洗凈所有的漏洞；虛假地被心識所驅使，巧妙地偽裝組合而成，像機關木偶一樣，想要從中尋求真實是很難得到的。』 三十八七日（第266天），在母親的腹中，隨著他前世的行為，自然而然地...
【English Translation】 English version: Bones are like illusions, like assembling chariot bones to form a wall. Tendons bind, blood flows, flesh and skin are plastered and wrapped, covered with thin skin. Due to past sins and blessings, one obtains this result. There is no thought of its own, relying on the mind as its source, moved and acted upon by the wind of karma. Thus, a verse says: 'The five aggregates of bones gather, lightly indulging according to the mind. Jerks and twitches appear in the body, like pulling a snake. The actions created in past lives, the laws arising from good and evil, are like a person walking a road, sometimes smooth, sometimes thorny.' On the twenty-fourth seventh day (168th day), seven hundred tendons are produced, connecting the body. On the twenty-fifth seventh day (175th day), seven thousand veins are produced, but not yet fully formed. On the twenty-sixth seventh day (182nd day), all the veins are thoroughly connected, fully accomplished, like the holes in the root of a lotus flower. On the twenty-seventh seventh day (189th day), all three hundred and sixty-three tendons are formed. On the twenty-eighth seventh day (196th day), the muscles begin to grow. On the twenty-ninth seventh day (203rd day), the muscles become slightly thicker. On the thirtieth seventh day (210th day), skin appears, and a human form is present. On the thirty-first seventh day (217th day), the skin becomes thicker and firmer. On the thirty-second seventh day (224th day), the leather gradually forms. On the thirty-third seventh day (231st day), the ears, nose, lips, fingers, and various knee joints are formed. On the thirty-fourth seventh day (238th day), nine hundred and ninety thousand pores are produced, but the hair pores are not yet formed. On the thirty-fifth seventh day (245th day), the pores are fully complete. On the thirty-sixth seventh day (252nd day), the nails are formed. On the thirty-seventh seventh day (259th day), in the mother's womb, several winds arise. Some winds open the baby's ears, eyes, nose, and mouth. Some winds arise, dyeing the hair, either upright or ugly. Other winds arise, forming the body's color, either white, red, or black, good or ugly, all determined by past actions. In these seven days, wind, cold, and heat are produced, and urination and defecation begin to function. Thus, a verse says: 'This body is wrapped and bound by tendons, formed by various blood vessels, an unclean accumulation of decay, the holes leaking even when washed with water. Falsely driven by the mind, cleverly disguised and assembled, like a mechanical puppet, it is very difficult to find truth within it.' On the thirty-eighth seventh day (266th day), in the mother's womb, according to his past actions, naturally...
風起。宿行善者便有香風，可其身意柔軟無瑕，正其骨節令其端正，莫不愛敬也；本行惡者則起臭風，令身不安不可心意，吹其骨節令僂邪曲，使不端正又不能男，人所不喜也；是為三十八七日。九月不滿四日，其兒身體、骨節，則成為人。於是頌曰：
人在身九月， 則具諸體脈， 骨節皆成就， 滿足無所乏。 腹中漸自辦， 稍稍而成長， 期至悉具足， 如月十五日。
其小兒體而有二分：一分從父，一分從母。身諸發、毛、頰、眼、舌、喉、心、肝、脾、腎、腸、血，軟者從母也；爪、齒、骨、節、髓、腦、筋、脈，堅者從父也。於是頌曰：
人體相連綴， 皆由父母生， 若干之節解， 因緣化成立。 依而致顏色， 悉當爲衰耗， 眾材合起車， 計體猶亦然。 作前有二事， 立身譬若斯， 因從父母報， 然後乃得生。
其小兒在母腹中，處生藏之下、熟藏之上，男兒背外而面向內，在左脅也；女子背母而面向外，處在右脅也。苦痛臭處污露不凈，一切骨節縮不得伸，捐在革囊腹網纏裹，藏血涂染所處逼迮，依因屎尿瑕穢若斯。其於九月此餘四日，宿有善行，初日、後日發心念言：「吾在園觀亦在天上。」其行惡者謂：「在泥犁世間之
【現代漢語翻譯】 現代漢語譯本： 風吹動時。如果過去的行為是善良的，就會有香風吹來，使身體和意念柔軟無瑕，端正骨骼關節，令人喜愛和尊敬；如果過去的行為是邪惡的，就會颳起臭風，使身體不安，心意煩躁，吹得骨骼關節彎曲不正，甚至導致不育，令人厭惡；這就是第三十八天到第八十七天的情況。懷孕九個月還差四天時，胎兒的身體和骨骼關節就發育成人形。因此有頌詞說：
人在身九月， 則具諸體脈，
骨節皆成就， 滿足無所乏。
腹中漸自辦， 稍稍而成長，
期至悉具足， 如月十五日。
胎兒的身體由兩部分組成：一部分來自父親，一部分來自母親。身體的頭髮、體毛、臉頰、眼睛、舌頭、喉嚨、心臟、肝臟、脾臟、腎臟、腸子、血液等柔軟的部分來自母親；指甲、牙齒、骨骼、關節、骨髓、大腦、筋、脈等堅硬的部分來自父親。因此有頌詞說：
人體相連綴， 皆由父母生，
若干之節解， 因緣化成立。
依而致顏色， 悉當爲衰耗，
眾材合起車， 計體猶亦然。
作前有二事， 立身譬若斯，
因從父母報， 然後乃得生。
胎兒在母親的腹中，位於生藏（指子宮）之下，熟藏（指胃）之上，如果是男孩，則背朝外而面朝內，位於母親的左側；如果是女孩，則背朝母親而面朝外，位於母親的右側。那裡充滿苦痛、臭氣、污穢和不潔，所有的骨骼關節都蜷縮著無法伸展，被包裹在像皮革袋子一樣的腹膜中，被血液涂染，所處的空間狹窄逼仄，依靠屎尿等污穢之物。在懷孕九個月還差四天的時候，如果過去的行為是善良的，那麼在最初和最後的日子裡，會發心念想：『我在花園裡，也在天上。』如果過去的行為是邪惡的，就會認為：『我在泥犁（naraka）世間（地獄）。』
【English Translation】 English version: When the wind arises. If one's past actions were virtuous, a fragrant wind will blow, making the body and mind soft and flawless, straightening the bones and joints, causing others to love and respect them; if one's past actions were evil, a foul wind will arise, causing the body to be uneasy and the mind restless, blowing the bones and joints into a crooked and distorted shape, even causing infertility, making one disliked; this is the situation from the thirty-eighth to the eighty-seventh day. When nine months of pregnancy are lacking four days, the fetus's body and bones and joints will develop into human form. Therefore, there is a verse that says:
In the body for nine months, then all the limbs and vessels are complete,
all the bones and joints are formed, fulfilled and lacking nothing.
In the womb, it gradually manages itself, gradually growing and developing,
when the time arrives, it is fully complete, like the fifteenth day of the month.
The fetus's body is composed of two parts: one part comes from the father, and one part comes from the mother. The soft parts of the body, such as hair, body hair, cheeks, eyes, tongue, throat, heart, liver, spleen, kidneys, intestines, and blood, come from the mother; the hard parts, such as nails, teeth, bones, joints, marrow, brain, sinews, and veins, come from the father. Therefore, there is a verse that says:
The human body is connected, all born from parents,
various joints and segments, formed by causal conditions.
Depending on them, it acquires color, all will eventually decay and decline,
various materials combine to make a cart, considering the body is also like that.
Two things exist before creation, establishing the body is like this,
because of the retribution from parents, then one is born.
The fetus is in the mother's womb, located below the '生藏' (sheng zang) (womb) and above the '熟藏' (shu zang) (stomach). If it is a boy, he faces inward with his back outward, located on the mother's left side; if it is a girl, she faces outward with her back to the mother, located on the mother's right side. It is a place full of suffering, foul odors, filth, and impurity, all the bones and joints are contracted and cannot stretch out, wrapped in a leather-like sac of the peritoneum, stained with blood, the space is narrow and cramped, relying on excrement and urine for sustenance. When nine months of pregnancy are lacking four days, if one's past actions were virtuous, then in the initial and final days, one will aspire and think: 'I am in a garden, and also in heaven.' If one's past actions were evil, one will think: 'I am in the '泥犁' (naraka) world (hell).'
獄。」至三日中，即愁不樂，到四日時，母腹風起，或上或下，轉其兒身，而令倒懸，頭向產門。其有德者，時心念言：「我投浴池，水中游戲，如墮高床華香之處也！」其無福者，自發念言：「吾從山墮，投于樹岸、溝坑、溷中，或如地獄、羅網、蕀上、曠野、石澗、劍戟之中！」愁憂不樂。善惡之報，不同若此。於是頌曰：
如投燒熱火， 亂煙來圍繞， 放逸果所致， 處形若沸湯。 苦樂之所由， 皆因罪福成， 在在生所作， 受身各如是。
其小兒身既當向產，又墮地時外風所吹，女人手觸暖水洗之，逼迫毒痛猶如瘡病也。以是苦惱恐畏死亡，便有癡惑是故迷憒，不識本來去至何所也。適生在地，血纏臭處，鬼魅來繞，奸邪所中，飛尸所觸，蠱道、癲鬼，各伺犯之。如四交道墮一假肉，烏鴟、雕狼各來諍之，諸邪魅鬼欲得兒便，周匝圍繞亦復如是。宿行善者邪不得便，設宿行惡眾邪即著。兒初生時因母乳活，稍稍長大因食得立。於是頌曰：
在於胞胎時， 遭若干苦惱， 既生得為人， 其痛有百千。 諸根已成就， 因出危脆身， 有生必老死， 是為最不真。
兒已長大揣哺養身，適得谷氣其體即時，生八十種蟲。兩種在髮根：一名舌舐，二名重
【現代漢語翻譯】 現代漢語譯本： 『地獄』。到了第三天，就開始憂愁不快樂。到了第四天，母親的腹部開始起風，時上時下，轉動孩子的身體，使之倒懸，頭朝向產門。有德之人，此時心中會想：『我投入浴池，在水中游戲，如同墜入高床華麗芬芳之處！』沒有福報的人，則會想：『我從山上墜落，投入樹岸、溝渠、糞坑之中，或者如同地獄、羅網、荊棘之上、曠野、石澗、刀劍之中！』憂愁不樂。善惡的報應，不同如此。 於是用頌文說： 如同投入燃燒的烈火，亂煙滾滾而來圍繞，放縱的惡果所導致，身處其中如同沸騰的開水。 苦樂的由來，都是因為罪業和福報所成就，在各處所生的行為，承受的身體各自如此。 小兒的身體即將出生，又在落地時被外面的風吹，女人的手觸控用溫水洗滌，逼迫的痛苦就像瘡病一樣。因為這種苦惱恐懼死亡，便會癡迷迷惑，因此昏聵，不認識本來從哪裡來，將要到哪裡去。剛生在地上，被血污纏繞在臭穢之處，鬼魅前來圍繞，奸邪侵入其中，飛尸觸碰，蠱道、癲鬼，各自伺機侵犯。如同四通八達的路口丟棄一塊腐爛的肉，烏鴉、老鷹、雕、狼各自前來爭搶，各種邪魅鬼怪想要得到嬰兒的便利，周圍環繞也是如此。宿世行善的人邪祟無法得逞，如果宿世作惡各種邪祟就會附著。嬰兒剛出生時依靠母乳存活，漸漸長大依靠食物才能站立。於是用頌文說： 在母胎里的時候，遭遇各種各樣的苦惱，已經出生得為人身，那痛苦有成百上千種。 諸根已經成就，因為出生而得到這脆弱的身體，有生就必定有衰老死亡，這是最不真實的。 嬰兒已經長大，用食物來養活身體，剛得到穀物的精氣，身體立刻就生出八十種蟲。兩種在頭髮根：一名叫舌舐，二名叫重
【English Translation】 English version: 『hell』. By the third day, they become worried and unhappy. By the fourth day, wind arises in the mother's womb, sometimes up, sometimes down, turning the child's body, causing it to hang upside down, head facing the birth canal. Those with virtue at this time think in their hearts: 『I am plunging into a bathing pool, playing in the water, as if falling into a high bed of splendid fragrance!』 Those without blessings think: 『I am falling from a mountain, plunging into tree banks, ditches, cesspools, or like hell, a net, upon thorns, a wilderness, a rocky ravine, among swords and spears!』 Worried and unhappy. The retribution of good and evil is different in this way. Therefore, a verse says: Like throwing oneself into a burning fire, chaotic smoke comes to surround, caused by the consequences of indulgence, being in a state like boiling water. The origin of suffering and joy, all are accomplished by sins and blessings, the actions performed in each birth, the bodies received are each like this. The body of the small child is about to be born, and when it falls to the ground, it is blown by the outside wind, and the woman's hands touch and wash it with warm water, the pressing pain is like a sore or disease. Because of this suffering, distress, and fear of death, they become deluded and confused, therefore muddled, not knowing where they originally came from and where they are going. Just born on the ground, wrapped in blood and filth, ghosts and demons come to surround, evil enters within, flying corpses touch, witchcraft and mad ghosts each wait to violate them. Like a piece of rotten meat discarded at a crossroads, crows, eagles, vultures, and wolves each come to fight over it, various evil demons wanting to take advantage of the infant, surrounding it in the same way. Those who have done good deeds in past lives cannot be taken advantage of by evil, but if they have done evil in past lives, various evils will attach themselves. When a baby is first born, it lives on its mother's milk, and gradually grows up and is able to stand by eating food. Therefore, a verse says: When in the womb, one encounters various sufferings, having been born as a human, the pain is a hundred thousandfold. The faculties have been accomplished, because of birth one obtains this fragile body, with birth there is certainly old age and death, this is the most unreal. The infant has grown up, using food to nourish the body, just obtaining the essence of grains, the body immediately produces eighty kinds of worms. Two kinds are at the roots of the hair: one is called Tongue-licker, the second is called Heavy-
舐。三種在頭，名曰：堅固、傷損、毀害。一種在腦，兩種在腦表：一名𧎴咮，二名耗擾，三名憒亂。兩種在額：一名卑下，二名朽腐。兩種在眼：一名舌舐，二名重舐。兩種在耳：一名識味，二名現味英。兩種在耳根：一名曰赤，二名復赤。兩種在鼻：一名曰肥，二名複肥。兩種在口中：一名曰搖，二名動搖。兩種在齒中：一名惡弊，二名兇暴。三種在齒根，名曰：喘息、休止、捽搣。一種在舌，名曰甘美。一種在舌根，名曰柔軟。一種在上龂，名曰來往。一種在咽，名為嗽喉。兩種在瞳子：一名曰生，二名不熟。兩種在肩：一名曰垂，二名曰復垂。一種在臂，名為住立。一種在手，名為周旋。兩種在胸：一名額坑，二名廣普。一種在心，名為班駁。一種在乳，名曰湩現。一種在臍，名為圍繞。兩種在脅：一名為月，二名月面。兩種在脊：一名月行，二名月貌。一種在背胸間，名為安豐。一種在皮里，名為虎爪。兩種在肉：一名消膚，二名燒樹。四種在骨，名為：甚毒、習毒、細骨、雜毒。五種在髓，名曰：殺害、無殺、破壞、離骸、白骨。兩種在腸：一名蜣螂，二名蜣螂嘴。兩種在細腸：一名兒子，二名復子。一種在肝，名為𡁬喍。一種在生藏，名曰帔𢗡。一種在熟藏，名為太息。一種在穀道，名為重身。三種在
【現代漢語翻譯】 現代漢語譯本 舐（lì）：三種在頭，名為：堅固、傷損、毀害。一種在腦，兩種在腦表：一名𧎴咮（chǒu zhòu，不明含義），二名耗擾，三名憒亂。兩種在額：一名卑下，二名朽腐。兩種在眼：一名舌舐，二名重舐。兩種在耳：一名識味，二名現味英。兩種在耳根：一名曰赤，二名復赤。兩種在鼻：一名曰肥，二名複肥。兩種在口中：一名曰搖，二名動搖。兩種在齒中：一名惡弊，二名兇暴。三種在齒根，名為：喘息、休止、捽搣（zuó miè，拉扯）。一種在舌，名為甘美。一種在舌根，名為柔軟。一種在上龂（yín，牙齦），名為來往。一種在咽，名為嗽喉。兩種在瞳子：一名曰生，二名不熟。兩種在肩：一名曰垂，二名曰復垂。一種在臂，名為住立。一種在手，名為周旋。兩種在胸：一名額坑，二名廣普。一種在心，名為班駁。一種在乳，名曰湩（dòng）現。一種在臍，名為圍繞。兩種在脅（xié）：一名為月，二名月面。兩種在脊：一名月行，二名月貌。一種在背胸間，名為安豐。一種在皮里，名為虎爪。兩種在肉：一名消膚，二名燒樹。四種在骨，名為：甚毒、習毒、細骨、雜毒。五種在髓（suǐ），名為：殺害、無殺、破壞、離骸、白骨。兩種在腸：一名蜣螂（qiāng láng，屎殼郎），二名蜣螂嘴。兩種在細腸：一名兒子，二名復子。一種在肝，名為𡁬喍（chái，不明含義）。一種在生藏，名曰帔𢗡（pèi chè，不明含義）。一種在熟藏，名為太息。一種在穀道，名為重身。三種在
【English Translation】 English version Licking: Three types are in the head, named: Firmness, Damage, Destruction. One is in the brain, two are on the surface of the brain: the first is called 𧎴咮 (unclear meaning), the second is Disturbance, the third is Confusion. Two are on the forehead: the first is Inferiority, the second is Decay. Two are in the eyes: the first is Tongue-licking, the second is Repeated-licking. Two are in the ears: the first is Taste-recognition, the second is Manifested-taste-essence. Two are at the root of the ears: the first is called Red, the second is Repeated-red. Two are in the nose: the first is called Fat, the second is Repeated-fat. Two are in the mouth: the first is called Shaking, the second is Unstable. Two are in the teeth: the first is Bad-defect, the second is Ferocious. Three are at the root of the teeth, named: Panting, Cessation, Tugging-and-tearing. One is on the tongue, named Sweetness. One is at the root of the tongue, named Softness. One is on the upper gum, named Coming-and-going. One is in the throat, named Coughing-throat. Two are in the pupils: the first is called Birth, the second is Unripe. Two are on the shoulders: the first is called Hanging, the second is called Repeated-hanging. One is on the arm, named Standing. One is on the hand, named Circulation. Two are on the chest: the first is Forehead-pit, the second is Vast-and-universal. One is in the heart, named Mottled. One is in the breast, named Milk-appearance. One is in the navel, named Surrounding. Two are in the ribs: the first is called Moon, the second is Moon-face. Two are on the spine: the first is Moon-walking, the second is Moon-appearance. One is between the back and chest, named Peaceful-abundance. One is inside the skin, named Tiger-claw. Two are in the flesh: the first is Skin-erosion, the second is Burning-tree. Four are in the bones, named: Extreme-poison, Habitual-poison, Fine-bone, Mixed-poison. Five are in the marrow, named: Killing, Non-killing, Destruction, Separation-of-skeleton, White-bone. Two are in the intestines: the first is Dung-beetle, the second is Dung-beetle's-mouth. Two are in the small intestines: the first is Son, the second is Repeated-son. One is in the liver, named 𡁬喍 (unclear meaning). One is in the raw viscera, named 帔𢗡 (unclear meaning). One is in the cooked viscera, named Sighing. One is in the anus, named Heavy-body. Three are in
糞中，名曰：筋目、結目、編髮。兩種在尻：一名流下，二名重流。五種在胞，名為：宗姓、惡族、臥寐、不覺、護汁。一種在髀，名為撾杖。一種在膝，名為現傷。一種在踝，名為針嘴。一種在足指，名為燋然。一種在足心，名為食皮。是為八十種蟲，處在人身，晝夜食體。於是頌曰：
從頭髮下至足， 遍中蟲消食人， 計念之為瑕穢， 譬喻比如濁水。 從己生反自殘， 如刀怨患害人， 常來嚙傷其身， 若流水侵兩岸。
其人身中，因風起病，有百一種，寒、熱、共合，各有百一，凡合計之，四百四病，在人身中。如木生火，還自燒然；病亦如是，本因體興，反來危人。及身中表八十種蟲，擾動其身，令人不安，豈復況外諸苦之惱也！計身如是，常有憂患，凡夫之士自謂為安，不聞不解。所以者何？不見諦故。於是頌曰：
發毛諸爪齒， 心肉皮骨合， 精血寒熱生， 髓腦脂生熟， 諸寒涕唾淚， 大小便常漏， 非常計不凈， 愚者謂為珍。
計念人身，覆以薄皮，如合棗奈，皮甚薄少耳！以為蓋之，人而不知，假使脫皮如困鈍肉，何可名之為是人身？骨節相拄如連鐵鎖，諦見如是尚不足蹈，況復親近而目視之！於是以偈而嘆頌曰：
計本為瑕
【現代漢語翻譯】 現代漢語譯本： 在糞便中，有被稱為『筋目』（筋狀的眼睛）、『結目』（打結的眼睛）、『編髮』（編織的頭髮）的蟲。在肛門處有兩種：一種叫『流下』（向下流動），另一種叫『重流』（重複流動）。在胞胎中有五種，名為『宗姓』（同族）、『惡族』（惡劣的族群）、『臥寐』（睡眠）、『不覺』（不覺醒）、『護汁』（保護體液）。在腿部有一種，名為『撾杖』（敲打的棍棒）。在膝蓋有一種，名為『現傷』（顯現的傷痕）。在腳踝有一種，名為『針嘴』（針的嘴）。在腳趾有一種，名為『燋然』（燒焦的樣子）。在腳心有一種，名為『食皮』（吃面板）。這總共八十種蟲，寄生在人的身體里，日夜啃食身體。因此作頌說： 從頭髮到腳底，遍佈蟲子啃食人身， 認為這是瑕疵污穢，譬如渾濁的水。 從自身產生反而殘害自身，如同刀子怨恨傷害人， 經常來嚙咬傷害身體，好像流水侵蝕兩岸。 人的身體中，因風而起的疾病有一百零一種，寒病、熱病加在一起，各有百零一種，總共計算起來，有四百四種疾病，存在於人的身體中。如同木頭生火，反而把自己燒掉；疾病也是這樣，本來因身體而生，反而來危害人。加上身體內部和外部的八十種蟲，擾動身體，使人不安，更何況是外在的各種痛苦煩惱呢！認為身體是這樣，常常有憂愁患難，凡夫俗子卻自認為平安，聽不到也理解不了。這是什麼原因呢？因為沒有見到真諦的緣故。因此作頌說： 頭髮、毛髮、指甲、牙齒，心、肉、面板、骨頭結合， 精、血、寒、熱產生，髓、腦、脂肪，生的、熟的， 各種寒冷的鼻涕、唾液、眼淚，大小便經常泄漏， 無常、認為是不乾淨的，愚蠢的人卻認為是珍貴的。 認為人的身體，覆蓋著薄薄的面板，好像合在一起的棗子和奈子，面板非常薄而且少！用來覆蓋身體，人卻不知道，假如脫掉面板就像一堆困頓的肉，怎麼能稱之為是人身呢？骨節互相支撐就像連線的鐵鎖，真正看清楚了尚且不足以踐踏，更何況是親近而用眼睛去看它！因此用偈語來讚歎歌頌： 認為根本就是瑕疵
【English Translation】 English version: In excrement, there are worms named 『Sin-mu』 (muscle-like eyes), 『Jie-mu』 (knotted eyes), and 『Bian-fa』 (braided hair). At the anus, there are two types: one called 『Liu-xia』 (flowing down) and the other called 『Chong-liu』 (re-flowing). In the womb, there are five types, named 『Zong-xing』 (same clan), 『E-zu』 (evil clan), 『Wo-mei』 (sleeping), 『Bu-jue』 (unaware), and 『Hu-zhi』 (protecting fluids). On the thigh, there is one type, named 『Zhua-zhang』 (beating stick). On the knee, there is one type, named 『Xian-shang』 (visible wound). On the ankle, there is one type, named 『Zhen-zui』 (needle mouth). On the toe, there is one type, named 『Jiao-ran』 (scorched appearance). On the sole of the foot, there is one type, named 『Shi-pi』 (eating skin). These are a total of eighty types of worms, residing in the human body, consuming the body day and night. Therefore, a verse is recited: From hair down to the feet, worms spread throughout consuming the human body, Considering it as a flaw and impurity, like turbid water. Born from oneself, yet harming oneself, like a knife resenting and hurting people, Constantly gnawing and injuring the body, like flowing water eroding both banks. In the human body, diseases arising from wind number one hundred and one types, cold and hot diseases combined, each numbering one hundred and one, totaling four hundred and four diseases in the human body. Like wood generating fire, yet burning itself; diseases are also like this, originally arising from the body, yet harming people. Adding to this the eighty types of worms inside and outside the body, disturbing the body, causing unease, not to mention the various external sufferings and afflictions! Considering the body as such, there are always worries and troubles, yet ordinary people consider themselves at peace, not hearing or understanding. What is the reason for this? It is because they have not seen the truth. Therefore, a verse is recited: Hair, body hair, nails, teeth, heart, flesh, skin, bones combined, Essence, blood, cold, heat produced, marrow, brain, fat, raw, cooked, Various cold mucus, saliva, tears, urine and feces constantly leaking, Impermanent, considered impure, yet fools consider it precious. Considering the human body, covered with thin skin, like joined jujubes and crabapples, the skin is very thin and little! Used to cover the body, yet people do not know, if the skin were removed, it would be like a pile of exhausted flesh, how could it be called a human body? The joints support each other like connected iron chains, truly seeing it is not even enough to step on, let alone be close to and look at it with your eyes! Therefore, a verse is used to praise and sing: Considering the origin as a flaw
穢， 譬如臭爛尸， 亦如諸塵垢， 體蟲俱復然； 亦如畫好像， 會當歸腐敗， 以諦見本無， 安可附近之。
計人在世所作禍福，不盡其壽，亦有中夭而死傷者。譬如陶家作諸瓦器，或始破者，向欲刀治壞時破者，或磚上破、或下時破、或著地破、或拍時破、或壞燥破、或陶中破、或熟破者、或移時破者、或用破者，設使不用久久會破也！人亦如是，有初發意向來未至死者，或有二根胎如生酪，有如熟酪、息肉、段肉，具足六情，或不具足而有死者；向欲生時，又適墮地；一日、百日、一歲、十歲學業死者；二十、三十、四十、五十，從一歲死至到百歲，雖復長壽會當歸盡也！如是五陰計本皆空，展轉相依，須臾有起、須臾有滅，舉足、下足而皆無常。愚癡之人，不聞不知反計有身，從少至老皆謂我所，呼為一種，不知非常之變也！
修行道者思惟計之，從是致是，無是則無。何謂從是致是者？因本之行所作殃福，故致死亡而在中止。至於胞胎精神處之，形如薄酪、息肉、段肉，稍至堅肉因有六根，六根具足則便出生，從少小身及至中年，乃到老、病當復歸死，其五陰轉于生死之輪，常如川流無有休息，一切皆空譬如幻化，如是顛倒至於老、病、死。譬如有大城西門失火，從次燒
之乃到東門，皆令灰燼，計東門火非是初火也！然其燋燃不離本火也！人亦如是，從本因緣隨其禍福，當觀如此從是有是也！何謂無是則無也？無有兇福及余塵勞則不歸死，已不歸死不在中止，設無中止何從有生？已不有生，其老、病、死何由而有也？計生死流本末如此，修行道者當觀五陰所從成敗。於是頌曰：
明識諸慧義， 心凈如月盛， 秉志而專一， 愍哀三界人。 如蓮花於水， 甘美柔軟上， 口之所宣說， 聽者則欣達。 分別演本起， 了之歸滅盡， 能仁悉究竟， 以愍眾生故。 吾從佛經中， 省采而鈔取， 因佛之講說， 故造修行經。
修行道地經卷第一 大正藏第 15 冊 No. 0606 修行道地經
修行道地經卷第二
西晉三藏竺法護譯
慈品第六
賈人行曠野， 飢渴于厄道， 導師救護之， 將至水果處。 以無為之道， 消滅諸垢毒， 積安得等心， 稽首佛世尊。 本船在巨海， 向魚摩竭口， 其船入魚腹， 發慈以濟之。 向沒之頃間， 度人及珍寶， 知無數百千， 終始之苦樂； 超越諸先聖， 其德如太山， 道智逾日光， 奉愿稽首慧。
【現代漢語翻譯】 現代漢語譯本 （看見）那些（被燒）到東門的（房屋），都成了灰燼，但計算起來，東門的火併不是最初的火啊！然而那些燃燒的餘燼並沒有離開最初的火！人也是這樣，從根本的因緣隨著各自的禍福，應當這樣觀察，從有（因）才有（果）啊！什麼叫做沒有（因）就沒有（果）呢？如果沒有兇禍和福報以及其他的塵世煩惱，就不會歸於死亡，已經不歸於死亡，就不會停留在中陰階段，假設沒有中陰階段，又從哪裡有出生呢？已經沒有出生，那麼衰老、疾病、死亡又從哪裡產生呢？計算生死流轉的本末就是這樣，修行道的人應當觀察五陰（色、受、想、行、識）所由產生的成敗。 於是用頌歌說道： 明智地認識各種智慧的含義， 內心清凈如同滿月般光明， 秉持志向而專心致志， 憐憫哀嘆三界（欲界、色界、無色界）的眾生。 如同蓮花生長在水中， 甘甜美好又柔軟芬芳， 口中所宣說的話語， 聽的人就會欣喜通達。 分別演說萬物的本源生起， 瞭解它最終歸於滅盡， 能仁（佛陀的稱號）徹底究竟真理， 因為憐憫眾生的緣故。 我從佛經中， 審慎地採擇和摘錄， 因為佛的講解說法， 所以造作這部《修行道地經》。
《修行道地經》卷第一 大正藏第 15 冊 No. 0606 《修行道地經》
《修行道地經》卷第二
西晉三藏 竺法護（Dharmaraksa）譯
慈品第六
商人行走在曠野中， 飢渴難耐地走在困厄的道路上， 導師救護他們， 將他們帶到有水果的地方。 用無為的道理， 消滅各種污垢毒害， 積累安定獲得平等心， 稽首禮拜佛世尊。 好像船隻航行在巨大的海洋中， 面臨著魚和摩竭（makara，一種海中巨獸）的威脅， 船隻進入魚的腹中， 發出慈悲心來救濟它。 在即將沉沒的頃刻之間， 救度人和珍寶， 知道無數百千種， 從開始到結束的苦和樂； 超越了各位先聖， 他的德行如同太山（Mount Tai）一樣崇高， 他的智慧勝過日光， 恭敬地稽首禮拜這智慧。
【English Translation】 English version Reaching the east gate, they were all reduced to ashes. But calculating, the fire at the east gate was not the original fire! Yet its smoldering embers did not depart from the original fire! People are also like this, following their fundamental causes and conditions according to their fortunes and misfortunes. One should observe in this way, that from existence (of cause) comes existence (of effect)! What is meant by non-existence (of cause) then there is non-existence (of effect)? If there are no misfortunes and blessings, and other worldly defilements, then one will not return to death. Having not returned to death, one will not remain in the intermediate state. If there is no intermediate state, from where does birth arise? Having no birth, then how can old age, sickness, and death arise? Calculating the beginning and end of the cycle of birth and death is like this. Those who cultivate the path should observe the success and failure arising from the five skandhas (form, feeling, perception, mental formations, and consciousness). Therefore, a verse is spoken: Clearly understanding the meaning of all wisdom, The mind is pure like the full moon's radiance, Holding firm to aspiration and being single-minded, Having compassion for the beings of the three realms (desire realm, form realm, formless realm). Like a lotus flower in water, Sweet, beautiful, and soft, The words spoken from the mouth, Those who hear them will joyfully understand. Separately expounding the origin of all things, Understanding that it ultimately returns to extinction, The capable and benevolent one (Tathagata) completely understands, Because of compassion for all beings. I, from the Buddhist scriptures, Carefully select and excerpt, Because of the Buddha's teachings, Therefore, I compose this 'Sutra on the Stages of Practice'.
Sutra on the Stages of Practice, Volume 1 Taisho Tripitaka Volume 15, No. 0606, Sutra on the Stages of Practice
Sutra on the Stages of Practice, Volume 2
Translated by Dharmaraksa (竺法護), Tripitaka Master of the Western Jin Dynasty
Chapter 6: Loving-Kindness
Merchants traveling in the wilderness, Hungry and thirsty on a difficult path, The guide protects them, Leading them to a place with fruit. Using the way of non-action (wuwei), Eliminating all defilements and poisons, Accumulating peace and attaining equanimity, Bowing in reverence to the World Honored One (Buddha). Like a ship sailing in the vast ocean, Facing the threat of fish and makara (摩竭, a sea monster), The ship enters the fish's belly, Generating loving-kindness to save it. In the instant of sinking, Rescuing people and treasures, Knowing countless hundreds of thousands, The suffering and joy from beginning to end; Surpassing all the previous sages, His virtue is as lofty as Mount Tai (太山), His wisdom surpasses the sunlight, Reverently bowing to this wisdom.
修行道者當棄瞋恚，常奉慈心；或有行者但口發願令眾生安，不曉何緣救濟使安？雖有此言柔軟安隱，不為慈心平等定故。修行道者莫為口慈，或修行者發意念慈，欲安一切眾生之類，有此慈心亦為佳耳，非是道德具足之慈也！欲行大道，莫興此慈。於是頌曰：
設使學道士， 心口言念慈， 則自鮮安隱， 亦獲薄福祐。 譬如師治箭， 失墮火燒之， 安能使其箭， 成就而可用。
修行道地，建大弘慈，當何行之？設修行者在於暑熱，求處清涼然後安隱；在冰寒處，求至溫暖然乃安隱；如饑得食，如渴得飲；如行遠路疲極甚困，而得車乘然後安隱；如見住立而得安坐；如疲極者得臥安隱；如人裸形得衣弊蓋；如身有垢沐浴澡洗，心大忻歡隱定寂然。若干種苦各得所便，身志踴躍得諸安故，執心不亂所可愛敬，親親恩愛父母、兄弟、妻子、親屬、朋友、知識，皆令安隱；一切眾生諸苦惱者，亦復如我身得安隱，十方人民悉令度脫身心得安，欲使二親宗族中外，悉令安隱。次念凡人等加以慈，普及怨家無差特心，皆令得度如我身安。設使前念十方人民，中念怨家其心儻亂，初始之心不能頓等怨家及友中間之人者，當作是觀：我所懷結憎于怨家，此心已過今已棄捨，更甚愛之念如父母及
【現代漢語翻譯】 現代漢語譯本 修行道的人應當拋棄嗔恚，常常奉行慈悲之心；或者有人修行只是口頭上發願讓眾生安樂，卻不明白用什麼方法去救濟他們使他們得到安樂？雖然有這些言語聽起來柔和安穩，但因為不是慈悲心平等堅定的緣故，並沒有實際意義。修行道的人不要只是口頭上的慈悲，或者修行的人只是發意念想慈悲，想要讓一切眾生都安樂，有這種慈悲心也算不錯，但還不是道德圓滿具足的慈悲！想要修行大道，不要只是停留在這種程度的慈悲。因此用頌偈說道：
假設學道的人，心中口中都說慈悲， 那麼自己稍微能得到安穩，也能獲得一些微薄的福佑。 譬如工匠矯正箭矢，不小心掉到火里燒了， 又怎麼能使這支箭，最終制作完成而可以使用呢？
修行道地，建立廣大的慈悲，應當如何實行呢？假設修行人在炎熱的暑天，尋求清涼的地方然後才能安穩；在冰天寒地，尋求溫暖的地方然後才能安穩；就像飢餓的人得到食物，口渴的人得到飲料；就像行走遠路疲憊不堪的人，得到車乘然後才能安穩；就像看見站立的人得到座位可以安坐；就像疲憊不堪的人得到床鋪可以安穩地躺下；就像赤身裸體的人得到衣服遮蔽身體；就像身上有污垢的人沐浴洗澡，心中非常歡喜，平靜安定寂然。各種各樣的痛苦各自得到合適的解決辦法，身心都感到振奮，得到各種安樂的緣故，保持心不散亂，對於所喜愛敬重的人，親人恩愛的父母、兄弟、妻子、親屬、朋友、熟人，都讓他們得到安穩；一切眾生中那些有各種痛苦煩惱的人，也像我自身一樣得到安穩，十方人民都讓他們脫離苦難，身心得到安樂，想要使自己的父母宗族內外，都讓他們得到安穩。然後依次想到凡人等，加以慈悲，普及到怨家，沒有差別之心，都讓他們得到解脫，像我自身一樣安樂。假設先前想到十方人民，中間又想到怨家，內心如果動搖混亂，最初的慈悲心不能立刻平等對待怨家和朋友中間的人，應當這樣觀想：我所懷有的對怨家的憎恨，這種心已經過去了，現在已經捨棄了，更加愛他們，像愛父母一樣。
【English Translation】 English version A practitioner of the Way should abandon anger and always cultivate a compassionate heart. Some practitioners may only verbally vow to bring peace to sentient beings, without understanding how to actually help them achieve it. Although these words may sound gentle and comforting, they lack true meaning because they are not rooted in a steadfast and impartial compassionate heart. A practitioner of the Way should not engage in mere lip service of compassion. Or, a practitioner may simply generate thoughts of compassion, desiring to bring peace to all sentient beings. While this kind of compassion is commendable, it is not the complete and perfect compassion of true virtue! If you aspire to practice the Great Way, do not settle for this level of compassion. Therefore, it is said in verse:
If a student of the Way, speaks of compassion with heart and mouth, Then they will only gain slight peace and receive meager blessings. It is like a craftsman correcting an arrow, who accidentally drops it into the fire and burns it. How can he then make that arrow, complete and usable?
To cultivate the path of enlightenment and establish great and expansive compassion, how should one proceed? Suppose a practitioner is in the heat of summer, they seek a cool place to find peace; in the freezing cold, they seek warmth to find peace; like the hungry finding food, the thirsty finding drink; like someone traveling a long distance, exhausted and weary, finding a vehicle to ride in and then finding peace; like seeing someone standing and offering them a seat; like the utterly exhausted finding a bed to lie down and rest; like a naked person finding clothes to cover themselves; like someone with dirt on their body bathing and washing, their heart greatly rejoices, finding peace, tranquility, and stillness. When various kinds of suffering each find their appropriate remedy, body and mind are invigorated, and because of gaining all kinds of peace, maintain a focused mind, and for those whom you love and respect, your affectionate parents, siblings, spouse, relatives, friends, and acquaintances, bring them all peace; all sentient beings who are suffering, may they also find peace as I do, may all people in the ten directions be liberated from suffering, and may their bodies and minds find peace, wishing to bring peace to your parents, relatives, and all those connected to you. Then, extend compassion to ordinary people, and spread it to your enemies without discrimination, wishing them all to be liberated and find peace as I do. If you first think of the people in the ten directions, and then think of your enemies, and your mind becomes disturbed and confused, and your initial compassionate heart cannot immediately treat enemies and friends equally, you should contemplate thus: the hatred I held towards my enemies, that feeling has passed, and now I have abandoned it, and I will love them even more, as I love my parents.
身妻子，亦如宗親敬之如是，不復懷恨。察其本源五道生死，或作父母、家室、妻子、兄弟、朋友，但其久遠不復識念，以是之故不當懷怨。於是頌曰：
當發行慈心， 念怨如善友， 展轉在生死， 悉曾為親族。 譬如樹生華， 轉成果無異， 父母妻子友， 宗親亦如是。
修行道者心自念言：「假使瞋恚向於他人，則為自侵也！如木出火還自燒身；若如芭蕉，生實便枯，如騾懷駒，還自危身。吾亦如是，設懷瞋恚自侵猶然。有起瞋恚向他人者，儻用此罪，墮于蛇虺或入惡道。」諦觀如是，不當懷惡，若憎於人當發慈哀。於是頌曰：
其有從瞋恚， 怨害向他人， 後生墮蛇虺， 或作殘賊獸。 譬如竹樹劈， 芭蕉騾懷妊， 還害亦如是， 故當發慈心。
其修道者當行等慈，父母、妻子、兄弟、朋友及與怨家，無遠無近，等無憎愛，及於十方無量世界，普以慈向未曾增減。有如此行乃應為慈。於是頌曰：
其行慈心者， 等意無憎愛， 不問于遠近， 乃應為大慈。 等心行大哀， 乃至三界人， 行慈如是者， 其德逾梵天。
其修道者成具慈心，火所不燒，刀刃不害，毒亦不行，眾邪不得便。於是頌曰：
刀刃不能害
【現代漢語翻譯】 現代漢語譯本：對待妻子，也應該像對待宗親一樣尊敬，不再懷有怨恨。觀察其根本來源，在五道生死輪迴中，他們或許曾是你的父母、家人、妻子、兄弟、朋友，只是因為時間久遠而不再記得。因此，不應該懷有怨恨。所以說：
應當發起慈悲心，念及怨敵如同善友， 輾轉于生死輪迴，都曾是你的親族。 譬如樹木開花，最終結果沒有不同， 父母妻子和朋友，宗親也是如此。
修行的人應當這樣想：『如果對他人產生嗔恨，實際上是傷害自己！就像木頭生火反而燒燬自身；又像芭蕉樹，結了果實便會枯萎，如同騾子懷駒，反而危及自身。我也是這樣，如果懷有嗔恨，傷害的還是自己。』如果有人因為嗔恨而傷害他人，可能會因此罪過，墮入蛇類或進入惡道。仔細觀察這些，就不應該懷有惡意，如果憎恨他人，應當發起慈悲憐憫。所以說：
如果因為嗔恨，怨恨傷害他人， 死後會墮落為蛇類，或者變成殘暴的野獸。 譬如劈開竹子，芭蕉樹和懷孕的騾子， 最終傷害的還是自己，所以應當發起慈悲心。
修行的人應當行平等慈悲，對待父母、妻子、兄弟、朋友以及怨敵，無論遠近，都平等對待，沒有憎恨和喜愛，乃至對於十方無量世界，普遍以慈悲對待，不增不減。只有這樣才是真正的慈悲。所以說：
修行慈悲心的人，心意平等沒有憎恨和喜愛， 不論是遠是近，這才是真正的大慈悲。 以平等心行大慈悲，乃至對待三界眾生， 像這樣修行慈悲的人，他的功德超過梵天。
修行的人如果成就了具足的慈悲心，就不會被火燒傷，不會被刀刃傷害，毒藥也無法起作用，各種邪惡也無法得逞。所以說：
刀刃不能傷害。
【English Translation】 English version: One should treat one's wife and children with the same respect as one would treat one's relatives, without harboring resentment. Observe their fundamental origin: in the cycle of birth and death through the five realms, they may have been your parents, family members, wives, brothers, or friends, but due to the passage of time, you no longer remember. Therefore, you should not harbor resentment. Thus, it is said in verse:
One should generate a heart of loving-kindness, regarding enemies as good friends, Revolving in the cycle of birth and death, all have been your relatives. Just as a tree blossoms, eventually bearing fruit without difference, Parents, wives, and friends, relatives are also like this.
A practitioner should contemplate thus: 'If I direct anger towards others, I am actually harming myself! Like wood producing fire that burns itself; or like the banana tree, which withers upon bearing fruit, or like a mule carrying a foal, endangering itself. I am also like this; if I harbor anger, I am harming myself.' If someone harms others out of anger, they may, due to this sin, fall into the realm of snakes or enter evil paths. Observing this carefully, one should not harbor evil intentions; if one hates others, one should generate compassion and pity. Thus, it is said in verse:
If one, out of anger, directs resentment and harm towards others, In the next life, one will fall into the realm of snakes, or become a cruel and savage beast. Like splitting bamboo, the banana tree, or a pregnant mule, The harm ultimately returns to oneself, therefore, one should generate a heart of loving-kindness.
A practitioner should practice impartial loving-kindness, treating parents, wives, brothers, friends, and even enemies, without discrimination of distance, equally, without hatred or affection, and extending this loving-kindness universally to the immeasurable worlds in the ten directions, without increase or decrease. Only such practice constitutes true loving-kindness. Thus, it is said in verse:
One who practices loving-kindness, has an equal mind without hatred or affection, Regardless of distance, this is true great loving-kindness. With an equal mind, practice great compassion, even towards beings in the three realms, One who practices loving-kindness in this way, their merit surpasses that of Brahma (the creator god).
If a practitioner achieves a complete heart of loving-kindness, they will not be burned by fire, harmed by blades, affected by poison, and various evils will not prevail. Thus, it is said in verse:
Blades cannot harm.
， 縣官及大怨， 邪鬼諸羅剎， 蛇虺雷霹靂， 師子並象虎， 及余諸害獸， 一切不敢近， 無能中傷者。
修道習慈行當如是。夜寐安隱，寤已歡然，天人宿護未曾惡夢，顏色和悅衣食不乏。生於梵天所在之處，常端正好，眼目白黑分明，身體柔軟少於疾病，而得長壽諸天恭敬；所趣得道佛所稱歎，消于塵勞逮不退轉，以獲安隱至無餘界，而得寂度皆由慈心。於是頌曰：
其有行慈者， 端正衣食豐， 眾人皆宗仰， 長壽明如日。 臥覺行止安， 神天悉擁護， 生梵諸天敬， 世尊所稱歎。
是故修道當行慈心。於是頌曰：
其行慈心向一切， 除諸瞋害是謂慈， 今吾已現眾德本， 觀察佛經而抄說。
修行道地經除恐怖品第七
諸所當覺了， 分別悉解之， 睹諸過去佛， 明達為若斯。 用正等覺故， 是故號為佛， 明智及天龍， 莫不歸命奉。 教化諸部界， 除去眾瑕穢， 化惡窈冥者， 令心獲光明， 得安脫諸苦， 除去眾恐怖， 愿稽首彼佛， 歸命于最勝。 佛降於不調， 像吼如雷震， 秉志聲普聞， 悉出永蒙度。 愚癡而自恣， 奔走如暴雨， 像名為檀
【現代漢語翻譯】 縣官和大怨家， 邪惡的鬼和各種羅剎（Rakshasa，一種惡鬼），蛇和毒蛇，雷電霹靂， 獅子和大象老虎，以及其餘各種有害的野獸， 一切都不敢靠近，沒有能夠傷害他們的。
修道修行慈悲的行為應當像這樣。夜晚睡眠安穩，醒來後心情愉快，天人和神靈守護，不做惡夢，臉色和悅，衣食不缺乏。出生在梵天（Brahmā，佛教中的天神）所在的地方，常常端正美好，眼睛黑白分明，身體柔軟很少生病，並且能夠長壽，受到諸天恭敬；所前往的地方能夠證得佛道，受到佛的稱讚，消除塵世的煩惱，達到不退轉的境界，從而獲得安穩到達無餘涅槃的境界，而獲得寂靜解脫都是由於慈悲心。因此用頌歌說：
那些修行慈悲的人，端正美好衣食豐足， 眾人都會尊敬仰慕，長壽並且光明如太陽。 睡覺醒來行走停止都安穩，神靈和天人都擁護， 出生在梵天受到諸天尊敬，受到世尊（Buddha，對佛的尊稱）的稱讚。
因此修道應當修行慈悲心。因此用頌歌說：
修行慈悲心面向一切眾生，消除各種嗔恨和傷害這就是慈悲， 現在我已經顯現了各種功德的根本，觀察佛經而抄錄解說。
修行道地經除恐怖品第七
所有應當覺悟的道理，分別並且全部理解它， 見到過去諸佛，明白通達就像這樣。 因為運用了正等覺悟，所以被稱為佛（Buddha，覺悟者）， 明智的人以及天龍（Nāga，印度神話中的一種蛇神）等，沒有不歸順聽命奉行的。 教化各個部族和疆界，除去各種瑕疵和污穢， 教化邪惡和黑暗愚昧的人，使他們的內心獲得光明， 得到安穩脫離各種痛苦，除去各種恐怖， 愿我稽首禮拜那位佛，歸命于最殊勝的佛。 佛降伏了不調順的醉象，大象吼叫如雷霆震動， 秉持志向聲音普遍傳聞，全部都得到永遠的救度。 愚癡而又放縱自己，奔走就像暴雨一樣， 這頭象名叫檀（Dān，佈施）。
【English Translation】 County officials and great enemies, Evil ghosts and various Rakshasas (Rakshasa, a type of demon), snakes and vipers, thunder and lightning, Lions and elephants and tigers, and all other harmful beasts, All dare not approach, none can harm them.
Cultivating the path and practicing compassion should be like this. At night, sleep peacefully, wake up joyfully, gods and spirits protect, have no nightmares, have a pleasant complexion, and lack nothing in clothing and food. Born in the realm of Brahmā (Brahmā, a deity in Buddhism), one is often upright and beautiful, with clear black and white eyes, a soft body with few illnesses, and able to live long, respected by all the gods; the place one goes to can attain Buddhahood, praised by the Buddha, eliminate worldly troubles, reach the state of non-retrogression, thereby obtaining peace and reaching the realm of Nirvana without remainder, and obtaining tranquil liberation are all due to compassion. Therefore, it is said in verse:
Those who practice compassion, are upright and beautiful, and have abundant clothing and food, Everyone will respect and admire them, they will have longevity and be as bright as the sun. Sleeping, waking, walking, and stopping are all peaceful, gods and spirits protect them, Born in Brahmā's heaven, they are respected by all the gods, and praised by the World Honored One (Buddha, an honorific title for the Buddha).
Therefore, cultivating the path should practice compassion. Therefore, it is said in verse:
Practicing compassion towards all beings, eliminating all anger and harm, this is compassion, Now I have manifested the root of all merits, observing the Buddhist scriptures and transcribing and explaining them.
The Sutra on the Practice of the Path, Chapter Seven on Removing Fear
All the principles that should be awakened to, distinguish and fully understand them, Seeing the Buddhas of the past, understanding and comprehending is like this. Because of using Right and Equal Enlightenment, therefore one is called Buddha (Buddha, the awakened one), Wise people and Nāgas (Nāga, a serpent deity in Indian mythology), none do not submit and obey. Teaching and transforming various tribes and territories, removing all flaws and impurities, Teaching and transforming the evil and ignorant, causing their hearts to obtain light, Obtaining peace and escaping all suffering, removing all fears, May I bow down to that Buddha, taking refuge in the most supreme Buddha. The Buddha subdued the untamed drunken elephant, the elephant roared like thunder, Holding firm to the aspiration, the sound is universally heard, all are eternally saved. Foolish and indulging themselves, running like a torrential rain, The name of this elephant is Dān (Dān, giving).
缽， 以制伏貢高， 及諸龍神王， 懷毒眼出火， 佛以善化救， 其身常寂然。 解脫而無礙， 今吾愿稽首， 歸命寂然勝， 世尊之足下。 睹魔懷恚毒， 變化普為火， 戴山赍兵仗， 持刀及矛戟， 蛇虺擎大樹， 欲來危世尊， 諸鬼神普至， 不懼亦不懅。 其毛如錐刀， 周匝而圍繞， 計數甚眾多， 不以為恐畏， 亦未曾驚疑， 而無諸愚癡， 已棄諸畏難， 愿歸命最勝。
其行道者，若在閑居及於屏處，儻懷恐怖，衣毛為豎，當念如來功德之善，形像顏貌及法眾僧，思其戒禁分別解空，知為六分、十二因緣，奉行慈哀。假使恐怖，若念此事，無所復畏。於是頌曰：
或以恐怖而躄地， 不能自正立於法， 教令堅住持戒法， 如風吹山不能動。 譬如彼蜂採花味， 吾抄諸經亦如是， 其文甚少所安多， 欲除恐怖故講是。
修行道地經分別相品第八
本失於寶珠， 墮之於大海， 即時執取器， 耗海求珠寶。 精進不以懈， 執心而不移， 海神見如此， 即出珠還之。 適興此方便， 休息意天王， 超至大寶山， 不以為懈惓。 能究竟本無， 稽首無所著
【現代漢語翻譯】 現代漢語譯本 缽（Bō，佛教用具），用來制伏貢高我慢， 以及那些懷有毒害之心、眼中噴火的龍神王， 佛陀用善巧的方法救度他們，自身卻始終保持寂靜安然。 解脫一切煩惱而無所障礙，現在我願意稽首禮拜， 歸命于寂靜安然的最勝者，世尊的足下。 我看見魔眾懷著憤怒和毒害之心，變化出遍佈各處的火焰， 頭戴山嶽，攜帶兵器，手持刀劍和矛戟， 毒蛇和虺蛇擎著巨大的樹木，想要危害世尊， 各種鬼神普遍到來，既不恐懼也不害怕。 他們的毛髮像錐子和刀刃一樣，周匝圍繞著世尊， 數量非常眾多，佛陀卻不因此感到恐懼畏懼， 也未曾有過驚慌和疑慮，心中沒有愚癡， 已經捨棄了所有的畏懼和困難，我願歸命于最殊勝的佛陀。
修行佛道的人，如果在空閑的居所或者僻靜的地方，偶然感到恐怖，汗毛豎立，應當憶念如來的功德之善，佛像的莊嚴，以及僧團的清凈，思惟戒律的禁制，分別理解空性的道理，明白六分（六根、六塵、六識）和十二因緣的流轉，奉行慈悲哀憫。即使感到恐怖，如果憶念這些，就不會再感到畏懼。因此用頌文說道：
有的人因為恐怖而癱倒在地，不能自己站立於正法之中， 教導他們堅定地安住于持戒之法，就像狂風吹拂山嶽也無法動搖。 譬如蜜蜂採花獲取花蜜，我抄錄經典也是這樣， 經文雖然簡短，但其中蘊含的道理卻非常豐富，爲了消除恐怖的緣故，所以宣講這些。
《修行道地經》分別相品第八
如果遺失了寶珠，掉落到大海之中， 就立刻拿起器具，耗盡海水來尋找寶珠。 精進而不懈怠，堅定心意而不動搖， 海神看到這種情況，就將寶珠取出歸還。 如果能善用這種方便，休息意天王， 超越到達大寶山，也不會感到懈怠疲倦。 能夠究竟證悟本來的空性，稽首禮拜于無所執著的佛陀。
【English Translation】 English version The bowl (Bō, a Buddhist utensil), is used to subdue arrogance, And those Dragon-God Kings who harbor poisonous hearts and whose eyes emit fire, The Buddha saves them with skillful means, while his own body remains constantly serene. Liberated from all afflictions and without hindrance, now I wish to bow my head, And take refuge in the most supreme one who is serene, at the feet of the World Honored One. I see the demons harboring anger and poisonous intent, transforming into flames that spread everywhere, Wearing mountains on their heads, carrying weapons, holding swords and spears, Snakes and vipers holding up huge trees, wanting to harm the World Honored One, Various ghosts and spirits arrive universally, neither fearing nor being afraid. Their hairs are like awls and blades, surrounding the World Honored One on all sides, Their numbers are very numerous, but the Buddha does not feel fear or dread because of this, Nor has he ever had panic or doubt, in his heart there is no ignorance, He has abandoned all fears and difficulties, I wish to take refuge in the most supreme Buddha.
If a practitioner of the Buddhist path, in a quiet dwelling or secluded place, happens to feel terror, and their hair stands on end, they should remember the goodness of the Tathagata's (Như Lai) merits, the solemnity of the Buddha's image, and the purity of the Sangha (monastic community), contemplate the prohibitions of the precepts, separately understand the principle of emptiness, understand the flow of the six elements (six senses, six objects, six consciousnesses) and the twelve links of dependent origination, and practice compassion and sorrow. Even if you feel terror, if you remember these things, you will no longer feel fear. Therefore, it is said in verse:
Some people collapse to the ground in terror, unable to stand upright in the Dharma (law), Teach them to firmly abide in the practice of upholding the precepts, just as a strong wind cannot shake a mountain. Just as a bee gathers nectar from flowers, I also transcribe the scriptures in this way, Although the scriptures are short, the principles contained within are very rich, and it is for the sake of eliminating terror that I preach these.
Chapter Eight, Distinguishing Characteristics, of the Sutra on the Practice of the Path
If a precious pearl is lost and falls into the sea, One immediately picks up a tool and exhausts the sea to find the pearl. Diligently without laziness, holding the mind firmly without wavering, The sea god sees this situation and takes out the pearl to return it. If one can make good use of this expedient, resting the mind of the King of Gods, Transcending and reaching the Great Treasure Mountain, one will not feel lazy or tired. Able to ultimately realize the original emptiness, bowing in reverence to the Buddha who is unattached.
， 所愿而不轉， 歸命禮最勝。 如龍王蟠結， 端坐亦如是， 求道以精進， 大力起得佛。 獨步於七日， 能忍化女人， 稽首彼至尊， 信見而不轉。
其行道者，心設自念：「在於生死不可稱計，習淫、怒、癡已來甚久，人命既短又復懈怠，安能一生除盡諸瑕乎？」若有此念，當作是觀：譬如故舍初無居者，若干之歲冥不燃燈，執火而入冥即消索也！雖為久習塵垢眾毒，以有智慧諸瑕則滅。所以者何？智慧力強愚癡劣故。於是頌曰：
欲求道義莫懈怠， 以得法利離衰耗， 承佛光明之智慧， 除淫怒癡悉永盡。
誰能奉斯順道如是？唯有信者、精進、智慧，無諂有志，爾乃順行。何謂為信？見知萬物皆歸無常，所可受身悉為憂苦，三界悉空，一切諸法計皆無我，解如此者是謂為信。於是頌曰：
其行修道者， 計知世不安， 萬物盡非常， 其受身皆苦。 三界悉為空， 一切法無我， 所在能受行， 是故謂有信。 設有吾我想， 則為顛倒人， 能解了悉空， 即當知是佛。 獲致甘露道， 覺瞭如是者， 無有能動搖， 此乃謂為信。
修行道者，何謂精進？假使行者專精空無，心不捨離，是謂精進。設
【現代漢語翻譯】 現代漢語譯本： 所愿皆能實現而不改變，我歸命于這最殊勝者。 如同龍王盤繞身軀，端正坐姿也是如此， 爲了求道而精進努力，以強大的力量證得佛果。 獨自行走於七日之中，能夠忍受並化解女人的誘惑， 我稽首禮拜那位至尊，他的信念堅定不移。
修行道的人，心中這樣想：『身處生死輪迴之中，次數多得無法計算，長期以來習慣了淫慾、嗔怒、愚癡，壽命又短暫，還懈怠懶惰，怎麼能在一生中清除所有的瑕疵呢？』如果產生這樣的想法，應當這樣觀想：譬如一間空置已久的房屋，多年來沒有點燈，一旦拿著火把進入，黑暗立刻消失！雖然長期沾染塵垢和各種毒害，但只要擁有智慧，所有的瑕疵都會消滅。這是為什麼呢？因為智慧的力量強大，而愚癡的力量弱小。』因此，用頌文說：
想要追求真理的人不要懈怠，因為獲得佛法的利益就能遠離衰敗， 承受佛的光明智慧，就能永遠消除淫慾、嗔怒、愚癡。
誰能夠奉行這順應真理的道路呢？只有那些具有信心、精進、智慧，沒有諂媚之心且有堅定志向的人，才能順應修行。什麼是信呢？就是認識到萬物最終都歸於無常，所承受的身體都是痛苦的，三界都是空虛的，一切諸法都認為是無我的，理解這些就是所謂的信。因此，用頌文說：
修行道的人，認識到世間是不安穩的， 萬物最終都是無常的，所承受的身體都是痛苦的。 三界都是空虛的，一切法都是無我的， 無論在哪裡都能接受並奉行這些道理，所以這叫做有信。 如果存在我或我的想法，那就是顛倒之人， 能夠理解一切都是空性的，就應當知道這就是佛。 獲得甘露之道，覺悟到這些道理的人， 是不會被動搖的，這就可以稱為信。
修行道的人，什麼是精進呢？ 假設修行者專心致志于空性，心中不捨棄，這就叫做精進。 假設
【English Translation】 English version: May my wishes be fulfilled without change, I take refuge in the most supreme one. Like the Nāga King (Dragon King) coiling his body, sitting upright is also like that, Seeking the path with diligence and vigor, attaining Buddhahood with great strength. Walking alone for seven days, able to endure and transform women, I bow my head to that most venerable one, whose faith is unwavering.
Those who practice the path, their minds may think: 'Being in the cycle of birth and death is immeasurable, having been accustomed to lust, anger, and delusion for a very long time, human life is short and also lazy, how can one eliminate all flaws in one lifetime?' If such a thought arises, one should contemplate thus: 'For example, an old house that has never been inhabited, for many years there has been no lamp lit, if one enters with a torch, the darkness will immediately disappear!' Although one has long been contaminated by dust and various poisons, with wisdom, all flaws will be eliminated. Why is that? Because the power of wisdom is strong, and the power of ignorance is weak.' Therefore, the verse says:
Those who seek the path of righteousness should not be lazy, for obtaining the benefits of the Dharma will lead to the departure from decline and decay, Receiving the light of the Buddha's wisdom, lust, anger, and delusion will all be completely eliminated forever.
Who can uphold this path that accords with the truth? Only those who have faith, diligence, wisdom, are without flattery, and have firm resolve can practice accordingly. What is faith? It is knowing that all things ultimately return to impermanence, that the body one receives is full of suffering, that the three realms are empty, and that all dharmas are considered to be without self. Understanding this is what is called faith. Therefore, the verse says:
Those who practice the path, recognize that the world is not peaceful, All things are ultimately impermanent, and the body one receives is full of suffering. The three realms are all empty, all dharmas are without self, Wherever one is, one can accept and practice these principles, therefore this is called having faith. If there is a thought of 'I' or 'mine', then that is a deluded person, Being able to understand that everything is empty, then one should know that this is the Buddha. Attaining the path of nectar, those who are enlightened to these principles, Cannot be shaken, this can be called faith.
Those who practice the path, what is diligence? Suppose a practitioner is wholeheartedly focused on emptiness, and the mind does not abandon it, this is called diligence. Suppose
野火燒稍來近座，並燒衣服上及首目，心當念言：「火燒我頭，正使燋燃骨肉皮肌，令我身死終不捨行。所以者何？雖燒吾身為不足言，其內體中淫、怒、癡火，展轉生死三惡道中，燒我身來無央數世，未得究竟至於道德；雖燒一身不足為救，但當力濟淫、怒、癡火，已得滅度不復退還，已無有身，則無內外諸火之患。此淫、怒、癡不可輕滅，譬如以糠欲消銅鐵，終不能也！」執心堅強一切方便，乃可除盡淫、怒、癡病。於是頌曰：
其有專精於道德， 當爾之時莫惜身， 譬如有象洗其身， 沐浴適凈復臥土。 假使急厄來及已， 雷電霹靂不以驚， 譬如萎華人不惜， 捐棄塵勞當如是。
修行道者，何謂智慧？曉了寂定時，知當觀時，知察慧時，知受法時，了知定意正受之時，亦知遲疾從定起時；分別己心所有善惡，譬如良醫知腹中病也！當制其心莫令放恣，譬如健象墜向溝井，將養之者，以御抑之，不令墮落，修行道者制斷外著，亦當如是。知心因緣，諸想所奉，譬如明者知食所便，又如宰人知君主意，所嗜可否也！了知方便，一切解脫，進止所趣，猶如金師別金好醜。
設行道者離於明智，不了道趣心懷恐懼，以是為非，以非為是，則不成慧；其行道者設得一禪至第二禪，
【現代漢語翻譯】 現代漢語譯本：如果野火燒到你附近，甚至燒到你的衣服、頭部和眼睛，你的心中應當這樣想：『即使火燒我的頭，即使燒焦我的骨肉皮肌，讓我身死，我也終究不放棄修行。』為什麼呢？即使燒我的身體，也不值得一提，因為我內在的淫慾之火、嗔怒之火、愚癡之火，在生死輪迴的三惡道中，已經燒了我無數世，我仍然沒有達到究竟的道德境界。即使只燒一次身體，也不足以救贖。應當努力救濟淫慾、嗔怒、愚癡之火，一旦得到滅度，就不會再退轉，沒有了身體，也就沒有了內外諸火的禍患。這淫慾、嗔怒、愚癡之火，不可輕易滅除，就像用糠秕想要融化銅鐵，終究是不可能的！』要執持堅強的心，用一切方便法門，才能徹底去除淫慾、嗔怒、愚癡的病根。因此，用偈頌說： 那些專心致力於道德修行的人，在那個時候不要吝惜自己的身體。就像大象洗澡一樣，洗乾淨之後又躺在泥土裡。即使緊急的災難降臨到自己身上，雷電交加也不要驚慌。就像對待枯萎的花朵一樣，不要愛惜，應當像這樣拋棄塵世的煩惱。 修行道的人，什麼是智慧？明白寂靜的定時，知道應當觀想的時候，知道觀察智慧的時候，知道接受佛法的時候，瞭解禪定正受的時候，也知道從禪定中起來的快慢；分別自己心中所有的善與惡，就像良醫知道腹中的疾病一樣！應當控制自己的心，不要放縱它，就像健壯的大象掉進溝井，馴養它的人，用控制的方法，不讓它墮落，修行道的人，斷除對外物的執著，也應當像這樣。知道心的因緣，諸種念想所依附，就像明智的人知道什麼食物對自己有益，又像廚師知道君主的意願，知道君主喜歡什麼，不喜歡什麼！瞭解方便法門，一切都能解脫，進退所趨，就像金匠分辨黃金的好壞。 如果修行道的人離開了明智，不瞭解道的趣味，心中就會充滿恐懼，把是看成非，把非看成是，那就不能成就智慧。如果修行道的人得到初禪，乃至二禪，
【English Translation】 English version: If a wildfire approaches your vicinity, even burning your clothes, head, and eyes, you should think in your heart: 'Even if the fire burns my head, even if it scorches my bones, flesh, skin, and muscles, causing my death, I will ultimately not abandon my practice.' Why? Even burning my body is not worth mentioning, because the fires of lust (yin, 淫), anger (nu, 怒), and delusion (chi, 癡) within me have burned me for countless lifetimes in the three evil realms of samsara (sheng si, 生死), and I have still not attained the ultimate state of morality (dao de, 道德). Even burning the body once is not enough for redemption. One should strive to extinguish the fires of lust, anger, and delusion. Once liberation (mie du, 滅度) is attained, there will be no regression. Without a body, there will be no suffering from internal and external fires. These fires of lust, anger, and delusion cannot be easily extinguished, just as trying to melt copper and iron with chaff is ultimately impossible!' Hold a strong mind, and use all expedient means (fang bian, 方便) to completely remove the roots of lust, anger, and delusion. Therefore, it is said in verse: Those who are wholeheartedly devoted to moral cultivation should not be stingy with their bodies at that time. Just like an elephant taking a bath, it washes itself clean and then lies down in the mud again. Even if urgent disasters befall oneself, do not be alarmed by thunder and lightning. Just like treating withered flowers, do not cherish them, and one should discard worldly troubles in this way. For those who cultivate the Way, what is wisdom (zhi hui, 智慧)? Understanding the fixed time for stillness (ji jing, 寂靜), knowing when to contemplate (guan, 觀), knowing when to observe wisdom, knowing when to receive the Dharma (fa, 法), understanding the time of samadhi (ding yi, 定意) and proper reception, and also knowing the speed of arising from samadhi; distinguishing between all the good and evil in one's heart, just like a good doctor knows the diseases in the abdomen! One should control one's mind and not let it be unrestrained, just like a strong elephant falling into a ditch, the one who trains it uses control methods to prevent it from falling. Those who cultivate the Way should cut off attachment to external things, and should also be like this. Knowing the causes and conditions of the mind, what various thoughts rely on, just like a wise person knows what food is beneficial to oneself, and like a cook knows the ruler's intentions, knowing what the ruler likes and dislikes! Understanding expedient means, everything can be liberated, the direction of advance and retreat, just like a goldsmith distinguishes the good and bad of gold. If those who cultivate the Way are separated from wisdom, they will not understand the taste of the Way, and their hearts will be filled with fear, seeing right as wrong and wrong as right, then they will not achieve wisdom. If those who cultivate the Way attain the first dhyana (chan, 禪), and even the second dhyana,
則自畏懼謂為失禪，不知轉寂也！心自念言：「咄哉！迷設。」本有善應，而念反失，心便移走也！在歡喜悅離於定意，則自限心而不得前，懷疑如此便為失禪，謂成不成，謂不成為成。云何了知禪定之意？專心秉志入第一禪心在滅定，適作是行入第二禪。所以迷者，久習俗事，未知正諦及諸漏盡，用不了諦，志在所漏故也！求第二禪不能制心，則不具禪，是故行者當知此非也！設行者明，不作是迷，則不失禪，斯謂智慧。於是頌曰：
假使曉了身諸法， 則知其意所歸趣， 方便制止心所趣， 譬如鐵鉤調白象。 其有明瞭解定意， 分別寂觀亦如是， 常以智慧無猶豫， 住于道德如法教。
修行道者云何不邪？謂不諛諂，其心質直，專精行道，敦信守誠。設使在行而不為行，諸所塵勞不可之事，悉向法師說其瑕疹。譬如病者而有疾苦，悉當爲醫至誠說之。法師觀察行者志意，應所乏短為其說法。於是頌曰：
行者懷質直， 其心無諛諂， 承受法師教， 斷諸塵勞垢， 安隱善清凈， 專精勤修道， 奉經如佛教， 遵法猶戰鬥。
假使行者情慾熾盛，為說人身不凈之法。有三品教：一曰身骨如鎖，支拄相連；二曰適受法教，便觀頭骨；三曰已了是觀，復察
【現代漢語翻譯】 現代漢語譯本：如果因為害怕而認為自己失去了禪定，那就是不明白轉入寂靜的道理！心中自言自語：『唉！真是迷惑。』本來具有的善應，反而因爲念頭而失去，這是心念轉移遊走！如果沉溺於歡喜愉悅而偏離了禪定的本意，那就是自我限制內心而無法前進，懷疑自己是否失去了禪定，認為沒有成就就是成就，認為沒有成就就是成就。如何才能瞭解禪定的真意呢？專心致志進入第一禪，心在滅定之中，進而以此修行進入第二禪。之所以會迷惑，是因為長期習慣於世俗之事，不瞭解真正的真諦以及各種煩惱的止息，因為不瞭解真諦，所以心志停留在煩惱之中！如果追求第二禪而不能控制內心，那就是不具備禪定，所以修行的人應當明白這是錯誤的！如果修行的人明智，不產生這樣的迷惑，就不會失去禪定，這就是所謂的智慧。因此作偈頌說： 『假使曉了身諸法，則知其意所歸趣，方便制止心所趣，譬如鐵鉤調白象。其有明瞭解定意，分別寂觀亦如是，常以智慧無猶豫，住于道德如法教。』 修行道的人怎樣才能不走入邪路呢？那就是不諂媚虛偽，內心質樸正直，專心精進修行，敦厚誠信。即使在修行中有所懈怠，或者遇到難以克服的煩惱，都要如實向法師坦白自己的缺點和問題。就像病人感到痛苦，應該誠實地告訴醫生一樣。法師觀察修行人的志向和意願，針對他所缺乏的，為他說法。因此作偈頌說： 『行者懷質直，其心無諛諂，承受法師教，斷諸塵勞垢，安隱善清凈，專精勤修道，奉經如佛教，遵法猶戰鬥。』 如果修行人情慾熾盛，就為他說人身不凈的法門。有三種教導方法：第一種是觀想身體的骨骼像鎖鏈一樣，互相支撐連線；第二種是剛開始接受教法，就觀想頭骨；第三種是已經明白了這種觀想，再進一步觀察。
【English Translation】 English version: If one fears and thinks they have lost their dhyana (禪定, meditative state), they do not understand the turning to tranquility! The mind says to itself: 'Alas! How deluded.' The original good response is lost due to thoughts; the mind then shifts and wanders! If one indulges in joy and pleasure and deviates from the intent of dhyana, they limit their mind and cannot advance, doubting whether they have lost dhyana, thinking non-achievement is achievement, and non-achievement is achievement. How can one understand the meaning of dhyana? Focus the mind and enter the first dhyana, with the mind in cessation; then, proceeding in this way, enter the second dhyana. The reason for delusion is the long habituation to worldly affairs, not knowing the true Dharma (正諦, true principle) and the exhaustion of all outflows (諸漏盡, cessation of all defilements); because one does not understand the true Dharma, one's will remains in the outflows! If one seeks the second dhyana but cannot control the mind, they do not possess dhyana; therefore, the practitioner should know this is wrong! If the practitioner is wise and does not create such delusion, they will not lose dhyana; this is called wisdom. Therefore, a verse is spoken: 'If one understands the dharmas (法, teachings) of the body, then one knows where its intent goes; skillfully restrain where the mind goes, like an iron hook taming a white elephant. Those who clearly understand the meaning of dhyana, distinguish tranquility and contemplation in the same way; always with wisdom and without hesitation, abide in morality and the Dharma (道德, morality) as taught.' How can a practitioner of the path not go astray? It is by not being flattering or deceitful, but being sincere and upright in heart, focusing diligently on the path, being honest and trustworthy. Even if one is lax in practice or encounters insurmountable afflictions, one should truthfully confess one's shortcomings and problems to the Dharma master. Just as a sick person should honestly tell the doctor their suffering. The Dharma master observes the practitioner's aspirations and intentions, and speaks the Dharma to address what they lack. Therefore, a verse is spoken: 'The practitioner cherishes sincerity, their heart is without flattery; receiving the Dharma master's teachings, cutting off all defilements, peaceful, virtuous, and pure, focusing diligently on cultivating the path, revering the sutras as the Buddha taught, following the Dharma like engaging in battle.' If a practitioner's passions are intense, one should speak to them about the impurity of the human body. There are three kinds of teachings: first, contemplate the bones of the body like a chain, supporting and connecting each other; second, upon receiving the teachings, contemplate the skull; third, having understood this contemplation, further observe.
額上，繫心著頭。
假使瞋怒而熾多者，為說慈心，慈有四品：一曰父母宗親，二曰中間之人無大親疏，三曰凡人眾庶，四曰以得是行等施慈心。護于怨家仁心具足，則除九惱及與橫瞋。分別此義，雖有親厚則遠離之。何謂九惱而橫瞋者？一曰心自念言：「此人本曾侵抂我。」二曰：「此人後儻侵我。」三曰：「今復欺我。」四曰：「過去之時，抂我親友。」五曰：「后儻復侵我親友。」六曰：「於今現復欺我親友。」七曰：「其人前時敬我怨家。」八曰：「后儻復敬。」九曰：「於今現復敬之。」雖有是心悉當棄捨。何能令人不侵己身？但當自守不侵人耳！是我宿罪不善之報，致此惡果也！吾親友本亦有罪，故致此患也！及吾怨家素與彼人宿舊親親，又有福德令人敬耳！三品九惱不足懷恨。
何謂橫瞋？未曾相見，見便恚之。即當思惟：「此人未曾侵抂我身，今亦無過復且無失，何故懷惡視他人乎！其發噁心橫加於人，還自受罪，譬如向風揚塵還自坌身也！」修行道者不能滅恚令不起者，此輩之人不入道品，如壞盛水不能致遠也！能制恚者如水澆火，則無所害，是應修行入于道律；以是之故雖遭苦惱，刀鋸截身，莫起瞋恚，如燒枯樹無有恨心，況復瞋恚向精神者！於是頌曰：
等觀於己身， 凡
人怨無異， 棄捐諸九惱， 立志不橫瞋。 制心不懷恨， 如枯樹無恚， 修行道地者， 如是無瑕穢。
修行道者設多愚癡，當觀十二因緣分別了之；從生因緣而有老死，設不來生則無終始。於是頌曰：
不癡則無生， 已除老死患， 睹本無有始， 何從致衰盡？ 原因六情興， 多亂故致癡， 從癡有結網， 轉成愚冥癡。
修行道者設多想念，則為解說出入數息，喘息已定，意寂無求。於是頌曰：
數息求止及相隨， 睹正諦想心便止， 本性凈者奉如是， 獨坐多想不成行。
修行道者設多憍慢，為說此義：人有三慢，一曰言我不如某，二曰某與我等，三曰我勝於某。有念是者，為懷自大，當作此計：城外塳間，棄捐骨鎖，頭身異處，無有血脈，皮肉消爛，當往觀此貧富、貴賤、男女、大小、端正、醜陋，枯骨正等，有何殊別？本末終時，肉衣、皮裹、血潤、筋束，衣服、香花、瓔珞其身，譬如幻化巧風所合，因心意識周旋而行，至於城郭、國邑、聚落，出入進止。作是觀已，無有憍慢。本無觀者見於塳間及一切人，等而無異。於是頌曰：
其有豪富貴， 乘駕出城游， 及散棄塳間， 計之等無異。 閑居處樹下， 若有
【現代漢語翻譯】 現代漢語譯本 人與人之間的怨恨並沒有什麼不同， 應當拋棄那導致煩惱的九種事物，立下志向，不輕易發怒。 控制自己的心，不要懷恨在心，如同枯樹一般沒有嗔恨， 修行證道的人，就應該像這樣沒有瑕疵和污穢。
修行證道的人如果有很多愚癡，應當觀察十二因緣，清楚地瞭解它；因為有生，才有老死，如果沒有來生，也就沒有終結和開始。因此作頌說：
沒有愚癡，就不會有生；已經消除了老死的憂患， 看到根本上沒有開始，又從何處導致衰老和終結呢？ （愚癡的）原因是六根（接觸外境）而產生，因為思緒繁多混亂，才導致愚癡， 從愚癡產生束縛的網，逐漸變成愚昧和黑暗的癡迷。
修行證道的人如果有很多妄想，就為他解說出入的呼吸，當呼吸平穩安定，心意寂靜而無所求。因此作頌說：
通過數呼吸來尋求止息和跟隨（呼吸），觀察正諦，妄想的心便會停止， 本性清凈的人應當奉行這樣的方法，獨自靜坐，過多的妄想不能成就修行。
修行證道的人如果有很多驕慢，就為他說這個道理：人有三種驕慢，第一種是說我不如某人，第二種是說某人和我相等，第三種是說我勝過某人。有這種想法的人，是懷有自大之心，應當這樣思考：到城外的墳地之間，看看那些被丟棄的骨骸，頭和身體分離在不同的地方，沒有血脈，皮肉消爛，應當去觀察那些貧窮的、富有的、尊貴的、卑賤的、男的、女的、年長的、年幼的、端正的、醜陋的，他們的枯骨都是一樣的，有什麼區別呢？從開始到結束，（身體不過是）肉做的衣服、皮做的包裹、血的滋潤、筋的束縛，（生前卻用）衣服、香花、瓔珞來裝飾身體，譬如幻化，由巧妙的風組合而成，因為心、意識的周旋而行動，到達城郭、國邑、村落，出入進退。這樣觀察之後，就不會有驕慢之心。本來就沒有能觀察的人，所見到的墳地之間以及所有的人，都是平等而沒有差異的。因此作頌說：
那些擁有豪宅和財富的人，乘坐車馬出城遊玩， 以及被拋棄在墳地之間的人，計算起來都是一樣，沒有什麼不同。 閑居在樹下，如果有人
【English Translation】 English version People's resentment is no different, One should abandon the nine vexations, and resolve not to be easily angered. Control your mind, do not harbor resentment, be like a withered tree without hatred, Those who cultivate the path to enlightenment should be without flaws and impurities.
If a practitioner has much foolishness, they should observe the twelve links of dependent origination and clearly understand them; because there is birth, there is old age and death, and if there is no rebirth, there is no beginning or end. Therefore, a verse is made:
Without foolishness, there would be no birth; the suffering of old age and death has been eliminated, Seeing that there is no beginning in the origin, from where does decay and end come? The cause (of foolishness) arises from the six senses (contacting external objects), because of many confused thoughts, leading to foolishness, From foolishness arises a web of bondage, gradually becoming ignorance and dark delusion.
If a practitioner has many wandering thoughts, explain to them the counting of breaths, when the breath is calm and stable, the mind is quiet and without seeking. Therefore, a verse is made:
By counting breaths to seek cessation and following (the breath), observing the true meaning, the mind of wandering thoughts will stop, Those whose nature is pure should practice this method, sitting alone in stillness, too many wandering thoughts cannot accomplish cultivation.
If a practitioner has much arrogance, explain this principle to them: people have three kinds of arrogance, the first is saying I am not as good as someone, the second is saying someone is equal to me, the third is saying I am better than someone. Those who have this thought are harboring arrogance, they should think like this: go to the graveyard outside the city, look at the discarded bones, the head and body separated in different places, without blood vessels, the skin and flesh decayed, one should observe those who are poor, rich, noble, lowly, male, female, old, young, handsome, ugly, their skeletons are the same, what is the difference? From beginning to end, (the body is just) clothes made of flesh, a wrapping made of skin, nourished by blood, bound by tendons, (in life they use) clothes, fragrant flowers, and necklaces to adorn the body, like an illusion, combined by skillful wind, because of the circulation of mind and consciousness, they move, reaching cities, towns, villages, entering and exiting. After observing this, there will be no arrogance. Originally, there is no one who can observe, what is seen in the graveyard and all people are equal and without difference. Therefore, a verse is made:
Those who have mansions and wealth, riding in carriages to go out of the city to play, And those who are discarded in the graveyard, calculating them are the same, there is no difference. Living alone under a tree, if someone
作是觀， 執心而行道， 慢火不能燒。
法師說經，觀察人情，凡十九輩。以何了知？分別塵勞，爾乃知之。何謂十九？一曰貪淫，二曰瞋恚，三曰愚癡，四曰淫怒，五曰淫癡，六曰癡恚，七曰淫怒愚癡，八曰口清意淫，九曰言柔心剛，十曰口慧心癡，十一者言美而懷三毒，十二者言粗心和，十三者惡口心剛，十四者言粗心癡，十五者口粗而懷三毒，十六者口癡心淫，十七者口癡懷怒，十八者心口俱癡，十九者口癡心懷三毒。於是頌曰：
其有淫怒癡， 合此為三毒， 兩兩而雜錯， 計便復有四； 口柔復有四， 口癡言癡四， 世尊之所說， 人情十九種。
何而知人有貪淫相？文飾自喜調戲性急，志操匆匆性如獼猴而多忘誤，智詐淺薄無有遠慮，舉動所為不顧前後，造作不要多事恐怖，多言喜啼易詐易伏，安隱易解不耐勤苦，得小利入大用歡喜，忘失小小而甚憂戚，聞人稱譽歡喜信之，伏匿之事悉為道說，體溫多污皮薄身臭，毛髮稀疏多白多皺，不好長鬚白齒起行，喜凈潔衣好著文飾，莊嚴其身喜于薄衣，多學伎術無所不通，數行遊觀常喜含笑，綺飾奉戒性和敬長，見人先問巧黠妍雅，性不佷戾慚愧多慈，分別好醜取與交易，柔和多哀多所恩惠，于諸親友放舍施與，所有
多少不與人爭，所惠廣大，觀顧身形所作遲緩，了知世法悉能決斷，若見好人敬而重之，覺事翻疾，工於言語黠慧言和，多有朋友不能久親，少於瞋恚尊敬長老，臥起行步而不安詳，雖學於法愛慾財物，親屬朋友舍不堅固，結友不久，聞色慾事即貪著之，說其惡露尋復厭之，易進易退。以是之故為貪淫相。於是頌曰：
卒暴輕舉如獼猴， 常歡喜笑又喜啼， 得利大喜失甚憂， 多於言語易降伏， 志惑匆匆而驚恐， 自喜易詐信人語， 志性多忘無遠慮， 好按戒法而有慧； 貪視於色志善施， 綺顧其身敬朋友， 舒緩體溫為多污， 喜信慚軟而有勇； 於法財色及親友， 不可便疏尋即悔， 諸所造學即能得， 雖疾知之速忘失； 花飾莊嚴其衣服， 所作不要而敬老， 智者敬之有學志， 通達能明而和解； 常喜出城行遊觀， 美於言語亦樂聽， 利口便辭能分別， 所處臥坐不忍久。 柔軟性至誠， 輕事不顧后， 志卒不耐苦， 朋友好惠施； 憎長鬚喜短， 自喜然而臭， 巧黠多皺白， 奉戒慧無礙； 見人先問訊， 衣薄面齒凈， 有慈易從事， 起行不惜財； 別知人行慈， 易教不很戾， 佛說性如是
【現代漢語翻譯】 現代漢語譯本： 多少事情都不與人爭執，所給予的恩惠卻非常廣大，觀察顧及自身形體的動作顯得遲緩，卻能明瞭世間法則並作出決斷。如果見到好人，就敬重他們，對於事情的領悟和反應很快，擅長言語，聰明且說話溫和，朋友很多但不能長久親近，很少有嗔恨之心，尊敬年長的長輩，但躺臥、起身、行走都不安詳。雖然學習佛法，卻貪愛慾望和財物，對於親屬朋友的施捨並不堅定，結交朋友不久，聽到淫穢之事就貪戀執著，說了那些醜惡的事情之後又很快厭惡，容易前進也容易後退。因為這些緣故，這是貪淫之人的相貌。因此用頌文說：
像猴子一樣急躁輕率，常常歡喜笑著又喜歡哭泣，得到利益就非常高興，失去利益就非常憂愁，話很多，容易被降伏，心志迷惑匆忙而驚恐，喜歡自我讚賞，容易被欺騙，相信別人的話，心性容易忘記，沒有長遠的考慮，喜歡遵循戒律，並且有智慧；貪婪地觀看美色，心志卻又善良喜歡佈施，喜歡顧盼自己的身體，尊敬朋友，舒緩體溫，容易沾染污穢，喜歡信任別人，容易感到慚愧，但也有勇氣；對於佛法、錢財、美色以及親友，不可立刻疏遠，但很快又會後悔，所學習的技藝很快就能掌握，雖然很快知道，但也會迅速忘記；喜歡用鮮花裝飾自己的衣服，所做的事情不重要，但卻尊敬老人，智者尊敬他，有學習的志向，通達事理，能夠明白事理並且和解；常常喜歡出城遊玩觀賞，擅長言語，也喜歡聽別人說話，口齒伶俐，能言善辯，所處的地方，躺臥坐立都不能忍受長久。 性情柔軟真誠，輕率行事不顧後果，心志急躁不能忍受辛苦，對朋友喜歡施捨；憎恨長鬍須，喜歡短鬍鬚，喜歡自我欣賞，但身上有臭味，聰明狡猾，多皺紋和白髮，奉行戒律，智慧沒有阻礙；見到人先問候，衣服單薄，面容和牙齒乾淨，有慈悲心，容易共事，起身行走不吝惜錢財；能夠分辨人的行為，有慈悲心，容易教導，不固執乖戾，佛陀說，（貪淫者的）性情就是這樣。
【English Translation】 English version: He does not contend with others in many matters, yet his generosity is vast. He observes and attends to his physical form with slow movements, yet he understands worldly laws and can make decisions. If he sees good people, he respects and values them. He is quick to perceive matters, skilled in speech, clever, and speaks gently. He has many friends but cannot maintain close relationships for long. He has little anger and respects elders. His lying down, rising, and walking are not peaceful. Although he studies the Dharma, he is attached to desires and wealth. He is not steadfast in giving to relatives and friends. He does not maintain friendships for long. Upon hearing of lewd matters, he becomes attached to them, but after speaking of their foulness, he quickly becomes disgusted. He is easily advanced and easily retreats. Because of these reasons, this is the appearance of a lustful person. Therefore, it is said in verse:
Like a monkey, hasty and reckless, often joyful, laughing, and weeping, Greatly pleased by gain, deeply saddened by loss, verbose, Easily subdued, mind bewildered, hurried, and fearful, Self-admiring, easily deceived, believing others' words, Forgetful, lacking foresight, fond of upholding precepts and wise; Greedy in viewing beauty, yet with a mind inclined to generosity, Fond of admiring his body, respectful of friends, Relaxed in body temperature, prone to impurity, fond of trust, Easily ashamed, yet courageous; towards Dharma, wealth, beauty, and friends, Not to be estranged immediately, yet soon regretting, Whatever he learns, he quickly grasps, though quickly known, soon forgotten; Fond of adorning his clothes with flowers, doing unimportant things, yet respecting the elderly, The wise respect him, he has a desire to learn, is understanding, able to clarify and reconcile; Often fond of going out of the city to travel and observe, skilled in speech, also fond of listening, Eloquent, able to distinguish, unable to endure long in any place, lying down or sitting. Gentle and sincere in nature, acting rashly without regard for consequences, Impatient and unable to endure hardship, fond of giving to friends; Hating long beards, liking short ones, self-admiring yet foul-smelling, Clever and cunning, with many wrinkles and white hair, upholding precepts, wisdom unhindered; Greeting people first upon seeing them, wearing thin clothes, with a clean face and teeth, Compassionate, easy to work with, rising and walking without sparing wealth; Able to discern people's actions, compassionate, easy to teach, not stubborn or perverse, The Buddha said, such is the nature (of a lustful person).
， 為應貪淫相。
當何以觀瞋恚之相？解于深義不卒懟恨，若怒難解無有哀心，所言至誠惡口粗䵃，普懷狐疑不尋信之，喜求他短多寤少寐，多有怨憎結友究竟，仇讎難和所受不忘，無有怨驚人怖不懼，多力反覆不能下屈，多憂難訓，身體長大、肥項、大頭、廣肩、方額、好發，勇猛性強難伏，所可聽受遲鈍難得，既受得之亦復難忘，若失法財所欲親友，永無愁顧難進難退。以是知之為瞋恚相。於是頌曰：
志性剛強深解義， 普疑於人求長短， 少於睡眠難屈伏， 性曚難學亦難忘； 能忍勤苦叵觸近， 無所畏錄不卒瞋， 身口相應難諫曉， 勇猛有力而剛強； 少恐鮮友多怨憎， 少安有反身廣大， 所可作為不追悔， 棄法財反不顧念； 一舍所親不思之， 未曾還變亦不伏， 勤力精進修大事， 佛說是輩為瞋相。
云何察知愚癡之相？謂性柔軟喜自稱譽，無有慈哀破壞法橋，常而閉目面色憔悴，無有黠慧愛樂冥處，數自嘆息懈惰無信，憎于善人常喜獨行，寡見自大作事猶豫，不了吉兇不別善惡，若有急事不能自理，又不受諫，不別善友及與怨家，作事反戾弊如虎狼，被服弊衣身體多垢，性不自喜，鬚髮蓬亂不自整頓，多憂嗜臥多食無節，人倩使之而
【現代漢語翻譯】 現代漢語譯本： ，這是貪淫的表現。 應當如何觀察嗔恚（chēn huì）的表現呢？理解深刻的道理卻不能最終消除怨恨，如果憤怒難以平息且沒有慈悲之心，說的話雖然真誠卻惡語傷人，普遍懷有狐疑之心而不去尋求信任，喜歡尋找別人的缺點，經常失眠少睡，多有怨恨，與人結交最終反目成仇，仇恨難以化解，所受的傷害難以忘記，心中沒有敬畏，即使面對令人恐懼的事情也不害怕，常常剛愎自用，不肯屈服，憂慮過多難以教導，身體高大，脖子粗，頭大，肩膀寬，額頭方正，頭髮濃密，勇猛強悍難以馴服，接受能力遲鈍，難以接受教誨，即使接受了也很難忘記，如果失去法財、所愛的親友，永遠不會感到憂愁，難以進取也難以退讓。通過這些可以知道這是嗔恚的表現。因此用頌語說： 意志性格剛強，深刻理解道理，普遍懷疑他人，尋找別人的缺點，很少睡眠，難以屈服，天性愚昧難以學習也難以忘記；能夠忍受勤勞辛苦，難以接近，無所畏懼，不會輕易發怒，身口一致，難以勸諫開導，勇猛有力而剛強；很少恐懼，朋友稀少，多有怨恨，很少安寧，常常反叛，身體高大，所作所為不後悔，拋棄法財反而不顧念；一旦捨棄所親之人就不再思念，從不改變，也不屈服，勤奮努力，精進修行大事，佛陀說這些人是嗔恚的表現。 如何察知愚癡（yú chī）的表現呢？就是天性柔弱，喜歡自我稱讚，沒有慈悲之心，破壞佛法之橋樑，經常閉著眼睛，面色憔悴，沒有智慧，喜歡黑暗的地方，經常嘆息，懈怠沒有信用，憎恨善良的人，經常喜歡獨自行動，見識淺薄卻自以為是，做事猶豫不決，不能明辨吉兇，不能分辨善惡，如果遇到緊急的事情不能自己處理，又不接受勸諫，不能分辨善友和怨家，做事違背常理，兇狠如虎狼，穿著破爛的衣服，身體有很多污垢，天性不喜歡自己，頭髮蓬亂不修邊幅，多憂愁，貪睡，飲食沒有節制，別人請他做事卻
【English Translation】 English version: , this is the manifestation of greed and lust. How should one observe the characteristics of anger (chēn huì)? Understanding profound meanings yet failing to ultimately eliminate resentment; if anger is difficult to quell and there is no compassion, speech, though sincere, is harsh and offensive; universally harboring suspicion without seeking trust; delighting in finding faults in others, often sleepless and with little rest; full of resentment, forming friendships that ultimately turn into enmity; hatred difficult to resolve, injuries received difficult to forget; lacking reverence, unafraid even in the face of frightening things; often stubborn and unwilling to yield; excessive worry, difficult to teach; a tall body, thick neck, large head, broad shoulders, square forehead, thick hair, courageous and fierce, difficult to subdue; slow to accept, difficult to receive teachings, and even when received, difficult to forget; if losing Dharma, wealth, beloved relatives, never feeling sorrow, difficult to advance and difficult to retreat. Through these, one can know the characteristics of anger. Therefore, the verse says: The will and nature are rigid and strong, deeply understanding principles, universally suspicious of others, seeking their faults, little sleep, difficult to subdue, the nature is dull, difficult to learn and also difficult to forget; able to endure hard work and suffering, difficult to approach, fearless, not easily angered, actions consistent with words, difficult to advise and enlighten, courageous, powerful, and strong; little fear, few friends, much resentment, little peace, often rebellious, a large body, actions without regret, abandoning Dharma and wealth without concern; once abandoning loved ones, no longer thinking of them, never changing or yielding, diligent and striving, cultivating great deeds, the Buddha said these are the characteristics of anger. How to discern the characteristics of ignorance (yú chī)? It is having a gentle nature, liking to praise oneself, lacking compassion, destroying the bridge of the Dharma, often closing the eyes, with a haggard face, lacking wisdom, liking dark places, often sighing, lazy and without faith, hating good people, often liking to act alone, shallow in knowledge yet self-important, hesitant in actions, unable to distinguish good fortune from misfortune, unable to distinguish good from evil, if encountering urgent matters unable to handle them oneself, and not accepting advice, unable to distinguish good friends from enemies, acting contrary to reason, fierce like tigers and wolves, wearing tattered clothes, the body with much dirt, the nature not liking oneself, hair disheveled and unkempt, much worry, liking to sleep, eating without moderation, asking others to do things but
不肯作、不倩不使而更自為，當畏不畏、不當畏者然反畏之，當憂反喜、當喜反憂，應哭而笑、應笑而哭，設有急事使之不行，適去呼還不肯反顧，常遭勤苦強忍塵勞，有所食啖不別五味，言語多笑喜忘重語，嚙舌舐唇然而噤齘，行步臥起未曾安隱，舉動作事無所畏難、不知去就。佛說是輩為愚癡相。於是頌曰：
弱顏愚無慈， 強額而自舉， 眼目不視眴， 燋焠數嘆息； 獨行然無信， 嫉賢及懈息， 常憂多狐疑， 不別諸善惡； 體面多塵垢， 不知善惡語， 作事多憒鬧， 不能自究竟； 所倩使不肯， 不使而反行， 當畏而不畏， 不畏而反畏， 應喜而反憂， 應憂而反喜， 當哭而反笑， 當笑而反哭； 貪飲食無飽， 不別反怨仇， 志性喜佷戾， 無慧遭苦惱； 鬚髮常蓬亂， 無信喜居冥， 不別知五味， 多臥如虎狼； 寡見而貢高， 嚙舌而舐唇， 弄口而喜龂， 所語而多笑； 臥處而不安， 諸急事難進， 呼還而突前， 性爾為癡相。
何謂淫怒癡相？向所說淫、怒、癡是也！淫癡、怒癡相亦如是。其與一切塵勞合者，是謂淫怒癡相。於是頌曰：
其處於塵勞， 與淫怒俱合， 當
【現代漢語翻譯】 現代漢語譯本： 不做應該做的事，不信任他人，不使用他人而總是自己做；應該畏懼的不畏懼，不應該畏懼的反而畏懼；應該憂愁的反而高興，應該高興的反而憂愁；應該哭泣的反而歡笑，應該歡笑的反而哭泣；遇到緊急的事情卻無法完成，剛離開就呼喚回來卻不肯回頭，總是遭受辛苦，強忍塵世的勞累，吃東西不能分辨五味，說話時經常傻笑，喜歡忘記說過的話，咬舌頭、舔嘴唇，而且牙齒打顫，行走、站立、躺臥沒有安穩的時候，舉手投足、做事沒有畏懼和困難，不知道該去哪裡或不該去哪裡。佛陀說這些人是愚癡的表現。因此用偈頌說：
面容憔悴愚昧沒有慈悲心，額頭突出卻自以為是，眼睛無神不眨眼，焦躁不安，經常嘆息；獨自行動而且沒有信用，嫉妒賢能，懈怠懶惰，經常憂愁，疑心很重，不能分辨善惡；臉上身上很多塵垢，聽不懂善意的言語，做事慌亂嘈雜，不能自己把事情做好；委託的事情不肯做，不委託的事情反而去做；應該畏懼的不畏懼，不應該畏懼的反而畏懼；應該高興的反而憂愁，應該憂愁的反而高興；應該哭泣的反而歡笑，應該歡笑的反而哭泣；貪吃東西沒有飽足的時候，不能分辨朋友和仇人，性格喜歡乖戾，沒有智慧，遭受痛苦煩惱；頭髮鬍鬚經常蓬亂，沒有信用，喜歡住在黑暗的地方，不能分辨五味，經常像虎狼一樣躺著；見識淺薄卻自高自大，咬舌頭、舔嘴唇，玩弄嘴巴，喜歡咬牙切齒，說話時經常傻笑；躺臥的地方不安穩，緊急的事情難以完成，呼喚回來卻往前衝，這種習性就是愚癡的表現。
什麼是淫慾、憤怒、愚癡的表現呢？就是前面所說的淫慾、憤怒、愚癡！淫慾的愚癡、憤怒的愚癡的表現也是這樣。這些與一切塵世的煩惱結合在一起，就叫做淫慾、憤怒、愚癡的表現。因此用偈頌說：
身處塵世的煩惱中，與淫慾、憤怒結合在一起，應當……
【English Translation】 English version: They do not do what should be done, they do not trust or employ others, but always do things themselves; they fear what should not be feared, and fear what should not be feared; they rejoice in what should be grieved, and grieve in what should be rejoiced; they laugh when they should weep, and weep when they should laugh; they cannot complete urgent matters, and when just leaving, they are called back but refuse to turn around; they always endure hardship, forcing themselves to bear the toils of the world, they cannot distinguish the five flavors when eating, they often laugh foolishly when speaking, they like to forget what they have said, they bite their tongues and lick their lips, and their teeth chatter; they have no peace when walking, standing, or lying down, they have no fear or difficulty in their actions and deeds, and they do not know where to go or not to go. The Buddha said that these are the signs of foolishness. Therefore, a verse says:
A weak and foolish face without compassion, a protruding forehead but self-righteous, eyes dull and unblinking, restless and often sighing; acting alone and without trust, jealous of the virtuous and lazy, often worried and very suspicious, unable to distinguish good from evil; face and body covered in dust, unable to understand kind words, acting in a chaotic and noisy manner, unable to complete things themselves; unwilling to do what is entrusted, but doing what is not entrusted; fearing what should not be feared, and not fearing what should be feared; rejoicing in what should be grieved, and grieving in what should be rejoiced; laughing when they should weep, and weeping when they should laugh; greedy for food and never satisfied, unable to distinguish friends from enemies, with a stubborn and perverse nature, lacking wisdom and suffering from pain and trouble; hair and beard always disheveled, without trust, liking to dwell in darkness, unable to distinguish the five flavors, often lying down like tigers and wolves; shallow in knowledge but arrogant, biting their tongues and licking their lips, playing with their mouths and liking to gnash their teeth, often laughing foolishly when speaking; the place where they lie is not peaceful, urgent matters are difficult to complete, when called back they rush forward, this nature is the sign of foolishness.
What are the signs of lust (yin 淫), anger (nu 怒), and delusion (chi 癡)? They are the lust, anger, and delusion mentioned earlier! The signs of lustful delusion and angry delusion are also like this. These, combined with all the afflictions of the world, are called the signs of lust, anger, and delusion. Therefore, a verse says:
Being in the afflictions of the world, combined with lust and anger, should...
觀淫怒相， 是為癡無慧。 一切前所說， 貪慾諸垢穢， 有淫怒愚行， 則知不離癡。
何謂口欲心欲者？語言柔軟順從不違，身所不欲不加於人，言念輒善安隱可意。譬如好樹，其華色鮮果實亦美，口欲心欲亦復如此。於是頌曰：
其語常柔和， 順從言可人， 言行而相副， 心身不傷人。 譬如好花樹， 成實亦甘美， 佛尊解說是， 心口之淫相。
何謂口欲心怒者？口言柔軟而心懷毒，如種苦樹，其花色鮮成果甚苦，言柔懷毒亦復如是。於是頌曰：
其口言柔軟， 而心懷毒害， 視人甚歡喜， 相隨而可親。 口言而柔順， 其心內含毒， 如樹華色鮮， 其實苦若毒。
云何知口欲心癡者？言語柔和其心冥冥，不能益人亦不欺損。譬如畫瓶，視表甚好里空且冥，口欲心癡亦猶如此。於是頌曰：
口言有柔和， 而心懷冥癡， 當知此輩人， 口淫而心愚。 觀其口如慧， 心中冥如漆， 外好如畫瓶， 其內空且冥。
何謂口欲而心怒癡？所言柔軟念善鮮少，性不調順，或復念惡、有時不念，善惡不別，其性難知。譬如甜藥雜以咸苦不可分別，其有口欲而心怒癡，亦復如此。於是頌曰：
其有口
【現代漢語翻譯】 現代漢語譯本 觀淫慾、憤怒之相，這就是愚癡沒有智慧的表現。 所有前面所說的，貪慾等各種污穢，有淫慾、憤怒、愚癡的行為，就知道離不開愚癡。
什麼叫做口欲心欲呢？說話的語言柔和順從不違揹他人，自己身體不喜歡的也不強加給別人，言語和想法都是善良、安穩、令人滿意的。譬如一棵好樹，它的花朵顏色鮮艷，果實也很美味，口欲心欲也是如此。因此用頌文說：
他的言語常常柔和，順從，說話讓人喜歡，言語和行為一致，身心都不傷害別人。譬如一棵好花樹，結出的果實也甘甜美味，佛陀尊者解釋說，這就是心口一致的淫慾之相。
什麼叫做口欲心怒呢？口頭上說的話很柔和，心裡卻懷著毒害，如同種植苦樹，它的花朵顏色鮮艷，結出的果實卻非常苦澀，口頭上柔和，心裡懷著毒害也是如此。因此用頌文說：
他的口頭上說的話很柔和，而心裡卻懷著毒害，看人時顯得非常歡喜，相處時顯得很親近。口頭上說的話柔順，他的心裡卻包含著毒害，如同樹的花朵顏色鮮艷，它的果實卻苦得像毒藥。
怎樣知道口欲心癡呢？說話的語言柔和，但內心卻昏昧不明，不能幫助別人，也不會欺騙損害別人。譬如一個彩繪的瓶子，看外表很好，裡面卻是空虛且昏暗的，口欲心癡也是如此。因此用頌文說：
口頭上說的話柔和，而心裡卻懷著昏昧的愚癡，應當知道這類人，外表聰明而內心愚蠢。看他的口才好像很有智慧，心中卻像漆一樣黑暗，外表好看如同彩繪的瓶子，它的內部卻是空虛且昏暗。
什麼叫做口欲而心怒癡呢？所說的話柔和，善良的想法很少，性格不調順，或者想著壞事，有時什麼也不想，善與惡不能分辨，他的性格難以捉摸。譬如甜藥摻雜著鹹味和苦味，難以分辨，有口欲而心懷憤怒和愚癡的人，也是如此。因此用頌文說：
他的口
【English Translation】 English version Observing the appearance of lust and anger is foolishness without wisdom. All that has been said before, the various defilements of greed, having acts of lust, anger, and ignorance, then know that one cannot be separated from ignorance.
What is meant by 'mouth desire and mind desire'? Language that is gentle, compliant, and not contradictory, not imposing on others what one's own body dislikes, thoughts and words always kind, peaceful, and pleasing. It is like a good tree, its flowers bright in color and its fruits also beautiful; mouth desire and mind desire are also like this. Therefore, a verse says:
His words are always gentle and harmonious, compliant and pleasing, words and actions matching, neither body nor mind harming others. Like a good flowering tree, bearing fruit that is also sweet and delicious, the Buddha honored one explains that this is the appearance of lust with both mind and mouth in agreement.
What is meant by 'mouth desire and mind anger'? Words from the mouth are gentle, but the heart harbors poison, like planting a bitter tree, its flowers bright in color but the fruit extremely bitter; gentle in speech but harboring poison is also like this. Therefore, a verse says:
His mouth speaks gently, but his heart harbors malice, looking at people with great joy, associating with them closely. Words from the mouth are gentle and compliant, but his heart contains poison, like a tree with bright flowers, but its fruit is as bitter as poison.
How does one know 'mouth desire and mind ignorance'? Language is gentle, but the heart is dark and unclear, neither benefiting nor deceiving others. Like a painted vase, its exterior looks good but the inside is empty and dark, mouth desire and mind ignorance are also like this. Therefore, a verse says:
Words from the mouth are gentle, but the heart harbors dark ignorance, one should know that this kind of person is outwardly clever but inwardly foolish. Looking at his speech as if wise, but the heart is as dark as lacquer, the exterior is beautiful like a painted vase, but its interior is empty and dark.
What is meant by 'mouth desire and mind anger and ignorance'? Words spoken are gentle, but good thoughts are few, the nature is not harmonious, or one thinks of bad things, sometimes thinking of nothing, unable to distinguish between good and evil, his nature is difficult to fathom. Like sweet medicine mixed with salty and bitter tastes, difficult to distinguish, one who has mouth desire but harbors anger and ignorance in the heart is also like this. Therefore, a verse says:
His mouth
言欲， 心懷諸怒癡， 譬如醍醐蜜， 雜以辛苦咸。
何謂口粗而心淫者？語言剛急中傷於人，眾所憎惡不欲見之，無有敬者；譬如父母訶教子孫，雖口剛急而心猶愛；譬如瘡醫破洗人瘡，當時大痛，久久除愈心甚歡喜。其有口剛而心淫者亦復如是。於是頌曰：
有現口言急， 而心懷淫慾， 譬如夏日熱， 其光照冷水。
何謂口剛而心怒者？口言粗䵃，所可懷念，無有慈善不欲人利。譬如苦藥復和以毒，設飲病人吐之不服，設飲消時則害人命，其口剛急而心怒者亦復如是。於是頌曰：
其口言急無親敬， 心念弊惡而懷毒， 常喜侵枉於他人， 當觀此輩行雜毒。
何謂口粗而心癡者？言常剛急惡加於人，舉動所作心不自覺，不念人善亦不念惡。譬若有賊拔刀恐人而不能害，如是行者知為口急而心愚癡。於是頌曰：
口言剛急心不害， 喜恐於人無所加， 譬如拔刀無所施， 口粗心癡亦如是。
何謂口粗心懷三毒者？口言剛急或善於人，又復加惡，乍念不善亦不能惡。譬如大吏捕得盜賊，其下小吏恐責其辭，又復有吏誘進問之，其次小吏鞭杖拷之，又復有吏不問善惡亦不拷責，是謂口粗而懷三毒者。於是頌曰：
口言而剛急， 其心懷
【現代漢語翻譯】 現代漢語譯本 言語粗暴，心中懷著各種嗔怒和愚癡，就像美味的醍醐和蜂蜜，卻混入了辛苦和鹹味。
什麼是口頭上粗暴而內心淫邪的人呢？就是說話剛硬急躁，言語中傷他人，大家憎恨厭惡，不願意見到，沒有人尊敬他。這不像父母訓斥教導子女，雖然言語剛硬急躁，但內心仍然充滿愛；也不像外科醫生切開清洗病人的瘡，當時非常疼痛，但長久之後痊癒了，內心非常歡喜。那些口頭上剛硬而內心淫邪的人就是這樣。因此用偈頌說：
表面上說話急躁，內心卻懷著淫慾，就像夏日炎熱，陽光照在冰冷的水面上。
什麼是口頭上剛硬而內心憤怒的人呢？就是說話粗魯惡劣，心中所想的，沒有慈善，不希望別人好。就像苦藥又摻入了毒藥，即使病人喝下去也會吐出來不肯服藥，即使喝下去暫時沒事，最終也會害人性命，那些口頭上剛硬而內心憤怒的人就是這樣。因此用偈頌說：
他的言語急躁，沒有人親近尊敬，心中想著邪惡的事情，懷著毒害，總是喜歡侵犯欺壓他人，應當觀察這種人，他們的行為混雜著毒害。
什麼是口頭上粗暴而內心愚癡的人呢？就是說話常常剛硬急躁，惡語加於他人，舉動所作，心中沒有自覺，不念別人的善，也不念別人的惡。就像有賊拔出刀恐嚇別人，卻不能真正傷害到別人，像這樣的修行人，可以知道他是口頭上急躁而內心愚癡。因此用偈頌說：
口頭上說話剛硬急躁，內心卻不傷害人，喜歡恐嚇別人，卻沒有什麼實際行動，就像拔出刀卻不知道用來做什麼，口頭上粗暴而內心愚癡的人也是這樣。
什麼是口頭上粗暴而內心懷著貪嗔癡三毒（指貪慾、嗔恚、愚癡三種煩惱）的人呢？就是說話剛硬急躁，有時對人好，有時又對人惡，一會兒想著不好的事情，一會兒又不能堅持作惡。就像大官抓到了盜賊，下面的小官害怕被責備，就嚴厲審問，又有小官誘導著提問，其次的小官用鞭子棍子拷打他，又有一些小官不問好壞，也不拷打責罰，這就是口頭上粗暴而內心懷著三毒的人。因此用偈頌說：
口頭上說話剛硬急躁，他的內心懷著
【English Translation】 English version Harsh in speech, harboring anger and delusion in the heart, like fine ghee and honey mixed with bitterness and saltiness.
What is meant by one who is coarse in speech but lustful in heart? It is one whose words are harsh and impetuous, injuring others, hated and disliked by all, and unrespected. This is unlike parents who scold and teach their children, whose words may be harsh but whose hearts are full of love; or like a surgeon who cuts and cleanses a patient's wound, causing great pain at the time, but bringing lasting healing and joy. Those who are harsh in speech but lustful in heart are like this. Therefore, it is said in verse:
Outwardly, speech is impetuous, but the heart harbors lust, like the heat of summer shining on cold water.
What is meant by one who is harsh in speech but angry in heart? It is one whose words are coarse and vile, whose thoughts are devoid of kindness, and who does not wish others well. It is like bitter medicine mixed with poison; even if a patient drinks it, he will vomit and refuse it. Even if he drinks it without immediate effect, it will eventually harm his life. Those who are harsh in speech but angry in heart are like this. Therefore, it is said in verse:
His speech is impetuous, and no one is close or respectful. His thoughts are evil and harbor poison. He always delights in infringing upon and oppressing others. One should observe such people, for their actions are mixed with poison.
What is meant by one who is coarse in speech but deluded in heart? It is one whose words are often harsh and impetuous, inflicting evil upon others, whose actions are unconscious, and who does not consider the good or evil of others. It is like a thief who draws a knife to frighten others but cannot actually harm them. Such a practitioner can be known as one who is impetuous in speech but deluded in heart. Therefore, it is said in verse:
Speech is harsh and impetuous, but the heart does not harm. He likes to frighten others, but there is no real action. It is like drawing a knife without knowing what to do with it. One who is coarse in speech but deluded in heart is like this.
What is meant by one who is coarse in speech but harbors the three poisons (greed, hatred, and delusion) in the heart? It is one whose words are harsh and impetuous, sometimes good to others, and sometimes evil. One moment he thinks of bad things, and the next he cannot persist in doing evil. It is like a high official who captures a thief; the lower officials, fearing blame, interrogate him harshly. Then there are officials who induce him to speak, and others who whip and beat him. And then there are officials who do not ask about good or evil, nor do they whip or punish him. This is what is meant by one who is coarse in speech but harbors the three poisons in the heart. Therefore, it is said in verse:
Speech is harsh and impetuous, and his heart harbors
三毒， 志性如是者， 不善不為惡； 行跡若斯者， 名之中間人， 勤苦及安隱， 是事雜錯俱。
何謂口癡而心欲者？無所別知，人與共語都無所解，不曉善惡義所歸趣；心常自念：「當何以益加於人也！」至於趣事，如所思念不失本要。譬如冥夜興云降雨，其口癡心欲亦復如此。於是頌曰：
其有口癡而心淫， 口所言說不了了， 如龍興云而不雷， 口癡心淫亦如是。
云何為口癡心剛？不能施善亦不加惡，常心念言：「以何方便中傷於人？」設得便者輒危害人。譬如以灰覆于炭火，行人躡上便燒其足，口癡心怒亦復如是。於是頌曰：
口癡而心剛， 不柔無惡言， 常懷惡加人， 不念人善利。 所言不了了， 藏惡在於心， 如灰覆炭火， 設躡燒人足。
何謂口癡而心懷冥？不能以善加施於人，亦不加惡，心亦不念他人善惡，無所增損。所以者何？無勢力故。譬如火滅以灰覆之，若持枯草及𤍜牛屎，積著其上手觸足蹈，無所能燒而不成熟。所以者何？無所堪任。口癡心冥亦復如是。於是頌曰：
其口有癡愚， 而心懷闇冥， 都不能念惡， 亦不能念善， 不能成辦事， 亦不不為能， 如暴中炊煮， 無所能成熟
【現代漢語翻譯】 現代漢語譯本 三毒（貪嗔癡）， 如果一個人的志向和本性是這樣，不做好事，也不做壞事； 如果一個人的行為是這樣，可以稱他為中間人， 勤勞辛苦和安逸舒適，這些事情混雜在一起。
什麼叫做口齒不清而內心貪慾的人呢？他沒有什麼分辨能力，別人和他說話，他都不能理解，不明白什麼是善，什麼是惡，什麼是義理的歸宿；內心常常想著：『我應當用什麼方法來增加對別人的利益呢！』至於感興趣的事情，他能按照所思所念，不失去根本的要領。譬如在黑暗的夜晚興起雲彩降下雨水，這種口齒不清而內心貪慾的人也是這樣。因此用偈頌說：
如果有人口齒不清而內心淫慾，口裡說的話不清楚明白， 就像龍興起雲彩卻不打雷一樣，口齒不清而內心淫慾的人也是這樣。
什麼叫做口齒不清而內心剛強的人呢？他不能行善，也不增加惡行，常常心裡想著：『用什麼方法來中傷別人呢？』如果得到機會，就危害別人。譬如用灰覆蓋在炭火上，行人踩上去就會燒傷腳，口齒不清而內心憤怒的人也是這樣。因此用偈頌說：
口齒不清而內心剛強，不柔和，沒有惡語， 常常懷著惡意加害於人，不念及別人的善良和利益。 說的話不清楚明白，把惡意藏在心裡， 就像用灰覆蓋炭火，如果踩上去就會燒傷人的腳。
什麼叫做口齒不清而內心昏昧的人呢？他不能用善行施加於人，也不增加惡行，心裡也不念及他人的善惡，沒有什麼增益或損害。為什麼呢？因為沒有勢力。譬如火熄滅後用灰覆蓋，如果拿著枯草和腐爛的牛糞，堆積在他的手上，用腳踩踏，也不能燃燒，也不能成熟。為什麼呢？因為沒有什麼作用。口齒不清而內心昏昧的人也是這樣。因此用偈頌說：
他的口齒不清，愚笨，而內心昏暗不明， 都不能想到惡事，也不能想到善事， 不能成就任何事情，也不能不做任何事情， 就像在烈日下做飯，什麼也不能煮熟。
【English Translation】 English version The Three Poisons (greed, hatred, and delusion), If one's aspirations and nature are like this, neither doing good nor doing evil; If one's conduct is like this, he can be called an intermediate person, Diligence and hardship, and ease and comfort, these things are mixed together.
What is meant by someone who is verbally impaired but has desires in their heart? They have no ability to distinguish, and when others speak to them, they cannot understand, not knowing what is good, what is evil, or where righteousness leads; their heart constantly thinks: 'How should I increase benefits to others!' As for things they are interested in, they can follow their thoughts and not lose the fundamental points. It is like clouds rising and rain falling on a dark night; such a person who is verbally impaired but has desires in their heart is also like this. Therefore, it is said in verse:
If someone is verbally impaired but has lust in their heart, the words they speak are not clear, Like a dragon raising clouds but not thundering, a person who is verbally impaired but has lust in their heart is also like this.
What is meant by someone who is verbally impaired but has a rigid heart? They cannot do good, nor do they increase evil, but they constantly think in their heart: 'What method can I use to injure others?' If they get the chance, they will harm others. It is like covering burning coals with ashes; if a person steps on it, they will burn their feet. A person who is verbally impaired but has anger in their heart is also like this. Therefore, it is said in verse:
Verbally impaired but with a rigid heart, not gentle, without evil words, Constantly harboring malice to harm others, not thinking of others' goodness and benefit. The words spoken are not clear, hiding evil in the heart, Like covering burning coals with ashes, if stepped on, it will burn people's feet.
What is meant by someone who is verbally impaired but has a dark heart? They cannot bestow good upon others, nor do they increase evil, and their heart does not think of others' good or evil, with no increase or decrease. Why? Because they have no power. It is like covering extinguished fire with ashes; if one takes dry grass and rotten cow dung, piling it on their hands and stepping on it, it cannot burn and cannot ripen. Why? Because it is incapable of anything. A person who is verbally impaired but has a dark heart is also like this. Therefore, it is said in verse:
Their speech is impaired and foolish, and their heart is dark and unclear, They cannot think of evil things, nor can they think of good things, They cannot accomplish anything, nor can they not do anything, Like cooking under the scorching sun, nothing can be cooked.
。
何謂口癡心懷三毒？口無所犯不益於人，少所中傷晝夜思念：「以何方便中傷於人？」又復心念：「云何饒人？」或心念言：「不損益人。」譬如故瓶盛凈不凈，而蓋其口不見其里，發口則現，口癡心懷三毒亦復如此。於是頌曰：
作性喜反戾， 口言不了除， 而懷淫怒癡， 盛滿以臭穢。 譬如大故瓶， 受諸凈不凈， 不能益於人， 亦都無所損。
其為法師，以此十九事，觀察人情而為說法。其淫相者云何解說？為講法言：「習欲多者墮于地獄、餓鬼之中，然後得出復作淫鳥、鸚鵡、青雀及鴿、鴛鴦、鵝、鶩、孔雀、野人、獼猴；設還作人，多淫放逸輕舉卒暴。仁當察此曼及人身，觀知罪垢，惡露不凈，莫習淫慾。」於是頌曰：
其多習淫色， 憍慢速目燒， 在人若畜生， 地獄餓鬼中， 生彼還自害， 塵勞火見燒； 欲令解脫此， 隨行故說是。
設多瞋者隨其行跡，而為說法：「犯眾瞋恚墮于地獄、餓鬼之道，從惡處出當作毒獸、鬼魅、羅剎、反足、女鬼、溷鬼之類，又作師子、虎、狼、蛇虺、毒蟲、蚊虻、蚑蜂、百足之蟲；設從此道還在世間，形貌醜陋人所不媚，常當短命而多疾病，身體不完。以是之故，殃罪分明。常奉慈心，除其
【現代漢語翻譯】 現代漢語譯本： 什麼叫做口頭愚癡而心中懷有貪嗔癡三毒（Three Poisons: greed, hatred, and delusion）呢？就是口中不說任何有益於人的話，稍微受到一點傷害就日夜思念：『用什麼方法去中傷別人呢？』或者心中想著：『如何去寬待別人呢？』或者心中想著：『不損害也不幫助別人。』這就好比一個舊瓶子，裡面裝著乾淨和不乾淨的東西，蓋住瓶口就看不見裡面的東西，一旦打開瓶口就會顯露出來。口頭愚癡而心中懷有三毒也是這樣。因此有頌詞說： 『天性喜歡乖戾，口中說不出好話，心中懷著淫慾、嗔怒、愚癡，盛滿了臭穢之物。好比一個大的舊瓶子，裝著各種乾淨和不乾淨的東西，不能夠幫助別人，也沒有什麼損害。』 如果作為法師（Dharma Master），應該用這十九件事來觀察人的情況，然後為他們說法。對於有淫慾之相的人，應該如何解說呢？應該為他們講法說：『習慣於淫慾的人會墮入地獄、餓鬼（hungry ghost）之中，然後出來后還會變成淫鳥、鸚鵡、青雀以及鴿子、鴛鴦、鵝、鴨、孔雀、野人、獼猴；如果還能轉世為人，也會多淫放縱，輕浮急躁。你應該觀察這個身體，包括『曼』（曼在此處可能指代身體的組成部分或某種身體特徵）和人身，觀察並知道其中的罪惡污垢，惡臭不凈，不要習慣於淫慾。』因此有頌詞說： 『那些習慣於淫慾的人，傲慢輕浮，眼睛迅速燃燒（可能指因慾望而失去理智），無論在人道還是畜生道，在地獄或餓鬼道中，生在那裡還會自我傷害，被塵世的煩惱之火焚燒；想要讓他們從中解脫，就根據他們的行為來說法。』 如果有人多嗔恨，就根據他的行為軌跡，為他說法：『犯下眾多的嗔恚，會墮入地獄、餓鬼之道，從惡道出來後會變成毒獸、鬼魅、羅剎（Rakshasa）、反足鬼、女鬼、廁鬼之類，又會變成獅子、老虎、狼、蛇、毒蟲、蚊子、虻、蚑蜂、百足蟲；如果從這些惡道出來還能回到世間，也會形貌醜陋，不被人喜歡，常常會短命多病，身體不完整。因為這個緣故，惡報罪過非常分明。應該常常奉行慈悲之心，去除心中的嗔恚。』
【English Translation】 English version: What is meant by being verbally foolish while harboring the Three Poisons (greed, hatred, and delusion) in one's heart? It means not uttering anything beneficial to others, and dwelling on minor offenses day and night, thinking, 'How can I harm others?' Or thinking, 'How can I be generous to others?' Or thinking, 'Neither harm nor benefit others.' This is like an old bottle filled with both clean and unclean things; when the mouth is covered, the contents are unseen, but when the mouth is opened, they are revealed. Being verbally foolish while harboring the Three Poisons is also like this. Therefore, there is a verse that says: 'By nature, one delights in being perverse, and cannot utter good words. Harboring lust, anger, and delusion, one is filled with foulness. Like a large, old bottle, filled with both clean and unclean things, one cannot benefit others, nor does one cause any harm.' If one is a Dharma Master, one should observe people's situations using these nineteen matters and then teach the Dharma to them. How should one explain to those who exhibit signs of lust? One should teach them the Dharma, saying, 'Those who indulge in lust fall into the hells and the realms of hungry ghosts. After emerging from those realms, they are reborn as lustful birds, parrots, bluebirds, as well as pigeons, mandarin ducks, geese, ducks, peacocks, savages, and macaques. If they are reborn as humans, they will be lustful, unrestrained, frivolous, and rash. You should observe this body, including the 'Man' (here, 'Man' may refer to the components of the body or a certain physical characteristic) and the human body, observe and recognize the sinful defilements, the foul and impure nature, and do not indulge in lust.' Therefore, there is a verse that says: 'Those who indulge in lust are arrogant, frivolous, and their eyes quickly burn (possibly referring to losing reason due to desire). Whether in the human or animal realms, in the hells or the realms of hungry ghosts, being born there will only harm oneself, being burned by the fires of worldly afflictions. To liberate them from this, one speaks according to their actions.' If someone is prone to anger, one should teach them the Dharma according to their actions and traces: 'Committing numerous acts of anger will lead to falling into the hells and the realms of hungry ghosts. Emerging from those evil paths, one will be reborn as poisonous beasts, demons, Rakshasas, ghosts with inverted feet, female ghosts, toilet ghosts, and the like. One will also be reborn as lions, tigers, wolves, snakes, venomous insects, mosquitoes, gadflies, centipedes, and other multi-legged creatures. If one can return to the world from these evil paths, one will still be ugly in appearance, disliked by others, often short-lived and prone to illness, and physically incomplete. For this reason, the retribution for these sins is very clear. One should always practice loving-kindness and remove anger from one's heart.'
瞋恚。」於是頌曰：
人多懷瞋恚， 眾共所憎惡， 坐是墮惡道， 多病不安隱， 墮鬼及毒獸， 既作人下賤； 能行慈心者， 即除瞋恚冥。
設多愚癡為說此法：「曚冥興盛，死墮地獄、餓鬼之路，若在畜生則作癡獸，謂牛、羊、狐、犬、騾、驢、豬豚之屬；設還人道，性不決了，少眼根弱，當多疾病六情不完，生於夷狄野人之中，從冥入冥。」以是教之觀十二緣，除愚冥本。於是頌曰：
多習愚癡者， 諸根不完具， 生於牛羊中， 然後墮地獄； 假使修學人， 愿度此惡道， 欲得脫其冥， 當觀十二緣。
設多淫怒當行二事：觀其不凈，又奉慈心。若多淫癡為講二事：空無及慈。設怒癡盛，為說二事：導以慈心，並了癡本。於是頌曰：
行慈觀不凈， 攻治淫怒癡， 教色諸愚者， 十二緣不明。 若人瞋恚盛， 及癡甚除冥， 當爲講慈心， 十二因緣本。
若有口淫而心欲者，為說無常空寂之義也；心怒口恚唯講慈仁也；口癡心冥講十二緣。其餘四種眾病備具：一者口淫心懷三毒，二者口怒淫恚癡具，三者口愚內懷三垢，四者有人淳懷三毒。其解法師，當爲此輩說法教化，令其寂然觀因緣本。所以者何？是輩種類塵
【現代漢語翻譯】 現代漢語譯本 「瞋恚（chēn huì，嗔恨）。」於是頌曰：
人多懷瞋恚， 眾共所憎惡， 坐是墮惡道， 多病不安隱， 墮鬼及毒獸， 既作人**； 能行慈心者， 即除瞋恚冥。
設多愚癡為說此法：『曚冥（méng míng，昏暗）興盛，死墮地獄、餓鬼之路，若在畜生則作癡獸，謂牛、羊、狐、犬、騾、驢、豬豚之屬；設還人道，性不決了，少眼根弱，當多疾病六情不完，生於夷狄野人之中，從冥入冥。』以是教之觀十二緣（shí èr yuán，十二因緣），除愚冥本。於是頌曰：
多習愚癡者， 諸根不完具， 生於牛羊中， 然後墮地獄； 假使修學人， 愿度此惡道， 欲得脫其冥， 當觀十二緣。
設多淫怒當行二事：觀其不凈，又奉慈心。若多淫癡為講二事：空無及慈。設怒癡盛，為說二事：導以慈心，並了癡本。於是頌曰：
行慈觀不凈， 攻治淫怒癡， 教色諸愚者， 十二緣不明。 若人瞋恚盛， 及癡甚除冥， 當爲講慈心， 十二因緣本。
若有而心欲者，為說無常空寂之義也；心怒口恚唯講慈仁也；口癡心冥講十二緣。其餘四種眾病備具：一者心懷三毒（sān dú，貪嗔癡），二者口怒淫恚癡具，三者口愚內懷三垢，四者有人淳懷三毒。其解法師，當爲此輩說法教化，令其寂然觀因緣本。所以者何？是輩種類塵
【English Translation】 English version 'Anger.' Then the verse says:
People often harbor anger, and are hated by all; Because of this, they fall into evil paths, suffering from many diseases and instability; They fall into the realm of ghosts and poisonous beasts, and become human **; Those who can practice loving-kindness will eliminate the darkness of anger.
If there are many who are foolish, this Dharma should be explained to them: 'Darkness flourishes, and after death, they fall into the paths of hell and hungry ghosts. If they are in the animal realm, they become foolish beasts, such as cows, sheep, foxes, dogs, mules, donkeys, pigs, and the like. If they return to the human realm, their nature is indecisive, their eyes are weak, they suffer from many diseases, their six senses are incomplete, and they are born among barbarians and savages, going from darkness into darkness.' Therefore, teach them to contemplate the Twelve Nidanas (shí èr yuán, Twelve Links of Dependent Origination) to eliminate the root of ignorance. Then the verse says:
Those who frequently practice foolishness have incomplete faculties; They are born among cows and sheep, and then fall into hell; If practitioners aspire to cross over this evil path, And wish to escape from its darkness, they should contemplate the Twelve Nidanas.
If there is much lust and anger, two things should be practiced: contemplate impurity and cultivate loving-kindness. If there is much lust and ignorance, two things should be taught: emptiness and loving-kindness. If anger and ignorance are strong, two things should be explained: guide them with loving-kindness and understand the root of ignorance. Then the verse says:
Practicing loving-kindness and contemplating impurity cures lust, anger, and ignorance; Teaching those who are foolish about form, the Twelve Nidanas are not clear. If a person's anger is strong, and ignorance is very dark, One should explain loving-kindness and the root of the Twelve Nidanas.
If there are ** who desire with their minds, explain the meaning of impermanence and emptiness; if their minds are angry and their mouths are hateful, only speak of loving-kindness; if their mouths are foolish and their minds are dark, explain the Twelve Nidanas. The remaining four kinds of common illnesses are fully present: first, ** harbors the three poisons (sān dú, greed, hatred, and delusion) in their heart; second, their mouths are angry and full of lust, hatred, and delusion; third, their mouths are foolish and their hearts harbor the three defilements; fourth, some people purely harbor the three poisons. The Dharma teachers should explain the Dharma and teach these people, causing them to quietly contemplate the root of dependent origination. Why is this so? These kinds of beings are dust
勞淳厚，積諸罪殃而自纏裹，雖為現法不見聖諦，唯當教之諷誦勸進，緣是之故專在誦務，塵勞轉薄，雖不獲道，可得上天。於是頌曰：
其有行犯淫， 而心瞋恚癡， 當教諷誦經， 及勸使為福； 塵勞雖興盛， 緣是除罪蓋， 因斯之方便， 然後得生天。
譬如有人修治樹園，地高下之，丘墟平之，溉灌以時，拔去荊棘、穢草、蘆葦，邪生諸曲、橫出不理皆落治之，棄著垣外令其順好；樹木無礙，根生滋茂，皆悉護之令不折傷。以是之故，樹木轉大花實興盛。其修行者受法師教，除淫怒癡欲想諸穢，以是之故，行遂長成至於得道。於是頌曰：
其樹木曲戾， 邪出不順生， 荊棘諸瑕穢， 悉落治令政。 以若干方便， 修理乃得成， 修行治法樹， 奉經亦如是。 除諸淫怒癡， 受師百千教， 滅去諸瑕穢， 如園師修樹。
法師說經，察以四事。何謂為四？一曰博學而得至道；二曰懷來以道，其于學問不能論義；三曰博學道德未得成就；四曰無知無道。復有四法：一曰初由法師從其啟受知義解法；二曰雖解其義不能微妙；三曰分別淺法不能至深；四曰不知其義亦不曉了。如是學法，所習唐苦。譬如兩人俱不曉泅，墮深水中，欲相免濟反更溺
【現代漢語翻譯】 現代漢語譯本： 對於那些行為粗俗愚鈍，積累各種罪惡而自我束縛的人，即使在現世也無法領悟聖諦（Arya-satya），只能教導他們諷誦經典，勸勉他們行善積德。因為這個緣故，專注于誦經修行，塵世煩惱會逐漸減少，即使不能證得正道，也可以升到天界。因此，有頌文說：
『如果有人犯了邪淫，心中充滿嗔恨和愚癡，應當教導他諷誦經典，並且勸導他行善積福；即使塵世煩惱興盛，也能因此消除罪惡的覆蓋，憑藉這種方便法門，最終能夠往生天界。』
譬如有人修整園林，將高低不平的土地整理平整，按時澆灌，拔除荊棘、雜草、蘆葦，以及所有歪斜不正、橫生蔓延的枝條都修剪掉，丟棄在圍墻外面，使它們順直美好；樹木沒有阻礙，根系生長茂盛，都要悉心保護，不讓它們受到折損傷害。因為這樣，樹木會逐漸長大，開花結果繁盛。修行之人接受法師的教導，去除淫慾、嗔怒、愚癡等污穢，因此，修行得以增長成就，最終證得正道。因此，有頌文說：
『那些彎曲不正、歪斜橫生的樹木，以及荊棘等瑕疵污穢，都要全部修剪掉，使它們端正。通過各種方便法門，修整才能成功，修行之人治理心田，奉行經典也是如此。去除各種淫慾、嗔怒、愚癡，接受法師成百上千的教誨，滅除各種瑕疵污穢，就像園丁修剪樹木一樣。』
法師說法講經，要考察四種情況。哪四種情況呢？一是博學多聞而證得至道；二是心懷正道而來，但對於學問不能論述義理；三是博學多聞但道德修養尚未成就；四是既無知又無道。又有四種情況：一是最初由法師引導，從他那裡啓蒙接受，理解義理，明白法理；二是雖然理解義理，但不能深入微妙；三是隻能分辨淺顯的法理，不能達到深奧的境界；四是不知其義，也不明白法理。像這樣學習佛法，所學到的都是徒勞的苦楚。譬如兩個人都不懂游泳，掉進深水中，想要互相救助，反而一起溺水。
【English Translation】 English version: Those who are crude and dull, accumulating various sins and binding themselves, even in this present life cannot see the Arya-satya (Noble Truths), should only be taught to recite the scriptures and encouraged to advance in merit. Because of this reason, focusing on reciting the scriptures, worldly defilements will gradually diminish, and even if they cannot attain the Path, they can ascend to the heavens. Therefore, there is a verse that says:
'If someone commits sexual misconduct, and their heart is filled with anger and delusion, they should be taught to recite the scriptures, and be encouraged to perform good deeds and accumulate blessings; even if worldly defilements are flourishing, they can eliminate the covering of sins because of this, and through this expedient means, they can eventually be reborn in the heavens.'
For example, someone is tending a garden, leveling the high and low ground, irrigating it in due season, removing thorns, weeds, and reeds, and all crooked, sideways, and unruly branches are pruned and discarded outside the wall, making them straight and beautiful; the trees are unobstructed, the roots grow luxuriantly, and they are carefully protected from being broken or damaged. Because of this, the trees will gradually grow larger, and the flowers and fruits will flourish. A practitioner who receives the teachings of a Dharma master, removes the defilements of lust, anger, and delusion, and therefore, their practice grows and achieves, eventually attaining the Path. Therefore, there is a verse that says:
'Those trees that are crooked and bent, growing sideways and unrulily, and the thorns and other blemishes and defilements, must all be pruned and made upright. Through various expedient means, cultivation can be successful, the practitioner cultivates the tree of Dharma, and upholding the scriptures is also like this. Remove all lust, anger, and delusion, receive hundreds and thousands of teachings from the master, eliminate all blemishes and defilements, just like a gardener pruning trees.'
When a Dharma master preaches the Dharma, he should examine four situations. What are the four situations? First, one is learned and has attained the ultimate Path; second, one comes with the Path in mind, but cannot discuss the meaning of the teachings; third, one is learned but has not yet achieved moral cultivation; fourth, one is ignorant and without the Path. There are also four situations: first, one is initially guided by the Dharma master, from whom one receives enlightenment, understands the meaning, and comprehends the Dharma; second, although one understands the meaning, one cannot delve into the subtle and profound; third, one can only distinguish shallow Dharma, and cannot reach the profound realm; fourth, one does not know the meaning, nor does one understand the Dharma. Learning the Dharma in this way is learning futile suffering. For example, two people who do not know how to swim fall into deep water, wanting to help each other, but instead drown together.
死；如盲牽盲欲有所至，中道迷惑竟不能達；不知義者亦不曉慧，而欲說法欲有所救，亦復如是。於是頌曰：
譬如人博學， 眾善無央數， 已得度無極， 若人越大海。 若人凈如諦， 而無有智慧， 但可取其要， 不能獲深義。 若習入道者， 隨順不違律， 以能敬受教， 如是有反覆。 譬如近尊者， 必當獲大利， 其學修行道， 所求義必進。 但解進其義， 而不能微妙， 如人食空羹， 而無有飯具。 從師咨受義， 不了妙如是， 不能解大道， 不至正真慧。 設使不入道， 不能分別說， 則不解于慧， 無義不了了。 如盲欲御盲， 不能致所趣， 無義亦無慧， 譬之亦其然。
其修行者計有三品：一曰或身行道而心不隨，二曰或心行道而身不從，三曰修道身心俱行也。何謂身行而心不隨？假使行者結跏趺坐，政直端心，譬如柱樹未曾動搖，而現此相內心流逸，色、聲、香、味、細滑之念，所更不更而普求之。其心放逸不得自在，譬如死屍捐在冢墓，虎、狼、禽獸、飛鳥、狗犬貉爭食之，身定內亂亦猶其然，斯為修行道德地者身定心亂。於是頌曰：
結加趺端坐， 不動如太山， 其心內迷散，
【現代漢語翻譯】 現代漢語譯本 死亡就像盲人牽著盲人想要到達某個地方，（但）在半路就會迷失方向，最終無法到達。（同樣，）不瞭解佛法真義的人也不明白智慧，卻想要說法度人，也像這樣（無法成功）。因此（經文用）偈頌說：
譬如有人博學多聞，積累了無數的善行，已經證得解脫，如同渡過大海（到達彼岸）。 如果一個人清凈如實，卻沒有智慧，那麼只能瞭解表面的意思，不能獲得深刻的真義。 如果學習進入佛道的人，能夠順從而不違背戒律，以恭敬心接受教導，這樣才能反覆深入地理解佛法。 譬如親近德高望重的人，必定能獲得巨大的利益，學習修行佛道的人，所追求的真義必定會進步。 如果只是理解了表面的意思，而不能領悟微妙之處，就像人吃沒有飯的空湯一樣（無法飽腹）。 如果向老師請教佛法真義，卻不能明白其中的微妙之處，就不能理解大道，不能達到真正圓滿的智慧。 假設不進入佛道，就不能分別解說（佛法），那麼就不瞭解智慧，沒有真義就不能完全明白。 就像盲人想要引導盲人，不能到達想要去的地方，沒有真義也沒有智慧，這種情況也是一樣。
修行的人可以分為三種：第一種是身體在修行佛道而內心沒有跟隨，第二種是內心在修行佛道而身體沒有跟隨，第三種是修行佛道身心都在修行。什麼叫做身體在修行而內心沒有跟隨呢？假設修行的人結跏趺坐，身體端正，就像柱子一樣沒有動搖，表面上呈現出這種狀態，內心卻放縱散亂，追逐對色、聲、香、味、觸的念頭，已經經歷過的和沒有經歷過的都普遍地追求。他的心放逸而不能自在，就像死屍被丟棄在墳墓里，被虎、狼、禽獸、飛鳥、狗、貉爭相吞食一樣，身體雖然安定，內心卻混亂，也是這樣。這就是修行道德的人身體安定而內心混亂的狀態。因此（經文用）偈頌說：
結跏趺坐，端正地坐著，身體不動就像泰山一樣，他的內心卻迷惑散亂，
【English Translation】 English version Death is like a blind person leading another blind person, wanting to reach somewhere, (but) they will get lost in the middle and ultimately fail to arrive. (Similarly,) those who do not understand the true meaning of the Dharma also do not understand wisdom, yet they want to preach and save others, which is also like this (unsuccessful). Therefore, (the scripture) says in verse:
For example, a person who is learned and knowledgeable, accumulates countless good deeds, and has already attained liberation, like crossing the great ocean (to reach the other shore). If a person is pure and truthful, but lacks wisdom, then they can only understand the superficial meaning and cannot obtain the profound truth. If a person learning to enter the path of the Dharma can follow and not violate the precepts, and receive teachings with reverence, then they can repeatedly and deeply understand the Dharma. For example, approaching a virtuous and respected person will surely bring great benefits; a person who studies and practices the path of the Dharma will surely advance in the true meaning they seek. If one only understands the superficial meaning and cannot comprehend the subtle aspects, it is like eating empty soup without rice (unable to be full). If one asks a teacher about the true meaning of the Dharma but cannot understand its subtle aspects, then one cannot understand the Great Path and cannot reach true and complete wisdom. Suppose one does not enter the path of the Dharma, then one cannot distinguish and explain (the Dharma), then one does not understand wisdom, and without true meaning, one cannot fully understand. Just as a blind person wants to guide another blind person and cannot reach the place they want to go, the situation of lacking true meaning and wisdom is also the same.
Practitioners can be divided into three types: the first is that the body is practicing the Dharma but the mind is not following; the second is that the mind is practicing the Dharma but the body is not following; and the third is that both body and mind are practicing the Dharma. What is meant by the body practicing but the mind not following? Suppose a practitioner sits in the lotus position (結跏趺坐, jie jia fu zuo), with the body upright, like a pillar without shaking, outwardly presenting this state, but inwardly indulging in distractions, pursuing thoughts of form (色, se), sound (聲, sheng), smell (香, xiang), taste (味, wei), and touch (細滑, xi hua), universally seeking both what has been experienced and what has not been experienced. His mind is unrestrained and not free, like a corpse discarded in a tomb, being devoured by tigers, wolves, birds, dogs, and badgers. Although the body is stable, the mind is chaotic, and it is the same. This is the state of a person practicing morality with a stable body but a chaotic mind. Therefore, (the scripture) says in verse:
Sitting in the lotus position, sitting upright, the body unmoving like Mount Tai (太山, tai shan), his mind is confused and scattered,
情猶象墮淵； 如是修行者， 身定而心亂， 譬若樹狂花， 不成果而落。
何謂修行道地者？有心在道而身不從，身不端坐成四意止，是時心定而身不安。於是頌曰：
假使心性自調和， 住四意止無他相， 是時則名四意止， 雖身不定心不亂。
修行道地，何謂身心而俱定者？身坐端正心不放逸，內根皆寂，亦不走外隨諸因緣也！當爾之時，身心端定都不可動，以此知之身心等定。於是頌曰：
其身心俱定， 內外不放逸， 寂然加趺坐， 如柱定難傾。 見於生死諦， 如水漂岸樹， 身心而相應， 疾成道得果。
修行道地，專精於道而不動轉，如是寂滅速至泥洹。於是頌曰：
講說若干之要義， 如乳石蜜和食之， 其無諛諂能承法， 則以佛教自調順。
修行道地經卷第二 大正藏第 15 冊 No. 0606 修行道地經
修行道地經卷第三
西晉三藏竺法護譯
勸意品第九
修行道地，以何方便自正其心？吾曾聞之：「昔有國王，選擇一國明智之人以為輔臣。爾時國王設權方便無量之慧選得一人，聰明博達其志弘雅，威而不暴名德具足。王欲試之，欲知何如？故以重罪欲加此人，
【現代漢語翻譯】 現代漢語譯本 情愛就像墜入深淵一樣危險； 像這樣修行的人，身體雖然安定但內心卻混亂， 就像樹木開出瘋狂的花朵，不能結成果實就凋落。
什麼叫做修行道地呢？有心向道但身體卻不跟隨，身體不能端正坐好以成就四意止（catvāri smṛtyupasthānāni，四念住），這時內心安定但身體卻不安穩。因此有偈頌說：
假使心效能夠自我調和，安住於四意止而沒有其他的念頭， 這時就叫做四意止，即使身體不定，內心也不會散亂。
修行道地，什麼叫做身心都安定呢？身體端正坐好，內心不放逸，內六根都寂靜，也不向外追逐各種因緣！當這個時候，身心端正安定，都不可動搖，由此可知身心平等安定。因此有偈頌說：
他的身心都安定，內外都不放逸， 寂靜地跏趺而坐，像柱子一樣堅定難以傾倒。 徹見生死之真諦，就像水流衝擊岸邊的樹木， 身心相應合一，迅速成就道業而證得果位。
修行道地，專心精進于道而不動搖，這樣寂滅的境界很快就能達到涅槃（nirvāṇa）。因此有偈頌說：
講說各種重要的義理，就像牛奶、蜂蜜和石蜜混合在一起食用一樣美味， 那些沒有諂媚之心能夠接受佛法的人，就能用佛教的教義來調伏和順自己的心性。
《修行道地經》卷第二 《大正藏》第15冊 No. 0606 《修行道地經》
《修行道地經》卷第三
西晉三藏 竺法護（Dharmarakṣa）譯
勸意品 第九
修行道地，用什麼方法來端正自己的心呢？我曾經聽聞：『過去有一位國王，選擇一個國家裡聰明有智慧的人作為輔佐大臣。當時國王運用各種方便智慧，選得一人，聰明博學，志向弘大高雅，有威嚴而不暴虐，名聲和德行都具備。國王想要試探他，想知道他怎麼樣，所以用重罪來加於這個人，』
【English Translation】 English version Affection is like falling into an abyss; Such a practitioner, the body is stable but the mind is chaotic, Like a tree with wild blossoms, it falls without bearing fruit.
What is called the 'pathway of practice'? One's heart is on the path, but the body does not follow; the body cannot sit upright to achieve the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni). At this time, the mind is stable, but the body is uneasy. Therefore, a verse says:
If the mind can be self-harmonized, dwelling in the Four Foundations of Mindfulness without other thoughts, This is then called the Four Foundations of Mindfulness; though the body is unstable, the mind is not disturbed.
In the pathway of practice, what is called the 'body and mind both stable'? The body sits upright, the mind is not lax, the inner senses are all quiet, and one does not outwardly follow various conditions! At that time, the body and mind are upright and stable, and cannot be moved. From this, one knows that the body and mind are equally stable. Therefore, a verse says:
His body and mind are both stable, inwardly and outwardly not lax, Quietly sitting in the lotus position, like a pillar, firm and difficult to topple. Seeing the truth of birth and death, like a tree on the bank being swept by water, Body and mind corresponding and harmonizing, quickly accomplishing the path and attaining the fruit.
In the pathway of practice, being focused and diligent on the path without wavering, in this way, the state of stillness quickly reaches Nirvana (nirvāṇa). Therefore, a verse says:
Speaking of various important meanings, like milk, honey, and rock candy mixed together to eat, delicious, Those who are without flattery and able to receive the Dharma, then use the Buddha's teachings to subdue and harmonize their minds.
The Sutra on the Pathway of Practice, Volume Two Taisho Tripitaka Volume 15, No. 0606, Sutra on the Pathway of Practice
The Sutra on the Pathway of Practice, Volume Three
Translated by Tripiṭaka Master Dharmarakṣa (竺法護) of the Western Jin Dynasty
Chapter Nine: Encouraging Intent
In the pathway of practice, what methods are used to correct one's own mind? I once heard: 'In the past, there was a king who selected a wise and intelligent person from a country to be his minister. At that time, the king used various expedient wisdoms to select one person, who was intelligent and learned, with lofty and elegant aspirations, dignified without being tyrannical, and possessed both reputation and virtue. The king wanted to test him, to know what he was like, so he used a heavy crime to inflict upon this person,'
敕告臣吏盛滿缽油，而使擎之從北門來至於南門，去城二十里園名調戲，令將到彼，設人持油墮一渧者，便級其頭不須啟問。」於是頌曰：
假使其人到戲園， 承吾之教不棄油， 當敬其人如我身， 中道棄油便級頭。
「爾時群臣受王重教，盛滿缽油以與其人。兩手擎之甚大愁憂，則自念言：『其油滿器，城裡人多，行路車馬，觀者填道，譬如水定而風吹之，其水波揚；人亦如是，心不安隱。』退自念言：『無有一人而勸勉我言莫恐懅也！是器之油擎至七步，尚不可詣，況有里數耶？』此人憂憒不知所湊，心自懷懅。」於是頌曰：
睹人像馬及車乘， 大風吹水心如此， 志懷怖懅懼不達， 安能究竟了此事？
「其人心念：『吾今定死，無復有疑也！設能擎缽使油不墮，到彼園所爾乃活耳！當作專計，若見是非而不轉移，唯念油缽志不在余，然後度耳！』於是其人安行徐步。時諸臣兵及眾觀人，無數百千隨而視之，如雲興起圍繞太山。」於是頌曰：
其人擎缽心堅強， 道見若干諸觀者， 眾人圍繞而隨之， 譬如江海興大云。
「當爾其人擎缽之時，音聲普流莫不聞知，無央數人皆來集會，眾人皆言：『觀此人衣，形體舉動，定是死囚。』斯人訊息乃至其
【現代漢語翻譯】 現代漢語譯本：國王敕令大臣們盛滿一缽油，讓一個人擎著它從北門走到南門，到達距離城二十里的名叫調戲的園林，並命令說，如果有人持油時滴落一滴，就立刻砍掉他的頭，不必詢問原因。於是頌詞說： 『假如這個人到達調戲園林，能夠遵從我的教令而不傾灑油，就應當像尊敬我一樣尊敬他，如果在半路傾灑了油，就立刻砍掉他的頭。』 當時，群臣接受國王的嚴厲命令，盛滿一缽油交給那個人。那個人雙手擎著油缽，非常憂愁，心想：『這油缽盛滿了油，城裡人又多，路上車馬喧囂，觀看的人擠滿了道路，就像平靜的水面被風吹動一樣，水面泛起波浪；人也是這樣，內心無法安定。』他又想：『沒有一個人來勸勉我，讓我不要害怕！這缽油擎著走了七步，尚且難以到達，更何況還有二十里路呢？』這個人憂愁困惑，不知如何是好，心中充滿恐懼。於是頌詞說： 『看到人、大象、馬匹和車輛，就像大風吹動水面一樣內心動搖，心中懷著恐懼，害怕不能到達目的地，又怎麼能夠完成這件事呢？』 那個人心想：『我今天必定要死了，毫無疑問！如果能夠擎著油缽使油不滴落，到達那個園林才能活命！應當專心致志，即使看到是非也不轉移注意力，只想著油缽，心不在其他事情上，然後才能度過難關！』於是那個人安心地慢慢行走。當時，許多大臣士兵和觀看的人，成千上萬地跟隨著他，就像雲彩興起圍繞著泰山一樣。於是頌詞說： 『那個人擎著油缽，內心堅定剛強，在路上看到許多觀看的人，眾人圍繞著他跟隨，就像江海興起巨大的雲彩一樣。』 當那個人擎著油缽的時候，訊息普遍流傳，沒有人不知道，無數的人都來觀看，眾人都說：『看這個人穿的衣服，他的形體舉動，一定是死囚。』這個人的訊息甚至傳到了他的
【English Translation】 English version: The king commanded his ministers to fill a bowl with oil and have a man carry it from the north gate to the south gate, to a garden called 'Teasing' twenty miles from the city, and ordered that if anyone carrying the oil dropped a single drop, his head should be cut off immediately without question. Then a verse said: 'If this man reaches the Teasing Garden and can follow my instructions without spilling the oil, he should be respected as I am. If he spills the oil halfway, his head should be cut off immediately.' At that time, the ministers, receiving the king's strict command, filled a bowl with oil and gave it to the man. The man, holding the bowl with both hands, was very worried, thinking: 'This bowl is full of oil, and there are many people in the city, the roads are noisy with carriages and horses, and the viewers fill the road, like still water being blown by the wind, the water ripples; people are also like this, the heart cannot be at peace.' He also thought: 'No one encourages me, telling me not to be afraid! Carrying this bowl of oil for seven steps is already difficult to reach, let alone twenty miles?' This man was worried and confused, not knowing what to do, his heart filled with fear. Then a verse said: 'Seeing people, elephants, horses, and carriages, the heart wavers like water blown by a strong wind, harboring fear, afraid of not reaching the destination, how can one accomplish this task?' The man thought: 'I am surely going to die today, without a doubt! If I can carry the bowl of oil without spilling it, I will live when I reach that garden! I should concentrate, even if I see right and wrong, I should not shift my attention, only think about the bowl of oil, and not think about other things, then I can get through this!' So the man walked slowly and steadily. At that time, many ministers, soldiers, and viewers, hundreds of thousands of them, followed him, like clouds rising and surrounding Mount Tai. Then a verse said: 'That man carries the bowl of oil, his heart firm and strong, on the road he sees many viewers, the crowd surrounds him and follows him, like the rivers and seas rising with great clouds.' When that man was carrying the bowl of oil, the news spread everywhere, and everyone knew about it. Countless people came to watch, and everyone said: 'Look at this man's clothes, his appearance and movements, he must be a death row prisoner.' The news of this man even reached his
家，父母、宗族皆共聞之，悉奔走來，到彼子所號哭悲哀。其人專心，不顧二親、兄弟、妻子及諸親屬，心在油缽無他之念。」於是頌曰：
其子啼泣淚如泉， 若干種泣哭嘆父， 心懷怖懅不省親， 專精秉志而持缽。
「眾人論說相令稱噭，如是再三。時一國人普來集會，觀者擾攘喚呼震動，馳至相逐躄地復起，轉相登躡間不相容，其人心端不見眾庶。」於是頌曰：
眾人叫喚不休息， 前後相逐不容聞， 而擎油缽都不觀， 如雹雨空無所傷。
「觀者復言：『有女人來，端正姝好，威耀光顏一國無雙，如月盛滿星中獨明，色如蓮華行於御道，像貌巍巍姿色逾人，譬如玉女，又若忉利天王之後字曰護利，端正姝好，諸天人民莫不敬重。於今斯女昭昭如是，能八種舞，音聲清和聞者皆喜。』」於是頌曰：
舉動而安詳， 歌舞不越法， 其心懷歡喜， 感動一切人。 歌頌聲則悲， 其身而逶迤， 不疾亦不遲， 被服順政齊。 七種微妙音， 奇述有五十， 三處而清凈， 宮商節相和。 身從頭至足， 莊嚴寶瓔珞， 語言而美雅， 猶若甘露降。
「爾時其人一心擎缽，志不動轉亦不察視。觀者皆言：『寧使今日見此女顏終身
【現代漢語翻譯】 現代漢語譯本： 『當他的父母、宗族都聽說了這件事，全都跑來，到那人所在的地方號哭悲哀。但那人專心致志，不顧父母、兄弟、妻子以及其他親屬，心中只有油缽，沒有其他的念頭。』於是用偈頌說道：
『他的兒子啼哭，眼淚如泉涌，用各種方式哭泣嘆息父親，心中充滿恐懼，不顧親人，專心秉持志向而拿著油缽。
『眾人議論紛紛，互相大聲喧譁，像這樣再三發生。當時，一國的人都普遍前來觀看，觀看的人群喧鬧擁擠，呼喊聲震天動地，奔跑追逐，有人跌倒又爬起來，互相踩踏，擁擠得沒有空隙，但那人的心端正，沒有看見眾人。』於是用偈頌說道：
『眾人叫喊不停息，前後追逐，喧鬧得聽不清聲音，而他拿著油缽，什麼都看不見，就像冰雹落在空中，沒有受到任何傷害。
『觀看的人又說：『有位女子來了，端莊美麗，容光煥發，一國之內無人能比，像滿月一樣，在星辰中獨自明亮，容貌像蓮花一樣，走在御道上，儀態莊嚴，姿色超過常人，就像玉女一樣，又像忉利天王（Trayastrimsa-deva-raja，佛教神話中的忉利天之王）的妻子，名字叫護利（Huli），端莊美麗，諸天人民沒有不敬重的。如今這位女子如此光彩照人，能表演八種舞蹈，聲音清澈和諧，聽了都讓人喜悅。』於是用偈頌說道：
『舉止安詳，歌舞不越出法度，心中充滿歡喜，感動所有人。歌頌的聲音悲切，身姿婀娜，不快也不慢，穿著符合禮儀。七種微妙的聲音，奇妙的描述有五十種，三處清凈，宮商音節和諧。從頭到腳，裝飾著珍貴的瓔珞，語言美好文雅，就像甘露降臨。
『當時，那人一心拿著油缽，意志堅定不動搖，也不四處張望。觀看的人都說：『寧願今天能看到這位女子的容顏，終身』
【English Translation】 English version: 'When his parents and relatives all heard of this, they all ran to the place where the man was, wailing and grieving. But that man was single-minded, not caring about his parents, brothers, wife, and other relatives, his mind only on the oil bowl, with no other thoughts.' Then he spoke in verse:
'His son wept, tears flowing like a spring, lamenting his father in various ways, his heart filled with fear, not caring about his relatives, single-mindedly holding the oil bowl.'
'The crowd discussed and clamored loudly, like this happening again and again. At that time, the people of the entire country came to watch, the crowd noisy and crowded, shouts shaking the heavens and earth, running and chasing, some falling and getting up again, trampling on each other, crowded without any space, but that man's heart was upright, not seeing the crowd.' Then he spoke in verse:
'The crowd shouted without stopping, chasing each other back and forth, the noise so loud that nothing could be heard, but he held the oil bowl, seeing nothing, like hail falling in the sky, without being harmed.'
'The onlookers then said: 'A woman has come, dignified and beautiful, her radiance shining, unparalleled in the country, like a full moon, shining alone among the stars, her appearance like a lotus flower, walking on the royal road, her demeanor dignified, her beauty surpassing ordinary people, like a jade maiden, or like the wife of Trayastrimsa-deva-raja (忉利天王, the king of the Trayastrimsa heaven in Buddhist mythology), named Huli (護利), dignified and beautiful, all the gods and people respect her. Now this woman is so radiant, able to perform eight kinds of dances, her voice clear and harmonious, bringing joy to all who hear it.' Then he spoke in verse:
'Her movements are peaceful and composed, her singing and dancing do not transgress the Dharma, her heart is filled with joy, moving everyone. The sound of her singing is sorrowful, her body graceful, neither fast nor slow, her clothing in accordance with proper etiquette. Seven subtle sounds, with fifty wonderful descriptions, pure in three places, the musical notes harmonious. From head to toe, adorned with precious necklaces, her language beautiful and elegant, like sweet dew falling.'
'At that time, the man was single-mindedly holding the oil bowl, his will firm and unwavering, not looking around. The onlookers all said: 'I would rather see the face of this woman today, for the rest of my life'
不恨，勝於久存而不睹者也！』彼時其人雖聞此語，專精擎缽不聽其言。」於是頌曰：
巧便而安詳， 其舞最巧妙， 一切人貪樂， 譬如魔之後， 能動離欲者， 何況于凡夫； 來往其人邊， 擎缽心不傾。
「當爾之時有大醉象，放逸奔走入于御道，眾人相謂：『今醉象來，踏蹴吾等而令橫死，此為魃魅化作象形，多所危害不避男女；身生瘡痍其身粗澀，譬若大髀毒氣下流，舌赤如血其腹委地，口唇如垂行步縱橫，無所省錄人血涂體；獨遊無難進退自在，猶若國王遙視如山，暴鳴哮吼譬如雷聲，而擎其鼻瞋恚忿怒。』」於是頌曰：
大象力強甚難當， 其身血流若泉源， 踏地興塵而張口， 如欲危害於眾人。
「其象如是，恐怖觀者令其馳散，破壞兵眾諸象奔逝，一切睹者而欲怖死，能拔大樹踐害群生，雖得杖痛無所畏難。」於是頌曰：
壞眾及群像， 恐怖人或死， 排撥諸舍宅， 奔走不畏御。 名聞于遠近， 剛強以為德， 憍慢無所錄， 不忍于高望。
「爾時街道市裡坐肆諸賣買者，皆懅收物蓋藏閉門，畏壞屋舍人悉避走；又殺象師無有制御，瞋惑轉甚，蹈殺道中象、馬、牛、羊、豬、犢之屬，碎諸車乘星散狼藉。」於是頌
【現代漢語翻譯】 現代漢語譯本 『不怨恨，勝過長久存在卻視而不見！』當時那個人雖然聽到了這些話，卻一心專注于托著缽，沒有聽進去他的話。」於是用偈頌說道：
巧妙而安詳，其舞姿最巧妙， 一切人都貪圖享樂，譬如魔女之後， 能打動遠離慾望的人，何況是凡夫俗子； （她）來來往往在那人身邊，（那人）托著缽，心意不動搖。
「當時有一頭喝醉的大象，放縱地奔跑進入御道，眾人互相告知說：『現在醉象來了，踐踏我們，讓我們橫死，這是妖魔鬼怪變化成象的形狀，多有危害，不分男女；身上生瘡，面板粗糙，譬如大腿中毒氣下流，舌頭赤紅如血，肚子拖在地上，口唇下垂，走路縱橫，什麼都不管不顧，用人血塗抹身體；獨自遊蕩，沒有阻礙，進退自如，好像國王一樣，遠遠看去像一座山，發出暴烈的鳴叫，好像雷聲，用鼻子捲起東西，充滿憤怒。』」於是用偈頌說道：
大象力氣強大難以抵擋，它的身體流出的血像泉水一樣， （它）踏地揚起灰塵，張開大口，好像要危害眾人。
「那大象像這樣，驚嚇觀看的人，使他們四處逃散，破壞軍隊，眾象奔逃，所有看到的人都害怕得要死，（它）能拔起大樹，踐踏傷害眾生，即使被打，也不畏懼。」於是用偈頌說道：
破壞軍隊和眾象，驚嚇人們，有人因此而死， 推倒房屋，奔跑起來不畏懼駕馭。 名聲傳遍遠近，把剛強當作美德， 傲慢自大，什麼都不管不顧，不能容忍高高在上的樣子。
「當時街道、市場里做買賣的人，都驚慌地收拾東西，蓋好店舖，關上大門，害怕房屋被破壞，人們都躲避逃走；又殺死了馴象師，沒有人能夠制止它，（大象）憤怒迷惑更加嚴重，踐踏殺死了道路上的象、馬、牛、羊、豬、小牛等，撞碎了各種車輛，像星星一樣散落，一片狼藉。」於是用偈頌說道：
【English Translation】 English version 'Not to resent is better than to exist long and not see!' At that time, although that person heard these words, he was focused on holding the alms bowl and did not listen to what was said.' Then he spoke in verse:
Skillful and serene, its dance is most exquisite, All people crave pleasure, like the demon's aftermath, It can move those detached from desire, let alone ordinary people; It comes and goes by that person's side, (that person) holding the bowl, his mind unwavering.
'At that time, there was a drunken elephant, running wildly into the royal road. The people told each other, 'Now the drunken elephant is coming, trampling us and causing our violent deaths. This is a demon transforming into the shape of an elephant, causing much harm, regardless of men or women; its body is covered with sores, its skin is rough, like poison flowing down from a large thigh, its tongue is red as blood, its belly drags on the ground, its lips droop, it walks erratically, ignoring everything, smearing its body with human blood; it wanders alone, unhindered, freely advancing and retreating, like a king, appearing like a mountain from afar, roaring violently like thunder, and using its trunk to coil things up, full of anger.' Then he spoke in verse:
The elephant's strength is great and hard to withstand, the blood flowing from its body is like a spring, It stomps the ground, raising dust, and opens its mouth as if to harm everyone.
'The elephant was like this, frightening the onlookers, causing them to scatter, destroying the army, the elephants fleeing, all who saw it were terrified of death, it could uproot large trees, trample and harm living beings, even if beaten, it was not afraid.' Then he spoke in verse:
Destroying the army and the elephants, frightening people, some dying as a result, Knocking down houses, running without fear of control. Its fame spreads far and wide, taking strength as a virtue, Arrogant and conceited, ignoring everything, unable to tolerate being looked down upon.
'At that time, the merchants in the streets and markets were all panicking, packing up their goods, covering their shops, and closing their doors, fearing that their houses would be destroyed, and the people were all fleeing; and it killed the elephant trainers, and no one could control it, its anger and confusion grew even worse, trampling and killing elephants, horses, cattle, sheep, pigs, calves, etc. on the road, smashing all kinds of vehicles, scattered like stars, a complete mess.' Then he spoke in verse:
曰：
諸坐肆者皆蓋藏， 傷害人畜碎車乘， 睹見如是閉門戶， 狼藉如賊壞大營。
「或有人見，懷振恐怖不敢動搖，或有稱怨呼嗟淚下，又有迷惑不自覺知，有未著衣曳之而走，復有迷誤不識東西，或有馳走如風吹雲，不知所至也！中有惶懅以腹拍地，又人窮逼，張弓安箭而欲射之，或把刀刃意欲前挌，中有失色恍惚妄語，或有懷瞋其眼正赤，又有屏住遙睹歡喜，雖執兵仗不能加施。」於是頌曰：
於斯迷怖懅， 亦有而悲涕， 或愕無所難， 又有執兵仗， 愁憒躄地者， 邈絕不自知， 獲是不安隱， 皆由見醉象。
「彼時有人曉化象咒，心自念言：『我自所學調象之法，善惡之儀凡有八百，吾觀是象無此一事，吾今當察從何種出？上種有四，為是中種、下種耶？』以察知之，即舉大聲而誦神咒。」於是頌曰：
天王授金剛， 吾有微妙語， 能除諸貢高， 羸劣能令強。
「彼人即時舉聲稱曰：『諸覺明者無有自大亦不興熱，棄除恩愛承彼奉法，修行誠信之所致也！像捐貢高伏心使安。』說此往古先聖二偈言：
「『淫泆及怒癡， 此世三大憍， 誠道無諸垢， 眾熱為以消。 用彼至誠法， 修行亦如是， 大意供
【現代漢語翻譯】 現代漢語譯本： 說： 『那些坐在店舖里的人都蓋藏起來，傷害人和牲畜，撞碎車輛，看到這種情況就關閉門戶，一片狼藉就像盜賊破壞了大營。』 『或者有人看到，懷著極度的恐懼不敢動搖，或者有人抱怨呼喊，淚流滿面，又有迷惑而不知覺的，有沒穿衣服就被拖著走的，還有迷路而分不清東西南北的，或者有像風吹雲一樣奔跑，不知道跑到哪裡去的！其中有驚慌恐懼地用肚子拍地的，又有人被逼到絕境，張弓搭箭想要射它，或者拿著刀刃想要上前搏鬥，其中有嚇得臉色蒼白，恍惚說胡話的，或者有懷著憤怒，眼睛通紅的，又有屏住呼吸遠遠地看著，卻很高興的，即使拿著兵器也不能施加傷害。』於是用頌歌說： 『在這種情況下，有人迷惑恐懼，也有人悲傷哭泣，或者驚愕不知所措，又有拿著兵器的，愁悶倒地的人，完全不知道發生了什麼，獲得這種不安寧，都是因為看到了醉象。』 『那時有人懂得降伏大象的咒語，心裡想：『我所學的調象之法，關於善惡的儀態共有八百種，我看這頭象沒有這些情況，我現在應當觀察它屬於哪一種？上等像有四種，它是中等象還是下等象呢？』通過觀察瞭解之後，就大聲誦讀神咒。』於是用頌歌說： 『天王授予金剛杵，我有微妙的語言，能夠消除各種貢高我慢，使虛弱的變得強大。』 『那人立刻大聲說：『覺悟的人沒有自大，也不會心懷熱惱，拋棄恩愛，信奉佛法，這是修行誠信所致！像放棄貢高我慢，使心安定。』說了這過去聖賢的兩個偈子： 『淫慾、憤怒和愚癡，是世間的三大驕慢，真誠的道沒有污垢，能消除各種熱惱。用那至誠的佛法，修行也應該這樣，偉大的意義是供養。』
【English Translation】 English version: He said: 'Those sitting in shops all hide themselves, harming people and livestock, smashing vehicles. Seeing this, they close their doors, a scene of chaos as if thieves had destroyed a large camp.' 'Or some see it, filled with extreme fear, not daring to move. Or some complain and cry out, tears streaming down. Others are bewildered and unaware. Some are dragged away without clothes on, while others are lost and cannot distinguish east from west. Some run like clouds blown by the wind, not knowing where they are going! Among them are those who slap the ground with their bellies in panic, and others who are driven to desperation, drawing their bows and aiming arrows, wanting to shoot it. Or they hold knives, intending to fight it. Some are pale with fright, delirious and talking nonsense. Others are filled with anger, their eyes red. Still others hold their breath and watch from afar with joy, even holding weapons, they cannot inflict harm.' Then he recited in verse: 'In this situation, some are bewildered and fearful, others are sad and weeping, or astonished and at a loss. Still others hold weapons, those who are depressed and fall to the ground, completely unaware of what is happening. Obtaining this unease, all is due to seeing the drunken elephant.' 'At that time, someone who understood the incantations for subduing elephants thought to himself: 'The methods I have learned for taming elephants, regarding good and bad behavior, amount to eight hundred. I see that this elephant does not exhibit these behaviors. I should now observe which type it belongs to. There are four types of superior elephants, is it a middle or inferior type?' After observing and understanding, he loudly recited a divine mantra.' Then he recited in verse: 'The Heavenly King bestows the Vajra (diamond scepter), I have subtle words, able to eliminate all arrogance and pride, making the weak strong.' 'That person immediately exclaimed loudly: 'Enlightened ones have no arrogance, nor do they harbor vexation. Abandoning affection and embracing the Dharma (teachings), this is brought about by practicing sincerity and faith! The elephant abandons arrogance and pride, making the mind peaceful.' He spoke these two verses of the ancient sages: 'Lust, anger, and delusion, are the three great prides of this world. The sincere path has no defilements, able to eliminate all vexations. Using that sincere Dharma (teachings), practice should also be like this, the great meaning is offering.'
象王， 除惑舍貢高。』
「爾時彼象聞此正教，即捐自大降伏其心，便順本道還至象廄，不犯眾人無所嬈害。其擎缽人不省象來亦不覺還。所以者何？專心懼死無他觀念。」於是頌曰：
見象如暴雨， 而心未曾亂， 其雨雖止已， 虛空亦不悅。 其人亦如是， 不省像往還， 執心擎油缽， 如藏寶不忘。
「爾時觀者擾攘馳散東西走故，城中失火燒諸官殿及眾寶舍、樓閣、高臺，現妙巍巍展轉連及，譬如大山無不見者，煙皆周遍火尚盡徹。」於是頌曰：
其城豐樂嚴正好， 宮殿屋舍甚寬妙， 而煙普熏莫不達， 火熾如人故欲然。
「火燒城時，諸蜂皆出放毒嚙人，觀者得痛驚怪馳走；男女大小面色變惡，亂頭衣解寶飾脫落；為煙所熏眼瞳淚出，遙見火光心懷怖懅，不知所湊；展轉相呼父子、兄弟、妻息、奴婢，更相教言：『避火離水，莫墮泥坑，爾乃安隱。』」於是頌曰：
愁憂心懷不自覺， 家室親屬及僕從， 乘諸象馬悲哀出， 言有大火當避舍。
「爾時官兵悉來滅火；其人專精一心擎缽，一渧不墮，不覺失火及與滅時。所以者何？秉心專意無他念故。」於是頌曰：
有眾人迷惑， 如鳥遇火飛， 其火燒殿舍，
【現代漢語翻譯】 現代漢語譯本 『象王（Nagaraja），去除迷惑，捨棄貢高我慢。』
當時那頭象聽到這些正確的教誨，立刻放棄了它的傲慢，降伏了自己的內心，便順著原來的路返回象廄，不侵犯任何人，也沒有造成任何傷害。而那個拿著油缽的人，沒有注意到象的來去，也沒有任何感覺。這是為什麼呢？因為他一心專注于害怕死亡，沒有其他的念頭。」於是有人作頌說：
『見到象如暴雨般來勢洶洶，他的心卻未曾動亂，暴雨雖然停止了，天空也不會因此而高興。這個人也是這樣，沒有注意到象的來去，一心一意地拿著油缽，就像守護珍寶一樣不敢忘記。
當時觀看的人群驚慌失措，四處奔逃，城中失火，燒燬了官府的殿堂以及眾多的寶物庫房、樓閣、高臺，呈現出壯麗巍峨的景象，火勢蔓延開來，就像一座大山一樣，沒有誰看不見，煙霧瀰漫，火光沖天。』於是有人作頌說：
『那座城市豐饒歡樂，莊嚴美好，宮殿房屋非常寬敞精妙，然而煙霧普遍瀰漫，沒有哪個地方沒有被熏到，火勢猛烈，好像人故意要點燃它一樣。』
『火燒城的時候，各種各樣的蜜蜂都飛出來，放出毒液叮咬人，觀看的人們感到疼痛，驚慌地四處奔逃；男女老少臉色都變得難看，頭髮散亂，衣服鬆開，寶貴的裝飾品也脫落了；被煙燻得眼睛流淚，遠遠地看到火光，心中充滿恐懼，不知道該往哪裡逃；人們互相呼喊著父親、兒子、兄弟、妻子兒女、奴婢，互相告誡說：『避開火，遠離水，不要掉進泥坑，這樣才能安全。』於是有人作頌說：
『憂愁恐懼，心中不知所措，顧念著家室親屬以及僕人，乘坐著各種象和馬，悲哀地逃離，說有大火，應當避開房屋。』
『當時官兵全部趕來救火；而那個人專心致志，一心一意地拿著油缽，一滴都沒有灑出來，沒有感覺到失火以及救火的時候。這是為什麼呢？因為他秉持著專一的心意，沒有其他的念頭。』於是有人作頌說：
『有許多人迷惑慌亂，就像鳥兒遇到火一樣四處飛散，那火燒燬了殿堂房屋，』
【English Translation】 English version 'Elephant King (Nagaraja), remove delusion, abandon arrogance.'
At that time, that elephant, hearing these correct teachings, immediately abandoned its pride, subdued its mind, and followed its original path back to the elephant stable, without offending anyone or causing any harm. The person holding the oil bowl did not notice the elephant's coming or going, nor did he feel anything. Why was this? Because he was focused on fearing death and had no other thoughts.' Then someone recited a verse:
'Seeing the elephant like a violent rainstorm, his heart was not disturbed. Although the rain has stopped, the sky is not pleased. This person is also like this, not noticing the elephant's coming and going, holding the oil bowl with all his heart, as if guarding a treasure that he dares not forget.'
At that time, the onlookers were in turmoil, scattering and running in all directions. A fire broke out in the city, burning down the government halls, as well as many treasure houses, pavilions, and high platforms, presenting a magnificent and towering sight. The fire spread like a great mountain, which no one could fail to see. Smoke filled the air, and the fire blazed through everything.' Then someone recited a verse:
'That city was prosperous and joyful, solemn and beautiful. The palaces and houses were very spacious and exquisite. However, the smoke was pervasive, and no place was spared. The fire was fierce, as if someone deliberately wanted to set it ablaze.'
'When the city was on fire, all kinds of bees flew out, releasing venom to sting people. The onlookers felt pain and ran away in panic. The faces of men and women, young and old, turned ugly. Their hair was disheveled, their clothes loosened, and their precious ornaments fell off. Their eyes teared from the smoke, and seeing the fire from afar, their hearts were filled with fear, not knowing where to escape. People called out to each other—fathers, sons, brothers, wives, children, and servants—admonishing each other: 'Avoid the fire, stay away from the water, and don't fall into the mud pit, then you will be safe.' Then someone recited a verse:
'Anxious and fearful, their hearts were bewildered, concerned about their families, relatives, and servants. Riding on various elephants and horses, they fled in sorrow, saying there was a great fire and they should avoid their homes.'
'At that time, all the government soldiers came to put out the fire; but that person was focused and single-minded, holding the oil bowl without spilling a single drop, unaware of the fire or the time of extinguishing it. Why was this? Because he maintained a focused mind and had no other thoughts.' Then someone recited a verse:
'Many people are confused and panicked, like birds flying in all directions when they encounter fire. That fire burned down the halls and houses,'
煙出如浮雲， 頭亂而驚怖， 避煙火馳走； 一心在油缽， 不覺火起滅。
「是時五色云起天大雷電。」於是頌曰：
既興大霧非時雨， 風起吹雲令純陰， 虛空普遍無清天， 猶暴象群云如是。
「爾時亂風起吹地興塵，沙礫瓦石填于王路，拔樹折枝落諸華實。」於是頌曰：
風起揚塵而周普， 興云載水無不遍， 暴風忽冥不相見， 雷電俱降無不驚。
「彼時大云而焰掣電，霹靂落墮，孔雀皆鳴，天便放雨墮于諸雹；雖有此變其人不聞。所以者何？專念油缽。」於是頌曰：
其放逸象時， 猶如大云興， 墮雹失火風， 拔樹壞屋舍。 其人不睹見， 何善誰為惡？ 不覺風雲起， 但觀滿缽油。
「爾時其人擎滿缽油，至彼園觀一渧不墮。諸兵臣吏悉還王宮，具為王說所更眾難，而人專心擎缽不動，不棄一渧得至園觀。王聞其言則而嘆曰：『此人難及，人中之雄！不顧親屬及與玉女，不懅巨象、水火之患、雷電霹靂。吾聞雷聲愕然怖懅，雖有啟白不省其言，或有心裂而終亡者，或有懷駒而傷胎者。人民所立悉不自覺，雖遇眾難其心不移，如是人者無所不辦，心強如斯終不得難，地獄王考，能食金剛！』其王歡喜立為大臣。」
【現代漢語翻譯】 現代漢語譯本 煙霧升騰如同浮雲， 那人頭腦昏亂而驚恐，只想躲避煙火四處奔走； 一心只專注于手中的油缽， 甚至沒有察覺到火起火滅。
『這時，五彩祥雲升起，天空出現巨大的雷電。』於是有人作頌說：
既而興起大霧和不合時節的雨， 狂風吹動烏雲，使天空變得一片陰暗， 整個天空都變得昏暗，沒有一絲晴朗， 就像一群暴怒的大象一樣，烏雲也是如此。
『當時，狂風大作，捲起地上的塵土，沙礫瓦石堆滿了道路，吹斷樹木，折斷樹枝，花朵和果實紛紛墜落。』於是有人作頌說：
狂風捲起塵土，瀰漫四處， 興起烏雲，載著雨水，無處不至， 暴風突然降臨，一片昏暗，什麼也看不見， 雷電交加，無不令人驚恐。
『那時，巨大的烏雲閃著電光，雷聲轟鳴，冰雹墜落，孔雀都在鳴叫，天空降下大雨和冰雹；雖然發生了這些變故，那個人卻沒有聽到。這是為什麼呢？因為他一心專注于手中的油缽。』於是有人作頌說：
那放縱的大象出現時， 就像巨大的烏雲升起一樣， 冰雹墜落，失火，狂風呼嘯， 拔起樹木，摧毀房屋。 那個人卻什麼也沒看見， 什麼是善，誰是惡，他都不知道？ 他沒有察覺到風雲變幻， 只是看著那滿缽的油。
『當時，那個人捧著滿缽的油，到達了園林，一滴也沒有灑。那些士兵和官吏都回到了王宮，詳細地向國王稟報了所經歷的各種災難，而那個人卻專心致志地捧著油缽，一動不動，沒有灑掉一滴油，到達了園林。』國王聽了他們的話，感嘆道：『這個人真是難得，是人中的英雄！他不顧親屬和美麗的女子，不害怕巨象、水火的災難、雷電霹靂。我聽到雷聲都會驚恐萬分，即使有人向我稟報事情，我也聽不清楚，甚至有人因此心裂而死，或者有懷孕的婦女因此而傷了胎。人們所站立的地方都站不穩了，即使遇到各種災難，他的心也不會動搖，像這樣的人，沒有什麼事情辦不成，心志如此堅定，最終不會遇到困難，地獄的獄卒，能吃掉金剛！』國王非常高興，任命他為大臣。
【English Translation】 English version Smoke rises like floating clouds, His head is confused and frightened, fleeing in haste to avoid the smoke and fire; His mind is solely focused on the oil bowl, Unaware of the fire's rise and fall.
'At that time, five-colored clouds arose, and there was great thunder and lightning in the sky.' Then a verse was spoken:
Great fog arises, and unseasonal rain, Wind rises, blowing the clouds into complete darkness, The sky is universally dark, without a clear patch, Like a herd of raging elephants, so are the clouds.
'At that time, a chaotic wind arose, blowing dust from the ground, sand, gravel, and stones filled the roads, uprooting trees, breaking branches, and causing flowers and fruits to fall.' Then a verse was spoken:
Wind rises, scattering dust everywhere, Raising clouds, carrying water, reaching everywhere, A sudden storm brings darkness, making it impossible to see, Thunder and lightning descend together, frightening all.
'At that time, great clouds flashed with lightning, thunderbolts fell, peacocks cried out, and the sky released rain and hail; although these changes occurred, the man did not hear them. Why? Because he was focused solely on the oil bowl.' Then a verse was spoken:
When the unrestrained elephant appears, It is like the rise of great clouds, Hail falls, fire breaks out, wind howls, Uprooting trees and destroying houses. That man sees nothing, What is good, who is evil, he does not know? He does not perceive the changing wind and clouds, But only watches the full bowl of oil.
'At that time, the man carried the full bowl of oil, reaching the garden without spilling a single drop. The soldiers and officials returned to the palace, reporting in detail to the king the various disasters they had experienced, while the man focused intently on carrying the oil bowl, without moving, not spilling a single drop, and reaching the garden.' The king, hearing their words, exclaimed: 'This man is rare indeed, a hero among men! He disregards relatives and beautiful women, and is not afraid of the dangers of elephants, water, fire, thunder, and lightning. I am terrified by the sound of thunder, and even if someone reports something to me, I cannot hear clearly, and some even die of heart failure, or pregnant women are harmed. People cannot stand still, and even when faced with various disasters, his mind does not waver. Such a man can accomplish anything, and with such a strong will, he will ultimately not encounter difficulties, and the jailers of hell can eat diamonds!' The king was very pleased and appointed him as a minister.
於是頌曰：
見親族泣涕， 及醉象暴亂， 雖遭諸恐難， 其心不移易。 王睹人如此， 心堅定不轉， 親愛而弘敬， 立之為大臣。
「爾時正士其心堅固，雖遭善惡及諸恐難，志不轉移得脫死罪，既自豪貴壽考長生也！」修行道者御心如是，雖有諸患及淫、怒、癡來亂諸根，護心不隨攝意第一，觀其內體察外他身，痛癢、心、法亦復如是。於是頌曰：
如人擎油缽， 不動無所棄， 妙慧意如海， 專心擎油器。 若人慾學道， 執心當如是， 意懷諸德明， 皆除一切瑕。 若干之色慾， 而興于怒癡， 有志不放逸， 寂滅而自制。 人身有病疾， 醫藥以除之， 心疾亦如是， 四意止除之。
心堅強者志能如是，則以指爪壞於雪山，以蓮華根鉆穿金山，則以鋸斷須彌寶山。其無有信不能精進，而懷諛諂放逸喜忘，雖在世久終不能除淫、怒、癡垢。有信、精進、質直、智慧，其心堅強，亦能吹山而使動搖，何況而除淫、怒、癡也！故修行者欲成道德，為信、精進、智慧、樸直，調御其心專在行地。於是頌曰：
直信而精進， 智慧無諛諂， 是五德除瑕， 離心無數穢。 采解無量經， 自覺斯佛教， 但取其要
【現代漢語翻譯】 現代漢語譯本 於是頌曰： 見到親族哭泣悲傷，以及醉酒的大象發狂暴亂，即使遭遇各種恐懼和災難，他的心也不會改變動搖。 國王看到這個人如此，內心堅定不移，親近喜愛並且非常尊敬他，於是任命他為大臣。 『那時，這位正直的人內心堅固，即使遭遇善事惡事以及各種恐懼災難，他的意志也不會轉移，因此得以脫離死罪，既自豪又尊貴，並且長壽。』修行佛道的人調御內心也應當如此，即使有各種憂患以及淫慾、憤怒、愚癡來擾亂各種感官，也要守護內心不隨之動搖，攝持意念最為重要，觀察自己的身體，體察他人之身，對於苦樂感受、心念、事物也是如此。 於是頌曰： 就像人拿著盛滿油的缽，一動不動，沒有絲毫傾灑，美妙的智慧像大海一樣深廣，專心致志地拿著油器。 如果有人想要學習佛道，執持內心應當像這樣，心中懷有各種美德光明，就能去除一切瑕疵。 各種各樣的**，由此而生起憤怒和愚癡，有志向的人不放縱懈怠，寂靜內心而自我控制。 人的身體有疾病，用醫藥來去除它，心裡的疾病也是這樣，用四念處來去除它。 內心堅強的人意志能夠如此，那麼就可以用指甲抓壞雪山，用蓮花的根鉆穿金山，就可以用鋸子鋸斷須彌寶山。那些沒有信心、不能精進，並且懷有諂媚之心、放縱懈怠、喜好遺忘的人，即使活在世上很久，最終也不能去除淫慾、憤怒、愚癡的污垢。有信心、精進、正直、智慧的人，他的內心堅強，也能吹動大山使之搖動，更何況是去除淫慾、憤怒、愚癡呢！所以修行的人想要成就道德，就要具備信心、精進、智慧、樸實正直，調御自己的內心，專心致志地在修行道路上前進。 於是頌曰： 正直誠信而又精進，智慧明瞭沒有諂媚之心，這五種美德能夠去除瑕疵，遠離心中無數的污穢。 廣泛理解無量的經典，自覺覺悟這佛教的教義，但選取其中的要點。
【English Translation】 English version Then the verse says: Seeing relatives weeping and grieving, and a drunken elephant raging violently, even if encountering all kinds of fears and difficulties, his heart does not change or waver. The king, seeing such a person, with a firm and unwavering heart, loved and deeply respected him, and appointed him as a minister. 'At that time, this righteous person's heart was firm, and even if encountering good and evil deeds and all kinds of fears and difficulties, his will would not be transferred, thus escaping the death penalty, being both proud and noble, and living a long life.' Those who cultivate the path should control their minds in this way. Even if there are various worries and lust, anger, and ignorance come to disturb the various senses, they should guard their minds from being swayed by them. Holding the mind is the most important thing. Observe one's own body, observe the bodies of others, and the same goes for feelings of pleasure and pain, thoughts, and things. Then the verse says: Just like a person holding a bowl full of oil, without moving and without spilling a drop, wonderful wisdom is as vast as the sea, focusing intently on holding the oil vessel. If someone wants to learn the Buddha's path, holding the mind should be like this, with various virtues and brightness in the heart, one can remove all flaws. Various kinds of **, from which arise anger and ignorance. Those with aspirations do not indulge in laziness, quiet their minds and control themselves. When the human body has diseases, medicine is used to remove them. Mental illnesses are also like this, and the Four Foundations of Mindfulness are used to remove them. A person with a strong heart and will can do this, then they can scratch and break a snowy mountain with their fingernails, drill through a golden mountain with the roots of a lotus flower, and saw through Mount Sumeru. Those who have no faith, cannot be diligent, and harbor flattery, indulgence, and forgetfulness, even if they live in the world for a long time, will ultimately not be able to remove the defilements of lust, anger, and ignorance. Those who have faith, diligence, integrity, and wisdom, their hearts are strong, and they can even blow on a mountain and make it shake, let alone remove lust, anger, and ignorance! Therefore, those who cultivate want to achieve morality, they must have faith, diligence, wisdom, simplicity, and integrity, control their minds, and focus on advancing on the path of practice. Then the verse says: Upright, faithful, and diligent, with wisdom and without flattery, these five virtues can remove flaws and be free from countless impurities in the heart. Widely understand the immeasurable scriptures, consciously awaken to the teachings of Buddhism, but take the essentials.
言， 分別義無量。
修行道地經離顛倒品第十
功德住覺高巍巍， 猶如學術依靜居， 智慧川流善寶形， 愿稽首禮大山王。 從天上來下， 知趣而不惑， 佛生不胞胎， 不入亦不出， 不更諸苦惱， 不著不顛倒， 德重無所著， 歸命度生死。
修行道者或懷懈怠，謂法微妙難曉難了不可分別。當識苦本，斷除諸習，證於盡滅，修念道術。譬如有人而取一發破為百分，還續如故令不差錯，是事甚難不乎？答曰：「甚難！甚難！」可以幻化諸藥神咒續發如故，泥洹之道不以此事而成立也！雖不能致於道證者，當有方便。於是頌曰：
常健精進向脫門， 欲覺了此難復難， 勤力勸樂而無退， 如深穿地得泉水。
當作是觀：「速疾成就莫如泥洹，不從他求自因心致，從他人得乃為難耳！由己勤獲何所難乎？」當作斯計，唯以諦觀誘進其心，如誘小兒呼之至前，來取手物而食啖之；小兒來至，一一擘指而無所得。世人如是所見顛倒，無常謂常，苦謂為樂，非身謂有身，空謂為實。舍四顛倒作本無觀，爾乃為順佛之教誡。於是頌曰：
人不曉本無， 常計樂謂凈， 譬如以捉卷， 用以誘小兒。 於是人顛倒， 而有吾我想， 當
【現代漢語翻譯】 現代漢語譯本 言語的表達，在意義上是無量無邊的。
《修行道地經·離顛倒品》第十
功德的居所覺悟高尚而偉大，就像學術研究者安住在安靜的住所， 智慧的河流涌動，呈現出美好的寶藏形態，我願稽首禮拜這座偉大的山王。 （佛）從天上降臨，知曉眾生的趨向而不迷惑， 佛的出生不是通過胞胎，不進入也不出來， 不再經歷各種苦惱，不執著也不顛倒， 德行深重而無所執著，我歸命于能度脫生死的佛。
修行道的人或許心懷懈怠，認為佛法微妙難以理解，難以分辨。應當認識到痛苦的根源，斷除各種習氣，證得寂滅，修習正念的道術。譬如有人取一根頭髮，將其分割成一百份，然後恢復原狀，使其沒有絲毫差錯，這件事非常困難，不是嗎？回答說：『非常困難！非常困難！』可以用幻術、藥物、神咒來使頭髮恢復原狀，但涅槃（Nirvana）之道不是通過這種方式來成就的！即使不能立即證得道果，也應當有方便之法。因此作頌說：
常常保持健康、精進，趨向解脫之門，想要覺悟此事難上加難， 勤奮努力，勸勉自己，不退縮，就像深深地挖掘地面，最終獲得泉水。
應當這樣觀想：『沒有比涅槃（Nirvana）更快成就的了，它不是從他人那裡求得，而是由自己的內心所致，從他人那裡獲得才是困難的！由自己勤奮努力獲得，有什麼困難的呢？』應當這樣思考，只用真諦的觀察來引導和促進自己的內心，就像引誘小孩子，呼喚他到面前，來拿手中的東西吃；小孩子來了，一一掰開手指，卻什麼也得不到。世人就是這樣，所見都是顛倒的，把無常的當作常，把痛苦的當作快樂，把非身的當作有身，把空無的當作真實。捨棄這四種顛倒，作本來空無的觀想，這才算是順從佛的教誨。因此作頌說：
人們不明白萬法本無自性，常常認為快樂是清凈的， 譬如用一個空空的紙卷，用來引誘小孩子。 世人就是這樣顛倒，而產生『我』和『我所』的妄想， 應當...
【English Translation】 English version Words, in their expression, are immeasurable in meaning.
Chapter Ten: On Leaving Behind Inverted Views, from the Sutra on the Practice of the Path
The abode of merit, enlightenment, is lofty and majestic, like scholars dwelling in quiet residences, The river of wisdom flows, manifesting in the form of precious treasures, I wish to bow my head and pay homage to this great mountain king. (The Buddha) descends from the heavens, knowing the tendencies of beings without confusion, The Buddha's birth is not through a womb, neither entering nor exiting, No longer experiencing various sufferings, neither attached nor inverted, Virtue is profound and without attachment, I take refuge in the Buddha who delivers from birth and death.
Practitioners of the path may harbor laziness, thinking that the Dharma is subtle, difficult to understand, and difficult to discern. One should recognize the root of suffering, cut off all habits, realize extinction, and cultivate the art of mindfulness. For example, if someone were to take a single hair and divide it into a hundred parts, then restore it to its original state without any error, would that be very difficult? The answer is: 'Very difficult! Very difficult!' One could use illusions, medicines, and divine mantras to restore the hair to its original state, but the path to Nirvana (Nirvana) is not established in this way! Even if one cannot immediately attain the fruit of the path, there should be expedient means. Therefore, a verse is made:
Always be healthy and diligent, heading towards the gate of liberation, wanting to awaken to this matter is difficult upon difficult, Work hard, encourage yourself, and do not retreat, like digging deep into the ground and obtaining spring water.
One should contemplate thus: 'There is nothing faster to achieve than Nirvana (Nirvana), it is not sought from others, but caused by one's own mind, obtaining it from others is difficult! What difficulty is there in obtaining it through one's own diligent efforts?' One should think in this way, using only the observation of truth to guide and promote one's mind, like enticing a child, calling him to come forward, to take the object in hand and eat it; the child comes, breaks open each finger, but gets nothing. Worldly people are like this, what they see is inverted, taking the impermanent as permanent, taking suffering as pleasure, taking the non-self as having a self, taking emptiness as reality. Abandon these four inversions, make the contemplation of original non-existence, this is then in accordance with the Buddha's teachings. Therefore, a verse is made:
People do not understand that all dharmas are originally without self-nature, they often think that happiness is pure, It is like using an empty scroll, to entice a child. Worldly people are thus inverted, and generate the delusion of 'I' and 'mine', One should...
為現光曜， 如冥中燃燈。
吾有頭髮不能常久，亦非凈潔，弗安無我；以是觀之一切皆然。勸發其心如明眼人，執炬而行入于空室，觀之無人亦無所睹，審諦見者亦復如是。察色之本，見無常、苦、無吾、非身，虛妄見者而反自縛。解空觀者有何難乎？現可見聞得道跡者、往還、不還及無所著，得平等覺。此等斯人，吾亦是人；此等成道，我身何故獨不獲乎？修行道者勸心如是，舍四顛倒專於行地。於是頌曰：
發毛爪骨肉， 及諸像色形， 眾來惑心法， 五陰之所亂； 無常苦不安， 無我不清凈， 身如空丘舍， 明者觀如是。
修行道地經曉了食品第十一
佛在巴質樹， 天帝奉百味， 又在舍衛城， 波斯匿供養， 比蘭若設飯， 麥飯雖甘味， 皆等意受之， 稽首無所著。 雖食此飯已， 弗著不以色， 亦不造憍慢， 棄捐諸貢高， 所在受供養， 如越大曠路， 不以為甘美， 是故稽首禮。
爾時修行當觀飯食。設百種味及穢麥飯，在於腹中等無有異，舉食著口嚼與唾合，與吐適同；若入生藏，身火煮之，體水爛之，風吹展轉；稍稍消化，墮于熟藏，堅為大便，濕為小便，沫為涕唾，藏中要味以潤成體；此要眾味
【現代漢語翻譯】 現代漢語譯本 照亮黑暗，如同在黑暗中點燃燈火。
我的頭髮不能長久存在，也不乾淨，不安穩，沒有『我』（無我）。用這種方式觀察一切事物都是如此。勸勉發起這種心，就像明眼人拿著火炬走入空室，觀察室內無人也無所見，仔細觀察所見之物也是如此。觀察色（rupa）的本質，看到無常（anicca）、苦（dukkha）、無我（anatta）、非身（not self），虛妄的見解反而會束縛自己。理解空性（sunyata）的觀想有什麼困難呢？現在可以看見聽聞證得道跡（magga），有往還果（sakadagami）、不還果（anagami）及無所執著的阿羅漢（arahant），獲得平等覺悟（sammasambuddha）。這些人能做到，我也是人；這些人能成道，我的身體為什麼就不能獲得呢？修行道的人應該這樣勸勉自己的心，捨棄四種顛倒（viparyasa），專注于修行之地。於是作頌說：
頭髮、毛髮、指甲、骨頭、肌肉，以及各種形象和顏色， 都是迷惑心識的法，被五蘊（panca-khandha）所擾亂； 無常、苦、不安穩，無我、不清凈， 身體如同空曠的村落，明智的人應如此觀察。
《修行道地經·曉了食品》第十一
佛陀在巴質樹（Bajjiputta tree），天帝（Deva）供奉百種美味， 又在舍衛城（Savatthi），波斯匿王（Pasenadi）供養， 在比蘭若（Veranja）接受麥飯供養，麥飯雖然味道不佳， 都平等地接受，稽首（vandana）表示感謝，沒有執著。 即使吃了這些飯，也不執著于味道，不因食物而生起驕慢， 捨棄各種貢高我慢，無論在哪裡接受供養， 都像走過廣闊的道路一樣，不認為食物甘美， 因此稽首禮敬。
這時修行者應當觀察飯食。即使是百種美味或粗糙的麥飯，進入腹中都一樣沒有區別，拿起食物放入口中咀嚼，與唾液混合，與嘔吐物相同；進入生藏（胃），被身體的火（消化液）煮爛，被體內的水（體液）浸泡，被風（氣體）吹動翻轉；漸漸消化，落入熟藏（大腸），堅硬的成為大便，濕潤的成為小便，沫成為鼻涕唾液，藏中重要的味道用來滋潤身體；這些重要的味道
【English Translation】 English version Shining forth light, like lighting a lamp in the darkness.
My hair cannot last long, nor is it clean, unstable, and without a self (anatta); observing everything in this way is the same. Exhort and arouse this mind, like a clear-eyed person holding a torch and entering an empty room, observing that there is no one in the room and nothing to see; carefully observing what is seen is also like this. Examining the essence of form (rupa), seeing impermanence (anicca), suffering (dukkha), non-self (anatta), not-self, false views bind oneself. What difficulty is there in understanding the contemplation of emptiness (sunyata)? Now one can see and hear the traces of the path (magga) attained, the once-returner (sakadagami), the non-returner (anagami), and the arahant who is without attachment, attaining equal enlightenment (sammasambuddha). These people can do it, and I am also a person; these people can attain enlightenment, why can't my body attain it alone? Those who cultivate the path should exhort their minds in this way, abandoning the four inversions (viparyasa) and focusing on the ground of practice. Therefore, a verse is spoken:
Hair, body hair, nails, bones, flesh, And all kinds of images and colors, Are all dharmas that delude the mind, disturbed by the five aggregates (panca-khandha); Impermanent, suffering, unstable, non-self, impure, The body is like an empty village, the wise should observe it in this way.
Chapter Eleven: Understanding Food, from the Sutra on the Stages of Practice
The Buddha was at the Bajjiputta tree, the Deva offered a hundred flavors, Also in Savatthi, King Pasenadi made offerings, In Veranja, he received an offering of barley meal, although the barley meal was not delicious, He accepted them equally, bowing (vandana) in gratitude, without attachment. Even after eating this food, he was not attached to the taste, and did not generate arrogance because of the food, Abandoning all pride and conceit, wherever he received offerings, It was like walking on a wide road, not considering the food delicious, Therefore, he bowed in reverence.
At this time, the practitioner should contemplate food. Whether it is a hundred flavors or coarse barley meal, it is the same without difference in the belly; picking up food and putting it in the mouth to chew, mixing it with saliva, is the same as vomit; entering the raw stomach (stomach), being cooked by the body's fire (digestive juices), being soaked by the body's water (bodily fluids), being blown and turned by the wind (gas); gradually digesting, falling into the cooked stomach (large intestine), the hard becomes feces, the wet becomes urine, the foam becomes mucus and saliva, the important flavors in the stomach are used to nourish the body; these important flavors
流佈諸脈，然後長養髮、毛、爪、齒、骨、髓、血、肉、肪、膏、精氣、頭腦之屬，是外四大養內五根，諸根得力長於心法，起淫、怒、癡。欲知是者，是揣食之本，由是而起。於是頌曰：
計無央數諸上味， 墮在腹中而無異， 于體變化等不凈， 故行道者不貪食。
雖當飯食不求于肥，趣欲支命。譬如大官捕諸飛鳥，皆剪其翅閉著籠中，日擇肥者以給官廚。時諸飛鳥日日稍減，中有一鳥心自念言：「肥者先死，若吾當肥亦死如前；設不食者便當餓死。今當節食，令身不肥亦莫使羸，令身輕便出入無礙，不為宰人所見烹害，羽翼可得漸漸生長，若從籠出便可飛逝，從意所至。」修行道者亦計如是，食趣安身令體不重，食適輕便少於睡眠，坐起、經行、喘息安隱，鮮大小便，身依於行，淫、怒、癡薄。
其修行者當作是觀：「吾不貪身除諸情慾，此身非要骨鎖相支，今此身中但盛不凈無有堅固。譬如怨家無益羅網，常懷怨賊而傷親友，當訊息之，供養奉事譬如王者。當以如何？遵承佛教，坐起經行令無災患，常觀污露具知多穢，將養其命趣得行道，如有親屬不可棄捨；身亦如是，沐浴、飯食、衣被、蓋形，如愛一子常將護之，不令寒溫飢渴之苦，非為蚊虻、蚤虱所嚙。如有逆賊收閉牢獄，獄
吏考治若干種榜：『卿為前後劫盜誰物？家居所在？盜何所藏？與誰同伴？魁師黨部耶？』五毒治之，氣絕復甦，即自思惟：『以何方便得脫榜笞？』心便開解，對獄吏首：『遠計某國大長者子名曰禁戒，前後所偷皆著彼所，居止其家共行竊盜，是吾伴侶。』獄吏聞之，收長者子，與前賊共同一牢中俱系鐵靽。時長者子家有餉來，便自獨食不分與賊。賊大瞋怒張目囓齒，汗出嘆息欲興惡意，令長者子不濟其命，況乃獨食：『今我自在則當逼之，不獨飲水，何況獨食！』其長者子少小驕樂，不忍須臾不行左右，欲至舍后便報賊言：『共至廁上。』其賊報言：『在卿所至，吾不能行。』時長者子逼急窮極，謂其賊言：『無過於子，子橫牽吾閉在刑獄；今欲小起反不相從乎？設不共系終不相報。吾假相犯卿便說之，以當省過而謝其罪。』時賊答曰：『子實無過吾橫相牽。卿眷屬多，欲自免罪，不見考治蒙得飲食故相枉耳！仁有餉來而反獨食，永不相分故不相從。』時長者子則報賊言：『解子所恨，從今以往終不相失；若有餉來先當飯子，然後自食。曼我命存，愿到舍后使身氣通。』賊乃隨之。
「後日餉來，便敕婢使：『所持飯來先奉親厚，所食之餘爾乃給我。』時婢奉教輒如其言，使人還歸具啟長者。長者聞之心懷
【現代漢語翻譯】 現代漢語譯本：獄吏拷問審訊犯人，用各種刑具拷打：『你前後搶劫的是誰的東西？家住在哪裡？贓物藏在何處？和誰是同夥？誰是頭目和黨羽？』用各種酷刑拷打他，犯人氣息奄奄，甦醒過來后，就自己思量：『用什麼辦法才能逃脫這拷打？』心裡便開了竅，對獄吏招供：『我遠在某國認識一位大富豪的兒子，名叫禁戒（Vinaya，戒律），我前後偷的東西都藏在他那裡，我住在他家，和他一起做盜竊之事，他是我的同夥。』獄吏聽了，就把富豪的兒子抓來，和之前的那個賊關在同一個牢房裡，都戴上腳鐐手銬。當時富豪的兒子家裡有人送飯來，他就自己一個人吃，不分給那個賊。賊非常生氣，瞪大眼睛，咬牙切齒，滿頭大汗，嘆息著想要生出惡意，讓富豪的兒子活不成，更何況是獨吞食物：『現在我如果自由，一定會逼迫他，不讓他獨自喝水，更何況是獨自吃東西！』那富豪的兒子從小嬌生慣養，一刻也不能離開人，想要去後院，就告訴那個賊說：『一起去廁所。』那賊回答說：『你去哪裡，我不能去。』當時富豪的兒子憋得難受，走投無路，就對那個賊說：『沒有比你更冤枉我的了，你無緣無故地牽連我，把我關在監獄裡；現在我想小便一下，你反而不答應嗎？就算我們被關在一起，最終也不會互相報答。我假裝冒犯你，你就說出來，用來抵消我的過錯，並以此來謝罪。』當時賊回答說：『你確實沒有過錯，是我無緣無故地牽連你。你的親屬很多，想要自己免罪，見我沒有經過審訊就能得到飲食，所以才冤枉我！你有人送飯來卻獨自享用，永遠不分給我，所以我才不答應。』當時富豪的兒子就對賊說：『我知道你恨什麼了，從今以後我再也不會虧待你；如果有人送飯來，我一定先給你吃，然後自己再吃。只要我能活命，希望你能讓我到後院去，讓身體舒暢一下。』賊才答應跟他一起去。 後來第二天送飯來了，富豪的兒子就吩咐婢女：『把送來的飯先給我的親近朋友吃，剩下的你再給我。』當時婢女聽從吩咐，照他說的做，派人回去把情況詳細地告訴了富豪。富豪聽了，心裡感到...
【English Translation】 English version: The prison officers interrogated the prisoner, using various instruments of torture: 'Whose things did you rob before and after? Where do you live? Where are the stolen goods hidden? Who are your accomplices? Who are the leaders and members of the gang?' They tortured him with various cruel punishments. The prisoner was on the verge of death, and after regaining consciousness, he thought to himself: 'What method can I use to escape this torture?' His mind then opened up, and he confessed to the prison officers: 'Far away in a certain country, I know the son of a wealthy man named Vinaya (禁戒, precepts). The things I stole before and after are all hidden at his place. I live at his house and commit theft with him. He is my accomplice.' The prison officers listened and arrested the wealthy man's son, locking him in the same cell as the previous thief, both wearing shackles and handcuffs. At that time, someone from the wealthy man's son's family sent food, and he ate it all by himself, not sharing it with the thief. The thief was very angry, widened his eyes, gnashed his teeth, sweated profusely, and sighed, wanting to harbor malicious intentions, to make the wealthy man's son unable to survive, let alone eat alone: 'Now, if I were free, I would definitely force him, not allowing him to drink water alone, let alone eat alone!' The wealthy man's son had been pampered since childhood and could not bear to be separated from people for even a moment. Wanting to go to the backyard, he told the thief: 'Let's go to the toilet together.' The thief replied: 'Wherever you go, I cannot go.' At that time, the wealthy man's son was feeling uncomfortable and desperate, so he said to the thief: 'There is no one more wronged than me, you have implicated me for no reason, locking me in prison; now I want to urinate, but you refuse to agree? Even if we are locked up together, we will not repay each other in the end. I will pretend to offend you, and you can say it, to offset my fault and apologize for it.' At that time, the thief replied: 'You are indeed innocent, and I have implicated you for no reason. Your relatives are many, wanting to exonerate yourself, seeing that I can get food without being interrogated, so you are framing me! You have someone send food but enjoy it alone, never sharing it with me, so I refuse to agree.' At that time, the wealthy man's son said to the thief: 'I understand what you hate, from now on I will never mistreat you again; if someone sends food, I will definitely give you some first, and then eat it myself. As long as I can live, I hope you can let me go to the backyard to relieve myself.' Only then did the thief agree to go with him. Later, the next day, when the food was sent, the wealthy man's son instructed the maid: 'Give the food that is sent to my close friend first, and then give the rest to me.' At that time, the maid followed the instructions and did as he said, sending someone back to tell the wealthy man the details. The wealthy man listened and felt...
恚怒，明日詣獄謂其子言：『卿生豪族，反與逆賊惡人從事而與親厚，都不覺知此橫牽汝閉在牢獄。』其子報言：『父所言是，不敬此人以為親厚也！具知是賊耳！我欲小行逼不相從，身重、腹脹、眼反、耳聾，頭痛、背裂、脅肋欲拔，胸懷氣滿、喘息欲斷，心意煩亂迷不自覺，諸節慾解、骨體疼痛，命欲窮絕，惡對在上，汗出短氣。而賊語我：「卿能隨吾，如病從醫，爾乃可耳！先以飯我，然後自食，吾當相從。」用貪身命故為親厚也！』」
如長者子具知此賊為怨家也！用窮逼故，于外示現若如親厚，而內疏薄，知四大寄非常之物，四事增減輒無安隱，如蛇虺毒，如幻、野馬、水月、山響，解身如是；其行道者亦復解此，曉知五陰皆為怨賊，趣以衣食將養其體令不危害，夙夜專精如救頭然，非以懈廢得成道德，至於無為，度於三界始終之患。
修行道地經伏勝諸根品第十二
其修行者淫、怒、癡薄，設不習塵無所嬈害，未成道德非見聖諦自謂獲矣！如是行者自誡心意，放之在於色、聲、香、味、細滑之念，著於五陰，所作未辦。設心不隨五陰蓋者，則知得道；若其心亂隨諸情慾，即還恐懅當更精進。如牧牛者牧牛于澤，其牛奔突踐他禾穀，牧牛者恐怖其主覺之，牽將歸家以杖捶治。明日復出還
【現代漢語翻譯】 現代漢語譯本 恚怒之人，第二天到監獄對他的兒子說：『你生於豪門望族，反而與逆賊惡人交往親近，完全沒有察覺到因此被牽連囚禁。』他的兒子回答說：『父親說的是，我並不敬重此人，更沒有把他當作親近的人！我完全知道他是賊人！我稍微想違揹他的意思，就無法忍受，身體沉重、腹脹、眼睛翻白、耳朵失聰，頭痛、背裂、脅肋像要被拔出，胸懷氣悶、喘息將斷，心意煩亂迷失自我，渾身關節像要散開、骨頭疼痛，生命將要終結，惡鬼就在眼前，汗流浹背、呼吸短促。而那賊人對我說：「你若能順從我，就像病人求醫一樣，這樣才可以！先給我飯吃，然後你再吃，我才能和你相處。」我是爲了貪生怕死才假裝與他親近啊！』 就像長者的兒子完全知道這賊人是他的仇敵一樣！因為受到窮困的逼迫，在外表面上裝作親近，而內心卻很疏遠，知道四大（地、水、火、風）是寄託之物，並非永恒，四大稍有增減就會感到不安，就像蛇蝎的毒液，就像幻術、野馬、水中月、山谷迴響一樣虛幻不實，要這樣理解身體；修行之人也應如此理解，明白五陰（色、受、想、行、識）都是怨賊，只是爲了衣食而將養身體，不讓它受到損害，日夜專心精進就像救頭燃一樣，不是通過懈怠放縱就能成就道德，最終達到無為的境界，脫離三界（欲界、色界、無色界）的生死輪迴之苦。 《修行道地經·伏勝諸根品》第十二 修行之人如果淫慾、嗔怒、愚癡淡薄，即使不接觸塵世也不會受到迷惑侵害，如果還沒有成就道德，沒有見到聖諦（真理）就自認為已經證悟！這樣的修行人應當告誡自己的心意，不要放縱它沉溺於對色、聲、香、味、觸的貪戀，執著於五陰，這樣該做的事情就無法完成。如果心不被五陰所覆蓋，就能知道自己已經得道；如果心意散亂，追逐各種情慾，就會感到恐懼，應當更加精進。就像牧牛人放牛在沼澤地裡，牛奔跑踐踏了別人的莊稼，牧牛人害怕主人發現，趕緊把牛牽回家用鞭子抽打懲罰。第二天又把牛放出去。
【English Translation】 English version Filled with anger, the next day he went to the prison and said to his son: 'You were born into a noble family, yet you associate closely with rebellious and wicked people, completely unaware that this has led to your imprisonment.' His son replied: 'What you say is true, Father. I do not respect this person, nor do I consider him a close friend! I know full well that he is a thief! When I try to disobey him even slightly, I cannot bear it. My body feels heavy, my abdomen is bloated, my eyes roll back, my ears become deaf, my head aches, my back feels like it's splitting, my ribs feel like they're being pulled out, my chest is full of air, my breath is about to stop, my mind is confused and I lose myself, all my joints feel like they're coming apart, my bones ache, my life is about to end, a demon is right before me, I sweat profusely and breathe shallowly. And that thief says to me: "If you can follow me, like a sick person seeking a doctor, then you will be alright! First feed me, then you can eat, and then I will associate with you." I pretend to be close to him because I am greedy for life!' Just like the son of the elder who fully knows that this thief is his enemy! Because he is forced by poverty, he outwardly pretends to be close, but inwardly he is distant, knowing that the four elements (earth, water, fire, wind) are temporary and not permanent, and that any increase or decrease in them will cause unease, like the venom of snakes and scorpions, like illusions, mirages, reflections of the moon in water, and echoes in the mountains, understand the body in this way; those who practice the Way should also understand this, knowing that the five skandhas (form, feeling, perception, mental formations, consciousness) are all like enemy thieves, and only nourish the body with food and clothing to prevent it from being harmed, being diligent day and night as if saving one's own head from burning, not achieving morality through laziness and indulgence, ultimately reaching the state of non-action (Wuwei), and escaping the suffering of birth and death in the three realms (desire realm, form realm, formless realm). Chapter 12, 'Subduing the Roots' from the Sutra on the Practice of the Path to Enlightenment. If practitioners have thin desires for lust, anger, and delusion, they will not be harmed even if they are not accustomed to the world. If they have not yet achieved morality and have not seen the Holy Truth (Ariyasacca) but think they have attained enlightenment! Such practitioners should warn their minds not to indulge in the craving for form, sound, smell, taste, and touch, and not to be attached to the five skandhas, otherwise what needs to be done will not be completed. If the mind is not covered by the five skandhas, then one knows that one has attained the Way; if the mind is scattered and chases after various desires, then one will be afraid and should be more diligent. It's like a cowherd grazing cows in a swamp, and the cows run and trample on other people's crops. The cowherd is afraid that the owner will find out, so he quickly leads the cows home and whips them as punishment. The next day, he lets the cows out again.
在牧上，陽如不視，知復犯他禾稼不也？時牛心念：「牧者不見。」復食他苗。其主見之便復撾榜，牛後恐畏不敢復犯。行者如是自誡五根不隨情慾，則知道成也！若從六衰即還自制，觀三塗之苦生死之難，晝夜精勤勝前萬倍，所未獲者當令成就，已得成就令不放逸。
修行道地經忍辱品第十三
設使有人撾罵行者，爾時修道當作是觀：「所可詈詈但有音聲，諦惟計之皆為空無，適起即滅。譬如文字其名各異，一一計字無有罵聲；譬如一盲目無所見，正使百盲亦無所睹。罵亦如此，一字不成，正百千字亦悉空無。」設使父母、家室、親里，共稱譽我亦復皆空。當作是觀：「譬如夷狄異音之人，雖來罵我，譬如風響，是聲皆空。」
修行道地經棄加惡品第十四
假使行者坐于寂定，人來撾捶，刀杖瓦石以加其身。當作是觀：「名色皆空，所捶、可捶悉無所有，本從何生？誰為瞋者？向何人怒？我宿不善得致此患。設無名色無緣遭厄，我若欲瞋報其人者，眾怨甚多不可悉報；譬如毒蛇及與百足，蚤虱、蚊虻、蚑蜂之屬，是輩嬈人無以加報。假使能除外諸憂患，安能辟除其內體中四百四病、八十種蟲！以是之故當伏內心，滅諸垢穢寂定其志，故謂修行。」
修行道地經天眼見終始品第十五
【現代漢語翻譯】 現代漢語譯本： 譬如牧牛，如果牧人疏忽沒有看管好，牛就會去吃別人的莊稼，對嗎？這時牛心裡想：『牧人沒有看見。』於是又去吃別人的莊稼。它的主人看見了，就又用鞭子抽打它，牛後來害怕了，不敢再犯。修行之人也應如此，自我告誡，使自己的眼、耳、鼻、舌、身這五根不隨從情慾，這樣就能知道道業成就了！如果順從六衰（指色、聲、香、味、觸、法六種外境的誘惑），就要立刻自我控制，觀察地獄、餓鬼、畜生三惡道的痛苦和生死的艱難，晝夜精進勤勉，比以前更加努力萬倍，對於尚未獲得的成就，應當努力使之成就；對於已經獲得的成就，要使自己不放逸。
《修行道地經·忍辱品》第十三
假設有人打罵修行之人，這時修道之人應當這樣觀想：『所聽到的辱罵只不過是聲音，仔細思量，這些聲音都是空無的，剛產生就消失了。譬如文字，名稱各不相同，一個字一個字地分析，沒有哪個字是罵人的聲音；譬如一個瞎子什麼也看不見，即使有一百個瞎子也什麼都看不見。罵聲也是如此，一個字不能構成罵聲，即使成百上千個字也都是空無的。』假設父母、家人、親戚朋友，共同稱讚我，也都是虛空的。應當這樣觀想：『譬如邊遠地區的異族之人，用我聽不懂的語言來罵我，就像風聲一樣，這些聲音都是空洞的。』
《修行道地經·棄加惡品》第十四
假設修行之人靜坐禪定，有人用拳頭捶打，用刀杖瓦石加害他的身體。應當這樣觀想：『名（nāma，精神現象）和色（rūpa，物質現象）都是空性的，所捶打的、可以被捶打的，都沒有真實的存在，它們最初是從哪裡產生的？誰是那個嗔怒的人？我對誰發怒呢？我過去所造的不善業，才導致了今天的災禍。如果沒有名色，就不會遭遇這樣的災難，如果我想要嗔恨報復那個人，那麼我的怨敵就太多了，無法全部報復；譬如毒蛇以及蜈蚣，跳蚤虱子、蚊子、螞蟻、蜜蜂之類，這些東西騷擾人，沒有辦法一一報復。』假設能夠消除外在的各種憂患，又怎麼能夠避免身體內部的四百零四種疾病、八十種蟲類的侵擾呢！因此，應當降伏內心，滅除各種污垢，使心志寂靜安定，所以才叫做修行。」
《修行道地經·天眼見終始品》第十五
【English Translation】 English version: Suppose while herding cattle, if the herdsman is not watching, will the cattle eat others' crops? At that time, the cow thinks, 'The herdsman doesn't see.' And eats others' crops again. When its owner sees it, he whips it again, and the cow is afraid and dares not commit the offense again. The practitioner should be like this, admonishing himself, so that his five senses (eye, ear, nose, tongue, body) do not follow desires, then he will know that the path is accomplished! If one follows the six decays (referring to the temptations of the six external objects: form, sound, smell, taste, touch, and dharma), one should immediately control oneself, observe the suffering of the three evil paths (hell, hungry ghosts, animals) and the difficulty of birth and death, and be diligent day and night, ten thousand times more than before. For what has not yet been achieved, one should strive to achieve it; for what has already been achieved, one should not be negligent.
Chapter 13, 'Forbearance' of the Sutra on the Practice of the Path
Suppose someone strikes and scolds a practitioner, at that time the practitioner should contemplate: 'What is heard as scolding is only sound, upon careful consideration, all these sounds are empty and without substance, arising and ceasing immediately. For example, words have different names, analyzing each word, there is no word that is a scolding sound; for example, a blind person cannot see anything, even if there are a hundred blind people, they cannot see anything either. Scolding is also like this, one word cannot form a scolding, even hundreds or thousands of words are all empty and without substance.' Suppose parents, family, relatives, and friends, all praise me, it is also all empty. One should contemplate: 'For example, people from remote barbarian regions, use languages I don't understand to scold me, it's like the sound of the wind, these sounds are all empty.'
Chapter 14, 'Abandoning Aggression' of the Sutra on the Practice of the Path
Suppose a practitioner is sitting in quiet meditation, and someone comes to strike him, using knives, sticks, tiles, and stones to harm his body. One should contemplate: 'Nāma (name, mental phenomena) and rūpa (form, material phenomena) are both empty, what is being struck and what can be struck, both have no real existence, where did they originally come from? Who is the one who is angry? Who am I angry at? My past unwholesome deeds have led to today's disaster. If there were no nāma and rūpa, I would not encounter such a disaster. If I want to be angry and retaliate against that person, then my enemies are too many, I cannot retaliate against them all; for example, poisonous snakes and centipedes, fleas, lice, mosquitoes, ants, bees, these things harass people, there is no way to retaliate against them one by one.' Suppose one can eliminate all external worries, how can one avoid the four hundred and four diseases and eighty kinds of worms inside the body! Therefore, one should subdue the mind, eliminate all defilements, and make the mind quiet and stable, therefore it is called practice.'
Chapter 15, 'The Heavenly Eye Sees Beginning and End' of the Sutra on the Practice of the Path
其修行者假使睡眠，當念無常不久趣死。想于眾苦生死之惱，澡手盥面瞻視四方，夜觀星宿以自御心，棄捐懈怠不思臥寐；若睡不止當起經行，假令不定當移其坐。想欲見明，雖心中冥，思惟三光令內外明。於是頌曰：
當念生死苦， 觀罪睹四方， 省視外光影， 內心求照明。 滅壞睡眠冥， 若日消除闇， 如是雖閉目， 所見逾開者。
其修行者，常思見明，晝夜無異；分別大小、是非、所趣，遠行普學無所不博。思惟如是，則得道眼所見平等，無有彌延及凈居天。於是頌曰：
雖為眠目常如開， 禪定所見逾天眼， 普視世間眾生類， 徹達天上無不見。
其修行者已成道眼，悉見諸方三惡之處。譬如霖雨一旦晴除，有明眼人住于山頂，觀視城郭、郡國、縣邑、聚落、人民、樹木、花實、流水、源泉、師子、虎、狼、象、馬、羊、鹿及諸野獸，行來進止皆悉見之。於是頌曰：
譬如明鏡及虛空， 霖雨已除日晴明， 有凈眼人住高山， 從上視下無不見。 又觀城郭及國邑， 其修行者亦如是， 睹見世間及禽獸， 地獄餓鬼眾生處。
修行如是睹三千界，見人生死善惡所趣，是之名曰所達神通。於是頌曰：
雖有甘露無上
【現代漢語翻譯】 現代漢語譯本： 修行之人即使入睡，也應當想著世事無常，不久將要面臨死亡。要思念眾生的苦難和生死的煩惱，洗手洗臉，環顧四方，夜晚觀察星宿來約束自己的心，拋棄懈怠，不要想著睡覺；如果實在睡意難止，就應當起身經行，如果還是不能安定，就應當更換座位。想著要見到光明，即使心中昏暗，也要思念太陽、月亮、星辰這三種光明，使內外都光明。因此作頌說： 應當思念生死之苦，觀察罪惡，觀看四方，審視外面的光影，內心尋求光明。滅除睡眠的昏暗，就像太陽消除黑暗一樣，這樣即使閉著眼睛，所見也超過睜著眼睛。 修行之人，常常想著見到光明，白天和夜晚沒有區別；分辨大小、是非、所去之處，遠行廣泛學習，沒有什麼不博通的。這樣思惟，就能得到道眼，所見平等，沒有彌延天和凈居天。因此作頌說： 即使閉著眼睛也像睜著一樣，禪定中所見超過天眼，普遍觀察世間眾生，通達天上，沒有什麼看不見。 修行之人已經成就道眼，完全能看見各個方向三惡道的地方。譬如大雨過後一旦放晴，有明眼人站在山頂，觀看城郭、郡國、縣邑、聚落、人民、樹木、花果、流水、源泉、獅子、老虎、狼、象、馬、羊、鹿以及各種野獸，它們的行動和停留都完全能看見。因此作頌說： 譬如明鏡和虛空，大雨過後太陽放晴，有明凈的眼睛的人站在高山上，從上往下看，沒有什麼看不見。又能觀看城郭和國都，修行之人也像這樣，能看見世間和禽獸，地獄餓鬼眾生所在之處。 像這樣修行能看見三千世界，看見人生的生死和善惡所去的方向，這叫做所達神通。因此作頌說： 即使有甘露無上
【English Translation】 English version: Even when a practitioner sleeps, they should contemplate impermanence and the imminence of death. They should reflect on the suffering of beings and the afflictions of birth and death, wash their hands and face, look around in all directions, and observe the stars at night to control their mind. They should abandon laziness and not think of sleeping; if sleepiness persists, they should rise and walk around, and if they are still unsettled, they should move their seat. Thinking of seeing light, even if their heart is dark, they should contemplate the three lights (sun, moon, and stars) to illuminate both inside and out. Therefore, a verse says: One should contemplate the suffering of birth and death, observe sins, look in all directions, examine external light and shadows, and seek illumination within. Extinguish the darkness of sleep, just as the sun eliminates darkness; thus, even with eyes closed, what is seen surpasses what is seen with eyes open. A practitioner constantly thinks of seeing light, with no difference between day and night; distinguishing between large and small, right and wrong, and where to go, traveling far and wide to learn extensively, with nothing not mastered. Contemplating in this way, one obtains the eye of the Way, seeing equally, without the need for Miyen Heaven (a heaven in the Form Realm) or Pure Abode Heavens (heavens inhabited by non-returners). Therefore, a verse says: Though the eyes are closed as if sleeping, it is as if they are always open; what is seen in meditation surpasses the heavenly eye. Universally observing the beings of the world, penetrating to the heavens, there is nothing unseen. A practitioner who has attained the eye of the Way can fully see the three evil realms in all directions. For example, after a heavy rain, once the sky clears, a person with clear vision standing on a mountaintop can observe cities, districts, counties, villages, people, trees, flowers, fruits, flowing water, springs, lions, tigers, wolves, elephants, horses, sheep, deer, and various wild animals, and their movements and stops are all fully visible. Therefore, a verse says: Like a clear mirror and empty space, after the rain has stopped and the sun is shining, a person with pure eyes standing on a high mountain, looking down from above, sees everything. They can also observe cities and countries; a practitioner is also like this, able to see the world and birds and beasts, and the places of hell beings and hungry ghosts. Practicing in this way, one can see the three thousand worlds, seeing the birth, death, good, and evil destinies of beings; this is called attained supernatural power. Therefore, a verse says: Even with the unsurpassed nectar
味， 見三千世德逾彼， 其修行道隨佛教， 疾得神通無掛礙。 佛皆普見一切凈， 愍傷眾人故說此， 決終始根令速度， 以無極義而分別。
修行道地經天耳品第十六
識慧為轂寂應緣， 無所掛礙順正道， 其有轉此道法輪， 稽首轉輪大聖族。 察省若干之伎樂， 設有悲哀心正等， 聞諸天人地獄聲， 叉手稽首尊凈性。
其修行者適成天耳，便得徹聽亦無煩憒。譬如有人掘地求藏，本規索一併得余藏；行者如是，本求天耳徹聽隨從，悉聞天上世間之聲。於是頌曰：
計彼修行者， 興法以善權， 精勤得天眼， 睹天上世間； 徹聽自然生， 所聞亦無限， 如人地求藏， 自然得余寶。
譬如夜半眾人眠寐，一人獨覺上七重樓，于寂靜時聽省諸音，妓樂歌舞、啼泣悲哀、撾鼓之聲；修道所見亦復如是，心本寂靜，遙聽地獄啼㘁酸苦，見聞餓鬼及與畜生、天上、世間妓樂之音，是為天耳神通之證。於是頌曰：
如夜眾庶皆眠寐， 一人起上七重樓， 靜心而聽一切人， 妓樂歌舞之音聲； 其修道者亦如是， 天耳徹聞諸音聲， 其在三界諸形色， 悉曉了知其語言。 從無央數大經義， 我得其餘
【現代漢語翻譯】 現代漢語譯本 味，見其功德超過三千世界， 他們的修行道路遵循佛教，迅速獲得神通，沒有任何阻礙。 佛陀普遍照見一切清凈，憐憫眾生，所以宣說此法， 爲了使眾生迅速瞭解修行的始終根本，用無上的意義來分別解說。
修行道地經天耳品第十六
以智慧為中心，寂靜地迴應因緣，沒有任何掛礙，順應正道， 那些轉動這法輪的人，稽首禮敬轉輪聖王的後裔。 觀察省察各種各樣的伎樂之聲，即使有悲哀的聲音，也能以平等心對待， 聽聞諸天、人、地獄的聲音，合掌稽首，尊敬清凈的本性。
修行者一旦成就天耳，便能徹底聽聞一切聲音，也不會感到煩惱困惑。譬如有人挖地尋找寶藏，本來只想找到一個，結果卻得到了其他的寶藏；修行者也是如此，本來只是爲了求得天耳，徹底聽聞一切聲音便隨之而來，能夠聽聞天上和世間的一切聲音。於是頌曰：
計算那些修行者，興盛佛法，運用善巧方便， 精進勤奮，獲得天眼，能夠看到天上和世間的一切； 徹底聽聞的能力自然產生，所聽到的聲音也沒有限度， 就像有人在地下尋找寶藏，自然而然地得到其他的寶物。
譬如半夜時分，眾人都已入睡，只有一人獨自醒來，登上七重樓，在寂靜的時候聽取各種聲音，包括伎樂歌舞、啼哭悲哀、敲鼓的聲音；修道者所見到的也是如此，內心本來寂靜，遙遠地聽到地獄中痛苦的嚎叫聲，看到和聽到餓鬼以及畜生、天上、世間的伎樂之聲，這就是天耳神通的證明。於是頌曰：
就像夜晚眾人都在沉睡，一人起身登上七重樓， 靜下心來聽取所有人的聲音，包括伎樂歌舞的聲音； 那些修行道的人也是這樣，用天耳徹底聽聞各種聲音， 在三界中的各種形態和聲音，都能夠清楚地瞭解他們的語言。 從無數的大經義理中，我獲得了其餘的智慧
【English Translation】 English version Taste, seeing their merits surpassing those of three thousand worlds, Their path of cultivation follows the Buddha's teachings, quickly attaining supernatural powers without any hindrance. The Buddhas universally see all purity, and out of compassion for all beings, they speak this Dharma, To enable beings to quickly understand the beginning and end, the root of cultivation, explaining it with the ultimate meaning.
'The Sutra on the Stages of the Path of Cultivation: The Chapter on the Divine Ear, the Sixteenth'
With wisdom as the hub, responding to conditions in stillness, without any attachment, following the right path, Those who turn this Dharma wheel, bow their heads in reverence to the lineage of the great holy kings who turn the wheel. Observing and examining various kinds of music, even if there are sounds of sorrow, treating them with equanimity, Hearing the voices of gods, humans, and hells, placing their palms together and bowing their heads, respecting the pure nature.
When a cultivator achieves the divine ear, they can thoroughly hear all sounds without feeling troubled or confused. It is like someone digging in the ground to find a treasure, originally intending to find one, but obtaining other treasures as well; the cultivator is the same, originally seeking the divine ear, the ability to thoroughly hear all sounds follows, enabling them to hear all the sounds of heaven and the world. Thus, the verse says:
Counting those cultivators, flourishing the Dharma, using skillful means, Diligently striving, obtaining the divine eye, able to see all of heaven and the world; The ability to thoroughly hear arises naturally, and what is heard is also limitless, Like a person seeking treasure in the ground, naturally obtaining other treasures.
For example, in the middle of the night, when everyone is asleep, one person alone awakens and ascends to the seventh story building, listening to various sounds in stillness, including music, singing, dancing, weeping, sorrow, and the sound of drums; what the cultivator sees is also like this, the mind is originally still, remotely hearing the painful cries in hell, seeing and hearing the sounds of hungry ghosts and animals, heaven, and the music of the world, this is the proof of the divine ear's supernatural power. Thus, the verse says:
Like the night when all people are asleep, one person rises and ascends to the seventh story building, Calming the mind and listening to the voices of all people, including the sounds of music and dance; Those who cultivate the path are also like this, using the divine ear to thoroughly hear various sounds, All the forms and sounds in the three realms, are able to clearly understand their languages. From countless great sutra meanings, I have obtained the remaining wisdom.
服甘露， 譬如人病服良藥， 今演世尊天眼教。
修行道地經念往世品第十七
智慧為牙善根元， 經法成華德為果， 解脫示現立不動， 今吾歸命佛大樹。 從億百生殖善根， 昔無限世寂梵行， 識百千億本宿命， 佛覺意強歸心定。
假使修行，心自念言：「吾從何來致得人身？」以天眼視明心徹睹，本生為人若在非人？譬如有人，從一縣邑復至一縣，識前往反坐起之處也！修行如是，自念本生所歷受身、名姓、好惡、壽命長短、飲食、被服，皆悉識之。彼沒生此，此終生彼，如是之比，知無央數所更生死。是號曰識本宿命神通。於是頌曰：
以天眼睹曰修行， 知無數劫所歷生， 皆見過去可受身， 譬如乘船自照面。 佛所生處悉識念， 吾觀諸經而鈔取， 是為號曰昔所更， 以慧之心采至要。
修行道地經知人心念品第十八
不可計哀宣， 知眾所趣念， 自睹心所思， 是非定放逸。 志所懷至意， 解了無量智， 而除諸瑕穢， 愿歸尊最勝。
其修行者以天眼視人及非人，是非、善惡、端政醜陋，徹睹心行所明窈冥，喜瞋恚者其心如斯，志和悅者當所趣矣。於是頌曰：
天眼之徹視， 見諸人
【現代漢語翻譯】 現代漢語譯本 服食甘露， 譬如病人服用良藥， 如今宣講世尊的天眼教誨。
《修行道地經·念往世品》第十七
智慧是牙齒，善根是根源， 經法成就如花朵，德行是果實， 解脫的示現堅定不動搖， 如今我歸命于佛陀這棵大樹。 從億萬劫中增長善根， 過去無數世都寂靜地修持梵行， 認識百千億次的宿命， 佛陀覺悟，意志堅強，歸心於禪定。
假使修行人，心中自己思念：『我從哪裡來而得到人身？』用天眼觀察，明心徹見，原本是人還是非人？譬如有人，從一個縣城又到另一個縣城，認識前往返回以及坐臥之處！修行人也是這樣，自己憶念本生所經歷的受身、名姓、好惡、壽命長短、飲食、衣服，全都能夠認識。他從那裡死去而生到這裡，從這裡終結而生到那裡，像這樣的例子，知道無數所經歷的生死。這叫做認識本宿命神通。於是用頌文說：
用天眼觀察叫做修行， 知道無數劫所經歷的生命， 都看見過去可以接受的身體， 譬如乘坐船隻自己照看面容。 佛陀所出生的地方全都認識憶念， 我觀察各種經典而抄錄選取， 這叫做過去所經歷的， 用智慧的心採摘最重要的。
《修行道地經·知人心念品》第十八
不可計數地宣說慈悲， 知道眾生所趨向的念頭， 自己看到心中所思所想， 是正確還是錯誤，是禪定還是放逸。 心志所懷抱的至誠意念， 理解通達無量的智慧， 從而去除各種瑕疵污垢， 愿歸依于最尊貴最殊勝的佛陀。
那些修行人，用天眼觀察人和非人，是與非、善與惡、端正與醜陋，徹底洞察心行所表現出的光明與幽暗，喜悅、憤怒、憎恨的人，他們的心就是這樣，心志平和喜悅的人，應當前往的地方就是那裡。於是用頌文說：
天眼的徹底觀察， 看見各種人
【English Translation】 English version Taking the nectar, It's like a sick person taking good medicine, Now expounding the World Honored One's teaching of the divine eye.
The Sutra on the Stages of Practice: Recollection of Past Lives, Chapter Seventeen
Wisdom is the tooth, good roots are the origin, The sutra teachings become flowers, virtue is the fruit, The manifestation of liberation stands unmoving, Now I take refuge in the Buddha, the great tree. From hundreds of millions of lives cultivating good roots, In the past, countless lifetimes of silent pure conduct, Knowing hundreds of thousands of millions of past lives, The Buddha awakened, with strong will, the heart returns to samadhi.
Suppose a practitioner, thinking to themselves, 'From where did I come to obtain this human body?' Using the divine eye to observe, with a clear mind thoroughly seeing, was it originally a human or a non-human? It is like someone, going from one county to another, knowing the places they went to, returned from, sat, and arose! The practitioner is like this, recollecting the bodies received in past lives, names, likes and dislikes, length of life, food, clothing, all are known. They die there and are born here, they end here and are born there, like this, knowing countless births and deaths experienced. This is called the supernatural power of knowing past lives. Therefore, a verse says:
Using the divine eye to observe is called practice, Knowing the lives experienced in countless kalpas, All see the past bodies that could be received, Like riding a boat and looking at one's own face. All the places where the Buddha was born are known and remembered, I observe the various sutras and extract from them, This is called what was experienced in the past, Using the heart of wisdom to pick the most essential.
The Sutra on the Stages of Practice: Knowing the Thoughts of Others, Chapter Eighteen
Incalculable compassion is proclaimed, Knowing the thoughts to which beings are inclined, Seeing for oneself what the mind thinks, Whether it is right or wrong, whether it is samadhi or distraction. The sincere intention cherished in the heart, Understanding and comprehending immeasurable wisdom, Thereby removing all flaws and defilements, May I return to the most honored and supreme Buddha.
Those practitioners, using the divine eye to observe humans and non-humans, right and wrong, good and evil, upright and ugly, thoroughly see the light and darkness manifested by the mind's actions, those who are joyful, angry, hateful, their minds are like this, those whose minds are peaceful and joyful, the place they should go is there. Therefore, a verse says:
The thorough observation of the divine eye, Sees all kinds of people
非人， 睹察眾顏色， 亦睹心所念。 知其意本元， 何緣獲此行， 其修道悉省， 懷瞋及和悅。
譬如有人坐于江邊，見水中物魚、鱉、黿、鼉及無央數異類之蟲。修行如是，睹眾生心所念善惡，了了無疑，是名神通知他人心所念善惡。於是頌曰：
覺眼明瞭心清凈， 因修道行而獲斯， 知他心念所思想， 猶如見樹根枝葉。
譬如賈客欲得水精之珠，便入江海則得此寶，並獲真珠、金剛、珊瑚、硨磲、馬瑙。修行如是，棄于睡眠專心在明，則得天眼並獲天耳、神足，自知己所從來，見他人本，是故修行當習覺明。於是頌曰：
如以一事入江海， 而獲無數大珍寶， 修行如是除睡眠， 天眼聽飛識本末。 修行若斯志寂定， 今吾所宣如佛教， 見無量色逾天眼， 睹眾生心念是非。 其忍辱力逾于地， 柔軟安和過於水， 秉志堅固如須彌， 越於人民超虛空。 深慧過於江， 如海無瞋恨， 其德莫能及， 愿稽首最勝。 其心而懷道， 諸天所嗟嘆， 執心而一定， 非以為歡喜。 彼調柔等意， 非以所增減， 明德無輕戲， 吾愿稽首禮。
假使修行心有輕戲，便當思惟愁戚之法：「會當歸死未
【現代漢語翻譯】 現代漢語譯本 非人（指天龍八部等護法神）， 能觀察眾生的各種顏色，也能洞察他們心中的念頭。 知道這些念頭的根本來源，以及他們通過什麼因緣獲得這樣的行為， 完全瞭解他們的修行，包括他們的嗔恨和喜悅。
譬如有人坐在江邊，看見水中的魚、鱉、黿（一種大型鱉）、鼉（揚子鱷）以及無數種不同的生物。修行也是如此，能清楚無疑地看到眾生心中所想的善與惡，這叫做神通，能知曉他人心中所想的善惡。於是用頌歌說道：
覺悟之眼明亮清澈，內心清凈，因為修行而獲得這種能力， 能知道他人心中所想，就像能看見樹的根、枝和葉一樣。
譬如商人想要得到水晶珠，便進入江海就能得到這種寶物，並獲得珍珠、金剛石、珊瑚、硨磲（一種海貝）、瑪瑙。修行也是如此，放棄睡眠，專心致志于光明，就能得到天眼，並獲得天耳、神足，自己知道從哪裡來，看見他人的本來面目，所以修行應當學習覺悟光明。於是用頌歌說道：
就像用一件事情進入江海，卻能獲得無數巨大的珍寶， 修行也是如此，去除睡眠，就能用天眼觀看，用天耳聽聞，知曉事物的本末。 修行如果能達到寂靜和堅定，我現在所宣說的就像佛陀的教誨， 能看見超越天眼所能見的無量顏色，能洞察眾生心中的是非念頭。 他的忍辱之力勝過大地，他的柔軟平和勝過水， 他的意志堅定如須彌山（Sumeru，佛教中的聖山），超越了人民，超脫了虛空。 他的智慧深邃勝過江河，像大海一樣沒有嗔恨， 他的德行無人能及，我願稽首禮拜這位最殊勝者。 他的心中懷有真理，受到諸天的讚歎， 他的心堅定不移，不以世俗的快樂為喜悅。 他的調柔平等的心意，不會因為外物而增加或減少， 他的光明德行沒有輕浮戲謔，我願稽首禮拜。
假使修行時心有輕浮戲謔，就應當思維憂愁悲慼的法則：『終將歸於死亡，未
【English Translation】 English version Non-human beings (referring to the protective deities such as the Eight Classes of Gods and Dragons), Observe the various colors of beings, and also perceive the thoughts in their minds. Know the fundamental origin of these thoughts, and through what causes and conditions they obtain such actions, Completely understand their practice, including their anger and joy.
For example, if someone sits by the river and sees fish, turtles, soft-shelled turtles (a large type of turtle), alligators, and countless different kinds of creatures in the water. Cultivation is also like this, being able to clearly and without doubt see the good and evil that beings think in their minds. This is called supernatural power, being able to know the good and evil that others think in their minds. Therefore, a verse is spoken:
The eye of enlightenment is bright and clear, the mind is pure, because of cultivation one obtains this ability, Being able to know what others think in their minds is like being able to see the roots, branches, and leaves of a tree.
For example, a merchant who wants to obtain a crystal pearl enters the rivers and seas and obtains this treasure, and also obtains pearls, diamonds, coral, tridacna (a type of sea clam), and agate. Cultivation is also like this, abandoning sleep and focusing on brightness, one obtains the divine eye and also obtains the divine ear, divine feet, knowing where one comes from, seeing the original face of others, therefore cultivation should learn enlightenment and brightness. Therefore, a verse is spoken:
Just like entering the rivers and seas with one thing, but obtaining countless great treasures, Cultivation is also like this, removing sleep, one can see with the divine eye, hear with the divine ear, and know the beginning and end of things. If cultivation can reach stillness and firmness, what I am now proclaiming is like the Buddha's teachings, Being able to see the immeasurable colors that surpass what the divine eye can see, being able to perceive the right and wrong thoughts in the minds of beings. His power of patience surpasses the earth, his gentleness and peace surpass water, His will is as firm as Mount Sumeru (Sumeru, the sacred mountain in Buddhism), surpassing the people, transcending the void. His wisdom is deeper than rivers, like the sea without anger, His virtue is unmatched, I wish to bow my head and pay homage to this most supreme one. His heart cherishes the truth, praised by the gods, His mind is firm and unwavering, not taking worldly pleasures as joy. His gentle and equal mind will not increase or decrease because of external things, His bright virtue has no frivolity or jest, I wish to bow my head and pay homage.
If in cultivation the mind has frivolity and jest, then one should contemplate the laws of sorrow and grief: 'Eventually one will return to death, not yet
得度脫，無常之法非歡喜時，所有恩愛會當別離。」於是頌曰：
無數諸川流， 滿若耶氾水， 未度死河法， 耗亂反歡喜。 無量之恩愛， 不久當別離， 非常之惡對， 各追隨罪福。
其修行者心自念言：「吾儻命終，不成道德亦未向道，或恐犯逆，不隨法教入於三涂，不得免濟無底之患，墮眾邪見得無迷惑？復更胞胎，將無積骨若如太山！或恐斷頭血如江海，或值涕泣淚如五河，與父母別，妻子無常，兄弟死亡，憂惱無量。」於是頌曰：
尚未得成道， 不斷恐死原， 當更百千難， 當復入胞胎。 未除憂戚根， 遇眾無量惱， 不得歸聖道， 三塗自然開。
修行自念：「宿夜恐懼，儻墮禽獸非法之處，常懷害心轉相奪命，無有羞恥從冥入冥，已墮此患難復人身。一錢投海求之可得，已失人身難得於此。」於是頌曰：
貪淫所蓋怒癡冥， 欲杖所驅無羞慚， 以入畜生之雲霧， 而墮此苦復人難。
行者自念：「我身將無墮于餓鬼？曾聞其人執持瓦器，盛以涕唾、膿血及人穢吐以為飲食，遍行乞丐。」於是頌曰：
以不凈之器， 瓦杅而不完， 盛膿血涕唾， 服之如飲水； 貪餮常斗諍， 𣧑罪之所致， 作行
如是者， 則墮餓鬼道。◎◎
修行道地經地獄品第十九
修行自念：「我身將無墮于地獄？曾聞罪人適共相見，則懷瞋恚欲還相害，手爪鋒利若如刀刃、自然兵杖、矛戟、弓箭、瓦石也！當相向時，刀戟之聲若如破銅，兵仗碎壞，刀矛交錯若如羅網，罪人見此心懷愁憂。」於是頌曰：
是輩諸罪人， 在地獄相害， 意欲得兵仗， 應心皆獲之。 刀刃持相害， 如水羅網動， 猶夏日中熱， 刀刃炎如是。
或有恐怖不自覺知，又有稱怨而懷毒恚，欲相害命以此為樂，遂興諍鬥，轉相推撲還相傷害，節節解之頭頸異處，或刺其身血流如泉，刀刃在體痛豈可言？刀瘡之處火從中出，或身摧碎，譬如亂風吹落樹葉，有臥在地身碎如蔑，須臾之間身復如故。於是頌曰：
挽髮相叉蹋， 展轉相牽曳， 罪人會共鬥， 苦惱無央數， 恐怖更相加； 當爾時大戰， 譬若拔叢樹， 相推壓如是。
爾時罪人須臾平復，涼風四來吹令如故也！守獄之鬼水灑人上，已活且起，過惡未盡故使不死，聞獄鬼聲即起如故。於是頌曰：
以水灑其身， 涼風來吹之， 爾時獄罪人， 又聞守鬼言： 「罪人身壞碎， 即活而有想， 塵
勞罪未盡， 當復受考治。」
爾時罪人住轉復相見即懷瞋恚，口唇戰慄眼赤如血，腸胃脫落戰鬥如故；結怨以來其日固久，身體傷壞，墮地流血譬如濁泉，身體平復復從地起，相害如故。於是頌曰：
墮于地獄中， 勤苦不可言， 相害懷大恐， 宿罪之所致。 數數而見害， 還復活如故， 惡意反相向， 種罪無休息。 於此世間人， 喜造為殺害， 在於想地獄， 受罪如本行。 是故同行人， 久長處罪獄， 相奪命無數， 死復生如故。 住世犯罪者， 墮于想地獄， 譬如芭蕉樹， 適壞旋復生。
罪人若墮黑繩地獄，彼時獄鬼取諸罪人，排著熱鐵之地，又持鐵繩及執鐵鋸，火自然出拼直其體，以鋸解之，從頭至足令百千段，譬如木工解諸板材。於是頌曰：
守獄之鬼受王教， 鐵繩拼身以鋸解， 其鋸火然上下徹， 撲人著地段段解。
守鬼又以斧斫其身，斤鑿並行，譬如木工斫治材木，或令四方而有八角，治罪人身亦復如是。於是頌曰：
守鬼罪人惡行會， 斧鑿斤鋸及與繩， 劈解罪囚如木工， 譬如有人新起屋。
時獄守鬼火燒鐵繩互概其身，截肌破體徹骨至髓，脅、脊、髀、脛、頭、頸、手、
【現代漢語翻譯】 現代漢語譯本： 『罪業的苦難尚未結束，還將再次遭受拷打懲治。』
當時，罪人們互相看見，心中充滿瞋恚，嘴唇顫抖，眼睛赤紅如血，腸胃脫落，爭鬥如舊。結下怨恨已經很久，身體傷痕累累，倒在地上流出的血如同渾濁的泉水。身體平復后又從地上起來，互相殘害如初。於是有頌詞說：
『墮入地獄之中，勤勞困苦難以言說，互相殘害心懷大恐，這是宿世罪業所致。 屢次遭受傷害，卻又復活如初，惡念互相針對，種下罪業沒有止息。 世間之人，喜好造作殺害，死後墮入想地獄，遭受的罪報如同生前的行為。 因此，同行之人，長久地處於罪惡的地獄中，互相爭奪性命無數次，死去又復生如初。 在世間犯罪的人，死後墮入想地獄，就像芭蕉樹一樣，剛被破壞又迅速生長出來。』
罪人如果墮入黑繩地獄（Kalasutra Naraka），獄卒會把罪人按在燒熱的鐵地上，用鐵繩捆綁，拿著鐵鋸，火焰自然燃起，將罪人的身體拉直，用鋸子鋸開，從頭到腳鋸成成百上千段，就像木匠鋸木板一樣。於是有頌詞說：
『看守地獄的獄卒奉行閻王的教令，用鐵繩捆綁罪人的身體，用鋸子鋸開，鋸子燃燒著火焰，上下貫穿，將罪人撲倒在地，一段一段地鋸開。』
獄卒又用斧頭砍罪人的身體，用斧頭和鑿子一起使用，就像木匠砍削木材一樣，或者把木材做成四方八角的樣子，懲治罪人的身體也是這樣。於是有頌詞說：
『看守地獄的獄卒聚集在一起懲罰罪人的惡行，用斧頭、鑿子、鋸子和繩索，劈砍罪人就像木匠劈砍木頭一樣，就像有人新建房屋一樣。』
這時，看守地獄的獄卒用燒紅的鐵繩互相摩擦罪人的身體，割裂肌肉，破壞身體，穿透骨頭直至骨髓，脅、脊、髀（bì，大腿）、脛（jìng，小腿）、頭、頸、手……
【English Translation】 English version: 『The suffering from their offenses is not yet exhausted; they will again be subjected to examination and punishment.』
At that time, the offenders, dwelling together, would see each other again, and immediately harbor anger and hatred. Their lips would tremble, their eyes would be as red as blood, their intestines and stomachs would fall out, and they would fight as before. Having accumulated enmity for so long, their bodies would be wounded and broken. Falling to the ground, their blood would flow like a turbid spring. Their bodies would recover and they would rise again from the ground, harming each other as before. Thereupon, a verse was spoken:
『Falling into the hells, the toil and suffering are unspeakable; harming each other, harboring great fear, this is caused by the offenses of past lives. Repeatedly suffering harm, yet reviving as before, malicious thoughts turning against each other, planting seeds of offenses without rest. People in this world, delight in creating killing and harm; after death, they fall into the Samjna Naraka (Saṃjñā Naraka, Hell of Thought), receiving retribution according to their former deeds. Therefore, those who act together, dwell for a long time in the hell of offenses,奪取 each other's lives countless times, dying and being reborn as before. Those who commit offenses while living in the world, fall into the Samjna Naraka (Saṃjñā Naraka, Hell of Thought), like a banana tree, which is quickly destroyed and then grows again.』
If offenders fall into the Kalasutra Naraka (Kālasūtra Naraka, Black Rope Hell), the hell-wardens would seize the offenders, throw them onto the hot iron ground, and then, holding iron ropes and iron saws, with fire naturally arising, would straighten their bodies and saw them apart, from head to foot, into hundreds and thousands of pieces, like carpenters sawing planks. Thereupon, a verse was spoken:
『The hell-wardens, receiving the king's command, bind the bodies with iron ropes and saw them apart; the saw, burning with fire, penetrates up and down, throwing people to the ground, sawing them apart piece by piece.』
The hell-wardens would also chop their bodies with axes, using axes and chisels together, like carpenters chopping and shaping timber, or making it square with eight corners; the punishment of offenders' bodies is also like this. Thereupon, a verse was spoken:
『The hell-wardens gather to punish the evil deeds of offenders, using axes, chisels, saws, and ropes; splitting and cutting the prisoners like carpenters cutting wood, like someone building a new house.』
At that time, the hell-wardens would rub the offenders' bodies with red-hot iron ropes, cutting their flesh, destroying their bodies, penetrating their bones to the marrow, ribs, spine, thighs (bì), shins (jìng), head, neck, hands…
腳各令異處。於是頌曰：
考治百種痛， 在於黑繩獄， 皮剝以斧解， 見斫如起舍， 各支解其身， 血出如流泉， 骨肉別異處， 酷痛叵具言。 閻王之守鬼， 破其身如此， 彼過罪未盡， 膿血流若斯。
其有墮在合會地獄，罪垢所致，令罪人坐鐵釘釘其膝，次復釘之盡遍其體，身碎破壞骨肉皆然，諸節解脫各在異處，其命欲斷困不可言；自然有風吹拔諸釘平復如故，更復以釘而釘其身，如是苦惱不可計數百千萬歲。於是頌曰：
以無央數百千釘， 從空中下如雲雨， 碎其人身若磨面， 本罪所致遭斯厄。
次雨鐵椎及復鐵杵，黑象大山鎮其身上，如搗甘蔗，若笮蒲萄，髓腦、肪膏、血肉不凈皆自流出。於是頌曰：
黑象鐵杵大石山， 笮以鐵𨋶碎其身， 見地獄鬼皆懷懅， 破碎其身如甘蔗。
以鐵𨋶輪而笮其身如壓麻油，置著臼中以杵搗之。於是頌曰：
獄吏無慈仁， 以鐵𨋶杵臼， 困苦于罪人， 如笮麻油人。
爾時罪人遙睹太山，見之怖走入廣谷中，慾望自濟而不得脫，適入其谷轉相謂言：「此山多樹當止於斯。」時各怖散在諸樹間，山自然合，破碎其身。於是頌曰：
以積眾罪殃， 己之本所
造， 彼時諸罪人， 悉入于山谷； 適入山谷已， 彼山自然合， 碎罪人身時， 其聲甚悲痛。 害牛羊豬鹿飛鳥， 既無加哀奪人命， 在合會獄痛無數， 危他人身獲此惱。
又遙見火燒，罪人謂言：「此地平博，草木青青譬如琉璃，當往詣彼，爾乃安隱。」即行逆火坐樹木間。四面火起圍繞其身，燒之毒痛㘁哭悲哀，東西南北走欲避此火，輒與相逢不能自救。於是頌曰：
爪發自然長， 色變燒炙痛， 風吹體舌干， 見獄吏怖懅。 無數眾罪人， 為焰之所燒， 煙燻火燔之， 如蛾入燈中。
又復遙見鐵葉叢樹，轉相謂言：「彼樹甚好，青草流泉，共行詣彼。」無數百千諸犯罪人，悉入樹間或坐樹下，或有住立或睡臥寐。熱風四起吹樹動搖，劍葉落墮在其身上，剝皮截肉、破骨至髓、傷脅胸背、截項破頭。於是頌曰：
多所依信害眾生， 墮于地獄謂有活， 熱風四起落鐵葉， 譬入于斗傷如是。
爾時鐵樹間便有自然烏鵲、雕鷲，其口如鐵，以肉血為食，住人頭上，取眼而食，破頭啖腦。於是頌曰：
彼人前世時， 依信而害生， 以鐵落身上， 解解而斷截。 烏雕甚可畏， 四面來擊人， 住頭而脫目，
【現代漢語翻譯】 現代漢語譯本 造作惡業的人，在那時都進入山谷中； 剛一進入山谷，那山就自然合攏， 碾碎罪人的身體時，那聲音非常悲慘痛苦。 殺害牛羊豬鹿飛鳥，既不憐憫又奪取他人性命， 在合會地獄遭受無數痛苦，危害他人性命而獲得這樣的苦惱。
又遙遠地看見火焰燃燒，罪人們說：『這地方平坦寬闊，草木青翠如同琉璃，應當前往那裡，就能安穩。』 隨即走向火焰，坐在樹木之間。四面八方火焰升起包圍他們的身體，焚燒的劇痛讓他們嚎哭悲哀，東西南北奔走想要躲避這火焰，卻總是與火焰相遇無法自救。 於是歌頌道：
『指甲頭髮自然生長，臉色改變被燒烤疼痛， 風吹身體舌頭乾燥，看見獄卒驚恐畏懼。 無數眾多罪人，被火焰所焚燒， 被煙燻火烤，如同飛蛾撲入燈中。』
又遙遠地看見鐵葉叢生的樹木，互相說道：『那些樹木非常好，有青草和流動的泉水，一同前往那裡。』 無數百千的犯罪之人，都進入樹木之間，有的坐在樹下，有的站立，有的睡覺。熱風從四面八方吹起，吹動樹木搖晃，劍一樣的樹葉落下在他們身上，剝掉他們的皮，截斷他們的肉，刺破他們的骨頭直到骨髓，傷害他們的脅部、胸背，截斷他們的脖頸，刺破他們的頭顱。 於是歌頌道：
『多數人依仗信任而傷害眾生，墮入地獄還以為有活路， 熱風從四面八方吹起，落下鐵葉，就像進入戰場一樣受傷。』
這時鐵樹林間便有自然的烏鴉、喜鵲、老鷹、禿鷲，它們的嘴像鐵一樣，以肉和血為食物，停留在人的頭上，取出眼睛吃掉，打破頭顱吞食腦髓。 於是歌頌道：
『那些人在前世的時候，依仗信任而傷害生命， 被鐵葉落在身上，肢解斷截。 烏鴉和老鷹非常可怕，從四面八方來襲擊人， 停留在頭上挖出眼睛，』
【English Translation】 English version At that time, all the sinners entered the valley; As soon as they entered the valley, the mountain naturally closed, When crushing the bodies of the sinners, the sound was very tragic and painful. Killing cattle, sheep, pigs, deer, and birds, without pity and taking lives, Suffering countless pains in the Samghata (Crushing) hell, harming others' lives and receiving such suffering.
Again, seeing the fire burning from afar, the sinners said, 'This place is flat and wide, the grass and trees are green like lapis lazuli, we should go there, and then we will be safe.' Immediately they walked towards the fire and sat among the trees. Flames rose from all sides, surrounding their bodies, and the burning pain made them wail and grieve. They ran east, west, south, and north, trying to escape the fire, but always encountered it and could not save themselves. Then they sang:
'Nails and hair grow naturally, the complexion changes, and they are burned with pain, The wind dries the body and tongue, and they are terrified when they see the prison guards. Countless sinners are burned by the flames, Smoked and burned by the fire, like moths flying into a lamp.'
Again, seeing the iron-leafed trees from afar, they said to each other, 'Those trees are very good, with green grass and flowing springs, let's go there together.' Countless hundreds and thousands of criminals all entered among the trees, some sitting under the trees, some standing, and some sleeping. Hot winds rose from all sides, shaking the trees, and sword-like leaves fell on their bodies, peeling off their skin, cutting off their flesh, breaking their bones to the marrow, injuring their ribs, chest, and back, cutting off their necks, and breaking their heads. Then they sang:
'Many rely on trust and harm sentient beings, falling into hell and thinking there is a way to live, Hot winds rise from all sides, and iron leaves fall, like entering a battlefield and being injured like this.'
At this time, among the iron trees, there were natural crows, magpies, eagles, and vultures, their mouths like iron, feeding on flesh and blood, staying on people's heads, taking out their eyes to eat, and breaking their heads to eat their brains. Then they sang:
'Those people in their previous lives, relied on trust and harmed lives, Iron leaves fall on their bodies, dismembering and cutting them off. The crows and eagles are very terrifying, attacking people from all sides, Staying on their heads and gouging out their eyes,'
發腦而食之。
於是鐵葉大地獄中，便自然生眾狗，正黑或有白者，走來喚吼欲擊罪人。罪人悲哭避之而藏，或有四散或怖不動，狗走及之，便捉罪人，斷頭飲血次啖肉髓。於是頌曰：
張口齒正白， 吼鳴聲可畏， 吐舌而舐唇， 強逼傷害人， 以刀傷其身， 鳥獸所食啖， 苦毒見惱害， 坐依信殺生。
爾時罪人為狗所啖，烏鳥所害，恐怖忙走，更見大道分有八路皆是利刀。意中自謂：「生草青青，有若干樹，當往詣彼。」行利刀上截其足趺，血出流離。於是頌曰：
其人受經律， 破壞於法橋， 見有順戒者， 而強教犯戒。 逐之入長路， 刀刃截其足， 足下皆傷壞， 窮極不自在。
爾時遙見諸刺棘樹，高四十里刺長尺六，其刺比致自然火出。罪人心念：「彼是好樹，種種花實。」皆共往詣到鐵樹間。於是頌曰：
遙見鐵樹葉， 枝柯甚高遠， 利刺生皆鋸， 或上或向下。 其罪人及見， 謂為是果樹， 宿命罪所致， 殃垢之所犯。
爾時有羅剎，顏貌可畏爪發悉長，衣被可惡頭上火出，捉持兵仗來撾罪人，敕使上樹；罪人恐懼，淚出交橫悉皆受教，其刺下向皆貫彼身，傷其軀體血出流離。於是頌曰：
【現代漢語翻譯】 現代漢語譯本：
吃食死者的腦髓。
在鐵葉大地獄中，自然而然地生出許多狗，有的是純黑色，有的則帶有些許白色，它們跑來對著罪人狂吠，想要攻擊他們。罪人悲傷哭泣，躲避並試圖藏匿，有的四處逃散，有的因為恐懼而一動不動。狗跑上前去，抓住罪人，咬斷他們的頭，喝他們的血，然後吃他們的肉和骨髓。於是有頌詞說：
『張開嘴巴牙齒潔白， 吼叫的聲音令人畏懼， 伸出舌頭舔著嘴唇， 強行逼迫傷害他人， 用刀傷害他們的身體， 被鳥獸所吞食啃咬， 遭受痛苦和惱害， 因為依仗信仰而殺生。』
這時，罪人被狗啃食，被烏鴉等鳥類傷害，驚恐地四處逃竄，又看到大路分出八條岔路，每條路上都佈滿了鋒利的刀刃。罪人心裡想：『那裡有青青的草地，還有許多樹木，應該到那裡去。』當他們走在利刃上時，刀刃截斷了他們的腳背，鮮血淋漓。於是有頌詞說：
『這些人學習經律， 卻破壞了通往正法的橋樑， 看到遵守戒律的人， 卻強迫他們違反戒律。 驅趕他們進入漫長的道路， 刀刃截斷了他們的腳， 腳下全都受傷損壞， 窮困潦倒，不得自在。』
這時，遠遠地看見許多帶刺的荊棘樹，高達四十里，刺長一尺六寸，那些密集的刺自然地冒出火焰。罪人心裡想：『那些是好樹，有各種各樣的花和果實。』於是都一起前往那些鐵樹。於是有頌詞說：
『遠遠望見鐵樹的葉子， 樹枝樹幹非常高遠， 鋒利的刺像鋸子一樣生長， 有的向上，有的向下。 那些罪人看見了， 以為那是果樹， 這是宿命的罪業所致， 是罪惡污垢所造成的。』
這時，出現羅剎（Rakshasa，惡鬼），面容可怕，指甲和頭髮都很長，穿著令人厭惡，頭上冒著火，拿著兵器來鞭打罪人，命令他們上樹；罪人恐懼，眼淚縱橫，全都聽從命令，那些向下的刺全都刺穿了他們的身體，傷害了他們的軀體，鮮血淋漓。於是有頌詞說：
【English Translation】 English version:
Eating the brains of the dead.
Then, in the Iron Leaf Great Hell, many dogs naturally appear, some purely black, others with some white. They run up, barking and roaring, wanting to attack the sinners. The sinners weep in sorrow, avoiding and trying to hide; some scatter in all directions, others remain motionless in fear. The dogs run up to them, seize the sinners, sever their heads, drink their blood, and then devour their flesh and marrow. Then there is a verse that says:
'Opening their mouths, teeth pure white, Their roaring voices are fearsome, Sticking out their tongues and licking their lips, Forcibly compelling and harming others, Wounding their bodies with knives, Being devoured and gnawed by birds and beasts, Suffering pain and torment, Killing based on faith.'
At this time, the sinners are eaten by dogs and harmed by crows and other birds, fleeing in terror. They then see a great road dividing into eight paths, each filled with sharp blades. The sinners think to themselves, 'There is green grass there, and many trees; we should go there.' As they walk on the sharp blades, the blades sever their insteps, and blood flows freely. Then there is a verse that says:
'These people study scriptures and precepts, Yet destroy the bridge to the true Dharma, Seeing those who uphold the precepts, They force them to violate them. Driving them onto a long road, The blades sever their feet, Their feet are all wounded and damaged, Impoverished and without freedom.'
At this time, they see from afar many thorny trees, forty li (Chinese mile) high, with thorns one chi (Chinese foot) and six cun (Chinese inch) long. The dense thorns naturally emit flames. The sinners think, 'Those are good trees, with all kinds of flowers and fruits.' So they all go together towards those iron trees. Then there is a verse that says:
'From afar, they see the leaves of the iron trees, The branches and trunks are very tall and distant, Sharp thorns grow like saws, Some pointing upwards, some downwards. The sinners see them, And think they are fruit trees, This is due to the sins of past lives, Caused by evil and defilement.'
At this time, a Rakshasa (惡鬼, demon) appears, with a terrifying face, long nails and hair, wearing repulsive clothing, with fire coming from its head, holding weapons to whip the sinners, ordering them to climb the trees. The sinners are terrified, tears streaming down their faces, and they all obey. The downward-pointing thorns all pierce their bodies, wounding their flesh, and blood flows freely. Then there is a verse that says:
體大色如炭， 粗穬惡目張， 獄王使持杖， 皆撾擊此人。 前世積罪殃， 愚喜犯他妻， 自言我宿過， 血流刺傷身。
爾時罪人為守鬼所射，箭至如雨啼泣悲哀，呼使來下刺便上向，貫軀如炙，復喚使上；罪人叉手皆共求哀，歸命惡鬼愿見原赦。於是頌曰：
從刺樹上來下已， 獄王守鬼逆刺害， 為箭所射而叉手， 求哀可愍欲免罪。
時獄守鬼聞見求哀，益以瞋怒復重撾刺，更遣使上，體悉傷壞啼㘁還上。於是頌曰：
獄王守鬼而撾刺， 求哀欲脫鬼益怒， 時諸刺貫身悉傷， 敕使還上覆如故。
彼鐵樹邊有二大釜猶若大山，守鬼即取犯罪之人，著鐵釜中，湯沸或上或下，譬如人間大釜之中，煮于小豆而沸上下；又于鑊湯若千萬億年，考治毒痛。於是頌曰：
設得為國長， 橫制於萬民， 以至地獄界， 考治百億年。 墮于鑊湯中， 在釜而見煮， 以火燒煮之， 譬若如煮豆。
從鐵釜脫，遙見流河，轉相謂言：「彼河洋洋而有威神，水波興降，眾花順流，兩邊生樹，其葉青青蔭彼河水，底皆流沙其水清涼，往詣飲水洗浴解疲。」兩邊生棘罪人不察，入彼河水悉是沸灰。於是頌曰：
其人前世害水蟲，
【現代漢語翻譯】 現代漢語譯本 身體巨大，顏色像木炭一樣黑，面目粗獷醜陋，眼睛睜得很大。 獄王派獄卒拿著棍棒，全都擊打這個人。 因為前世積累了罪孽，愚昧地喜歡侵犯別人的妻子， （罪人）自稱我過去犯了罪過，血流不止，刺傷身體。
這時，罪人被獄卒用箭射擊，箭像雨點一樣落下，（罪人）啼哭悲哀，呼喊著讓箭從下往上刺，穿透身體像烤肉一樣，又呼喊著讓箭從上往下刺；罪人合掌，一起哀求，皈依惡鬼，希望得到原諒和赦免。於是（經文）頌唱道：
從刺樹上來來回回，獄王和獄卒逆著刺殺傷害， 被箭射中而合掌，哀求可憐，想要免除罪過。
當時，獄卒聽到看到（罪人）哀求，更加憤怒，再次加重擊打和刺殺，又命令（罪人）向上爬，身體全部受傷損壞，啼哭著又向上爬。於是（經文）頌唱道：
獄王和獄卒擊打和刺殺，哀求想要逃脫，獄卒更加憤怒， 當時，各種刺穿透身體，全部受傷，命令（罪人）返回向上爬，又像原來一樣。
在那鐵樹旁邊，有兩個大鍋，像大山一樣，獄卒就把犯罪的人抓來，放在鐵鍋中，湯沸騰，罪人在其中或上或下，就像人間的大鍋中，煮小豆一樣上下翻滾；又在鑊湯中經歷千萬億年，拷打懲治，痛苦不堪。於是（經文）頌唱道：
假設（有人）當了國王，橫行霸道地控制萬民， 以至於死後墮入地獄界，被拷打懲治百億年。 墮入鑊湯之中，在鍋里被煮， 用火燒煮他們，就像煮豆子一樣。
從鐵鍋里脫身，遠遠地看見一條河流，（罪人）互相告訴說：『那條河水浩蕩，具有威嚴和神力，水波興起落下，各種鮮花順著水流，兩邊生長著樹木，樹葉青翠，遮蔽著河水，河底都是流沙，河水清涼，去那裡飲水洗浴，解除疲勞。』兩邊生長著帶刺的植物，罪人沒有察覺，進入河水中，全部都是沸騰的灰燼。於是（經文）頌唱道：
這些人前世傷害水中的蟲子，
【English Translation】 English version The body is huge and the color is like charcoal, with a rough and ugly face and wide-open eyes. The King of Hell orders the prison guards to hold clubs and strike this person. Because of accumulated sins from past lives, foolishly delighting in violating other men's wives, (The sinner) claims, 'I committed transgressions in the past, blood flows incessantly, and my body is pierced.'
At this time, the sinner is shot by the prison guards with arrows, which fall like rain. (The sinner) weeps and wails, crying out for the arrows to pierce from bottom to top, piercing the body like roasting meat, and then crying out for the arrows to pierce from top to bottom; the sinners clasp their hands together, pleading for mercy, taking refuge in the evil ghosts, hoping to be forgiven and pardoned. Thereupon, (the scripture) chants:
Coming up and down from the thorn tree, the King of Hell and the prison guards stab and harm in reverse, Shot by arrows and clasping hands, pleading for mercy, wanting to be freed from sin.
At that time, the prison guards hear and see (the sinner's) pleas, becoming even more enraged, intensifying the beating and stabbing, and ordering (the sinner) to climb up, the body completely injured and damaged, weeping and wailing while climbing up again. Thereupon, (the scripture) chants:
The King of Hell and the prison guards beat and stab, pleading to escape, the ghosts become even more enraged, At that time, various thorns pierce the body, completely injured, ordering (the sinner) to return and climb up, again as before.
Beside that iron tree, there are two large cauldrons, like great mountains. The prison guards seize the criminals and place them in the iron cauldrons, the soup boiling, the sinners rising and falling within, just like in a human cauldron, boiling small beans, rising and falling; and in the cauldron of boiling liquid for trillions of years, tortured and punished, suffering intensely. Thereupon, (the scripture) chants:
Suppose (someone) becomes a king, domineeringly controlling the people, To the point of falling into the realm of hell, being tortured and punished for hundreds of billions of years. Falling into the cauldron of boiling liquid, being boiled in the pot, Burning and boiling them with fire, just like boiling beans.
Escaping from the iron cauldron, seeing a flowing river in the distance, (the sinners) tell each other: 'That river is vast, possessing majesty and divine power, the waves rising and falling, various flowers flowing with the water, trees growing on both sides, the leaves green, shading the river, the bottom all flowing sand, the water cool, let's go there to drink and bathe, relieving fatigue.' Thorny plants grow on both sides, the sinners do not notice, entering the river, all are boiling ashes. Thereupon, (the scripture) chants:
These people harmed water insects in their previous lives,
血肉皆落遺骨腦， 本謂涼水反沸灰， 甚深而熱沸踴躍。
罪人墮在沸灰地獄，發毛、爪齒、骨肉各流異處，骸體筋纏隨流上下；適欲求出，守鬼鉤取臥著熱地，風起吹之體復如故。獄鬼問曰：「卿所從來，欲何所湊？」罪人答曰：「不審去來，計從若干百千億歲饑不獲食。」以飢渴故，守鬼取鉤，鉤開其口，以燒鐵團，又以洋銅注其口中，燒罪人咽，腹內五藏悉爛，腸胃便下過去，毒痛甚不可言。過惡未盡故不死也！
去河不遠有二地獄：一名曰叫喚，二名大叫喚。以鐵為城，樓櫓百尺埤堄嚴牢，悉以鐵網覆蓋其上。罪人相謂：「此城大好，共往觀之。」適入中已，心自念言：「已脫恐難，無復眾惱。」歡喜跳𨄈皆稱萬歲，或面拍地或仰面臥，或睡眠擗破傷面者。四垣從外自然有火，燒諸樓櫓埤堄，眾網及門悉然，城內皆火燒罪人身，展轉相見譬如然炬，猶若掣電亦如散火，焚體毒痛譬如火箭射象，叫喚苦痛叵言；積百年已東門乃開。時無央數百千罪人，悉走趣門，適至便閉，相排墮地如大樹崩，轉相鎮壓若如積薪。過惡未盡故令不死。於是頌曰：
至恐怖懅叫喚獄， 求救護故而到彼， 如大積薪以火燒， 罪人如是相積燒。 若斯燒毒痛， 叫喚走四散， 常畏於獄鬼，
【現代漢語翻譯】 現代漢語譯本： 血肉都已脫落，只留下遺骨和腦漿， 原本以為是涼水，卻反而像沸騰的灰燼一般，極其深邃且熱烈地翻滾涌動。
罪人墮落在沸灰地獄中，頭髮、毛髮、爪子、牙齒、骨頭、肌肉各自流向不同的地方，骸骨和筋絡纏繞在一起，隨著沸騰的灰燼上下漂浮；剛想逃出去，獄卒就用鐵鉤鉤住，讓他們躺在熾熱的地面上，風吹來，身體又恢復原狀。獄卒問道：『你從哪裡來，想要到哪裡去？』罪人回答說：『不知道從哪裡來，也不知道要到哪裡去，算起來已經有若干百千億年沒有吃過東西了，飢餓難耐。』因為飢渴的緣故，獄卒拿起鐵鉤，鉤開罪人的嘴巴，把燒紅的鐵丸和滾燙的銅汁灌進他們的口中，燒灼罪人的咽喉，腹內的五臟六腑全部腐爛，腸胃也隨之流出，痛苦得無法用語言形容。因為罪惡還沒有消盡，所以無法死去！
離河不遠的地方有兩座地獄：一座叫做叫喚地獄（Jiaohuan diyü，Screaming Hell），另一座叫做大叫喚地獄（Dajiaohuan diyü，Great Screaming Hell）。用鐵建造城墻，城樓和箭樓高百尺，矮墻堅固嚴密，全部用鐵網覆蓋在上面。罪人們互相說道：『這座城真好，一起去看看吧。』剛一進入城中，心裡就想：『已經脫身恐怕很難了，免不了又要受苦了。』歡喜地跳躍，都高呼萬歲，有的面朝下拍打地面，有的仰面躺臥，有的睡眠時摔破了臉。四面的墻壁從外面自然燃起火焰，燒燬所有的城樓、箭樓、矮墻、鐵網和城門，城內到處都是火焰，燒灼著罪人的身體，罪人們翻滾著相見，就像燃燒的火炬，又像閃電，也像散落的火花，焚燒身體的劇痛就像火箭射中大象一樣，叫喊的痛苦難以言說；經過一百年，東門才打開。當時有無數百千的罪人，都跑向城門，剛到門口就被關閉，互相推擠著倒在地上，像大樹倒塌一樣，互相壓著，就像堆積的柴火。因為罪惡還沒有消盡，所以讓他們無法死去。於是有人作頌說道：
到達令人恐怖的叫喚地獄， 爲了尋求救護才來到這裡， 就像一大堆柴火被火焰焚燒， 罪人就像這樣堆積在一起被焚燒。 像這樣被焚燒的劇痛， 叫喊著四處逃散， 常常畏懼獄卒。
【English Translation】 English version: Flesh and blood all fall away, leaving only skeletal remains and brains, Originally thought to be cool water, it is instead like boiling ashes, extremely deep and intensely surging.
Sinners fall into the Boiling Ash Hell, their hair, fur, claws, teeth, bones, and flesh each flowing to different places. Skeletons and tendons are intertwined, floating up and down with the boiling ashes. Just as they try to escape, the hell guards hook them and force them to lie on the scorching ground. When the wind blows, their bodies return to their original state. The hell guards ask: 'Where do you come from, and where do you want to go?' The sinners reply: 'We do not know where we come from, nor where we are going. It has been countless hundreds of thousands of millions of years since we last ate, and we are unbearably hungry.' Because of their hunger and thirst, the hell guards take iron hooks, pry open the sinners' mouths, and pour red-hot iron balls and molten copper into their mouths, burning their throats. The internal organs in their bellies all rot, and their intestines flow out. The pain is indescribable. Because their sins have not yet been exhausted, they cannot die!
Not far from the river are two hells: one called Jiaohuan diyü (叫喚地獄, Screaming Hell), and the other called Dajiaohuan diyü (大叫喚地獄, Great Screaming Hell). They are built with iron walls, with towers and ramparts a hundred feet high, fortified and secure, all covered with iron nets. The sinners say to each other: 'This city is very good, let's go and see it together.' As soon as they enter the city, they think to themselves: 'It will be difficult to escape now, and we will inevitably suffer again.' They jump for joy and shout 'Long live!', some slapping the ground with their faces, some lying face up, and some breaking their faces while sleeping. Flames naturally ignite from the outside of the four walls, burning all the towers, ramparts, iron nets, and gates. The city is filled with flames, burning the bodies of the sinners. The sinners roll around and see each other like burning torches, like lightning, and like scattered sparks. The excruciating pain of the burning body is like an arrow hitting an elephant. The pain of screaming is indescribable. After a hundred years, the east gate finally opens. At that time, countless hundreds of thousands of sinners run towards the gate, but as soon as they arrive, it is closed. They push each other and fall to the ground like collapsing trees, crushing each other like stacked firewood. Because their sins have not yet been exhausted, they cannot die. Thereupon, someone composed a verse:
Arriving at the terrifying Screaming Hell, Seeking refuge, they come here, Like a large pile of firewood being burned by flames, Sinners are piled together and burned like this. The excruciating pain of being burned like this, They scream and scatter in all directions, Constantly fearing the hell guards.
恐怖而懷懅。 若受于所寄， 抵突不肯還， 閉在叫喚獄， 惡罪受毒痛。 受無央數之苦酷， 為火所燒甚困厄， 遭無量惱不可言， 罪人叫喚大叫呼。
爾時罪人脫出叫喚獄，次入阿鼻摩訶地獄，守鬼尋即錄諸罪人五毒治之，挓其身體如張牛皮，以大鐵釘釘其手足及釘人心，拔出其舌百釘釘之，又剝其皮從足至頭。於是頌曰：
挓身如牛皮， 鐵釘而釘之， 兩舌之所致， 鐵釘壞其舌； 剝身皮曳地， 若如師子尾， 如是計數之， 受苦不可量。
於是守鬼錄取罪人駕以鐵車，守鬼御車以勒勒口，左手執御右手持杖，撾之令走東西南北；罪人挽車疲極吐舌，被杖傷身破壞軀體，而皆吐血躄地傷胸。於是頌曰：
罪人駕之以鐵車， 獄鬼驅之令奔走， 撾搒其身而吐血， 如馬戰鬥被矛瘡。 若無有信輕善人， 自犯罪惡謂應法， 兇罪引之入阿鼻， 受無央數諸苦毒。
阿鼻地獄自然炭火至罪人膝，其火廣大無有里數。爾時罪人發於邪念，反從曲道謂是好地，即入火中燒其皮肉及筋血脈，適還舉足平復如故。於是頌曰：
時炭火然至於膝， 既自廣長復風吹， 罪人行上然爛皮， 舍正入邪罪如斯。
得
【現代漢語翻譯】 現代漢語譯本 恐怖而懷有恐懼。 如果接受了寄託之物，卻抵賴不肯歸還， 就會被關在叫喚地獄中，因惡罪而遭受劇烈的痛苦。 遭受無數的苦難，被火燒灼，極其困苦， 遭遇無量的煩惱，難以言說，罪人叫喊，大聲呼號。
這時，罪人從叫喚地獄脫出，接著進入阿鼻摩訶地獄（Avici-mahā-naraka，無間大地獄），獄卒立刻抓捕罪人，用五種毒刑來懲治他們，張開他們的身體，像張開牛皮一樣，用大鐵釘釘住他們的手足，以及釘住他們的心臟，拔出他們的舌頭，用百枚釘子釘住，又剝下他們的皮，從腳到頭。於是頌詞說：
張開身體像牛皮一樣，用鐵釘來釘住， 都是兩舌（挑撥離間）所導致的，鐵釘破壞他們的舌頭； 剝下身體的皮拖在地上，像獅子的尾巴一樣， 像這樣計算他們的罪過，所受的痛苦不可衡量。
於是，獄卒抓取罪人，讓他們拉著鐵車，獄卒駕車，用韁繩勒住罪人的嘴，左手拿著韁繩，右手拿著杖，抽打他們，讓他們奔走東西南北；罪人拉車，疲憊至極，吐出舌頭，被杖擊傷身體，破壞軀體，都吐血倒地，傷及胸口。於是頌詞說：
罪人拉著鐵車，獄卒驅趕他們奔走， 抽打他們的身體，以至於吐血，像戰馬戰鬥時被矛刺傷一樣。 如果對善人不信任，輕視他們，自己犯罪作惡，還認為這是應該的， 這樣的兇惡罪行會引導他們進入阿鼻地獄（Avici-naraka，無間地獄），遭受無數的痛苦。
阿鼻地獄（Avici-naraka，無間地獄）里，自然的炭火燒到罪人的膝蓋，那火廣大無邊。這時，罪人產生邪惡的念頭，反而認為彎曲的小路是好地方，就進入火中，燒灼他們的皮肉和筋脈，剛抬起腳，就恢復如初。於是頌詞說：
當時炭火燃燒到膝蓋，既廣大又被風吹動， 罪人在上面行走，燒爛面板，捨棄正道而進入邪道，罪過就是這樣。
【English Translation】 English version Terrifying and filled with dread. If one receives something entrusted to them, but refuses to return it, they will be confined in the Crying Hell (叫喚獄), suffering intensely due to their evil deeds. They endure countless torments, being burned by fire, extremely distressed, encountering immeasurable afflictions, beyond description, the sinners cry out, shouting loudly.
Then, the sinners escape from the Crying Hell (叫喚獄), and next enter the Avici-mahā-naraka (阿鼻摩訶地獄, the Great Hell of Incessant Suffering). The hell-wardens immediately seize the sinners and punish them with five kinds of tortures, stretching their bodies like spreading out oxhide, nailing their hands and feet with large iron nails, and nailing their hearts, pulling out their tongues and nailing them with a hundred nails, and peeling off their skin from foot to head. Thereupon, a verse says:
Stretching the body like oxhide, nailing it with iron nails, all caused by double-tongued speech (兩舌, divisive speech), iron nails destroy their tongues; peeling the skin off the body and dragging it on the ground, like a lion's tail, thus counting their sins, the suffering they endure is immeasurable.
Then, the hell-wardens seize the sinners and make them pull iron carts. The hell-wardens drive the carts, reining in the sinners' mouths, holding the reins in their left hands and a staff in their right hands, striking them to make them run east, west, north, and south. The sinners pull the carts, utterly exhausted, sticking out their tongues, their bodies wounded by the staff, their forms destroyed, all vomiting blood and collapsing to the ground, injuring their chests. Thereupon, a verse says:
Sinners pull iron carts, hell-wardens drive them to run, striking and flogging their bodies until they vomit blood, like warhorses wounded by spears in battle. If one has no faith and belittles virtuous people, committing evil deeds themselves and thinking it is justified, such heinous crimes will lead them into Avici-naraka (阿鼻地獄, the Hell of Incessant Suffering), enduring countless sufferings.
In Avici-naraka (阿鼻地獄, the Hell of Incessant Suffering), natural charcoal fire reaches the sinners' knees, the fire is vast and boundless. At this time, the sinners develop evil thoughts, and instead think that the crooked path is a good place, so they enter the fire, burning their skin, flesh, and tendons, and as soon as they lift their feet, they are restored to their original state. Thereupon, a verse says:
At that time, the charcoal fire burns to the knees, both vast and blown by the wind, sinners walk on it, burning their skin, abandoning the right path and entering the evil path, such is their sin.
離此獄，去之不遠有沸屎獄，廣長無數其底甚深，罪人見之謂是浴池，轉相語言：「彼有浴池，中有青蓮五色之華，當共往洗飲水解渴。」悉皆入中沉沒至底，中有諸蟲，其口如鐵針，以肉為食，鉆罪人身壞破肌膚，從足鉆之乃出頭上，眼、耳、鼻、口皆有蟲出。本罪未竟故令不死。於是頌曰：
罪果所致受毒痛， 爾時罪人阿鼻獄， 苦痛噭喚而懊惱， 挓其身體鐵釘之。 沸屎臭不凈， 廣長無數量， 惡露皆在彼， 其底而甚深。 犯罪無一善， 墮此閻王獄， 斯諸罪人輩， 針嘴蟲啖之。 在炭火獄及阿鼻， 並一切瑕沸屎中， 墮于流河罪所興， 宿殃所致故不死。
於是有二獄名燒炙、烳煮，彼時守鬼取諸罪人段段解之，持著𨫼上以火熬之，反覆鐵鏟以火炙之。於是頌曰：
已到于大苦， 在燒炙烳煮， 罪中殃差者， 則識本行惡。 以刀段段解， 破壞令無數， 用鏟燒炙之， 著𨫼上熬之。 在燒炙烳煮， 可惡為瑕惱， 無數人見酷， 如廚作肉羹。 設害於賢者， 投之大火中， 其犯戒壞法， 洪象見蹈踐； 作人性剛弊， 常喜害眾生， 所食無所擇， 生城守獄鬼。
修行道者心自念言
【現代漢語翻譯】 現代漢語譯本 離開這個地獄不遠的地方，有一個沸屎地獄，它廣闊無邊，底部極深。罪人們看到它，以為是個浴池，互相說道：『那裡有個浴池，裡面有青蓮和五色的蓮花，我們一起去洗澡，喝水解渴吧。』於是都進入其中，沉沒到底部。裡面有各種蟲子，它們的嘴像鐵針一樣，以肉為食，鉆罪人的身體，破壞肌膚，從腳鉆入，從頭上出來，眼睛、耳朵、鼻子、嘴巴都有蟲子鑽出。因為罪業未盡，所以讓他們不死。於是有頌詞說： 罪業的果報導致遭受劇烈的痛苦，那時罪人在阿鼻地獄中，痛苦地嚎叫，懊惱不已，身體被鐵釘釘住。 沸騰的糞便又臭又不乾淨，廣闊無邊，其中的污穢不堪入目，底部極其深邃。 犯罪之人沒有一絲善行，墮入這閻王的監獄，這些罪人們，被針嘴蟲啃食。 在炭火地獄和阿鼻地獄，以及一切充滿瑕疵的沸屎地獄中，墮入流淌的河流，都是罪業所致，因為宿世的罪孽，所以求生不得求死不能。 於是有兩座地獄，名叫燒炙和烳煮。那時獄卒抓住罪人，將他們一段段地肢解，放在鐵鏊子上用火烤，用鐵鏟反覆翻動，用火炙烤。於是有頌詞說： 已經到了極大的痛苦之中，在燒炙和烳煮地獄裡，罪業中有稍微減輕的，就能認識到自己以前所做的惡行。 用刀將他們一段段地肢解，破壞成無數塊，用鏟子燒烤他們，放在鐵鏊子上熬煮他們。 在燒炙和烳煮地獄裡，可憎的罪業令人煩惱，無數人遭受酷刑，就像廚師做肉羹一樣。 如果有人加害於賢者，就被投入大火之中，那些違犯戒律、破壞佛法的人，會被巨大的象踩踏； 做人時性格剛愎邪僻，常常喜歡傷害眾生，吃東西不加選擇，死後就會變成守護城池的獄鬼。 修行道的人心中自己思量著。
【English Translation】 English version Not far from this hell, there is a Boiling Excrement Hell (a hell filled with boiling excrement), which is infinitely vast and extremely deep. The sinners see it and think it is a bathing pond, saying to each other, 'There is a bathing pond with blue lotuses and five-colored flowers. Let's go bathe together, drink water, and quench our thirst.' So they all enter it and sink to the bottom. Inside are various insects with mouths like iron needles, which feed on flesh, drilling into the bodies of the sinners, destroying their skin, drilling in from their feet and coming out of their heads. Insects come out of their eyes, ears, nose, and mouth. Because their sins are not yet exhausted, they are not allowed to die. Therefore, there is a verse that says: The result of sinful deeds leads to suffering intense pain. At that time, the sinners are in Avici Hell (the hell of uninterrupted suffering), crying out in pain and remorse, their bodies nailed with iron nails. The boiling excrement is foul and unclean, infinitely vast, and its filth is unbearable to look at. Its bottom is extremely deep. Those who have committed crimes without a single good deed fall into this Yama's (the lord of death) prison. These sinners are devoured by needle-mouthed insects. In the Charcoal Fire Hell and Avici Hell, and in all the flawed Boiling Excrement Hells, falling into the flowing rivers is all due to sinful deeds. Because of past sins, they cannot live and cannot die. Then there are two hells named Burning and Roasting. At that time, the prison guards seize the sinners, dismembering them piece by piece, placing them on iron griddles and roasting them with fire, turning them over and over with iron shovels, scorching them with fire. Therefore, there is a verse that says: Having arrived at great suffering, in the Burning and Roasting Hells, those whose sins are slightly lessened can recognize the evil deeds they did in the past. They are dismembered piece by piece with knives, destroyed into countless pieces, roasted with shovels, and boiled on iron griddles. In the Burning and Roasting Hells, hateful sins cause annoyance. Countless people suffer torture, like a cook making meat soup. If someone harms the virtuous, they are thrown into a great fire. Those who violate precepts and destroy the Dharma (the teachings of Buddha) are trampled by huge elephants; Those who are stubborn and perverse in their nature, and often like to harm sentient beings, eating without discrimination, will become prison guards protecting the city after death. Those who cultivate the Way contemplate in their hearts.
：「吾身將無以此之比，墮八罪獄及十六部？又吾前世無數生來更斯惡道，假令不能究竟聖道，當復入中。譬如有人犯于逆惡，王敕邊臣明旦早時矛刺百瘡，日中刺百，向冥刺百；彼人一日被三百瘡，其身皆壞無一完處，體痛苦惱甚不可言。雖有此痛，比地獄惱，百千萬億無數之倍不可相喻。地獄之痛甚苦如是也！」於是頌曰：
自犯眾惡牽致斯， 毒痛見考而可憎， 睹此苦惱當諦思， 常勤精進速成道。
其修行者立是學地，當除歡喜堅固其心，若志輕舉當自製止，譬如御者將御馳車。於是頌曰：
喻若燒炭火， 未曾有休息， 常遭此苦痛， 晝夜酷無量； 以利諸矛戟， 見刺百倍痛， 計此眾惱害， 不比獄毛痛。
其修行者心自念言：「吾身今者未脫此患，不當歡欣。」如是自制不復輕戲，若斯立者，則能專行入于善法。行者爾乃戰慄驚恐，夙夜不違其法。於是頌曰：
睹衰耗若斯， 如樹果自傷， 且觀罪塵勞， 積之如太山。 見是穢濁苦， 人犯墮惡道， 專精在修行， 棄歡及調戲。 觀于惡道窈冥苦， 而佛經法照如日， 以厭眾患順講此， 依鈔經卷除輕慢。◎
修行道地經卷第三 大正藏第 15 冊 No
【現代漢語翻譯】 現代漢語譯本： 『我的身體難道不會像這樣，墮入八大地獄和十六小地獄嗎？而且我前世無數次輪迴都經歷過這些惡道，即使不能最終證得聖道，將來還會再次墮入其中。比如有人犯下滔天罪惡，國王命令邊境的官員明天一早就用矛刺他一百個瘡口，中午再刺一百個，傍晚再刺一百個；這個人一天之內被刺三百個瘡口，全身都被破壞沒有一處完好，身體的痛苦難以言說。即使有這樣的痛苦，比起地獄的苦惱，百千萬億倍也無法比擬。地獄的痛苦就是如此劇烈！』於是作頌說： 『自己犯下各種罪惡導致這樣的結果，劇烈的痛苦和拷打令人憎惡，看到這樣的苦惱應當仔細思考，常常勤奮精進迅速證得聖道。』 修行者確立這樣的修學基礎，應當去除歡喜心，堅定自己的心志，如果心志輕浮，應當自我控制，就像駕車者駕馭奔馳的車輛。於是作頌說： 『譬如燃燒的炭火，未曾有過休息，常常遭受這樣的痛苦，日夜不停無休止；用鋒利的矛戟，刺入身體百倍痛苦，計算這些眾多的惱害，比不上地獄一毛之痛。』 修行者心中自念：『我的身體現在還沒有脫離這些苦患，不應當歡欣。』這樣自我約束不再輕浮嬉戲，如果能夠這樣確立，就能專心修行進入善法。修行者因此戰慄驚恐，日夜不違背佛法。於是作頌說： 『看到衰敗耗損如此，如同樹上的果實自我損傷，且看罪惡的塵勞，積累起來像太山一樣。看到這些污穢的痛苦，人們因犯罪而墮入惡道，專心精進地修行，拋棄歡喜和嬉戲。觀察惡道的幽暗痛苦，而佛經的法理照亮如同太陽，因為厭惡各種苦患而順從講解這些，依靠抄寫的經卷去除輕慢之心。』 《修行道地經》卷第三 大正藏第15冊 No.
【English Translation】 English version: 'Will my body not be like this, falling into the eight great hells and the sixteen minor hells? Moreover, I have experienced these evil paths in countless lifetimes, and even if I cannot ultimately attain the holy path, I will fall into them again in the future. For example, if someone commits heinous crimes, the king orders the border officials to pierce him with a hundred wounds with spears early tomorrow morning, another hundred at noon, and another hundred at dusk; this person is pierced with three hundred wounds in one day, his whole body is destroyed with no part intact, and the pain is indescribable. Even with such pain, it cannot be compared to the suffering of hell, not even by a hundred thousand million times. The pain of hell is so intense!' Then he recited a verse: 'One's own commission of various evils leads to this result, the intense pain and torture are detestable, seeing such suffering one should contemplate carefully, and constantly strive diligently to quickly attain the holy path.' The practitioner, having established such a foundation for learning, should remove the joyful mind and strengthen his will. If his will is frivolous, he should restrain himself, just like a charioteer controlling a speeding chariot. Then he recited a verse: 'Like burning charcoal fire, never having rest, constantly suffering such pain, day and night without end; with sharp spears and halberds, piercing the body with a hundred times the pain, calculating these many afflictions, not comparable to a hair's pain in hell.' The practitioner thinks to himself: 'My body has not yet escaped these sufferings, I should not rejoice.' Thus, restraining himself from frivolous play, if one can establish oneself in this way, one can concentrate on practicing and enter the good Dharma. The practitioner therefore trembles in fear, never violating the Dharma day and night. Then he recited a verse: 'Seeing decay and decline like this, like a fruit on a tree injuring itself, and seeing the dust of sins, accumulated like Mount Tai (Mount Tai, a famous mountain in China). Seeing these defiled sufferings, people fall into evil paths because of committing sins, concentrate diligently on practicing, abandoning joy and play. Observing the dark and painful evil paths, while the Dharma of the Buddha's teachings shines like the sun, because of aversion to various sufferings, one follows and explains these, relying on the copied scriptures to remove arrogance.' 《Sutra on the Stages of Practice》Volume 3 Taisho Tripitaka Volume 15 No.
. 0606 修行道地經
修行道地經卷第四
西晉三藏竺法護譯
◎勸悅品第二十
承慧得度眾， 道成清為流， 其智常飲此， 服以法甘露。 厥水而無盡， 猶穿漏不斷， 愿歸智慧種， 道德已具足。 其以羸弱者， 承學意自達， 造度定意使， 立志法禪思。 其佛天中天， 行權善方便， 現無量智慧， 身心歸稽首。
假使修行發羸弱心，心自念言：「我得善利，脫乎八難，得閑居自在。吾已逮遇一切智師而有歸命，其法無慾，眾僧具成；吾已梵行種道，而有成者，或向道者。眾人墮邪我順正道，餘人行反吾從等行；今吾不久為法王子，天上、人間難戒德香，不匿其功德得不惱熱，爾乃安隱服解脫味，日當飽滿獲救濟安，度于惡路無有恐懼，乘于寂觀入八道行，到無恐難趣泥洹城。」以是自勸，遵奉精勤。於是頌曰：
修行設羸弱， 常僥遇法利， 吾得歸世尊， 正法及眾僧。 方便歡喜心， 以勸羸弱意， 常專思遵奉， 是謂為修行。 初學及道成， 人雜如叢樹， 以離於邪徑， 便立在正路。 戒德以為香， 譬如林樹熏， 忽然而解脫， 得道則普現。 而從佛生經法樹，
【現代漢語翻譯】 現代漢語譯本 修行道地經卷第四
西晉三藏竺法護譯
◎勸悅品第二十
承蒙智慧得以度化眾生，佛道修成清凈的法流，他們的智慧常常飲用這法流，以佛法的甘露為食。這法水永無止境，如同穿鑿的泉水不斷涌出，愿歸依智慧的種子，道德已經具足。那些身心羸弱的人，通過學習領悟佛法，達到堅定的意念，立下志向修習佛法禪思。那佛陀是天中之天，運用權巧的善巧方便，展現無量的智慧，身心歸依稽首。
假設修行者生起羸弱之心，心中自念：『我獲得了殊勝的利益，脫離了八難，得到閑暇自在。我已經遇到了一切智的導師而歸依，他的佛法沒有貪慾，僧團具足成就；我已經種下清凈的梵行之道，並且有所成就，或者正在趨向正道。眾人墮入邪道我遵循正道，其他人行於與佛法相悖的道路我行於正道；現在我不久將成為法王子，天上、人間都難以得到的戒德之香，不隱藏自己的功德，不被煩惱所擾，於是安穩地品嚐解脫的滋味，每天都飽滿地獲得救濟安樂，度過險惡的道路沒有恐懼，乘坐寂靜的觀想進入八正道，到達沒有恐懼和災難的涅槃之城。』以此來勸勉自己，遵循奉行精進修行。因此用頌歌說道：
修行者即使身心羸弱，常常僥倖遇到佛法的利益，我得以歸依世尊（Buddha），正法（Dharma）以及僧團（Sangha）。用方便善巧的歡喜心，來勸勉羸弱的心意，常常專心思考遵循奉行，這就是所謂的修行。初學者和已經得道的人，混雜在一起如同叢生的樹木，因為離開了邪路，便能站立在正路上。戒律的德行如同香氣，譬如森林中的樹木散發薰香，忽然之間獲得解脫，得道之後便普遍顯現。從佛陀（Buddha）那裡生出經法之樹，
【English Translation】 English version Sutra on the Stages of Practice, Volume 4
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
◎ Chapter 20: Encouragement and Joy
Receiving wisdom, beings are delivered, the path is accomplished, becoming a pure stream. Their wisdom constantly drinks from this stream, nourished by the nectar of the Dharma. This water is inexhaustible, like a wellspring that never ceases. May we return to the seed of wisdom, with morality and virtue fully attained. Those who are weak in body and mind, through learning, understand the meaning themselves, achieving steadfastness of mind, resolving to practice Dharma meditation. The Buddha (Buddha), the supreme being among gods, skillfully employs expedient means, revealing immeasurable wisdom, body and mind take refuge and bow in reverence.
Suppose a practitioner develops a weak mind, thinking to themselves: 'I have gained a great benefit, escaping the eight difficulties, obtaining leisure and freedom. I have encountered a teacher of all-knowing wisdom and take refuge, his Dharma is without desire, the Sangha (Sangha) is fully accomplished; I have planted the seeds of pure conduct, and there are those who have achieved it, or are on the path. Others fall into evil paths, I follow the right path, others act contrary to the Dharma, I follow the path of equality; now I will soon become a prince of the Dharma, the fragrance of morality and virtue, difficult to obtain in heaven and earth, not concealing its merits, not troubled by afflictions, then peacefully tasting the flavor of liberation, daily filled with salvation and peace, crossing the evil paths without fear, riding the chariot of silent contemplation, entering the Eightfold Path, reaching the city of Nirvana (Nirvana) without fear or calamity.' With this, they encourage themselves, following and practicing diligently. Therefore, a verse is spoken:
Even if a practitioner is weak, they often fortunately encounter the benefits of the Dharma, I am able to take refuge in the World Honored One (Buddha), the True Dharma (Dharma), and the Sangha (Sangha). Use skillful and joyful mind, to encourage the weak mind, constantly focusing on following and practicing, this is what is called practice. Beginners and those who have attained the path, are mixed together like a thicket of trees, because they have left the evil paths, they can stand on the right path. The virtue of precepts is like fragrance, like the incense emanating from the trees in a forest, suddenly attaining liberation, after attaining the path, it is universally revealed. From the Buddha (Buddha) arises the tree of Sutras and Dharma,
因眾要鈔如采華， 正法須臾有懈怠， 欲令自勉故說是。◎
◎修行道地經行空品第二十一
各自名人物， 悉知其本號， 曉眾生微苦， 如蓮花根絲。 以審諦觀故， 無有吾我想， 人上不計身， 愿禮無著尊。 其光照於世， 如炬明冥室， 厥心之所睹， 一切無固要。 我歸命彼覺， 其心行平等， 察諸天及人， 普見如空無。
設修行者有吾我想而不入空，則自克責：「吾衰無利用心掛礙，不順空慧樂吾我想。」憂戚自勉誘心至空，或誡其志誘之向之，因至本無三界皆空，萬物無常。有是計者，諫進其心令不放逸。於是頌曰：
其不解空有我想， 志則動起如樹搖； 勸誘厥心向空無， 不久當獲至本凈。
譬如國王而有俳兒，其俳母終，持服在家，王欲聞說使人召之。王欲相見，俳自念言：「吾有親老適見背棄，今王嚴急，若不往者，當奪我命，或見誅罰；母雖壽終，無他基業，宜當應之，不違尊命。」陽作俳戲得王歡心，強自伏意制於哀慼，不復念母則自莊嚴，和悅被服便往奉現，外陽嘲說令王歡喜，退自思念遭于母喪，心中悲慼如火燒草，嗚呼，痛哉！何忍當笑。適罹重喪竊畏國王，即制哀心如水澆火；遂復俳戲稍
【現代漢語翻譯】 現代漢語譯本 因眾人需要抄錄經文就像採摘鮮花一樣，對於真正的佛法，哪怕是片刻的懈怠也不應該有，爲了讓大家自我勉勵，所以才這樣說。◎ ◎《修行道地經》行空品第二十一 各自知道人與物的名字，完全知曉它們的本來名號，明白眾生細微的痛苦，就像蓮花根莖中的細絲一樣。因為審慎諦觀的緣故，沒有我執和我想。對於人，不計較自身得失，愿禮敬沒有執著的尊者（指佛陀）。他的光芒照耀世間，就像火炬照亮黑暗的房間，他的內心所見，一切都沒有固定的實體。我歸命于那位覺悟者（指佛陀），他的心平等對待一切，觀察諸天和世人，普遍視他們如虛空般空無。 假設修行者有我執和我想而不進入空性，那麼就自我責備：『我衰老了，沒有利用價值，內心還被掛礙所束縛，不順應空性的智慧，還貪戀我執和我想。』憂愁悲慼地自我勉勵，引導內心達到空性，或者告誡自己的意志，引導它趨向空性，因此達到本來的空無，明白三界都是空性的，萬物都是無常的。如果有這樣想法的人，要勸諫他精進，使他的心不放逸。因此用頌文說： 那些不理解空性而有我執和我想的人，他們的意志就會像樹木一樣搖動不定；勸導他們的內心趨向空無，不久就能獲得達到本來清凈的境界。 譬如一個國王有一個弄臣，他的母親去世了，他正在家守喪。國王想聽他表演，就派人去召他。弄臣心想：『我年老的母親剛剛去世，現在國王緊急召見，如果我不去，他會奪走我的性命，或者對我進行懲罰；母親雖然去世了，也沒有留下什麼家業，還是應該去應召，不要違抗國王的命令。』於是他裝作表演戲曲，博得國王的歡心，勉強壓抑自己的悲傷，不再思念母親，而是精心打扮，面帶笑容地穿好衣服去侍奉國王，表面上嬉笑嘲諷，讓國王高興，退下來后自己思念著遭遇的喪母之痛，心中悲傷就像火燒草一樣，嗚呼，太痛苦了！怎麼能忍心歡笑呢？剛剛遭遇重大的喪事，又害怕國王，於是壓制悲傷的心情，就像用水澆滅火焰一樣；於是又開始表演戲曲，稍微...
【English Translation】 English version Because people need to transcribe scriptures like picking flowers, one should not be even slightly negligent towards the true Dharma. It is said this way to encourage self-exertion. ◎ ◎ Chapter Twenty-One on Walking in Emptiness from the Sutra on the Stages of Practice Each knows the names of people and things, fully aware of their original designations, understanding the subtle sufferings of sentient beings, like the fine threads in the roots of lotus flowers. Because of careful and truthful observation, there is no ego or self-conception. Regarding people, one does not consider personal gain or loss, willing to pay homage to the Venerable One (Buddha) who is without attachment. His light illuminates the world, like a torch illuminating a dark room, what his mind perceives is that everything has no fixed entity. I take refuge in that Awakened One (Buddha), whose mind acts with equality, observing the gods and humans, universally seeing them as empty like space. Suppose a practitioner has ego and self-conception without entering emptiness, then they should reproach themselves: 'I am old and useless, my mind is still bound by attachments, not conforming to the wisdom of emptiness, still clinging to ego and self-conception.' With sorrow and grief, they should encourage themselves, guiding their mind to reach emptiness, or admonish their will, guiding it towards emptiness, thus reaching the original non-existence, understanding that the three realms are empty, and all things are impermanent. If there is someone with such thoughts, they should be advised to be diligent, so that their mind is not lax. Therefore, it is said in verse: Those who do not understand emptiness and have ego and self-conception, their will will be as unsteady as a shaking tree; encourage their minds to turn towards emptiness, and soon they will attain the state of original purity. For example, a king has a jester, whose mother has passed away, and he is at home in mourning. The king wants to hear him perform, so he sends someone to summon him. The jester thinks to himself: 'My elderly mother has just passed away, and now the king urgently summons me. If I do not go, he will take my life, or punish me; although my mother has passed away, she has left no inheritance, I should still go and answer the summons, and not disobey the king's order.' So he pretends to perform a play, pleasing the king, forcibly suppressing his sorrow, no longer thinking of his mother, but carefully dressing up, wearing a smile and going to serve the king, outwardly joking and mocking, making the king happy, but after retreating, he thinks of the pain of losing his mother, and his heart is as sad as grass burning in a fire, alas, how painful! How can I bear to laugh? Having just encountered a major bereavement, and also fearing the king, he suppresses his sad feelings, like pouring water on a fire; so he begins to perform the play again, slightly...
忘諸憂，戲笑益盛令王踴躍。其修行者亦當如是，誘進道心，使解空無除吾我想，因是習行遂入真空。於是頌曰：
譬如王有俳， 身遭重憂喪， 陽笑除憂戚， 心遂歡喜悅。 修行亦如是， 稍誘心向空， 照耀近慧明， 志定不動轉。
是故行者當順空教設誡其心，或中亂者起吾我想，則自思惟：「譬如有人合集草木以用作筏，欲渡廣河，其水急暴漂而壞筏。吾誘進心從來積日，勤苦叵言亂志卒起，違其專精有吾我想。」於是頌曰：
譬如合集草木筏， 山川江河漂之壞， 愛慾之河急如是， 意念于寂則向空。
「譬如夏月熱燋草木，得霖雨時，便復茂生五穀豐盛；吾思惟空則無吾我，設不思惟便興身想。」於是頌曰：
譬如於彼霖雨時， 諸枯草木悉茂生， 設使修行思惟空， 則捐吾我無想念。
修行自念：「吾所以坐，欲求滅度，實事叵求，設有我者可方求之，而我本空無有吾我。今欲分別身之本無，我何所是？寧有身乎？」於是頌曰：
其處我想解乃覺， 常諦觀之為本無， 設使隨俗不自了， 若如冥中追於盲。
其修行者退自思惟：「有身成我，衣食供養有餘與他，是為吾我，計本悉空。假使有難，先自將護然後救
【現代漢語翻譯】 現代漢語譯本： 忘卻所有憂愁，嬉戲歡笑更加旺盛，使國王也感到高興振奮。修行的人也應當像這樣，誘導啓發道心，使他們理解空性，去除『我』和『我想』，因此通過習修進入真空的境界。於是用頌偈說：
譬如國王有弄臣，自身遭遇重大憂傷，弄臣用歡笑消除憂愁，使國王內心歡喜愉悅。修行的人也像這樣，逐漸誘導內心趨向空性，照亮接近智慧的光明，使意志堅定不動搖。
因此修行的人應當順應空性的教導，設立戒律來約束自己的心，如果心中產生混亂，生起『我』和『我想』，就應當這樣思維：『譬如有人聚集草木用來製作木筏，想要渡過寬廣的河流，河水湍急迅猛，木筏被沖壞。我誘導啓發道心，從過去到現在積累了很長時間，勤奮刻苦難以言說，如果因為心志混亂突然生起，違背了專精修行的狀態，產生了『我』和『我想』。』於是用頌偈說：
譬如聚集草木做成木筏，在山川江河中漂流會被沖壞，愛慾的河流也像這樣湍急，意念專注于寂靜就能趨向空性。
『譬如夏天炎熱，草木被烤焦，得到雨水滋潤時，便又茂盛生長，五穀豐收；我思惟空性，就沒有『我』和『我所』，如果不思惟空性，就會產生對身體的執著。』於是用頌偈說：
譬如在下雨的時候，各種枯萎的草木都茂盛生長，如果修行的人思惟空性，就能捨棄『我』和『我所』，沒有妄想。
修行的人自己思念：『我之所以坐禪，是爲了求得滅度，但真實的『我』是無法尋求的，如果真有『我』，還可以設法去尋求，而我的本性是空性的，沒有『我』和『我所』。現在想要分辨身體的本性是空無的，我到底是什麼呢？難道真的有身體存在嗎？』於是用頌偈說：
在何處解開『我想』才能覺悟呢？經常仔細觀察，就會發現它的本性是空無的，如果隨著世俗的觀念而不明白這個道理，就像在黑暗中追逐盲人一樣。
修行的人退下來自己思惟：『因為有身體才成就了我，衣食供養有剩餘的就給別人，這就是『我』和『我所』，但從根本上來說，這些都是空性的。』假如有災難，首先自己保護自己，然後才救護他人。
【English Translation】 English version: Forgetting all sorrows, laughter and joy increase, causing the king to rejoice and be uplifted. The practitioner should also be like this, inducing and advancing the mind towards the path, enabling them to understand emptiness, and eliminate 'I' and 'my thought', thereby entering the realm of true emptiness through practice. Thus, it is said in verse:
Like a king with a jester, who suffers great sorrow, the jester uses laughter to dispel the sorrow, causing the king's heart to rejoice. The practitioner is also like this, gradually inducing the mind towards emptiness, illuminating the light of approaching wisdom, making the will firm and unwavering.
Therefore, the practitioner should follow the teachings of emptiness, establishing precepts to restrain their mind. If confusion arises in the mind, giving rise to 'I' and 'my thought', they should contemplate thus: 'For example, someone gathers grass and wood to make a raft, wanting to cross a wide river, but the water is swift and turbulent, and the raft is destroyed. I have been inducing and advancing my mind towards the path, accumulating effort for a long time, with diligence and hardship beyond words. If confusion suddenly arises, violating the state of focused practice, giving rise to 'I' and 'my thought'. Thus, it is said in verse:
Like gathering grass and wood to make a raft, which is destroyed by mountains, rivers, and streams, the river of desire is also so turbulent, focusing the mind on stillness leads to emptiness.
'For example, in the hot summer months, grass and trees are scorched, but when they receive rain, they flourish again, and the five grains are abundant; when I contemplate emptiness, there is no 'I' or 'mine', but if I do not contemplate emptiness, attachment to the body arises.' Thus, it is said in verse:
Like when rain falls, all the withered grass and trees flourish, if the practitioner contemplates emptiness, they can abandon 'I' and 'mine', without delusion.
The practitioner reflects: 'The reason I sit in meditation is to seek liberation, but the true 'I' cannot be sought. If there truly were an 'I', it could be sought, but my nature is emptiness, without 'I' or 'mine'. Now I want to discern that the nature of the body is emptiness, what am I then? Does the body truly exist?' Thus, it is said in verse:
Where can 'my thought' be untied to awaken? Constant and careful observation reveals its nature to be emptiness. If one follows worldly views and does not understand this principle, it is like a blind person chasing another in the dark.
The practitioner retreats and reflects: 'Because there is a body, 'I' is established. If there is surplus food and clothing, it is given to others, this is 'I' and 'mine', but fundamentally, these are all empty.' If there is a disaster, one first protects oneself, and then saves others.
他；若捨身已，復有餘患，則當追護；人一切貪皆由身興，無復他討。是故知之，身為吾我。」於是頌曰：
諸貪財色皆為身， 設有恐難先自護， 永不顧人唯慕己， 是故俗人為吾我。
修行自念：「當觀身本六事合成。何謂為六？一曰地，二曰水，三曰火，四曰風，五曰空，六曰神。」何謂為地？地有二事：內地、外地。於是頌曰：
地水火風空， 魂神合為六， 身六外亦六， 佛以聖智演。
何謂身地？身中堅者，發毛、爪齒、垢濁、骨肉、皮革、筋連、五臟、腸胃、屎穢不凈。諸所堅者是謂身地。於是頌曰：
人身積之若干種， 發毛爪齒骨皮肉， 及余體中諸所堅， 是則謂為內身地。
彼修行者便自念言：「吾觀內地是我身不？神爲著之與內合乎？身合為異吾我別乎？」當觀剃頭下鬚髮時，著于目前一一分發，百反心察何所吾我？設一毛我，安置餘者？若毛悉是，斯亦非應為若干身。又除鬚髮從小至長亦難計量，若持著火燒其發時，身便當亡。發從四生：一曰因緣，二曰塵勞，三曰愛慾，四曰飲食。計是非身則無吾我，鬚髮眾緣合我適有。一發墮地，設投於火，若捐在廁，以足蹈之於身無患，在於頭上亦無所益；以是觀之，在頭在地，等而無異。
【現代漢語翻譯】 現代漢語譯本：如果已經捨棄身體，還有其他憂患，就應當追逐守護；人的一切貪慾都由身體而起，沒有其他的緣由。因此要知道，身體是『我』的。」於是用頌歌說： 各種貪戀錢財美色都是爲了身體，即使有危難恐懼，也先保護自己， 永遠不顧別人，只貪圖自己，所以世俗之人認為身體是『我』的。 修行之人自己思念：『應當觀察身體，原本是由六種要素合成的。』什麼是六種要素？一是地，二是水，三是火，四是風，五是空，六是神。」什麼是地？地有兩種：內地的和外地的。於是用頌歌說： 地、水、火、風、空，魂、神合為六， 身體由六種要素構成，外在世界也是六種要素構成，佛用聖潔的智慧闡述。 什麼是身體的地？身體中堅硬的部分，如頭髮、毛髮、指甲、牙齒、污垢、骨頭、肌肉、皮革、筋脈連線、五臟、腸胃、屎尿等不乾淨的東西。所有堅硬的東西就叫做身體的地。於是用頌歌說： 人的身體積聚了各種各樣的東西，頭髮、毛髮、指甲、牙齒、骨頭、面板、肌肉， 以及身體中所有堅硬的部分，這些就叫做內在的身體的地。 那位修行之人便自己思念：『我觀察內在的地是我的身體嗎？神依附於它並與內在的地結合嗎？身體的結合與『我』是不同的嗎？』當觀察剃頭時，掉落的鬚髮就在眼前，一根根分開，反覆用心觀察哪裡是『我』？假設一根毛髮是『我』，那其餘的毛髮放在哪裡？如果所有的毛髮都是『我』，那也不應該，因為身體不是由一根毛髮構成的。而且除去鬚髮，從小到大，也難以計量。如果拿著火燒那些頭髮時，身體就應該滅亡。頭髮從四個方面產生：一是因緣，二是塵勞，三是愛慾，四是飲食。計算起來，如果頭髮不是身體，那就沒有『我』，鬚髮是眾多因緣聚合而暫時存在的。一根頭髮掉在地上，或者扔進火里，或者丟在廁所里，用腳踩它，對身體都沒有影響，在頭上也沒有什麼益處；用這個來觀察，在頭上和在地上，都是一樣，沒有什麼不同。
【English Translation】 English version: 'If, after abandoning the body, there are still other worries, then one should pursue and protect it; all of a person's greed arises from the body, there is no other cause. Therefore, know that the body is 'I'.' Then he said in verse: All greed for wealth and beauty is for the sake of the body, even if there is danger and fear, one protects oneself first, Never caring for others, only coveting oneself, therefore worldly people consider the body to be 'I'. The practitioner contemplates: 'One should observe the body, which is originally composed of six elements.' What are the six elements? First is earth, second is water, third is fire, fourth is wind, fifth is space, and sixth is spirit.' What is earth? There are two kinds of earth: inner earth and outer earth. Then he said in verse: Earth, water, fire, wind, space, soul, and spirit combine to form six, The body is composed of six elements, and the external world is also composed of six elements, which the Buddha expounds with sacred wisdom. What is the earth of the body? The solid parts of the body, such as hair, nails, teeth, dirt, bones, muscles, skin, tendons, the five internal organs, intestines, stomach, feces, and other impure things. All solid things are called the earth of the body. Then he said in verse: The human body accumulates various things, hair, nails, teeth, bones, skin, muscles, And all the solid parts in the body, these are called the inner earth of the body. That practitioner then contemplates: 'Do I observe the inner earth to be my body? Does the spirit attach to it and combine with the inner earth? Is the combination of the body different from 'I'?' When observing the shaving of the head, the fallen hair is right before the eyes, separated one by one, repeatedly observing with the mind, where is 'I'? Suppose one hair is 'I', then where are the rest of the hairs placed? If all the hairs are 'I', then that should not be, because the body is not composed of one hair. Moreover, removing the hair, from small to large, is also difficult to measure. If holding a fire to burn those hairs, the body should perish. Hair arises from four causes: first, conditions; second, worldly toil; third, desire; and fourth, food. Calculating, if hair is not the body, then there is no 'I', hair is a temporary existence formed by the aggregation of many conditions. A hair falling on the ground, or thrown into the fire, or discarded in the toilet, and stepped on, has no effect on the body, nor is it beneficial on the head; observing this, on the head and on the ground, they are the same, there is no difference.
於是頌曰：
頭上雖多發， 增減亦無異， 設除及與在， 亦不以為憂。 諦觀察是已， 則無有吾我， 是故分別了， 各各無有身。
假使彼發為吾我者，如截蔥蕜后則復生。以是計之，當復有我。所以者何？其蔥蕜者自毀自生，一切皆空非吾無我。假使鬚髮與神合者，如水乳合猶尚可別，設使鬚髮有吾我者，初在胎中受形識時，都無發毛，爾時吾我為在何許？后因緣生，以是知之，發無吾我，發生不生，若除、若在，計無有身。以是觀之，草苗及發一無有異。於是頌曰：
假使鬚髮有吾我， 便當可見如蔥蕜， 身猶芻草剉斬之， 觀體與草等無異。
其修行者思惟如是：「本無有吾，今不見我。」曉了若斯不懷狐疑，如發無我一切亦然。發毛、爪齒、骨肉、面板悉無所屬，諦觀如是，地無吾我，我不在地。於是頌曰：
身發種類無吾我， 分別體內百千段， 于中求之無有身， 譬如入水而求火。
其修行者心自念言：「吾求內地都無吾我，當察外地。儻有吾我，依外地耶？」何謂外地？與身不連，粗強堅固離於人身，謂為土地、山巖、沙石、瓦木之形，銅、鐵、鉛、錫、金、銀、鍮石、珊瑚、虎魄、車磲、馬瑙、琉璃、水精、諸樹、草木、苗
【現代漢語翻譯】 現代漢語譯本 於是以偈頌說： 『頭上縱然有很多頭髮，增多或減少也沒有什麼不同， 無論是剃除還是保留，都不應該為此感到憂慮。 仔細觀察這些頭髮，就會發現其中沒有『我』的存在， 因此明白地分辨，每一根頭髮都沒有『我』的身體。 假使那些頭髮是『我』，就像切斷的蔥蒜一樣還會再生。 如果這樣計算，就應該有多個『我』。為什麼呢？ 因為蔥蒜能夠自己毀壞自己生長，一切都是空無，沒有『我』或『我的』。 假使鬚髮與神識結合，就像水和乳混合一樣，尚且可以分辨， 假設鬚髮有『我』，最初在胎中形成意識的時候，根本沒有頭髮， 那時『我』又在哪裡呢？後來因緣和合而生，因此知道，頭髮沒有『我』， 無論發生或不發生，無論剃除或保留，都計算不出有『我』的身體。 用這個道理來觀察，草苗和頭髮沒有什麼不同。』於是以偈頌說： 『假使鬚髮有『我』，就應當像蔥蒜一樣可以看見， 身體就像可以被剁碎的乾草，觀察身體和草一樣沒有什麼不同。』 修行者這樣思維：『本來就沒有『我』，現在也看不見『我』。』 明白了這個道理，就不會心懷疑惑，就像頭髮沒有『我』一樣，一切事物也是如此。 頭髮、毛髮、指甲、牙齒、骨頭、肌肉、面板，都沒有任何歸屬， 仔細觀察這些，地大中沒有『我』，『我』也不在地大中。於是以偈頌說： 『身體和頭髮的種類都沒有『我』， 如果分別身體內部成百上千的部分， 在其中尋找也找不到『我』的身體， 就像在水中尋找火一樣。』 修行者心中這樣想：『我在身體內部尋找，都找不到『我』， 應當觀察身體外部的地大。或許有『我』，依賴於外部的地大嗎？』 什麼叫做外部的地大呢？與身體不相連，粗糙、強硬、堅固，與人身份離， 被稱為土地、山巖、沙石、瓦片、木頭的形狀，銅（一種金屬）、鐵（一種金屬）、鉛（一種金屬）、錫（一種金屬）、金（一種金屬）、銀（一種金屬）、鍮石（一種寶石）、珊瑚（一種寶石）、虎魄（琥珀，一種寶石）、車磲（一種寶石）、馬瑙（瑪瑙，一種寶石）、琉璃（一種寶石）、水精（水晶，一種寶石）、各種樹木、草木、苗稼。
【English Translation】 English version Then, he spoke in verse: 'Although there is much hair on the head, increasing or decreasing makes no difference, Whether it is removed or remains, one should not worry about it. By carefully observing it, there is no 'I' to be found, Therefore, clearly distinguish that each strand of hair has no 'I' within it.' If that hair were the 'I', like cut onions and garlic, it would grow back. If calculated in this way, there should be multiple 'I's. Why? Because onions and garlic can destroy themselves and grow themselves; everything is empty, without 'I' or 'mine'. If hair and spirit were combined, like water and milk mixed together, they could still be distinguished, If hair had an 'I', when the form and consciousness are first formed in the womb, there is no hair at all, Where would the 'I' be at that time? It arises later due to conditions; therefore, know that hair has no 'I', Whether it arises or does not arise, whether it is removed or remains, it cannot be calculated to have a body with an 'I'. Observing it in this way, grass and hair are no different.' Then, he spoke in verse: 'If hair had an 'I', it should be visible like onions and garlic, The body is like straw that can be chopped and cut; observing the body and grass are no different.' The practitioner thinks like this: 'Originally there was no 'I', and now I cannot see the 'I'.' Understanding this principle, one will not harbor doubts, just as hair has no 'I', so too with all things. Hair, body hair, nails, teeth, bones, flesh, and skin all have no belonging, Carefully observing these, there is no 'I' in the earth element, and the 'I' is not in the earth element. Then, he spoke in verse: 'The types of body and hair have no 'I', If you divide the body into hundreds and thousands of parts, Seeking within them, you will not find a body with an 'I', It is like seeking fire in water.' The practitioner thinks in his heart: 'I seek within the body and find no 'I', I should observe the external earth element. Perhaps there is an 'I', relying on the external earth element?' What is called the external earth element? It is not connected to the body, it is rough, strong, solid, and separate from the human body, It is called the shape of land, mountains, rocks, sand, tiles, wood, copper (a metal), iron (a metal), lead (a metal), tin (a metal), gold (a metal), silver (a metal), t鍮石 (a gem), coral (a gem), amber (a gem), tridacna (a gem), agate (a gem), lapis lazuli (a gem), crystal (a gem), various trees, grasses, and seedlings.
稼、穀物，諸所積聚。於是頌曰：
山巖石瓦地樹木， 及余諸所有形類， 其各離身眾殖生， 是則名曰外地種。
其修行者觀于外地，則知內地無有吾我。所以者何？內地增減則有苦安；尚無有身，何況外地當有體耶？設有破壞斷截燒滅，墾掘剝裂不覺苦痛，寧可謂之有吾我乎？故外內地皆無所屬，等而無異。於是頌曰：
譬如內地無吾我， 何況在外而有者； 以觀無我等無異， 省之同空而不別。
何謂為水？水為在我，我為在水？水有二事：內水、外水。何謂內水？身中諸軟，濕膩、肪膏、血脈、髓腦、涕淚、涎唾、肝膽、小便之屬，身中諸濕是謂內水。於是頌曰：
肝膽諸血脈， 及汗肪之屬， 涕淚諸小便， 身中諸濕者； 散體有柔軟， 與神不相連， 通流遍身中， 是謂為內水。
其修行者，涕唾在前諦觀視之：以木舉之我著此乎？假使依是日日流出，棄捐滅沒將定在外，不計是我，亦不護之。假使木擎有吾我者，盛著器中以何名之？如是觀者諦知無身。所以者何？計于形體無有若干，以此之比水種眾多，水則無我，內外亦爾。於是頌曰：
假使我如水， 水消我則滅； 如身水稍長， 我者亦應爾。 如棄體中水，
【現代漢語翻譯】 現代漢語譯本 稼、穀物，以及各種積聚之物。於是作頌說： 山巖、石瓦、土地、樹木，以及其餘所有有形之物， 它們各自獨立於身體而生長，這些就被稱為外地種（外在的土地元素）。 修行者觀察外在的土地，就能明白內在的身體中沒有『我』。為什麼呢？因為內在身體的增減會帶來痛苦和安樂；尚且沒有身體，更何況外在的土地會有實體呢？即使外在的土地被破壞、斷截、燒燬、墾掘、剝裂，也不會感覺到痛苦，怎麼能說它有『我』呢？所以，無論是外在的土地還是內在的身體，都沒有所屬，平等而沒有差異。於是作頌說： 譬如內在的身體沒有『我』，更何況外在的土地會有『我』呢？ 通過觀察無『我』，內外平等沒有差異，仔細觀察，它們都如同虛空一樣沒有分別。 什麼是水？水是在『我』之中，還是『我』在水之中？水有兩種：內水和外水。什麼是內水？身體中所有柔軟、濕潤、粘膩的物質，如脂肪、膏、血液、脈絡、髓腦、鼻涕、眼淚、口水、唾液、肝膽、小便等等，身體中所有的濕潤之物，這就是內水。於是作頌說： 肝臟、膽囊、各種血液和脈絡，以及汗液、脂肪等等， 鼻涕、眼淚、各種小便，身體中所有濕潤之物； 它們分散在身體中，具有柔軟的特性，與神識並不相連， 它們在身體中流通，遍佈全身，這就是所謂的內水。 修行者，將鼻涕、唾液放在面前仔細觀察：用木棒挑起它們，『我』會執著于這些東西嗎？即使這些東西每天流出，被丟棄、滅沒，註定要被拋棄在外，也不會認為它們是『我』，也不會去保護它們。如果用木棒挑起的這些東西有『我』，那麼把它們盛在器皿中，應該稱它們為什麼呢？像這樣觀察，就能清楚地知道身體中沒有『我』。為什麼呢？因為如果計算形體，就沒有一定的數量，以此相比，水種的數量眾多，水沒有『我』，內在和外在的水都是如此。於是作頌說： 假如『我』如同水一樣，水消失了，『我』也就滅亡了； 如果身體中的水稍微增長，『我』也應該隨之增長。 如果丟棄身體中的水，
【English Translation】 English version Grains, cereals, and all kinds of accumulations. Then a verse was spoken: Mountains, rocks, tiles, earth, trees, and all other tangible forms, Each grows separately from the body; these are called external earth element (external earth element). When a practitioner observes the external earth, they understand that there is no 'self' within the internal body. Why? Because increases and decreases in the internal body bring suffering and pleasure; if there is no body, how can the external earth have substance? Even if the external earth is destroyed, cut off, burned, dug up, or peeled, it does not feel pain; how can it be said to have a 'self'? Therefore, neither the external earth nor the internal body has any belonging; they are equal and without difference. Then a verse was spoken: Just as there is no 'self' in the internal body, how much less can there be in the external earth? By observing the absence of 'self', the internal and external are equal and without difference; upon careful observation, they are like empty space without distinction. What is water? Is water in 'me', or am 'I' in water? There are two kinds of water: internal water and external water. What is internal water? All the soft, moist, and viscous substances in the body, such as fat, grease, blood, vessels, marrow, brain, mucus, tears, saliva, phlegm, liver, gallbladder, urine, and so on; all the moist things in the body, this is called internal water. Then a verse was spoken: Liver, gallbladder, all kinds of blood and vessels, and sweat, fat, and so on, Mucus, tears, all kinds of urine, all the moist things in the body; They are scattered throughout the body, having soft characteristics, and are not connected to consciousness, They flow throughout the body, pervading the whole body; this is called internal water. Practitioners, carefully observe the mucus and saliva in front of them: if they are picked up with a stick, will 'I' be attached to these things? Even if these things flow out every day, are discarded, disappear, and are destined to be thrown away, they will not be considered 'me', nor will they be protected. If these things picked up with a stick have a 'self', then what should they be called when they are placed in a container? Observing in this way, one can clearly know that there is no 'self' in the body. Why? Because if one counts the form, there is no fixed number; compared to this, the number of water elements is numerous; water has no 'self', and both internal and external water are the same. Then a verse was spoken: If 'I' am like water, when the water disappears, 'I' will also perish; If the water in the body slightly increases, 'I' should also increase accordingly. If the water in the body is discarded,
不貪計是身， 諦觀如是者， 則無有吾我。
其修行者復更省察：已見內水無有吾我，當觀外水為有我耶？我依水乎？何謂外水？不在己者，根味、莖味、枝葉花實之味，醍醐、麻油、酒漿、霧露、浴池、井泉、溝渠、澇水、江河、大海、地下諸水，是謂外水。於是頌曰：
地上諸可名水者， 及餘眾藥根莖味， 與身各別不相連， 是則謂之為外水。
其修行者諦觀外水分別如是。而身中水尚無吾我，有所增減令身苦痛，何況外水而有身乎？設有取者於己無損，若有與者于身無益。以是觀之，此內外水等而無異。所以者何？俱無所有。於是頌曰：
身中諸水無吾我， 設有苦樂及增減， 如是外水豈有身， 苦樂增減而無患。
今當觀察諸火種：火有我耶？我著火乎？何謂為火？火有二事：內火、外火。何謂內火、身中溫暖諸熱煩滿，其存命識消飲食者，身中諸溫此為內火。於是頌曰：
身中諸暖消飲食， 溫和存命諸熱者， 是則體分及日光， 斯謂名之為內火。
其修行者當作等觀：身中諸溫或熱著頭，或在手足、脊脅、腹背。如是觀者各各有異，計人身一不應有我，諦視如是則無所屬，是為內火。於是頌曰：
分別計人身， 心察火
【現代漢語翻譯】 現代漢語譯本： 不執著于將身體視為『我』，如果能如實觀察，那麼就不會有『吾』和『我』的執念。
修行者進一步省察：既然已經明白身體內部的水分沒有『吾』和『我』，那麼應當觀察身體外部的水分是否具有『我』呢？或者說，『我』依賴於水分嗎？什麼叫做外部的水分呢？凡是不在自身之內的，例如草木的根、莖、枝葉、花、果實的味道，以及醍醐（最好的牛乳製品）、麻油、酒漿、霧露、浴池、井泉、溝渠、澇水、江河、大海、地下的各種水，這些都叫做外部的水分。因此說偈頌道：
地上所有可以被稱為水的東西，以及各種藥草的根莖的味道，都與身體各自獨立，互不相連，這些就被稱為外部的水分。
修行者如此如實觀察、分別外部的水分。既然身體內部的水分尚且沒有『吾』和『我』，它的增減還會導致身體的苦痛，更何況是外部的水分，又怎麼會有身體呢？即使有人拿走外部的水分，對於自身也沒有損害；如果有人給予外部的水分，對於身體也沒有益處。從這個角度來看，這內外兩種水分是相等而沒有差異的。為什麼這樣說呢？因為它們都無所有。因此說偈頌道：
身體內部的各種水分沒有『吾』和『我』，即使有苦樂感受以及增減變化，也是自然規律。如此看來，外部的水分又怎麼會有身體呢？即使有苦樂感受和增減變化，也不會對我們造成困擾。
現在應當觀察各種火的種類：火有『我』嗎？『我』依附於火嗎？什麼叫做火呢？火有兩種：內部的火和外部的火。什麼叫做內部的火呢？身體內部的溫暖、各種熱量和煩悶，以及維持生命、消化食物的功能，身體內部的這些溫暖就叫做內部的火。因此說偈頌道：
身體內部的各種溫暖，能夠消化食物，溫和地維持生命，各種熱量，以及身體的體溫和陽光，這些都被稱為內部的火。
修行者應當作平等的觀察：身體內部的各種溫暖，有時熱在頭部，有時在手足、脊背、脅腹。這樣觀察，就會發現它們各不相同，如果認為人身是一個整體，就不應該有『我』的存在。如實觀察，就不會有任何執著，這就是內部的火。因此說偈頌道：
如果分別地看待人身，用心觀察火
【English Translation】 English version: Not clinging to the idea that the body is 'I,' if one can observe thus in truth, then there will be no attachment to 'self' and 'mine'.
The practitioner further examines: Having already understood that the water within the body has no 'self' or 'mine,' one should observe whether the water outside the body possesses 'self'? Or rather, does 'I' depend on water? What is called external water? Whatever is not within oneself, such as the taste of roots, stems, branches, leaves, flowers, and fruits of plants, as well as dadhi (best part of milk), sesame oil, alcoholic beverages, mist and dew, bathing ponds, wells and springs, ditches, floods, rivers, the ocean, and underground waters, these are called external water. Therefore, a verse is spoken:
All things on earth that can be called water, and the taste of roots and stems of various medicinal herbs, are separate from the body and not connected. These are called external water.
The practitioner thus observes and distinguishes external water in truth. Since even the water within the body has no 'self' or 'mine,' and its increase or decrease causes suffering to the body, how much more so with external water, how could it have a body? Even if someone takes away external water, there is no harm to oneself; if someone gives external water, there is no benefit to the body. From this perspective, these internal and external waters are equal and without difference. Why is this so? Because they are all without ownership. Therefore, a verse is spoken:
The various waters within the body have no 'self' or 'mine,' even if there are feelings of pleasure and pain, and increases and decreases, it is natural law. Thus, how could external water have a body? Even if there are feelings of pleasure and pain, and increases and decreases, they will not cause us trouble.
Now, one should observe the various kinds of fire: Does fire have 'self'? Does 'I' depend on fire? What is called fire? There are two kinds of fire: internal fire and external fire. What is called internal fire? The warmth within the body, various heat and agitation, and the function of maintaining life and digesting food, these warmth within the body are called internal fire. Therefore, a verse is spoken:
The various warmth within the body, which can digest food, gently maintain life, various heat, as well as the body's temperature and sunlight, these are called internal fire.
The practitioner should make equal observation: The various warmth within the body, sometimes the heat is in the head, sometimes in the hands and feet, back, ribs, and abdomen. Observing in this way, one will find that they are different from each other. If one considers the human body as a whole, there should be no existence of 'self'. Observing in truth, there will be no attachment, this is internal fire. Therefore, a verse is spoken:
If one looks at the human body separately, observe fire with the mind
無我， 所處若干種， 各各不見我。
其修行者便自思惟：「吾求內火則無有身，當觀外火為有我乎？我依火耶？」何謂外火？與身不連，謂火及炎溫熱之屬，日月星宿所出光明，諸天神宮、地岸、山巖、鑿石之火，衣服、珍琦、金銀、銅鐵、珠璣、瓔珞及諸五穀、樹木、藥草、醍醐、麻油、諸所有熱是謂外火。於是頌曰：
日月炎火及星宿， 下地諸石光熱者， 及餘一切諸溫暖， 是則名曰為外火。
其修行者思惟外火所睹如是，則知外火不可稱數。火有二事：有所燒煮、火在草木不焚草木。所處各異，設外火中有吾我者，則不別異。以故知之外火無身，亦不在彼，內火、外火俱而無異。所以者何？等歸於空。於是頌曰：
所以有此火， 唯燒熱炊熟， 山巖諸石子， 所積聚如是。 各各所在異， 熾然不一時， 外火為若斯， 是故知無我。
今當觀察：諸所風氣為有我耶？我在風耶？何謂為風？風有二事：內風、外風。何謂內風？身所受氣上下往來，橫起脅間、脊、背、腰風，通諸百脈骨間之風，掣縮其筋力風；急暴諸風興作動發則斷人命，此謂內風。於是頌曰：
載身諸風猶機關， 其斷人命眾風動， 喘息動搖掣縮體， 是則名曰為
【現代漢語翻譯】 現代漢語譯本 無我， 無論身處哪種狀態，都無法找到『我』。 修行者於是思考：『如果探求內在之火找不到『我』，那麼觀察外在之火能找到『我』嗎？我會依存於火嗎？』什麼是外在之火？與身體不相連的，比如火和火焰的溫暖，日月星辰發出的光芒，諸天神宮、地上的岸邊、山巖、鑿開的石頭所產生的火，衣服、珍寶、金銀、銅鐵、珠璣、瓔珞以及各種五穀、樹木、藥草、醍醐、麻油，所有具有熱量的東西都稱為外在之火。』於是作頌說： 『日月火焰和星辰，地上的石頭所發出的光和熱，以及其他一切溫暖的事物，這些都叫做外在之火。』 修行者如此思索外在之火，便知外在之火不可計數。火有兩種作用：可以燃燒煮熟東西，火在草木中卻不焚燒草木。它們所處的位置各不相同，如果外在之火中有『我』存在，那麼『我』就不會有差別。因此知道外在之火沒有身體，也不在那裡，內在之火和外在之火都沒有區別。為什麼呢？因為最終都歸於空。』於是作頌說： 『之所以有這種火，只是爲了燃燒、加熱、煮熟東西，山巖和石頭，像這樣聚集在一起。它們各自存在於不同的地方，燃燒的時間也不相同，外在之火就是這樣，因此知道沒有『我』。』 現在應當觀察：各種風氣之中有『我』嗎？『我』在風中嗎？什麼是風？風有兩種：內在之風和外在之風。什麼是內在之風？身體所感受到的氣息上下往來，橫向在脅間、脊背、腰部流動的風，貫通全身百脈骨骼之間的風，牽動收縮筋脈力量的風；急速猛烈的各種風發作起來就會斷送人的性命，這叫做內在之風。』於是作頌說： 『承載身體的各種風就像機關一樣，那些斷送人命的眾多風在流動，喘息、動搖、牽動收縮身體，這些都叫做內風。』
【English Translation】 English version No Self, Wherever one is situated, in whatever condition, the 'self' cannot be found. The practitioner then contemplates: 'If seeking inner fire reveals no self, can observing outer fire reveal a self? Do I depend on fire?' What is outer fire? That which is not connected to the body, such as fire and the warmth of flames, the light emitted by the sun, moon, and stars, the fire from the palaces of gods, the earth's shores, mountains, rocks, and quarried stones, clothing, treasures, gold, silver, copper, iron, pearls, necklaces, and various grains, trees, herbs, ghee, sesame oil, all things that possess heat are called outer fire.' Then a verse is spoken: 'The sun, moon, flames, and stars, the light and heat from stones on the earth, and all other warm things, these are called outer fire.' The practitioner contemplates outer fire in this way, and knows that outer fire is countless. Fire has two functions: it can burn and cook things, yet fire in grass and trees does not burn the grass and trees. Their locations are different, and if the 'self' existed in outer fire, then the 'self' would not be distinct. Therefore, it is known that outer fire has no body and is not there, inner fire and outer fire are no different. Why? Because they all return to emptiness.' Then a verse is spoken: 'The reason there is this fire, is only to burn, heat, and cook, mountains and rocks, gathered together like this. They each exist in different places, and burn at different times, outer fire is like this, therefore it is known there is no self.' Now we should observe: Is there a 'self' in the various winds? Is the 'self' in the wind? What is wind? There are two kinds of wind: inner wind and outer wind. What is inner wind? The breath that the body receives, moving up and down, the wind moving horizontally in the ribs, spine, and waist, the wind that passes through the hundreds of vessels and bones, the wind that pulls and contracts the muscles; the rapid and violent winds that arise and cause movement, and take away life, this is called inner wind.' Then a verse is spoken: 'The various winds that carry the body are like mechanisms, the many winds that take away life are moving, breathing, shaking, pulling, and contracting the body, these are called inner wind.'
內風，
其修行者當作是觀：「此內諸風，皆因飲食不時節起及余因緣；風不虛發，風若干種，步步之中各各起滅，于彼求我而不可得。以是言之，求于內風而無吾我。」於是頌曰：
人身動風及住風， 計若干種從緣起， 此各殊異非有我， 是故內風而無身。
其修行者心自念言：「今求內風則無有我，當復察外。」何謂外風？不與身連，東西南北暴急亂風、飄風、冷熱多少微風、興云之風、旋嵐動風、成敗天地及持水風，是謂外風。於是頌曰：
四方諸風及寒熱， 旋嵐之風亦成敗， 持云塵清並飄風， 是則名曰為外風。
其修行者觀風如是，則自念言：「外風不同，或大或小或時中適；或時盛熱持扇自扇，若有塵土而拂拭之；急疾飄風，則逝驚人；旋嵐之風立在虛空，天地壞時拔鬚彌山，兩兩相搏皆令破壞，舉下令上，飄高使墮，相𢴤碎壞皆使如塵。計身有一無有大小，外風既多又復大小，觀內、外風等無差特。所以者何？俱無所屬。」於是頌曰：
若使執扇除汗暑， 人身中風及旋嵐， 虛空眾風亦無我， 是則名曰為外風。
其修行者皆能分別了此四大；雖爾未舍，不解身空所在作為，輒計有身亦言有吾。以觀本無，計內四種及外四種俱等無
【現代漢語翻譯】 現代漢語譯本 內風： 修行者應當這樣觀察：『這身體內部的各種風，都是因為飲食不規律以及其他因緣而產生的；風的產生不是沒有原因的，風有各種各樣的種類，在每一步的運動中各自生起和滅去，在這些風中尋找『我』是找不到的。』因此說，在內風中尋找『我』是找不到的。 因此作偈頌說： 『人身中流動的風和停留的風，計算起來有若干種，都是從因緣而生起， 這些風各自不同，都不是『我』，因此內風中沒有『身』。 修行者心中這樣想：『現在尋找內風找不到『我』，應當再觀察外風。』什麼是外風呢？是不與身體相連的風，如東西南北的狂風、暴風、飄風、冷熱不同程度的微風、興起云的風、旋風、動搖的風、以及能夠造成天地成敗和托持水份的風，這些叫做外風。 因此作偈頌說： 『四方的各種風以及寒冷和炎熱的風，旋風以及造成成敗的風， 托持云、塵土、清氣以及飄風，這些都叫做外風。 修行者這樣觀察風，就自己想：『外風各不相同，有的很大，有的小，有的時候適中；有的時候天氣炎熱，就用扇子扇風，如果有塵土就拂拭掉；急速的飄風，會使人驚慌；旋風立在虛空中，天地壞滅的時候能夠拔起須彌山（Mount Sumeru），兩個旋風互相撞擊都會使之破壞，把下面的東西舉到上面，把高處的東西吹落下來，互相撞擊粉碎，都像塵土一樣。』計算身體有一個還是沒有，外風既多又大，觀察內風和外風，沒有差別。為什麼呢？因為都沒有所屬。 因此作偈頌說： 『如果用扇子除去汗水和暑熱，人身體中的風和旋風， 虛空中的各種風都沒有『我』，這些都叫做外風。 修行者能夠分別瞭解這四大（四大元素）；即使這樣還沒有捨棄（對『我』的執著），不瞭解身體空無的所在和作用，就認為有身體，也認為有『我』。因為觀察到（身體）本來就沒有，認為內在的四種和外在的四種都是一樣的空無。
【English Translation】 English version Internal Wind: The practitioner should contemplate thus: 'These various winds within the body all arise from untimely eating and other causes; the arising of wind is not without reason. Wind has various kinds, each arising and ceasing in every movement. Seeking 'I' within them is unattainable.' Therefore, it is said that seeking 'I' in the internal wind is fruitless. Thus, a verse is spoken: 'The moving wind and the stationary wind in the human body, Calculated to be of several kinds, all arise from conditions. These are each distinct and not 'I'; therefore, there is no 'self' in the internal wind.' The practitioner thinks to himself: 'Now, seeking 'I' in the internal wind is fruitless; I should further observe the external wind.' What is external wind? It is wind not connected to the body, such as violent winds from the east, west, north, and south, gales, breezes of varying degrees of cold and heat, winds that raise clouds, whirlwinds, shaking winds, and winds that cause the formation and destruction of heaven and earth and support water. These are called external winds. Thus, a verse is spoken: 'Winds from the four directions and winds of cold and heat, Whirlwinds and winds that cause formation and destruction, Winds that support clouds, dust, clarity, and gales, These are called external winds.' The practitioner observes the wind in this way and thinks to himself: 'External winds are different, some are large, some are small, and some are moderate; sometimes it is very hot, so one uses a fan to fan oneself, and if there is dust, one wipes it away; rapid gales startle people; whirlwinds stand in the empty sky, and when heaven and earth are destroyed, they can uproot Mount Sumeru (須彌山). Two whirlwinds colliding with each other will cause destruction, lifting things from below to above, blowing things down from high places, colliding and shattering everything into dust.' Consider whether the body is one or not, external winds are numerous and large, observing internal and external winds, there is no difference. Why? Because neither has any belonging. Thus, a verse is spoken: 'If one uses a fan to remove sweat and heat, the wind in the human body and whirlwinds, The various winds in the empty sky have no 'I'; these are called external winds.' The practitioner can distinguish and understand these four great elements (四大元素); even so, he has not relinquished (attachment to 'I'), does not understand the location and function of the emptiness of the body, and immediately thinks there is a body and also thinks there is 'I'. Because he observes that (the body) originally does not exist, he thinks that the inner four and the outer four are equally empty.
異。色、痛、想、行、識則為猗內亦無所猗。所以者何？其心意識而不在內，痛、想、行、識亦不與身四大相連。於是頌曰：
當觀察此四種分， 其無慧者常懷疑， 色痛行識不連內， 安當相著外四種。
其修行者假使狐疑，當觀本原能解其根，則知如審。譬如種樹而生果實，非是本子亦不離本；一切如是，因獲四大，如有五陰，則在胞胎成心精神，形如濁酪則生息肉，稍稍而成小兒之身，從少小身便至中年。是若干種本從胎起，既成就身，非初合身亦不離初，始從胎精稍稍成形，至於中年精神所處，四大種之變漸漸日長；以觀本無則無有我，等無差特四種法爾，精神所處漸漸成軀，其無精神亦轉長大。於是頌曰：
內由心生實， 如樹從子出， 心如樹因果， 外種亦如是。 其身法亦然， 因心念眾想， 厥外種無意， 安能有眾想。
譬如外種或有出金，後有工師或出銅鐵、或出鉛錫、或出銀者，或出鍮石、車磲、馬瑙、琉璃、水精、珊瑚、虎魄、碧英、金剛、金精眾寶，其于外種出如是輩琦瑰珍異。計身內種胎中始生，若二肉摶名為眼相，其目中光有所見者名曰為睛，目中黑瞳因於內睛得見外形，內外相迎然後為識。識何所興？謂痛、想、行；若如從目生痛、
【現代漢語翻譯】 現代漢語譯本：
不同之處在於，色（Rūpa，物質）、痛（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）、識（Vijñāna，意識）這些要素，如果執著于內在，也無所可執著。為什麼呢？因為心和意識不在內在，感受、知覺、意志、意識也不與身體的四大（地、水、火、風）相連。因此有頌說：
應當觀察這四種組成部分， 沒有智慧的人常常懷疑， 色、受、行、識不與內在相連， 又怎能與外在的四大相結合。
修行者即使有疑惑，應當觀察其本源，能夠理解其根本，就能如實知曉。譬如種植樹木而生出果實，果實不是從樹種本身直接產生，但也不離開樹種；一切都是這樣，因為四大而獲得身體，如有五陰（色、受、想、行、識），就在胞胎中形成心和精神，形狀如渾濁的乳酪，然後產生息肉，漸漸形成小兒的身體，從小小的身體便到中年。這是若干種根本從胎中開始，已經成就了身體，不是最初結合的身體，也不離開最初的結合，開始從胎中的精氣漸漸成形，到了中年精神所處的地方，四大種類的變化漸漸增長；以觀察其本無，則沒有我，平等沒有差別，四種法爾如是，精神所處的地方漸漸形成軀體，即使沒有精神，軀體也繼續長大。因此有頌說：
內在由心而生實， 如樹從種子而出， 心如樹的因果， 外在的種子也是如此。
身體的法則也是這樣， 因為心念而產生各種想法， 外在的種子沒有意識， 又怎能有各種想法。
譬如外在的種子，或者產出黃金，後來有工匠或者產出銅鐵、或者產出鉛錫、或者產出銀子，或者產出雜銅、硨磲（一種海貝）、瑪瑙（一種寶石）、琉璃（一種玻璃）、水晶（一種礦物）、珊瑚（一種海洋生物）、琥珀（一種樹脂化石）、碧玉（一種玉石）、金剛（一種寶石）、金精（一種金屬），各種珍寶，外在的種子產出如此奇特的珍異之物。計算身體內在的種子，在胎中開始產生，如果兩塊肉摶在一起，就形成了眼睛的形狀，眼睛中的光能夠看到東西，這叫做眼睛，眼睛中的黑色瞳孔因為內在的眼睛而能夠看到外面的形狀，內外相互迎接，然後產生意識。意識從哪裡產生？就是從感受、知覺、意志產生；如果像從眼睛產生感受、
【English Translation】 English version:
Different are they. Form (Rūpa, matter), sensation (Vedanā, feeling), perception (Saṃjñā, cognition), volition (Saṃskāra, mental formations), and consciousness (Vijñāna, awareness), if one clings to them internally, there is nothing to cling to. Why is that? Because the mind and consciousness are not within, and sensation, perception, volition, and consciousness are not connected to the body's four great elements (earth, water, fire, wind). Therefore, a verse says:
One should observe these four components, Those without wisdom often doubt, Form, sensation, volition, and consciousness are not connected internally, How then can they be attached to the external four elements?
Even if practitioners have doubts, they should observe the origin, be able to understand its root, and then know it as it truly is. For example, planting a tree that produces fruit, the fruit does not come directly from the seed itself, but it is not separate from the seed; everything is like this, obtaining a body because of the four great elements, such as the five aggregates (form, sensation, perception, volition, consciousness), forming the mind and spirit in the womb, its shape like turbid cheese, then producing polyps, gradually forming the body of a child, from a small body to middle age. These are several kinds of roots starting from the womb, having already accomplished the body, not the body that was initially combined, nor separate from the initial combination, starting from the essence in the womb gradually taking shape, until middle age where the spirit resides, the changes of the four great elements gradually grow; observing its original non-existence, then there is no self, equally without difference, the four elements are naturally so, the place where the spirit resides gradually forms a body, even without the spirit, the body continues to grow. Therefore, a verse says:
Internally, reality is born from the mind, Like a tree emerging from a seed, The mind is like the cause and effect of a tree, External seeds are also like this.
The law of the body is also like this, Because of mental thoughts, various ideas arise, External seeds have no intention, How can they have various ideas?
For example, external seeds may produce gold, later there are artisans who produce copper and iron, or produce lead and tin, or produce silver, or produce brass, tridacna (a kind of sea shell), agate (a kind of gem), glass (a kind of glass), crystal (a kind of mineral), coral (a kind of marine life), amber (a kind of resin fossil), jasper (a kind of jade), diamond (a kind of gem), gold essence (a kind of metal), various treasures, external seeds produce such unique and precious things. Calculating the internal seeds of the body, starting to be produced in the womb, if two pieces of flesh are joined together, they form the shape of the eyes, the light in the eyes can see things, this is called the eye, the black pupil in the eyes can see external shapes because of the internal eye, internal and external meet each other, and then consciousness arises. Where does consciousness arise from? It arises from sensation, perception, and volition; if like sensation arising from the eyes,
想、行，耳、鼻、口、意亦復如是。內外諸種等亦無異，從內諸種心痛、想、行，本從內起不由於外。於是頌曰：
有護于外種， 用出金銀故， 內種亦如是。 二肉摶成眼， 從眼根睹色， 因色而成識， 由心起眾想， 內自在號識。
其修行者儻有是疑：所謂內種頗有逾者，所謂內中之內。或自覺言：「朦瞑之人不聞不了，其心反耶入于貢高，所見身者則是吾所，我為有體我或在內，觀他人身亦如是也！所睹如斯不能起逾。佛解人身四大，五陰及諸衰入，因號之身。我所、他人，計此內外凡俗言耳！如俗所言吾欲從之，設不從者儻有諍訟，學道之人未曾計形。」於是頌曰：
我寧有勝乎， 能超內我耶？ 愚騃亦如是， 無慧隨邪見。 言語有增減， 凡俗所說耳， 智慧除如是， 分別無特異。
其修行者見知了了成清凈慧，設使內種是我所者，常得自在當制訶之，進退由人所以知之。無我者何不得自在？戚于衰老鬚髮自白，爪長、齒落、面皺、皮緩，顏色丑變、筋脈為緩，肉損、傷骨、風寒熱至，相錯不和膿血濁亂，計外四大亦復如是。或有掘地山崩谷壞，地、水、火、風或增或損。用不自在是故無身，由此知之，內外諸種無吾非我。於是頌曰：
【現代漢語翻譯】 現代漢語譯本 想（Saṃjñā，認知），行（Saṃskāra，意志），耳、鼻、口、意也是如此。內外各種種子等也沒有不同，從內在各種種子生起的心痛、想、行，本來是從內在生起而不是由於外在。於是頌說：
有人守護外在的種子，爲了產出金銀等物，內在的種子也是如此。兩塊肉摶聚成眼睛，從眼根看到顏色，因為顏色而形成識（Vijñāna，意識），由心生起各種想法，內在自在的被稱為識。
那些修行的人或許會有這樣的疑問：所謂的內種是否會有超出之處，所謂的內中之內。或者自覺地說：『朦朧不明的人聽不見也理解不了，他的心反而會陷入貢高我慢，所見到的身體就是我的所有，我是一個有實體的人，我或許就在身體之內，觀察他人身體也是如此！』所見到的就像這樣不能超出。佛陀解釋人身由四大（地、水、火、風），五陰（色、受、想、行、識）以及各種衰敗的現象組成，因此稱之為人身。『我所』、『他人』，這些內外之分都是凡夫俗子的說法！如果按照世俗的說法，我就順從它，如果不順從，或許會有爭論，修道的人不應該執著于形體。於是頌說：
我難道有什麼勝過之處嗎，能夠超越內在的我嗎？愚蠢的人也是這樣，沒有智慧而追隨邪見。言語會有增加或減少，這都是凡夫俗子所說的，智慧會去除這些，（內在和外在的）分別並沒有什麼特別的。
那些修行的人，見知明瞭而成就清凈的智慧，假設內在的種子是『我所』，應該常常能夠自在地控制它，讓它前進或後退都由自己決定，這樣才能知道它。如果沒有『我』，為什麼不能自在呢？憂慮衰老，鬚髮自然變白，指甲變長、牙齒脫落、面容皺紋、面板鬆弛，顏色醜陋改變、筋脈鬆緩，肌肉損傷、傷及骨頭、風寒暑熱侵襲，各種現象交錯不協調，膿血污濁混亂，推究外在的四大也是如此。或者有挖掘土地導致山崩谷壞，地、水、火、風或者增加或者減少。因為不自在，所以沒有身體，由此可知，內外各種種子都不是『我的』，也不是『我』。於是頌說：
【English Translation】 English version Saṃjñā (perception), Saṃskāra (volition), and so are the ear, nose, mouth, and mind. There is no difference between the various internal and external seeds. The heartache, Saṃjñā (perception), and Saṃskāra (volition) that arise from the various internal seeds originate internally and not externally. Therefore, the verse says:
Some protect external seeds in order to produce gold, silver, and other things; the internal seeds are also like this. Two pieces of flesh are kneaded together to form the eyes. From the eye-faculty, one sees colors, and because of colors, Vijñāna (consciousness) is formed. From the mind, various thoughts arise; the one who is internally free is called Vijñāna (consciousness).
Those who practice may have such doubts: whether the so-called internal seeds have anything that exceeds, the so-called inner within the inner. Or they may consciously say: 'A dim-witted person cannot hear or understand, and his mind will instead fall into arrogance. The body that is seen is my possession. I am a person with substance, and I may be within the body. Observing the bodies of others is also like this!' What is seen is like this and cannot exceed. The Buddha explains that the human body is composed of the four great elements (earth, water, fire, and wind), the five skandhas (form, feeling, perception, volition, and consciousness), and various decaying phenomena, hence it is called the human body. 'Mine' and 'others,' these internal and external distinctions are all the sayings of ordinary people! If I follow the worldly sayings, I will comply with them; if I do not comply, there may be disputes. Those who study the Way should not be attached to form.' Therefore, the verse says:
Do I have anything that surpasses, that can transcend the inner self? Foolish people are also like this, without wisdom and following wrong views. Words may increase or decrease; these are all what ordinary people say. Wisdom will remove these; there is no special difference in (internal and external) distinctions.
Those who practice, seeing and knowing clearly, achieve pure wisdom. Suppose the internal seeds are 'mine,' one should always be able to freely control them, allowing them to advance or retreat as one decides, so that one can know it. If there is no 'self,' why can't one be free? Worrying about aging, the hair naturally turns white, nails grow long, teeth fall out, the face wrinkles, the skin loosens, the color changes ugly, the muscles loosen, the muscles are damaged, the bones are injured, wind, cold, and heat invade, various phenomena are mixed and uncoordinated, pus and blood are turbid and chaotic. Investigating the external four great elements is also like this. Or there is digging of the earth that leads to mountain collapses and valley destruction, earth, water, fire, and wind either increase or decrease. Because of not being free, there is no body. From this, it can be known that the various internal and external seeds are not 'mine' and are not 'self.' Therefore, the verse says:
生老病死至， 猶尚不自在， 外地亦如此， 崩掘常增減。 內眾事成身， 外種亦若干， 如實正諦觀， 則知無吾我。
修行自念：「我心云何？」從久遠來，四大悉空反謂我所。譬如夏熱清凈無雲，游于曠澤遙見野馬，當時地熱如散炭火，既無有水，草木皆枯，及若沙地日中炎盛。或有賈客失眾伴輩，獨在後行上無傘蓋，足下無履體面汗出，唇口燋乾熱炙身體，張口吐舌劣極甚渴，四顧望視其心迷惑，遙見野馬意為是水，謂為不遠似如水波，其邊生樹若干種類，鳧、雁、鴛鴦皆游其中。「我當至彼自投坑底，復出除身垢熱及諸劇渴、疲極得解。」爾時彼人念是已后，盡力馳走趣於野馬，身劣益渴遂更困頓，氣乏心亂即復思惟：「我謂水近，走行有里，永不知至，此為云何？本之所見實是何水？吾自惑乎？」遂復進前，日轉晚暮，時向欲涼不見野馬，無有此水，心即覺之：「是熱盛炎之所作耳！吾用渴極，遙見野馬，反謂是水。」於是頌曰：
遙見日盛炎， 謂是流水波， 以渴困極故， 意想呼是河。 時暮遂向涼， 更諦察視之， 乃知是野馬， 吾惑謂為水。
修行自念：「吾本亦然，渴于情慾追之不息，著終始愛還自燋然，迷守疑想、癡網所蓋，野馬
【現代漢語翻譯】 現代漢語譯本 生老病死降臨，人仍然無法自主， 其他地方也是如此，衰敗和增長不斷發生。 內在的各種因素構成身體，外在的種子也有很多， 如實地以正見觀察，就能明白沒有『我』和『我的』。
修行者自我反省：『我的心是怎麼回事？』長久以來，將四大皆空的身體反而認為是『我』的。譬如夏天炎熱，天空清凈無雲，在廣闊的沼澤地帶遠遠地看見野馬（海市蜃樓），當時地面的熱氣就像散開的炭火，既沒有水，草木都枯萎了，就像沙地在太陽下熱氣升騰。或許有個商人失去了同伴，獨自在後面行走，頭上沒有傘蓋，腳下沒有鞋子，身體和臉上都流著汗，嘴唇乾裂，熱氣炙烤著身體，張口伸舌，非常口渴，四處張望，內心迷惑，遠遠地看見野馬，以為是水，認為離得不遠，好像水波一樣，水邊生長著各種樹木，野鴨、大雁、鴛鴦都在其中游動。『我應當到那裡去，自己跳進坑底，再出來洗去身上的污垢和熱氣，解除各種劇烈的口渴和疲憊。』當時這個人這樣想了之後，盡力奔跑，去追逐野馬，身體更加虛弱，更加口渴，於是更加困頓，氣力耗盡，內心煩亂，就又思考：『我以為水很近，跑了這麼遠，永遠也到不了，這是怎麼回事？我最初看見的到底是什麼水？難道是我自己迷惑了嗎？』於是又繼續向前走，太陽漸漸西沉，天色將晚，不再看見野馬，也沒有水，內心就明白了：『這是熱氣升騰造成的景象啊！我因為極度口渴，遠遠地看見野馬，反而認為是水。』於是作頌說：
遠遠地看見太陽下的熱氣，以為是流動的波浪， 因為口渴困頓到了極點，心裡想著那是河流。 太陽西沉，天色漸涼，再仔細觀察， 才知道那是野馬（海市蜃樓），我被迷惑了，以為是水。
修行者自我反省：『我原本也是這樣，渴求情慾，追逐不休，執著於終始的愛，反而讓自己被燒灼，被迷惑，守護著虛假的念想，被愚癡的羅網所覆蓋，就像野馬（海市蜃樓）一樣。
【English Translation】 English version When birth, aging, sickness, and death arrive, one is still not free. Other places are also like this, decay and growth constantly occur. Internal factors form the body, and there are also many external seeds. Observing truthfully with right view, one will understand there is no 'I' or 'mine'.
The practitioner reflects: 'What is my mind like?' For a long time, one has mistakenly considered the body, which is empty of the four elements, as 'mine'. For example, in the heat of summer, with a clear, cloudless sky, one sees a mirage in the vast swamp. At that time, the heat of the ground is like scattered burning coals. There is no water, and the grass and trees are withered, like the heat rising from the sandy ground in the midday sun. Perhaps a merchant has lost his companions and is walking alone behind, without an umbrella above his head or shoes on his feet. Sweat pours from his body and face, his lips are parched, and the heat scorches his body. He opens his mouth, sticks out his tongue, and is extremely thirsty. He looks around, his mind confused, and sees a mirage in the distance, thinking it is water. He believes it is not far away, like ripples on the water, with various kinds of trees growing on the shore, and ducks, geese, and mandarin ducks swimming in it. 'I should go there, jump into the pit, and then come out to wash away the dirt and heat from my body, and relieve my severe thirst and exhaustion.' After thinking this, the person runs with all his might towards the mirage, but his body becomes weaker and more thirsty, and he becomes even more exhausted. His strength is depleted, and his mind is disturbed, so he thinks again: 'I thought the water was near, but I have run so far and will never reach it. What is happening? What water did I see in the beginning? Am I deceiving myself?' So he continues forward, the sun gradually sets, and the sky turns dark. He no longer sees the mirage, and there is no water. His mind then understands: 'This is a phenomenon caused by the rising heat! Because I was extremely thirsty, I saw a mirage in the distance and mistakenly thought it was water.' Therefore, he speaks in verse:
From afar, one sees the heat of the sun, thinking it is flowing waves, Because one is extremely thirsty and exhausted, one imagines it is a river. As the sun sets and the sky cools, one observes more carefully, And then knows it is a mirage, I was deceived, thinking it was water.
The practitioner reflects: 'I was originally like this, craving sensual desires, pursuing them without ceasing, clinging to the love of beginning and end, and burning myself. I am deluded, guarding false thoughts, and covered by the net of ignorance, just like a mirage.'
見惑；吾從久遠唐有是心，貪著於我謂是吾所。今已覺了所睹審諦，身所想見斯已除矣！」今睹六分無有吾我，觀一毛髮永不見有，況于體中毛孔諸物；解身一毛有若干說，況當講論一切地乎！於是頌曰：
自觀其身謂有我， 愚渴見炎亦如是， 知此六分非我所， 有是心者諸合德。
其修行者當復思惟：「愚者不明，發心生想是吾斯我。」彼意所念，眾想邪行；初起謂念，後起謂行；思是然後，心中風動令口發言，倚四大身計吾有我。是事皆空無吾、無我，唯是陰種諸入之根，是故有身因號名人。男子、丈夫、萌類、視息，載齒之種志從內動，因風有聲令舌而言。譬如大水高山流下，其震動暢逸行者聞之；亦如深山之向，呼者即應；人舌有言本從心起，亦猶如是。於是頌曰：
依倚諸種想眾法， 本從邪思起意念， 因長成身有言說， 出若干義如山川。
其修行者當復自念：「是四種身無吾、無我，轉相增害。」譬如有人財富無數而有四怨，四怨念言：「此人大富財寶不呰，田地舍宅器物無量，奴婢僕使無所乏少，宗室親友皆亦熾盛。吾等既貧復無力勢，我輩不能得報此怨，當以方便屈危斯人，當以何因成其方計？常親近之乃可報怨。」爾時四怨詐往歸命，各自說言：「我等
【現代漢語翻譯】 現代漢語譯本： 見惑：『我長久以來一直有這樣的想法，貪戀執著于『我』，認為這是屬於我的。現在我已經覺悟，所見所聞都是真實的，身體所想所見都已經消除了！』現在觀察身體的六個組成部分（六分）中沒有『我』，觀察一根毛髮也永遠看不到『我』的存在，更何況是身體中的毛孔等其他事物；分析身體的一根毛髮都有很多種說法，更何況是講論整個大地呢！』於是作偈頌說： 『自己觀察自己的身體，認為有『我』的存在，愚昧的乾渴之人看到火焰也是這樣。知道這六個組成部分不是『我』所有的，有這種想法的人是具有各種功德的。』 修行者應當進一步思維：『愚昧的人不明白，發心生起想法，認為『是吾斯我』。他們的意念所想，都是各種邪念邪行；最初生起的是念頭，之後產生的是行為；思考之後，心中氣流涌動，使口中發出言語，依靠四大假合之身，計較『吾』和『我』。』這些事情都是空虛的，沒有『吾』，沒有『我』，只有陰（蘊）、種（界）、諸入（處）的根源，因此有了身體，才有了名稱。男子、丈夫、萌類、視息（呼吸），載齒（年齡）的增長，意志從內心發動，因為風的作用而發出聲音，使舌頭說話。譬如大水從高山流下，其震動暢快，行人都聽得到；又像深山中的山谷，呼喊的人立刻得到迴應；人的舌頭說話，根本是從內心生起，也就像這樣。於是作偈頌說： 『依靠各種因緣和想法，各種法，根本是從邪思生起意念，因為生長成為身體，才有了言語，說出各種各樣的意義，就像山川一樣。』 修行者應當進一步自己思考：『這由四大組成的身體，沒有『吾』，沒有『我』，只是互相轉化增減損害。』譬如有人擁有無數財富，卻有四個怨家，這四個怨家想：『這個人非常富有，財寶數不清，田地房屋器物無數，奴婢僕人什麼都不缺，宗族親友也都非常興旺。我們既貧窮又沒有勢力，我們不能報復這個仇恨，應當用方便之法來威脅這個人，應當用什麼方法才能成功呢？經常親近他，才可以報仇。』這時，四個怨家假裝歸順，各自說：
【English Translation】 English version: Delusion of Views: 'For a long time, I have had this thought, clinging to the 'self' and considering it as my own. Now I am awakened, and what I see and hear are true; the thoughts and perceptions of the body have been eliminated!' Now, observing the six components (six elements) of the body, there is no 'self'; observing a single hair, one can never see the existence of a 'self', let alone the pores and other things in the body; analyzing a single hair of the body has many explanations, let alone discussing the entire earth!' Then, he recited a verse: 'Observing one's own body, thinking there is a 'self', the foolish and thirsty see flames in the same way. Knowing that these six components are not 'mine', those who have this thought possess various merits.' The practitioner should further contemplate: 'The foolish do not understand, initiating thoughts and considering 'is me, is mine'. What their minds think are various evil thoughts and evil deeds; what arises first is a thought, and what arises later is an action; after thinking, the air in the heart surges, causing words to come out of the mouth, relying on the false combination of the four great elements, calculating 'I' and 'self'.' These things are all empty, without 'I', without 'self', only the roots of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), therefore there is a body, and then there is a name. Men, husbands, sprouts, breathing, the increase of age, the will is initiated from the heart, and because of the action of the wind, there is sound, causing the tongue to speak. For example, when great water flows down from a high mountain, its vibration is smooth, and travelers can hear it; it is also like a valley in a deep mountain, where the caller immediately receives a response; the tongue of a person speaks, fundamentally arising from the heart, just like this. Then, he recited a verse: 'Relying on various conditions and thoughts, various dharmas, fundamentally arising from evil thoughts and intentions, because of growing into a body, there is speech, speaking out various meanings, just like mountains and rivers.' The practitioner should further contemplate: 'This body composed of the four great elements has no 'I', no 'self', but only transforms, increases, decreases, and harms each other.' For example, someone has countless wealth but has four enemies, and these four enemies think: 'This person is very rich, with countless treasures, countless fields, houses, and utensils, lacking nothing in slaves and servants, and his clan and friends are also very prosperous. We are both poor and powerless, and we cannot avenge this hatred. We should use expedient means to threaten this person. What method should we use to succeed? Approaching him often is the only way to avenge ourselves.' At this time, the four enemies pretended to submit, each saying:
為君趨走給使以當奴客，所欲作為愿見告敕。」其人即受，悉親信之令在左右。四怨恭肅晚臥早起，悚慄叉手諸可重作皆先為之，不避劇難。爾時富者見彼四怨恭敬順從，清凈言和卑下其心，意甚愛之，謂此四人：「是吾親親，莫逾卿者。」所在坐席輒嘆說之：「是吾親友，亦如兄弟子孫，無異是輩所興，有可作為，吾終不違。」有是教已，食飲同器出入參乘。於是頌曰：
親近無數便， 除慢不逆命， 卑下如家客， 順意令歡喜。 怨安能行此， 是等為本仇， 在世有嫌結， 依之如親友。
爾時富者親是四怨心未曾疏，然後有緣與斯四人，從其本城欲到異縣。自共竊議：「此人長夜是我重仇，今者在此墮吾手中，既在曠野無有人民，此間前後所傷非一也！今斯道路離城玄隔去縣亦遠，前後無人邊無候望，亦無放牧、取薪草人、射獵之者也！今正日中，猛獸尚息，況人當行！今垂可危。」於時四怨捉富者發，抴之著地，騎其胸上，各陳本罪。一怨言曰：「某時殺我父。」第二人言：「卿殺我兄。」第三人言：「汝殺我子。」第四人言：「汝殺我孫。今得卿便段段相解，當截其頭解解斬之，自省本心曾所作不？皆思惟之。今汝亡命至閻羅獄。」爾時富者爾乃覺耳：「是我怨家反謂親親，
【現代漢語翻譯】 現代漢語譯本： 『我願意像奴僕一樣為您奔走效勞，您想做什麼，希望告訴我。』那個人立刻接受了，完全信任他們，讓他們在左右侍奉。這四個怨家恭敬順從，晚睡早起，小心謹慎，雙手合十，所有繁重的事情都搶先去做，不躲避艱難。當時，富人看到這四個怨家如此恭敬順從，言語清凈和順，態度謙卑，心裡非常喜歡他們，認為這四個人：『是我的親人，沒有人比得上你們。』無論在什麼場合，總是讚歎他們：『他們是我的親友，就像兄弟子孫一樣，沒有什麼不同。他們所做的事情，只要是能做的，我絕不反對。』有了這樣的信任，富人和他們同吃同喝，一同出入，同乘一車。於是有人作頌說： 『親近無數好處，消除傲慢不違背命令，謙卑得像家裡的僕人，順從心意讓人歡喜。怨家怎麼會這樣做呢？這些人原本是仇人，在世上有嫌隙，卻像親友一樣依靠他們。』 當時，富人親近這四個怨家，心裡從未疏遠。後來，有機會和這四個人一起，從他所在的城池前往別的縣。這四個人私下商議：『這個人長久以來是我的大仇人，現在落到我們手中。這裡是曠野，沒有人煙，以前在這裡被他傷害的人可不止一個！現在這條路遠離城池，離縣也很遠，前後無人，四周也沒有人放牧、砍柴或打獵！現在正是中午，猛獸都在休息，更何況是人！現在正是下手的好機會。』當時，這四個怨家抓住富人的頭髮，把他拖到地上，騎在他的胸上，各自陳述他所犯的罪行。一個怨家說：『某時你殺了我父親。』第二個人說：『你殺了我哥哥。』第三個人說：『你殺了我兒子。』第四個人說：『你殺了我孫子。現在我們抓到你了，要把你一塊塊地分解，要砍掉你的頭，把你一塊塊地斬斷，讓你反省自己曾經做過的事情，好好想想。現在你就要亡命，去閻羅地獄吧！』這時，富人才醒悟過來：『原來是我的怨家，我卻把他們當成親人，'
【English Translation】 English version: 'I am willing to run errands for you as a servant, and I wish you would tell me what you want to do.' That person immediately accepted and trusted them completely, ordering them to serve on his left and right. The four enemies were respectful and obedient, sleeping late and rising early, cautious and reverent, with their palms together. They would take the initiative to do all the difficult tasks, not avoiding hardship. At that time, the rich man saw these four enemies being so respectful and obedient, their words pure and harmonious, and their attitude humble. He liked them very much in his heart, thinking that these four people: 'are my relatives, and no one can compare to you.' No matter where he was, he would always praise them: 'They are my relatives and friends, just like my brothers, sons, and grandsons, there is no difference. Whatever they do, as long as it is within my power, I will never object.' With such trust, the rich man ate and drank with them, went in and out with them, and rode in the same carriage. Then someone composed a verse saying: 'Being close has countless benefits, eliminating arrogance and not disobeying orders, being as humble as a servant at home, pleasing people and making them happy. How could enemies do this? These people were originally enemies, and there were grudges in the world, but they relied on them like relatives and friends.' At that time, the rich man was close to these four enemies, and his heart had never been estranged. Later, there was an opportunity to go with these four people from his city to another county. The four of them secretly discussed: 'This person has been my great enemy for a long time, and now he has fallen into our hands. This is a wilderness, there are no people, and there is more than one person who has been hurt by him here before! Now this road is far from the city and far from the county, there is no one in front or behind, and there is no one grazing, chopping wood, or hunting around! Now it is noon, and the beasts are resting, let alone people! Now is a good opportunity to strike.' At that time, the four enemies grabbed the rich man's hair, dragged him to the ground, rode on his chest, and each stated the crimes he had committed. One enemy said: 'You killed my father at some time.' The second person said: 'You killed my brother.' The third person said: 'You killed my son.' The fourth person said: 'You killed my grandson. Now that we have caught you, we will dismember you piece by piece, cut off your head, and chop you into pieces, so that you can reflect on what you have done, think carefully. Now you are going to die and go to Yama's hell!' At this time, the rich man finally realized: 'It turns out that they are my enemies, but I treated them as relatives,'
初來附吾吾愛信之，食飲好樂不為吝惜視之如子，吾所欲得悉著其前，久欲害我我不覺耳！今捉我頭撲之在地陳吾萬罪，截吾耳鼻及手足指、剝皮、斷舌，今諦知卿是我仇怨。」於是頌曰：
其人相隨來， 怨家像善友， 口軟心懷毒， 如灰覆盛火。 現信無所持， 剝吾如屠羊， 其人心乃覺， 是怨非親友。
修行如是等觀此義：「吾本自謂地、水、火、風四事屬我，今諦察之，已為覺知，是為怨家骨鎖相連。所以者何？身水增減，令發寒病有百一苦，本從身出還自危己也！若使身火復有動作，則發熱疾百一之患，本從身出還復自危也！風種若起，則得風病百一之痛也！地若動者眾病皆興。是為四百四病俱起也！是四大身皆是怨仇，悉非我許誠可患厭，明者捐棄未曾貪樂。」於是頌曰：
火本在於木， 相揩還自然， 四種亦如是， 不和危其身。 明人常諦觀， 省察其本原， 是內四大空， 此怨何為樂？
其修行者自思惟念：「吾觀四種，實非我所。當觀空種為何等類？空者有身？身為有空？」何謂空種？空有二事：內空、外空。何謂內空？身中諸空，眼、耳、鼻、口、身、心、胸、腹、腸胃、孔竅臭穢之屬，骨中諸空眾脈瞤動；是輩名為內空也！于
【現代漢語翻譯】 現代漢語譯本：最初他來依附我，我信任他，吃喝玩樂從不吝惜，待他如親生兒子。他想要什麼，我都放在他面前。很久以後，他要加害我，我卻毫無察覺！現在他抓住我的頭，把我摔在地上，歷數我的萬般罪過，砍掉我的耳朵、鼻子以及手腳指，剝我的皮，割我的舌頭，現在我才真正明白，你原來是我的仇人啊。』於是作頌說： 『那人跟隨我來，怨家卻偽裝成善良的朋友，口蜜腹劍，就像用灰覆蓋著旺盛的火焰。現在顯露出他的真面目，毫無信義可言，像屠夫宰羊一樣剝我的皮，現在我才醒悟，他原來是我的仇人，不是親友啊。』 修行人應當這樣觀察這個道理：『我原本以為地、水、火、風這四大元素屬於我，現在仔細觀察，我已經覺悟，它們是怨家，骨骼鎖鏈相互連線。為什麼這麼說呢？身體里的水元素增減，就會引發寒病，有百一種痛苦，本來是從身體里產生的，反而會危害自己！如果身體里的火元素有所動作，就會引發熱病，有百一種患病，本來是從身體里產生的，反而會危害自己！風的種子如果生起，就會得風病，有百一種痛苦！地元素如果動盪，各種疾病都會興起。這就是四百零四種疾病一起發作啊！這四大元素構成的身體都是怨仇，都不是我所擁有的，實在令人厭惡，明白的人應當拋棄它，不要貪戀。』於是作頌說： 『火本來存在於木頭裡，相互摩擦就會自然燃燒，四大元素也是這樣，不調和就會危害身體。明智的人常常仔細觀察，省察它的本源，這內在的四大元素本是空虛的，這個怨仇有什麼值得貪戀的呢？』 修行人自己思考：『我觀察這四大元素，確實不是我所擁有的。應當觀察空的種類是什麼樣的？是空中有身體？還是身體中有空？』什麼是空種？空有兩種：內空、外空。什麼是內空？身體中的各種空隙，眼、耳、鼻、口、身、心、胸、腹、腸胃、孔竅等污穢之物，骨頭中的各種空隙，眾脈跳動；這些都叫做內空啊！
【English Translation】 English version: Initially, he came to me and I trusted him, never stinting on food, drink, and pleasure, treating him like my own son. Whatever he desired, I placed before him. After a long time, he sought to harm me, and I was completely unaware! Now he seizes my head, throws me to the ground, enumerates my myriad sins, cuts off my ears, nose, and fingers and toes, peels my skin, and cuts out my tongue. Now I truly understand that you are my enemy.』 Then he spoke in verse: 『That person came along with me, an enemy disguised as a good friend, with honeyed words but a poisonous heart, like a blazing fire covered with ashes. Now he reveals his true face, with no trustworthiness whatsoever, skinning me like a butcher skins a sheep. Now I realize that he is my enemy, not a friend.』 The practitioner should contemplate this meaning in this way: 『I originally thought that the four elements of earth, water, fire, and wind belonged to me, but now, upon careful observation, I have realized that they are enemies, with bones and chains linked together. Why is this so? If the water element in the body increases or decreases, it will cause cold diseases, with a hundred and one kinds of suffering, originally arising from the body itself, yet harming oneself! If the fire element in the body moves, it will cause feverish diseases, with a hundred and one kinds of ailments, originally arising from the body itself, yet harming oneself! If the seed of wind arises, one will get wind diseases, with a hundred and one kinds of pain! If the earth element moves, all kinds of diseases will arise. This is when all four hundred and four diseases arise together! This body composed of the four great elements is all enmity, none of it belongs to me, truly causing suffering and disgust. The wise should abandon it, never貪戀ing it.』 Then he spoke in verse: 『Fire is originally in wood, and rubbing together causes it to naturally burn. The four elements are also like this; if they are not in harmony, they will endanger the body. The wise constantly observe carefully, examining its origin. These inner four great elements are empty; what is there to enjoy in this enemy?』 The practitioner contemplates: 『I observe these four elements and realize that they are not mine. What kind of category should the element of emptiness be observed as? Is there a body in emptiness? Or is there emptiness in the body?』 What is the element of emptiness? There are two kinds of emptiness: inner emptiness and outer emptiness. What is inner emptiness? The various empty spaces in the body: the eyes, ears, nose, mouth, body, mind, chest, abdomen, intestines, stomach, orifices, and foul things, the various empty spaces in the bones, the throbbing of the many veins; these are called inner emptiness!
是頌曰：
如蓮華諸孔， 體空亦如斯， 骨肉皮動瞤， 身內空無異。
其修行者當作斯觀：「身中諸孔皆名曰空，不從此空而起想念，不與空合。所以者何？意從心起，意意相續本從對生，其意法者當自觀心，觀他人心，心無亦空，無所依倚；以三達智察去、來、今皆無所有，若干方便省于內空永不見身，是故內空而無吾我。」於是頌曰：
觀于內種何所在， 永不得我如毛塵； 是故身空心意識， 譬如冥影但有名。
其修行者當作是觀：「已見內空悉無所有，當復觀外為何等類？為有我？我依之耶？」何謂外空？不與身連，無像色者，而不可見，亦不可獲，無有身形不可牽制，不為四種之所覆蓋；因是虛空分別四大，而依往反出入進退，上下行來，屈申舉動，下深上高；風得周旋火起山崩，日月星宿周匝圍繞，得因而行是為外空。於是頌曰：
不見其色像， 能忍無掛礙， 眾人因往還， 屈申及動作； 眾水所通流， 日月風旋行， 山崩若火起， 是謂為外空。
其修行者諦觀如是：「而身內空尚非吾所，況復外空而云我乎？」執心專精，內外諸空等無有異。所以者何？無有苦樂故也！不可捉持無有想念，已無心意，無有苦樂，不當計我。于
【現代漢語翻譯】 現代漢語譯本： 是頌曰： 猶如蓮花的孔洞，其本體也是空虛的，骨骼、肌肉、面板的跳動，身體內部的空虛與這些沒有區別。 修行者應當這樣觀想：『身體中的所有孔竅都可稱為空，不要從此空產生任何念頭，也不要與空結合。』為什麼呢？因為意念從心而生，意念與意念相續不斷，根本上是從對境而生。對於意念和法，應當自己觀察自己的心，觀察他人的心，心也是空無，沒有所依賴之處；用三種智慧（三達智）觀察過去、現在、未來，一切都了無所有。用各種方便法門，深刻地體察內在的空性，永遠不見身體的存在，因此內在是空，而沒有『我』的存在。」於是頌曰： 觀察內在的種子在何處？永遠找不到『我』，就像毛髮上的微塵一樣；因此身體是空，心和意識也是空，譬如黑暗中的影子，只是一個名稱而已。 修行者應當這樣觀想：『已經見到內在是空，一切都沒有，應當再觀察外在是什麼樣的？是有『我』嗎？還是『我』依賴於它呢？』什麼是外空呢？是不與身體相連，沒有形象和顏色，不可見，也不可獲得，沒有身形，不可牽制，不被地、水、火、風四種元素所覆蓋；因為虛空而能分辨四大，並且依賴於此而往來出入、前進後退、上下行走，屈伸舉動，下為深，上為高；風得以周旋，火得以燃起，山得以崩塌，日月星辰周匝圍繞，得以憑藉因緣而執行，這就是外空。於是頌曰： 看不見它的顏色和形象，能夠忍受而沒有掛礙，眾人因此而往來，屈伸以及動作；眾水因此而流通，日月和風因此而旋轉執行，山崩塌，火燃起，這就是所謂的外空。 修行者仔細觀察，就像這樣：『身體內部的空尚且不是我所擁有的，更何況外在的空，又怎麼能說是『我』呢？』執持心念，專心精進，內外諸空，平等而沒有差異。為什麼呢？因為沒有苦樂的感受啊！不可捉摸，沒有想念，已經沒有心意，沒有苦樂，不應當執著于『我』。對於
【English Translation】 English version: It is said in verse: Like the holes in a lotus flower, its essence is empty; bones, flesh, and skin's twitching, the emptiness within the body is no different. The practitioner should contemplate thus: 'All the orifices in the body can be called empty; do not arise any thoughts from this emptiness, nor unite with emptiness.' Why? Because intention arises from the mind, and intention follows intention continuously, fundamentally arising from objects. Regarding intention and Dharma, one should observe one's own mind, observe others' minds; the mind is also empty, with nothing to rely on; using the three wisdoms (Tri-vidya) to observe the past, present, and future, everything is without substance. Using various skillful means, deeply contemplate the inner emptiness, never seeing the existence of the body; therefore, the inner is empty, and there is no 'I'." Thus it is said in verse: Observing where the inner seed is located, one can never find 'I', like dust on a hair; therefore, the body is empty, and the mind and consciousness are also empty, like a shadow in the dark, just a name. The practitioner should contemplate thus: 'Having seen that the inner is empty, with nothing at all, one should then observe what the outer is like? Is there an 'I'? Or does 'I' rely on it?' What is outer emptiness? It is not connected to the body, has no form or color, is invisible, and cannot be obtained, has no shape, cannot be restrained, and is not covered by the four elements of earth, water, fire, and wind; because of emptiness, the four great elements can be distinguished, and relying on this, they come and go, enter and exit, advance and retreat, move up and down, bend and stretch, the lower is deep, the upper is high; the wind can circulate, the fire can ignite, the mountains can collapse, the sun, moon, and stars revolve around, and can move by relying on conditions, this is outer emptiness. Thus it is said in verse: Cannot see its color and form, able to endure without hindrance, people therefore come and go, bend and stretch, and move; all waters therefore flow, the sun, moon, and wind therefore rotate and move, mountains collapse, fire ignites, this is called outer emptiness. The practitioner carefully observes, just like this: 'Even the emptiness within the body is not what I possess, let alone the outer emptiness, how can it be said to be 'I'?' Hold the mind, concentrate diligently, the inner and outer emptiness are equal and without difference. Why? Because there is no experience of suffering or joy! Cannot be grasped, has no thoughts, already has no intention, no suffering or joy, should not be attached to 'I'. Regarding
是頌曰：
是身中諸空， 計體了無我， 何況于外空， 當復計有所？ 察于內外空， 悉等無差異， 以不與苦樂， 離於諸想念。
今當觀察：心神之種，心有我，我依心神耶？何謂心神？心神在內不在外，心依內種得見外種而起因緣。神有六界：眼、耳、鼻、口、身、心之識也！彼修行者當作是知：目因色明，猶空隨心，以是之故便有眼識。於是頌曰：
因內諸種大， 及外眾四分， 如兩木相鉆， 火出識如斯。 耳鼻身口意， 分別成六事， 色為罪福主， 是名曰諸識。
其眼識者不在目里，不在外色，色不與眼而合同也，亦不離眼。從外因色，內而應之，緣是名識。於是頌曰：
譬如取火燧， 破之為百分， 而都不見火； 觀火不離木， 其諸識之種， 計之亦若斯。 因六情有識， 察之不可分。
譬如有王上在高樓，與群臣百僚俱會。未為王時在於山居為仙人子，群臣迎之立為國王，未曾聽樂，聞鼓、箜篌、琴瑟之聲，其音甚悲，柔和雅妙得未曾有，顧謂群臣：「是何等聲其音殊好？」於是頌曰：
如仙人王在閑居， 來在人間聞琴聲， 其王爾時問群臣： 「是何音聲殊乃爾？」
群臣白王：
【現代漢語翻譯】 現代漢語譯本： 是頌說：
這身體中的各個空處，如果認為身體是實在的，那就根本沒有『我』的存在了， 更何況是身體之外的空處，又怎麼能認為有什麼實在的東西存在呢？ 觀察身體內部和外部的空性，都是一樣的，沒有差別， 因為它不與苦和樂相關聯，遠離了各種各樣的想法和念頭。
現在應當觀察：心識的種子，心有『我』嗎？『我』依賴於心識嗎？什麼是心識？心識在身體內部而不在外部，心依靠內部的種子才能看到外部的現象，從而產生因緣。心識有六界：眼、耳、鼻、口、身、意的認知！那些修行的人應當這樣理解：眼睛因為顏色的顯現，就像空性隨著心而顯現一樣，因為這個緣故，才有了眼識。因此有頌說：
因為內部各種元素的聚合，以及外部眾多物質的四種基本成分， 就像兩塊木頭互相摩擦，火就產生，意識的產生也是這樣。 耳朵、鼻子、身體、嘴巴和意識，分別形成了六種功能， 顏色是導致罪惡和幸福的主要原因，這就是所謂的各種意識。
眼識不在眼睛裡面，也不在眼睛外面，不與眼睛完全相同，也不離開眼睛。從外部的原因（顏色），在內部產生反應，因為這個緣故叫做『識』。因此有頌說：
譬如拿取火石，把它打破成一百份， 卻都不能看見火；觀察火併不離開木頭， 各種意識的種子，考察它們也是這樣。 因為六種感覺器官才有意識，仔細觀察，意識是不可分割的。
譬如有一位國王，坐在高樓上，與眾多大臣和官員聚會。在他還沒有當國王的時候，住在山裡，是位仙人的兒子，大臣們迎接他，擁立他為國王，他從來沒有聽過音樂，聽到鼓、箜篌、琴瑟的聲音，那聲音非常悲傷，柔和而美妙，是他從未有過的體驗，他回頭對大臣們說：『這是什麼聲音，如此美妙？』因此有頌說：
就像仙人般的國王住在閑靜的地方，來到人間聽到了琴聲， 國王當時問大臣們：『這是什麼聲音如此特別？』
大臣們稟告國王：
【English Translation】 English version: The verse says:
In these voids within the body, if one considers the body to be real, then there is fundamentally no 'self'. How much more so with the voids outside the body, how can one consider there to be anything real? Observing the emptiness within and without, all are equal without difference, Because it is not associated with suffering and joy, it is detached from all thoughts and notions.
Now we should observe: the seed of consciousness, does the mind have a 'self'? Does the 'self' rely on consciousness? What is consciousness? Consciousness is within the body and not outside, the mind relies on the internal seed to see external phenomena, thereby creating causes and conditions. Consciousness has six realms: the cognition of eye, ear, nose, mouth, body, and mind! Those who practice should understand this: the eye is due to the manifestation of color, just as emptiness manifests with the mind, for this reason, there is eye-consciousness. Therefore, there is a verse that says:
Because of the aggregation of various internal elements, and the four basic components of numerous external substances, Just like two pieces of wood rubbing against each other, fire is produced, the arising of consciousness is also like this. Ear, nose, body, mouth, and mind, respectively form six functions, Color is the main cause of sin and happiness, this is what is called various consciousnesses.
Eye-consciousness is not inside the eye, nor is it outside the eye, it is not completely the same as the eye, nor does it leave the eye. From the external cause (color), a reaction is produced internally, for this reason it is called 'consciousness'. Therefore, there is a verse that says:
For example, taking a flint, breaking it into a hundred pieces, Yet one cannot see the fire; observing the fire does not leave the wood, The seeds of various consciousnesses, examining them is also like this. Because of the six sense organs, there is consciousness, observing carefully, consciousness is indivisible.
For example, there is a king sitting in a high tower, gathering with many ministers and officials. Before he became king, he lived in the mountains, he was the son of an immortal, the ministers welcomed him and established him as king, he had never heard music, hearing the sounds of drums, konghou (a Chinese harp), qin (a zither), and se (a plucked string instrument), the sound was very sad, gentle and beautiful, it was an experience he had never had before, he turned to his ministers and said: 'What is this sound, so wonderful?' Therefore, there is a verse that says:
Like an immortal king living in a quiet place, coming to the human world and hearing the sound of the qin, The king then asked the ministers: 'What is this sound so special?'
The ministers reported to the king:
「大王未曾聞此音耶？」於是頌曰：
群臣報王曰： 「王未曾聞耶？」 如王見試者， 臣不宣惡言。
王告群臣言：「吾身本學，久居雪山為仙人子，其處閑居，與此差別以故不聞。」於是頌曰：
王以本末為臣說， 止在閑居法為樂， 游于獨處故不知， 不能分別此音聲，
爾時傍臣前啟王言：「大王欲知，是名曰琴。」於是頌曰：
王未曾聞此， 不解音所出， 臣言人中尊， 是者名曰琴。
王告傍臣：「便取琴來，吾觀之何類？」即受敕命則持琴來。王告之曰：「吾不用是，取其聲來！」傍臣報曰：「是名曰琴，當興方便動作功夫乃有聲耳！何緣舉聲以示王乎！」於是頌曰：
其王有所問， 群臣尋答曰： 「其聲不可獲， 無有自然音。」
王問群臣：「興何功夫而令有聲？」群臣白王：「此名曰琴，工師作成既用燥材，加以筋纏以作成竟；複試厥音，令不大小，使其平正。」於是頌曰：
治用燥材作斯琴， 覆以薄板使內空， 復著好弦調其音， 然後爾乃聲悲和。
臣啟王曰：「鼓琴當工巧節相和，不急不緩，不遲不疾，知音時節，解聲粗細，高下得所。又既曉賦詠歎詠之聲，歌不失節習於鼓音；八音、九
【現代漢語翻譯】 現代漢語譯本 '大王您沒有聽過這種聲音嗎？' 於是（群臣）用頌歌回答： 群臣稟告國王說：'大王您沒有聽過嗎？' 就像大王您在考驗我們一樣，我們這些臣子不敢說任何不好的話。 國王告訴群臣說：'我原本學習道術，長期居住在雪山，是仙人的後代，那裡環境清靜，與這裡有很大差別，因此沒有聽過這種聲音。' 於是（國王）用頌歌回答： 國王向臣子們講述事情的來龍去脈，說自己一直喜歡隱居，以清靜的修行生活為樂。 因為常在僻靜的地方獨自生活，所以不知道（這種聲音），不能分辨出這是什麼聲音。 這時，旁邊的大臣向前稟告國王說：'大王如果想知道，這聲音的名字叫做琴。' 於是（大臣）用頌歌回答： 大王您沒有聽過這種聲音，不瞭解這聲音是從哪裡發出的。 臣下稟告您，人中之尊，這東西的名字叫做琴。 國王告訴旁邊的大臣：'把琴拿來，我看看它是什麼樣子的？' 大臣立即接受命令，把琴拿了過來。國王對他說：'我不是要看琴，而是要聽琴的聲音！' 大臣回答說：'這叫做琴，需要通過一定的技巧和動作才能發出聲音！怎麼能直接把聲音拿來給大王您看呢！' 於是（大臣）用頌歌回答： 國王有所詢問，群臣隨即回答說： '琴的聲音是無法直接獲得的，它不是自然而然就有的。' 國王問群臣：'需要什麼技巧才能讓琴發出聲音？' 群臣稟告國王：'這叫做琴，工匠用乾燥的木材製作而成，再用筋纏繞加固，製作完成後，還要測試它的聲音，使它不至於過大或過小，讓聲音保持平穩端正。' 於是（群臣）用頌歌回答： 選用乾燥的木材製作這琴，再覆蓋上薄薄的木板使琴身內部空虛。 然後裝上好的琴絃，調好琴的音調，這樣才能發出悲傷而和諧的聲音。 大臣稟告國王說：'彈琴需要工巧的技藝，各個環節相互配合協調，不急不緩，不遲不疾，懂得音律的節奏，瞭解聲音的粗細，高低適宜。還要懂得吟唱，歌唱時不能失去節奏，熟悉琴的音律；八音、九
【English Translation】 English version 'Has Your Majesty not heard this sound before?' Then they responded with a verse: The ministers reported to the king, saying: 'Has Your Majesty not heard it?' Just as Your Majesty is testing us, your ministers dare not speak any evil words. The king told his ministers, 'I originally studied the Tao, living for a long time in the Himalayas as a descendant of immortals. That place is quiet and peaceful, very different from here, so I have not heard this sound.' Then (the king) responded with a verse: The king explained the whole story to his ministers, saying that he had always enjoyed living in seclusion, taking pleasure in a quiet life of cultivation. Because he often lived alone in secluded places, he did not know (this sound) and could not distinguish what it was. At this time, a minister beside him stepped forward and reported to the king, 'If Your Majesty wishes to know, the name of this sound is qin (a Chinese zither).' Then (the minister) responded with a verse: Your Majesty has not heard this sound before, and does not understand where this sound comes from. Your subject reports to you, the most honored among men, the name of this thing is qin. The king told the minister beside him, 'Bring the qin here, I want to see what it looks like!' The minister immediately accepted the order and brought the qin. The king said to him, 'I don't want to see the qin, but to hear its sound!' The minister replied, 'This is called a qin, it needs certain skills and movements to produce sound! How can the sound be directly shown to Your Majesty!' Then (the minister) responded with a verse: The king asked a question, and the ministers immediately replied: 'The sound of the qin cannot be directly obtained, it does not exist naturally.' The king asked his ministers, 'What skills are needed to make the qin produce sound?' The ministers reported to the king, 'This is called a qin, it is made by craftsmen using dry wood, and then reinforced with tendons. After it is made, its sound must be tested to ensure that it is neither too loud nor too soft, and that the sound remains stable and upright.' Then (the ministers) responded with a verse: Select dry wood to make this qin, then cover it with thin boards to make the inside of the qin hollow. Then install good strings and tune the sound, only then can it produce a sad and harmonious sound. The minister reported to the king, 'Playing the qin requires skillful techniques, with each step coordinated and harmonious, neither too fast nor too slow, knowing the rhythm of the music, understanding the subtleties of the sound, and the pitch being appropriate. One must also understand how to chant, and not lose the rhythm when singing, and be familiar with the music of the qin; the eight tones, the nine
韶、十八之品，品有異調，其弦之變三十有九。」於是頌曰：
其音而悲和， 宣暢聲逸殊， 四部聲柔軟， 能歌皆通利。 曉了詩賦詠， 若如天伎樂， 得如是人者， 鼓琴乃清和。
群臣白王：「如斯師者，調琴絃聲爾乃悲快，如曏者王之所聞，聲已滅盡矣不可復得。設人四方追逐其音，求之所在而不可獲。」王謂群臣：「所謂琴者，無益於世，無有要矣！是謂為琴，令無數人放逸不順，為是見欺迷惑於人。取是琴去，破令百分棄捐於野。」於是頌曰：
若干功夫成其音， 是為虛妄迷惑俗， 假使無鼓聲不出， 煩勞甚多用是為？
其修行者作是思惟：「譬如彼琴，興若干功爾乃成聲；眼亦如是，無風寒熱，其精明徹，心不他念，目因外明，所睹色者無有遠近，色無細微亦不覆蓋。識非一種，因是之緣便有眼識。」於是頌曰
如琴若干而得成， 聲從耳聞心樂之， 無有眾病目睛明， 設無他念名眼識。
所從因緣起眼識者，其緣所合無常、苦、空、非我之物，因從眼識而致此患。設有人言：「有常樂命，是我所者。」是不可得，此為虛言，安可自云：「眼識我所。」以是知之，身無眼識也！眼識無常，心諸所想亦復如是。審諦觀者知其根本，
【現代漢語翻譯】 現代漢語譯本： 『韶』樂、十八種樂器合奏的樂曲，每種樂器都有不同的音調，琴絃的變化有三十九種。」於是歌頌道： 它的聲音既悲傷又和諧，宣揚流暢的聲音超逸獨特，四種樂器的聲音輕柔，能歌唱的人都精通流暢。 通曉詩歌、賦和吟唱，就像天上的伎樂一樣，能夠找到這樣的人，彈奏的琴聲才清澈和諧。 群臣稟告國王：『像這樣的樂師，調整琴絃的聲音才能悲傷歡快，像之前國王您所聽到的，聲音已經消逝殆盡，無法再找回。即使派人到四方追尋這種聲音，尋找它的所在也無法找到。』國王對群臣說：『所謂的琴，對世間沒有益處，沒有什麼用處！這琴只會令無數人放縱不守規矩，被它欺騙迷惑。把這琴拿走，打碎成一百份，丟棄在荒野。』於是歌頌道： 需要許多功夫才能發出聲音，這琴是虛妄的，迷惑世俗之人，假如沒有敲擊，聲音就不會發出，花費這麼多功夫用它做什麼呢？』 修行的人這樣思考：『譬如那琴，花費許多功夫才能發出聲音；眼睛也是這樣，沒有風寒暑熱的侵擾，它的精明清澈，心中沒有其他的念頭，眼睛依靠外面的光明，所看到的顏色沒有遠近的限制，顏色沒有細微和遮蓋。意識不是單一的，因為這個緣故便有了眼識。』於是歌頌道： 像琴一樣需要許多條件才能成功，聲音從耳朵聽到心中感到快樂，沒有各種疾病，眼睛明亮，如果沒有其他的念頭，就叫做眼識。 從因緣和合而生起的眼識，它的因緣聚合是無常、苦、空、非我的事物，因為眼識的緣故才導致這些禍患。如果有人說：『有常、樂、命，是我所有的。』這是不可能的，這是虛妄的言語，怎麼能自己說：『眼識是我所有的。』由此可知，身體沒有眼識啊！眼識是無常的，心中各種想法也是這樣。仔細觀察的人知道它的根本。
【English Translation】 English version: 『Shao』 music, a piece played by eighteen kinds of instruments, each instrument having different tones, and the changes of the strings are thirty-nine.」 Then he praised: Its sound is both sad and harmonious, proclaiming fluent sounds that are unrestrained and unique. The sounds of the four instruments are soft, and those who can sing are all proficient and fluent. Understanding poetry, prose, and chanting, it is like the music of celestial beings. Only those who can find such a person can play the qin (a Chinese zither) with clear and harmonious sounds. The ministers reported to the king: 『Only a musician like this can adjust the strings to produce sad and joyful sounds, like what you, the king, heard before. The sound has vanished and cannot be found again. Even if people are sent to search for this sound in all directions, it cannot be found.』 The king said to his ministers: 『The so-called qin is of no benefit to the world and is useless! This qin only causes countless people to be unrestrained and disobedient, deceived and misled by it. Take this qin away, break it into a hundred pieces, and discard it in the wilderness.』 Then he praised: It takes a lot of effort to produce its sound. This qin is false and deludes the common people. If there is no striking, the sound will not be produced. Why spend so much effort using it?』 The practitioner thinks like this: 『For example, that qin, it takes a lot of effort to produce its sound; the eyes are also like this, without the invasion of wind, cold, heat, its essence is clear and bright, and there are no other thoughts in the mind. The eyes rely on the external light, and the colors seen have no limitations of distance, and the colors have no subtlety or cover. Consciousness is not singular, and because of this condition, there is eye consciousness.』 Then he praised: Like the qin, it takes many conditions to succeed. The sound is heard from the ears and the heart feels happy. Without various diseases, the eyes are bright. If there are no other thoughts, it is called eye consciousness. The eye consciousness that arises from causal conditions, its aggregation of conditions is impermanent, suffering, empty, and non-self. It is because of the condition of eye consciousness that these troubles arise. If someone says: 『There is permanence, joy, life, which is mine.』 This is impossible, this is false speech, how can one say: 『Eye consciousness is mine.』 From this it can be known that the body has no eye consciousness! Eye consciousness is impermanent, and so are the various thoughts in the mind. Those who observe carefully know its root.
一切諸法皆非我所。譬如御車摘取芭蕉之樹一葉，謂之為堅，在手即微，次第擿取至其根株無一堅固，亦不有要安能令剛也！修行如是，從初發意時，觀其毛髮：「為是我所？為在他所？」審觀如是，察其發頭，一切地種、水、火、風、空，並及精神視察無身。
如吾曾聞：「日入夜冥，有人獨行而無有月光，遂至中半，遙察見樹，謂之為賊，如欲拔刀、張弓、執戟，危我不疑，心懷恐怖不敢復前，舉足移動志甚愁戚惱不可言；天轉向曉，星宿遂沒日光欲出，爾乃覺知非賊是樹。」其修行者當作是觀：「我自往昔愚癡所蓋，謂有吾身及頭、手足、脅脊、胸腹諸所合聚，行步、進止、坐起、言語，所可作為。稍稍自致，學問曉道智慧聰明，愚癡之冥遂為淺薄，爾乃解了無有吾我，骨鎖相連、皮革裹纏，因心意風，行步、進止、臥起、語言有所作為。」於是頌曰：
有人冥行路， 望見樹謂賊； 愚人亦如是， 見身計有我。 明無吾我人， 積眾事成體， 骨鎖諸孔流， 因心神動風。
吾曾聞之：「昔有一國，諸年少輩游在江邊而相娛樂，以沙起城或作屋室，謂是我所各各自護，分別所為令不差錯，作之已竟。中有一子，即以足觸壞他沙城，主大瞋恚牽其頭髮，以拳打之舉聲大叫：『
【現代漢語翻譯】 現代漢語譯本：一切諸法都不是『我』所擁有的。比如，就像駕車的人摘取芭蕉樹的一片葉子，認為它是堅固的，但拿在手裡就覺得很微弱。依次摘取，直到根部，沒有一處是堅固的，也沒有什麼重要的東西能使它變得堅硬！修行也是這樣，從最初發心的時候，觀察自己的毛髮：『這是我所擁有的嗎？還是屬於其他東西？』仔細觀察，審視頭髮，一切地、水、火、風、空（五大元素），以及精神，觀察后發現沒有『身』這個實體。
我曾經聽聞：『日落之後，夜晚昏暗，有人獨自行走，沒有月光。走到半路，遠遠看見一棵樹，以為是強盜，想要拔刀、張弓、持戟，懷疑要危害自己，心中恐懼，不敢前進，舉步移動都感到非常憂愁苦悶，難以言說。天色漸漸轉亮，星宿隱沒，陽光將要出現，這才知道不是強盜，而是樹。』修行的人應當這樣觀想：『我從前被愚癡所矇蔽，認為有『我』這個身體，以及頭、手、足、脅、脊、胸、腹等各部分聚合而成，能夠行走、進退、坐立、言語，有所作為。漸漸地，通過學習和領悟，智慧變得聰明，愚癡的黑暗也變得淺薄，這才明白沒有『我』這個實體，只是骨頭連線在一起，皮革包裹纏繞，因為心意和風的作用，才能行走、進退、臥倒、站起、說話和有所作為。』於是作頌說：
有人在黑暗中行走，遠遠望見樹木以為是強盜；愚蠢的人也是這樣，看見身體就認為是『我』。明白沒有『我』，只是眾多因素聚合而成形體，骨頭連線，孔竅流通，因為心意和神識推動風的作用。
我曾經聽聞：『過去有一個國家，一群年輕人聚集在江邊嬉戲玩樂，用沙子堆砌城堡或房屋，認為是自己所擁有的，各自守護，區分各自的成果，不讓出現差錯，建造完畢。其中有一個孩子，用腳踢壞了別人的沙城，沙城的主人非常生氣，抓住他的頭髮，用拳頭打他，大聲叫喊：』
【English Translation】 English version: All dharmas are not 'mine'. For example, like a charioteer plucking a leaf from a banana tree, thinking it is strong, but when held in the hand, it feels weak. Plucking them one by one, down to the roots, there is nothing solid, nor is there anything important that can make it strong! Cultivation is like this: from the initial intention, observe one's own hair: 'Is this mine? Or does it belong to something else?' Observe carefully, examine the hair, all the earth, water, fire, wind, and space (the five great elements), as well as the spirit, and after observation, find that there is no entity called 'body'.
I once heard: 'After sunset, the night is dark, and someone walks alone without moonlight. Reaching halfway, he sees a tree in the distance, thinking it is a robber, wanting to draw his sword, bend his bow, and hold his halberd, suspecting it will harm him. His heart is filled with fear, and he dares not move forward. Every step he takes is filled with sorrow and distress, which is indescribable. As the sky gradually brightens, the stars disappear, and the sunlight is about to appear, he realizes that it is not a robber, but a tree.' The cultivator should contemplate in this way: 'I was once blinded by ignorance, thinking that there is 'me', this body, and the head, hands, feet, ribs, spine, chest, abdomen, and other parts that are assembled together, capable of walking, advancing, retreating, sitting, standing, speaking, and acting. Gradually, through learning and understanding, wisdom becomes intelligent, and the darkness of ignorance becomes shallow. Only then do I understand that there is no entity called 'me', but only bones connected together, wrapped in leather, and because of the action of the mind and wind, I can walk, advance, retreat, lie down, stand up, speak, and act.' Therefore, he composed a verse:
Someone walks in the dark, sees a tree in the distance and thinks it is a robber; foolish people are also like this, seeing the body and thinking it is 'me'. Understanding that there is no 'me', it is just a collection of many factors that form a body, bones connected, orifices flowing, because the mind and consciousness drive the action of the wind.
I once heard: 'In the past, there was a country where a group of young people gathered by the river to play and have fun, building castles or houses with sand, thinking they were their own, each guarding them, distinguishing their respective achievements, so that there would be no mistakes, and after they were built. Among them, a child kicked down someone else's sandcastle, and the owner of the sandcastle was very angry, grabbed his hair, punched him, and shouted loudly:'
某壞我城，仁等愿來助我治罪！』眾人應聲，悉往佐助而撾治之，足蹈其身：『汝何以故，壞他人所作？』其輩復言：『汝破他城，當還復之。』共相謂曰：『寧見此人，壞他城不？其有效者，治罪如是。』各自在城而戲欣笑勿復相犯。」於是頌曰：
小兒作沙城， 觸之皆破壞， 戲笑而作之， 謂為是我所。 各各自懷心， 是吾城屋界， 而已娛樂中， 如王處國宮。
「爾時小兒娛樂沙城，謂是我所將護愛之，不令人觸。日遂向冥各欲還歸，其心不戀，不顧沙城，各以手足蹋壞之，去而歸其家。」於是頌曰：
小兒積沙以為城， 在中娛樂盡黃昏， 日適向冥不戀慕， 即舍其城歸還家。
其修行者當作是觀：「吾未解道，計有吾我，恩愛之著，普護身色，老病將至，無常對到，忽盡滅矣！今適舍色心無所樂，以智慧法分別散壞四大、五陰。今已解了，色、痛、想、行、識諸入之衰，皆非我所，如今五陰非身所有，過去、當來、現在亦然。」其觀生死以如是者，便能具足得至脫門，欲求空者順行若斯。於是頌曰：
其有習欲者， 不捨恩愛著， 普自將護身， 如人奉敬親。 若離於情慾， 如月蝕光伏， 知身如沙城， 不復計吾我。
【現代漢語翻譯】 現代漢語譯本： 『某人毀壞了我的城池，各位仁者願意來幫助我懲治他嗎！』眾人紛紛響應，一起去幫助他捉拿並懲治那人，用腳踩他的身體，質問道：『你為什麼要毀壞他人所建造的東西？』那人回答說：『你破壞了他的城池，應當恢復原狀。』大家互相說道：『難道能眼睜睜地看著這個人，破壞他人的城池嗎？對於這種行為，就應該這樣懲治。』然後各自回到自己的城池，嬉戲歡笑，不再互相侵犯。」於是用偈頌說道： 小孩子們堆積沙子做成城池，一觸碰就會破壞， 他們嬉笑著堆積沙子，卻認為那是屬於自己的。 各自心懷執念，認為那是我的城池、我的房屋， 沉浸在娛樂之中，如同國王身處自己的宮殿。 「當時小孩子們玩耍沙城，認為那是屬於自己的，想要保護它，不讓人觸碰。太陽漸漸西沉，各自想要回家，心中不再留戀，也不再顧及沙城，各自用手腳踩壞它，然後離開回家。」於是用偈頌說道： 小孩子們堆積沙子做成城池，在其中玩耍娛樂直到黃昏， 太陽西沉，不再留戀，立刻捨棄沙城回家。 修行之人應當這樣觀想：『我未通達真理時，執著于有『我』的觀念，貪戀恩愛，盡力保護這個身體，但衰老和疾病終將到來，無常也會降臨，最終一切都會消逝！現在我應當捨棄對色身的執著，心中不再貪戀，用智慧之法來分辨和破除四大（地、水、火、風）、五陰（色、受、想、行、識）。現在我已經明白了，色、痛、想、行、識這些諸入的衰敗，都不是我所擁有的，如今五陰並非身體所有，過去、未來、現在也是如此。』這樣觀察生死的人，便能具足地得到解脫之門，想要證悟空性的人，應當這樣修行。於是用偈頌說道： 那些貪戀慾望的人，不肯捨棄恩愛執著， 盡力地保護自己的身體，如同人們恭敬侍奉親人。 如果能夠遠離情慾，就像月亮從被遮蔽的光芒中顯現出來， 明白身體如同沙城一般虛幻，不再執著于『我』的觀念。
【English Translation】 English version: 『Someone has destroyed my city! Kind people, are you willing to help me punish him!』 The crowd responded in unison, all going to assist in capturing and punishing the person, trampling on his body with their feet, and questioning him: 『Why did you destroy what others have made?』 That person replied: 『You destroyed his city, you should restore it.』 They said to each other: 『Can we just watch this person destroy other people's cities? For such behavior, one should be punished like this.』 Then they each returned to their own cities, playing and laughing, no longer infringing upon each other.」 Then a verse was spoken: Children build sandcastles, Touching them, they all break, They build them while laughing, Thinking they are their own. Each cherishes their own thoughts, Thinking it's my city, my house, While in entertainment, Like a king in his palace. 「At that time, the children played with the sandcastles, thinking they were their own, wanting to protect them, not letting anyone touch them. As the sun gradually set, they each wanted to return home, no longer attached, no longer caring about the sandcastles, each trampling them with their hands and feet, then leaving to return home.」 Then a verse was spoken: Children pile up sand to make a city, enjoying themselves in it until dusk, As the sun sets, they no longer linger, immediately abandoning the city and returning home. Practitioners should contemplate in this way: 『When I had not understood the truth, I clung to the notion of 『I』, craving love and affection, striving to protect this body, but old age and sickness will eventually come, and impermanence will arrive, and ultimately everything will vanish! Now I should abandon attachment to the physical body, no longer craving in my heart, using the wisdom of Dharma to discern and break down the Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, sensation, perception, volition, consciousness). Now I have understood that the decay of form, sensation, perception, volition, and consciousness, all these entrances, are not what I possess, now the Five Skandhas do not belong to the body, neither in the past, future, nor present.』 Those who contemplate birth and death in this way will be able to fully attain the gate of liberation, those who seek emptiness should practice in this way. Then a verse was spoken: Those who are accustomed to desire, do not abandon attachment to love, Striving to protect their own bodies, like people respectfully serving their relatives. If one can be apart from passion and desire, like the moon emerging from its eclipse, Knowing the body is like a sandcastle, no longer clinging to the notion of 『I』.
其修行者見三界空，不復愿樂有所向生。何謂無愿而向脫門？所有境界淫怒癡垢，假使起者制而不隨，是謂無愿而向脫門。無想如是。已了是者，謂三脫門。其修行者所以專精，唯欲解空。於是頌曰：
三界不見我， 所睹皆為空， 安能復求生？ 一切不退還。 設心常思念， 無想無愿空， 如在戰鬥中， 降伏除怨賊。 觀五陰本無， 依倚在人身， 過去及當來， 現在亦如是。 積聚勤苦身， 一切悉敗壞， 明者觀五陰， 如水之泡沫。 若得無想愿， 睹三界皆空， 致三脫安隱， 悉度眾苦惱。 見吉祥不遠， 如掌中觀文， 是謂為沙門， 無有終始患。 省察覺佛諸經法， 為求解脫永安隱， 義深廣演說總哀， 令行者解多講空。
修行道地經卷第四 大正藏第 15 冊 No. 0606 修行道地經
修行道地經卷第五
西晉三藏竺法護譯
神足品第二十二
其心清凈如流泉， 與比丘俱猶德華， 免苦慧安若涼風， 長養佛樹愿稽首。 應時得寂定， 如山不可動， 明觀等如稱， 除瑕令無穢。 以經義寂觀， 照曜現世間， 斂心自歸命， 稽首三界尊。
【現代漢語翻譯】 現代漢語譯本 修行者觀察到三界（Trailokya，欲界、色界、無色界）皆空，不再希望投生於任何地方。什麼叫做『無愿而趨向解脫之門』呢？對於所有境界，如淫慾、嗔怒、愚癡等煩惱，即使生起，也能控制而不隨順，這就叫做『無愿而趨向解脫之門』。『無想』也是如此。已經明白這些道理的人，就稱為通達了三解脫門（三三昧）。修行者之所以專心精進，只是爲了理解空性。因此，用偈頌說道： 『三界之中不見我，所見之處皆是空，怎能再次尋求轉生？一切都不再退還。即使心中常有思念，也要視其為無想、無愿、空性。如同在戰場上，降伏並剷除怨敵。觀察五陰（Pancha-skandha，色、受、想、行、識）原本是空無，只是依附在人身上。過去、未來和現在，都是如此。積聚勤苦而成的身體，一切終將敗壞。明智的人觀察五陰，如同水中的泡沫。如果獲得無想愿，看到三界皆空，就能達到三種解脫，安穩自在，徹底度脫一切痛苦煩惱。見到吉祥的境界並不遙遠，就像在手掌中觀看紋路一樣清晰。這就是所謂的沙門（Śrāmaṇa，出家修行者），沒有終結和開始的憂患。』 省察覺悟佛陀的諸經法，爲了求解脫，獲得永恒的安穩。經義深刻而廣泛，演說總體的慈悲，使修行者理解並多多講說空性。 《修行道地經》卷第四 《修行道地經》卷第五 西晉三藏竺法護譯 神足品第二十二 其心清凈如流動的泉水，與比丘（Bhikṣu，出家男子）在一起就像美好的德行之花，免除痛苦，智慧安穩如同涼風，長養佛樹，我願稽首敬禮。 應時獲得寂靜的禪定，如同山一樣不可動搖，明智的觀察就像天平一樣公正，去除瑕疵，使其沒有污穢。 用佛經的義理進行寂靜的觀照，照耀顯現在世間，收斂心神，自我歸依，稽首敬禮三界至尊。
【English Translation】 English version The practitioner who sees the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) as empty no longer desires to be born anywhere. What is meant by 'without desire, approaching the gate of liberation'? Regarding all states, such as lust, anger, and ignorance, even if they arise, one can control them and not follow them. This is called 'without desire, approaching the gate of liberation'. 'Without thought' is also the same. Those who have understood these principles are said to have penetrated the three doors of liberation (three samadhis). The reason why practitioners are focused and diligent is solely to understand emptiness. Therefore, it is said in verse: 'In the three realms, I do not see myself; all that is seen is empty. How can I seek rebirth again? Everything no longer regresses. Even if thoughts constantly arise in the mind, regard them as without thought, without desire, and empty. Like being on a battlefield, subdue and eliminate the enemy. Observe that the five skandhas (Pancha-skandha, form, feeling, perception, mental formations, and consciousness) are originally empty, merely relying on the human body. The past, future, and present are all like this. The body accumulated through diligent effort will eventually decay. The wise observe the five skandhas as bubbles in water. If one attains the wishlessness of no-thought and sees the three realms as empty, one can attain the three liberations, be secure and at ease, and completely transcend all suffering and affliction. Seeing auspiciousness is not far away, as clear as viewing lines in the palm of one's hand. This is what is called a Śrāmaṇa (wandering ascetic), without the worry of beginning or end.' Examine and awaken to the Buddha's teachings in the scriptures, seeking liberation and eternal peace. The meaning is profound and extensive, expounding overall compassion, enabling practitioners to understand and speak much about emptiness. The Sutra of the Path of Practice, Volume Four The Sutra of the Path of Practice, Volume Five Translated by Dharma Raksha of the Western Jin Dynasty Chapter Twenty-Two: Supernatural Powers The mind is pure like a flowing spring, being with the Bhikṣus (ordained monks) is like a flower of virtue, free from suffering, wisdom is peaceful like a cool breeze, nurturing the Buddha tree, I wish to bow in reverence. One attains tranquil samadhi in due time, as immovable as a mountain, wise observation is as fair as a scale, removing flaws, making it without defilement. Using the meaning of the scriptures for tranquil contemplation, illuminating and manifesting in the world, collecting the mind and taking refuge in oneself, bowing in reverence to the Honored One of the Three Realms.
其修行者，或先得寂而後入觀，或先得觀然後入寂；習行寂寞適至於觀便得解脫，設先入觀若至寂寞亦得解脫。何謂為寂？其心正住，不動不亂而不放逸，是為寂相；尋因其行心觀正法，省察所作而見本無，因其形相是謂為觀。譬如賣金，有人買者，見金已后不言好醜，是謂為寂；見金分別知出某國銀銅雜者，識其真偽紫磨黃金，是謂為觀。如人刈草，左手獲草，右手鐮刈，其寂然者如手捉草，其法觀者如鐮截之。於是頌曰：
其心無瑕穢， 不動名曰寂； 若心遍省者， 斯號謂法觀。 手捉草應寂， 鐮截之為觀， 以是故寂然， 微妙得解脫。
其修行者，觀人身骸在前在後等而無異，開目閉目觀之同等，是謂為寂；尋便思惟，頭頸異處手足各別，骨節支解各散一處，是謂為觀。此骨鎖身因四事長，飲食、愛慾、睡眠、罪福之所緣生，皆歸無常、苦、空、非身，不凈朽積悉無所有，是謂為觀。取要言之，見而不察是謂為寂，分別其無是謂為觀。於是頌曰：
見諸骨鎖不察省， 心不濁亂是謂寂； 分別其體頭手足， 發意欲省是謂觀。
其修行者，何因專精求入寂然？無數方便而逮于寂，今取要言而解說之。因二事致：一惡露觀；二曰數息，守出入息。何謂
【現代漢語翻譯】 現代漢語譯本
其修行者，或者先獲得寂靜（Samatha，止）而後進入觀照（Vipassanā，觀），或者先獲得觀照然後進入寂靜；習慣於修行寂靜適宜于觀照便能獲得解脫，假設先進入觀照如果達到寂靜也能獲得解脫。什麼叫做寂靜？其心端正安住，不動搖不散亂而不放縱懈怠，這就是寂靜的相狀；順著這個修行，用心觀照正法，省察所作所為而見到其本性是空無，順著這個形相，這叫做觀照。譬如賣金子，有人來買，看見金子之後不評論好壞，這叫做寂靜；看見金子分別辨認出產自哪個國家，其中摻雜了銀或銅，識別它的真偽，是純正的紫磨黃金，這叫做觀照。如同有人割草，左手抓住草，右手用鐮刀割，那寂靜就像手抓住草，那法觀就像鐮刀截斷草。因此作偈頌說：
其心沒有瑕疵污垢， 不動搖就叫做寂靜； 如果心能普遍省察， 這就叫做法觀。 手抓住草應是寂靜， 鐮刀截斷草就是觀照， 因此寂靜， 微妙地獲得解脫。
其修行者，觀察人的身體，無論在前在後都一樣，睜開眼睛和閉上眼睛觀察它都相同，這叫做寂靜；順著這個觀察便思惟，頭頸在不同的地方，手腳各自不同，骨節支離破碎，各自散落在一個地方，這叫做觀照。這由骨頭組成的身體，因為四件事而增長，飲食、愛慾、睡眠、罪福所產生的因緣，最終都歸於無常、苦、空、無我，不乾淨、腐朽堆積，最終什麼都沒有，這叫做觀照。概括地說，看見而不去細察，這叫做寂靜，分別認識到它的空無，這叫做觀照。因此作偈頌說：
看見各種骨頭不細察， 心不渾濁散亂這叫做寂靜； 分別它的形體，頭手腳， 發心想要省察這叫做觀照。
其修行者，因為什麼原因專心精進地求入寂靜？有無數種方便法門可以達到寂靜，現在選取重要的來說明它。通過兩件事可以達到：一是惡露觀（Asubha，不凈觀）；二是數息（ānāpānasati，安那般那），守護出入的呼吸。什麼叫做
【English Translation】 English version
Those who practice, either first attain tranquility (Samatha) and then enter contemplation (Vipassanā), or first attain contemplation and then enter tranquility; those who are accustomed to practicing tranquility and are suited to contemplation will attain liberation, and if they first enter contemplation and then reach tranquility, they will also attain liberation. What is called tranquility? It is when the mind is rightly abiding, unmoving, undisturbed, and not lax; this is the characteristic of tranquility. Following this practice, using the mind to contemplate the true Dharma, examining one's actions and seeing their inherent emptiness, following this form, this is called contemplation. For example, when selling gold, if someone buys it and does not comment on its quality after seeing it, this is called tranquility; seeing the gold and distinguishing which country it comes from, whether it is mixed with silver or copper, recognizing its authenticity as pure purple-tinged gold, this is called contemplation. It is like someone cutting grass, holding the grass with the left hand and cutting it with a sickle in the right hand; tranquility is like the hand holding the grass, and Dharma contemplation is like the sickle cutting it. Therefore, a verse says:
The mind without flaws or impurities, Unmoving is called tranquility; If the mind can universally examine, This is called Dharma contemplation. Holding the grass with the hand is tranquility, Cutting the grass with the sickle is contemplation, Therefore, through tranquility, Subtle liberation is attained.
Those who practice, observing the human body, whether in front or behind, as the same, observing it with eyes open or closed as identical, this is called tranquility; following this observation, one contemplates that the head and neck are in different places, the hands and feet are each different, the bones are disjointed and scattered in different places, this is called contemplation. This body composed of bones grows because of four things: food, desire, sleep, and the causes of merit and demerit, all ultimately return to impermanence, suffering, emptiness, and non-self, unclean, decaying, and ultimately without anything, this is called contemplation. In short, seeing without examining is called tranquility, distinguishing its emptiness is called contemplation. Therefore, a verse says:
Seeing the various bones without examining, The mind not turbid or disturbed is called tranquility; Distinguishing its form, head, hands, and feet, Intending to examine is called contemplation.
Those who practice, for what reason do they diligently seek to enter tranquility? There are countless expedient methods to attain tranquility, but now we will select the important ones to explain it. It can be attained through two things: first, the contemplation of repulsiveness (Asubha); second, counting breaths (ānāpānasati), guarding the incoming and outgoing breaths. What is called
為不凈觀？初當發心慈念一切皆令安隱，發是心已，便到塳間坐觀死人，計從一日乃至七日，或身膀脹其色青黑，爛壞臭處為蟲見食，無復肌肉，膿血見洿，視其骨節筋所纏裹，白骨星散甚為可惡，或見久遠若干歲骨，微碎在地色如縹碧；存心熟思，隨其所觀行步進止，臥起經行懷之不忘，若詣閑居寂無人處，結跏趺坐，省彼塳間所見尸形，一心思惟。於是頌曰：
欲省惡露至塳間， 往到塳間觀死屍， 在於空寂無人聲， 自觀其身如彼尸。
其修行者，設忘此觀復往重視，還就本坐作無常觀，出入進止未曾舍懷，夙夜不懈一月一秋，復過是數專精不廢，經行、坐起、寢覺、住止，若獨若眾常不離心，疾病強健當以著志，不但以此無常、苦、空、非身為定也。所觀如諦不從虛妄。於是頌曰：
察因緣觀若忘者， 重到塳間觀視之， 不但專觀無常苦， 不轉其心省如見。
如在塳間所見尸形，一心思念初不忘舍，觀身亦然；觀死人形及吾軀體等無差特，若見他人男女大小，端正好醜裸形衣被，莊校瓔珞若無嚴飾，一心察之死屍無異，用不凈觀得至為寂。爾時修行常察惡露，譬如眾流悉歸於海。於是頌曰：
我身死屍及大小， 見其惡露等無異， 心常專精未曾舍， 譬
【現代漢語翻譯】 現代漢語譯本 什麼是不凈觀？首先應當發慈悲心，希望一切眾生都能夠安穩快樂。發起這個心之後，就到墳地去，坐著觀察死人，計算時間從一天到七天。或者看到屍體膨脹，顏色青黑，腐爛發出臭味，被蟲子啃食，沒有了肌肉，膿血沾染。觀察屍體的骨骼，被筋纏繞著，白骨分散，非常可憎。或者看到年代久遠的骨頭，已經碎裂在地上，顏色像淡青色。專心致志地思考，隨著所觀察到的景象，無論是行走、站立、前進、停止、躺臥、起身、經行，都不要忘記。如果到了清靜空曠無人的地方，就結跏趺坐，回憶墳地裡所見到的屍體形狀，一心一意地思惟。因此有頌說：
『想要觀察惡臭污穢，就到墳地去，前往墳地觀察死屍，在空曠寂靜沒有聲音的地方，自己觀察自己的身體就像那具屍體。』
修行的人，如果忘記了這種觀想，就再次前往墳地仔細觀察，回到原來的座位上，作無常觀，無論是出入、前進、停止，都未曾捨棄這種觀想，從早到晚都不懈怠，一個月、一個季度，甚至超過這個時間，都要專心精進不停止。無論是經行、坐起、睡覺、醒來、居住、停止，無論是獨自一人還是在人群中，都不要讓這種觀想離開內心。無論是生病還是健康，都要以此為目標，不僅僅用無常、苦、空、非身來作為禪定。所觀察到的景像要如實，不要虛妄。因此有頌說：
『如果忘記了觀察因緣，就再次到墳地去觀察，不僅僅是專心觀察無常和苦，不要轉移你的心意，要像親眼所見一樣去觀察。』
就像在墳地裡所見到的屍體形狀，一心一意地思念，從始至終都不忘記捨棄，觀察自身也是如此。觀察死人的形狀和我的身體，沒有什麼差別。如果看到其他人，無論是男人、女人、老人、小孩，是端正美麗還是醜陋，是裸露身體還是穿著衣服，是裝飾華麗還是沒有裝飾，都要一心一意地觀察，和死屍沒有什麼不同，用不凈觀可以達到寂靜的境界。這時修行人經常觀察惡臭污穢，就像眾多的河流都歸於大海一樣。因此有頌說：
『我的身體、死屍，以及大人小孩，看到他們的惡臭污穢都一樣，內心常常專心精進，從不捨棄，就像...』
【English Translation】 English version What is the contemplation of impurity (asubha-bhavana)? First, one should generate a mind of loving-kindness, wishing all beings to be safe and well. Having generated this mind, one should go to a charnel ground and sit, contemplating a dead person, counting the time from one day to seven days. Or one sees the body bloated, its color bluish-black, decaying and emitting a foul odor, being eaten by worms, with no more flesh, stained with pus and blood. One observes the bones, bound by tendons, white bones scattered, very repulsive. Or one sees bones of long ago, several years old, slightly broken on the ground, their color like pale blue. One focuses the mind intently, and according to what is observed, whether walking, standing, advancing, stopping, lying down, rising, or walking back and forth, one keeps it in mind without forgetting. If one goes to a quiet and secluded place with no people, one sits in the lotus position, recalling the shape of the corpse seen in the charnel ground, and contemplates it with one mind. Therefore, there is a verse that says:
'To contemplate foulness and impurity, go to the charnel ground, go to the charnel ground and observe the dead corpse, in a quiet and secluded place with no sound, observe your own body as being like that corpse.'
The practitioner, if forgetting this contemplation, should go again to observe carefully, return to the original seat, and practice the contemplation of impermanence (anitya), never abandoning this contemplation whether going out, entering, advancing, or stopping. Diligent day and night, for a month, a season, or even longer, one should be dedicated and not give up. Whether walking, sitting, sleeping, waking, dwelling, or stopping, whether alone or in a crowd, one should never let this contemplation leave the mind. Whether sick or healthy, one should make this the goal, not only using impermanence, suffering, emptiness, and non-self as meditation. What is observed should be true, not false. Therefore, there is a verse that says:
'If one forgets the contemplation of conditions, one should go again to the charnel ground to observe, not only focusing on the contemplation of impermanence and suffering, do not shift your mind, observe as if seeing with your own eyes.'
Just like the shape of the corpse seen in the charnel ground, one should contemplate with one mind, never forgetting or abandoning it, and observe one's own body in the same way. Observing the shape of the dead person and my own body, there is no difference. If one sees other people, whether men, women, old, or young, whether beautiful or ugly, whether naked or clothed, whether adorned or unadorned, one should observe with one mind that they are no different from a corpse, and using the contemplation of impurity, one can attain the state of tranquility. At this time, the practitioner constantly observes foulness and impurity, just as all the streams flow into the ocean. Therefore, there is a verse that says:
'My body, the corpse, and the big and small, seeing their foulness and impurity are all the same, the mind is always focused and diligent, never abandoning it, just like...'
如眾流入巨海。
爾時修行心自念言：「已是自在，心不違我，不復為惑。」即時歡喜以能甘樂致於奇特，豎立秉志不復隨欲；若見女人，謂是骨鎖非為好顏，察知審諦本所習欲以為瑕穢，離於情色不造眾惡，是第一禪。棄捐五蓋具足五德，離諸思想，遠眾欲惡不善之法，其心專念靜然一定，而歡喜安行第一禪，是謂為寂淡然之法。求之若此因惡露觀。於是頌曰：
志自在如弓， 心心相牽挽， 觀女人皮骨， 制意不隨欲。 離瑕心清凈， 身脫于眾惡， 在世得自在， 歡喜得禪定。
是第一禪續在穿漏諸漏未盡，如是行者住第一禪故為凡夫；計佛弟子故立在外，未盡應入室；如外仙人遠離於欲終始不斷，非佛弟子。修行如是，求第一禪甚亦難致，其餘三禪稍前轉易，譬如學射，遙立大準，習久乃中，習不休息工則析毛；初學一禪精勤乃致，其餘三禪學之則易。於是頌曰
其學第一禪， 精勤甚難致， 其餘三禪者， 方便遂易坐。 譬如學射法， 初始甚難中， 已能中大準， 閉目破一毛。 若第一禪寂然致， 故是凡夫當訶教， 非佛弟子在界外， 已離愛慾似仙人。
其修行者，已得自在順成四禪，欲得神足，觀悉見空，省諸節解，眼
【現代漢語翻譯】 現代漢語譯本： 如眾水流入大海一般。
這時，修行者心中暗想：『我已經得到了自在，心不再違揹我，不再被迷惑。』隨即因為能夠甘心安樂而感到非常高興，堅定志向不再隨從慾望；如果看見女人，就認為是骨骼的組合，而不是美好的容顏，仔細觀察認識到原本所習慣的慾望是污穢的，遠離**，不做各種惡事，這就是第一禪。捨棄五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋），具足五德（信、精進、念、定、慧），遠離各種思想，遠離各種慾望和邪惡不善之法，內心專注靜止而安定，歡喜安樂地修行第一禪，這可以稱為寂靜淡泊之法。如果這樣追求，是因為惡露觀（對身體不凈的觀想）。』於是用頌偈說：
『意志自在如弓箭，心心相牽引控制，觀察女人皮骨，控制意念不隨從慾望。遠離瑕疵內心清凈，身體脫離各種惡行，在世間得到自在，歡喜而得到禪定。』
這第一禪繼續存在，穿漏各種煩惱還沒有斷盡，像這樣的修行者住在第一禪的緣故還是凡夫；自認為是佛的弟子，所以站在外面，還沒有進入內室；像外道仙人一樣遠離慾望，始終不斷，但不是佛的弟子。像這樣修行，求得第一禪非常困難，其餘三禪稍微向前就容易轉變，譬如學習射箭，遠遠地豎立大的靶子，練習久了才能射中，練習不停止，功夫深了就能分割毫毛；初學第一禪精進勤奮才能得到，其餘三禪學習起來就容易了。於是用頌偈說：
『學習第一禪，精進勤奮非常難得到，其餘三禪，方便容易修習。譬如學習射箭的方法，開始時非常難射中，已經能夠射中大的靶子，閉著眼睛也能射中一根毫毛。如果第一禪寂靜而得到，所以是凡夫應當呵斥教導，不是佛的弟子站在界外，已經遠離愛慾像仙人。』
那些修行者，已經得到自在，順利成就四禪，想要得到神足通，觀察一切都看到空性，看清各個關節的分解，眼
【English Translation】 English version: Like all streams flowing into the great sea.
At that time, the practitioner thought to himself: 'I have already attained freedom, my mind no longer opposes me, and I am no longer deluded.' Immediately, he rejoiced because he could find contentment and joy, firmly establishing his will and no longer following desires; if he sees a woman, he considers her as a collection of bones, not a beautiful face, carefully observing and recognizing that the desires he was accustomed to are impure, staying away from ** and not committing various evils, this is the first Dhyana (禪, meditation). Abandoning the five hindrances (五蓋, five mental obstacles: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), possessing the five virtues (信, faith; 精進, diligence; 念, mindfulness; 定, concentration; 慧, wisdom), staying away from various thoughts, staying away from various desires and evil unwholesome dharmas, the mind is focused, still, and stable, joyfully and peacefully practicing the first Dhyana, this can be called the quiet and detached dharma. If one seeks it in this way, it is because of the contemplation of foulness (惡露觀, asubha contemplation).』 Then he said in verse:
'The will is as free as a bow, the mind pulls and controls itself, observing the skin and bones of a woman, controlling the mind and not following desires. Staying away from flaws, the mind is pure, the body is freed from various evils, attaining freedom in the world, joyfully attaining Samadhi (禪定, meditative concentration).'
This first Dhyana continues to exist, the outflows of various afflictions have not yet been exhausted, a practitioner like this remains a common person because he dwells in the first Dhyana; considering himself a disciple of the Buddha, he stands outside, not yet having entered the inner chamber; like externalist ascetics, he stays away from desires, continuously, but is not a disciple of the Buddha. Practicing like this, attaining the first Dhyana is very difficult, the other three Dhyanas are slightly easier to transition to, like learning archery, setting up a large target far away, practicing for a long time to be able to hit it, practicing without stopping, with deep skill one can split a hair; initially learning the first Dhyana requires diligent effort to attain, the other three Dhyanas are easier to learn. Then he said in verse:
'Learning the first Dhyana, diligent effort is very difficult to attain, the other three Dhyanas, are convenient and easy to practice. Like learning the method of archery, it is very difficult to hit at the beginning, having already been able to hit the large target, one can hit a hair even with eyes closed. If the first Dhyana is attained quietly, therefore he is a common person who should be scolded and taught, not a disciple of the Buddha standing outside the boundary, already staying away from love and desire like an ascetic.'
Those practitioners, having already attained freedom, smoothly accomplishing the four Dhyanas, wanting to attain supernatural powers (神足通, siddhi), observing everything and seeing emptiness, clearly seeing the decomposition of each joint, the eye
、耳、鼻、口、項、頸、脅、脊、手、足、胸、腹及諸毛孔若如虛空。作是觀已，自見其身解解連綴如蓮花本，猶根諸孔觀如虛空，然後見身譬如革囊；漸察如是，便離形想唯有空想；已得空想無複色想，或習空想續見其體，但無所著也！欲睹身者則自見之，欲不睹者則亦不見；欲睹虛空則而見之，欲不睹者則亦不見。體心俱等，意在其內如乳水合，心不離身身不離心，堅固其志，以心舉身令去其座專心在空，如人持稱，令稱錘等，正安銖兩，斤平已後手舉懸稱。修行如是，自擎其形專心念空。於是頌曰：
其有修行者， 神足飛如天， 觀身諸骨節， 毛孔皆為空； 已離不計吾， 專念想樂空， 如大稱量物， 舉身亦如是。
其修行者，習行如是便得成就，初舉身時去地如蟣，轉如胡麻，稍如大豆，遂復如棗。習舉如此至於梵天，乃到凈居諸天之宮，通徹須彌無所拘礙；入地無間出而無孔，游于空中坐臥行住，身上出火身下出水，身上出水身下出火；從諸毛孔現若干光，五色之耀如日明照；能變一身以為無數，化作牛、馬、龍、象、騾、驢、駱駝、虎、狼、師子無所不現；發意之頃，普游佛界旋則尋逮，是神足界通達之變。是神足者因四禪致，其四禪者因不凈觀、數息致之，是故修行
【現代漢語翻譯】 現代漢語譯本： 觀想眼、耳、鼻、口、項（脖頸）、頸（後頸）、脅（肋骨）、脊（脊背）、手、足、胸、腹以及所有毛孔，都如同虛空一般。這樣觀想之後，會看到自己的身體分解開來，像蓮花的根莖一樣連線在一起，如同根莖上的孔洞一般觀想為空。然後，看到身體就像一個皮革袋子；逐漸地觀察，便能脫離對形體的執著，只剩下空性的觀想；已經得到空性的觀想，就不會再有對色相的執著，或者繼續修習空性的觀想，繼續看到自己的身體，但心中沒有任何執著！想要看到身體的時候，就能看到；想要不看的時候，也就看不到；想要看到虛空的時候，就能看到；想要不看的時候，也就看不到。身體和心意平等無二，意念在身體之內，如同牛奶和水混合在一起，心不離開身體，身體不離開心，堅定自己的意志，用心舉起身體，讓身體離開座位，專心專注于空性，就像人用秤稱量物品一樣，讓秤錘平衡，準確地安放砝碼，秤桿平衡之後，用手舉起懸掛的秤。修行也是這樣，自己支撐自己的身體，專心念想空性。於是，用頌偈說道：
『那些修行的人， 憑藉神足可以像鳥一樣在天空飛翔， 觀察身體的各個骨節， 毛孔都如同虛空一般； 已經脫離了對『我』的執著， 專心念想空性的喜樂， 就像用大秤稱量物品一樣， 舉起身體也是這樣。』
那些修行的人，像這樣修習，便能得到成就，剛開始舉起身體的時候，離開地面像蟣（一種小蟲）一樣高，然後像胡麻（芝麻）一樣高，漸漸地像大豆一樣高，最終像棗一樣高。像這樣練習舉起身體，直到梵天（Brahma，色界天的最高處），乃至到達凈居天（Śuddhāvāsa，色界天的第五層）的宮殿，通透須彌山（Sumeru，佛教宇宙觀中的聖山），沒有任何阻礙；進入地面沒有縫隙，出來也沒有孔洞，在空中游走，坐臥行走，身上出火，身下出水，身上出水，身下出火；從各個毛孔顯現出各種各樣的光芒，五種顏色的光芒像太陽一樣明亮照耀；能夠將一個身體變成無數個身體，變化成牛、馬、龍、象、騾、驢、駱駝、虎、狼、獅子，沒有什麼不能顯現的；發唸的瞬間，就能普遍遊歷各個佛界，旋轉一週就能到達，這就是神足的境界，通達變化的境界。這種神足是因為修習四禪（catu-dhyāna，佛教的四種禪定境界）而獲得的，而四禪是因為修習不凈觀（aśubha-bhāvanā，觀想身體不凈的禪修方法）和數息觀（ānāpāna-smṛti，通過覺察呼吸來集中注意力的方法）而獲得的，所以要修行。
【English Translation】 English version: Contemplate the eyes, ears, nose, mouth, neck, nape, ribs, spine, hands, feet, chest, abdomen, and all pores as if they were empty space. After this contemplation, one sees one's own body unraveling and connecting like the stem of a lotus flower, viewing the pores like the holes in the stem as empty space. Then, see the body as a leather bag; gradually observing in this way, one detaches from the attachment to form, leaving only the contemplation of emptiness; having attained the contemplation of emptiness, there is no longer attachment to form. Or, continuing to practice the contemplation of emptiness, one continues to see one's body, but without any attachment! When one wants to see the body, one can see it; when one does not want to see it, one also does not see it; when one wants to see empty space, one can see it; when one does not want to see it, one also does not see it. Body and mind are equal and undifferentiated, the intention within the body is like milk and water mixed together, the mind does not leave the body, and the body does not leave the mind. Firmly establish one's will, and with the mind lift the body, causing it to leave its seat, focusing intently on emptiness, just as one uses a scale to weigh objects, balancing the counterweight, accurately placing the weights, and after the scale is balanced, lifting the suspended scale with one's hand. Practicing in this way, one supports one's own form, focusing intently on emptiness. Thereupon, a verse is spoken:
'Those who practice, with spiritual power fly like birds in the sky, Observing the joints of the body, all pores are like empty space; Having detached from the calculation of 'I,' focusing intently on the joy of emptiness, Like using a large scale to weigh objects, lifting the body is also like this.'
Those who practice, by practicing in this way, attain accomplishment. When first lifting the body, it leaves the ground as high as a nit (a small insect), then as high as a sesame seed, gradually as high as a soybean, and eventually as high as a jujube. Practicing lifting in this way, one reaches Brahma (Brahma, the highest of the Form Realm heavens), and even reaches the palaces of the Pure Abodes (Śuddhāvāsa, the fifth layer of the Form Realm heavens), penetrating Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) without any obstruction; entering the ground without gaps, and exiting without holes, wandering in the sky, sitting, lying down, walking, and standing, fire comes out from the body, water comes out from below the body, water comes out from the body, fire comes out from below the body; from all the pores appear various lights, the radiance of five colors shining like the sun; able to transform one body into countless bodies, transforming into cows, horses, dragons, elephants, mules, donkeys, camels, tigers, wolves, lions, there is nothing that cannot be manifested; in the moment of intention, one can universally travel to all Buddha-fields, and reaching them by revolving around, this is the realm of spiritual power, the realm of thorough transformation. This spiritual power is attained through the practice of the four Dhyanas (catu-dhyāna, the four meditative states in Buddhism), and the four Dhyanas are attained through the practice of the contemplation of impurity (aśubha-bhāvanā, a meditation method of contemplating the impurity of the body) and mindfulness of breathing (ānāpāna-smṛti, a method of focusing attention by observing the breath), therefore, one must practice.
當念惡露、數息思定。於是頌曰：
因習學輕舉， 如風無掛礙， 身踴至梵天， 悉觀諸天宮。 飛行在虛空， 如雲無禁制， 入地如入水， 在空如處地。 從身自出火， 若如日光明， 身下雨其水， 如月降霜露。 專精得神足， 自在無所礙， 欲得捫梵天， 自恣何況余。 欲至他方界， 輕舉即能到， 釋擲金剛疾， 往返亦如是。 自在而變化， 能見無數形， 如釋娛樂幻， 樂神足亦然。 游于佛經甘露池， 亦如大象入華泉， 總說其義如本教， 故嘆詠是致神足。
修行道地經數息品第二十三
其威神耀如日光， 德炎巍巍過天帝， 顏色端正如月滿， 消除眾冥滅諸垢。 口說法言如甘露， 出語姝妙嘆十善， 篤信合俱歸最尊， 愿稽首佛無等倫。 觀採諸經如入海， 以獲禪定無穿漏， 敢可計數佛弟子， 是故稽首最勝安。
其修行者自惟念言：「何謂無漏至第一禪？何謂名之世尊弟子？」若修行者在禪穿漏，當發是心：「我得一禪故為穿漏，以穿漏行第一之禪得生梵天；在上福薄，命若盡者，當墮地獄、餓鬼、畜生及在人間。」計此之輩雖在梵天，諦視比丘，不免惡道、
【現代漢語翻譯】 現代漢語譯本：當修習觀想不凈之物（惡露）和通過數息來安定心神。因此，作偈頌說： 因為習得輕身之法，如同風一樣沒有阻礙，身體能夠躍升到梵天（Brahma heaven），完全可以觀看到諸天宮殿。 在虛空中飛行，如同雲彩一樣沒有限制，進入地中就像進入水中一樣，在空中就像在地上一樣。 從自身發出火焰，就像太陽一樣光明，從身體下部降下水，就像月亮降下霜露一樣。 專心精進就能獲得神足通（神通之一），自在而沒有阻礙，想要觸控梵天，都能隨意做到，更何況其他地方呢。 想要到達其他方世界，輕輕一舉就能到達，就像釋天（Śakra）投擲金剛杵一樣迅速，往返也是如此。 自在地變化，能夠顯現無數的形體，就像釋天娛樂時變幻一樣，享受神足通的快樂也是這樣。 在佛經的甘露池中游玩，就像大象進入鮮花盛開的泉水一樣，總的來說，它的意義就像根本的教義一樣，所以讚歎歌詠它能達到神足通。
《修行道地經·數息品》第二十三
他的威嚴神光像日光一樣，德行的光輝超過天帝（Deva），容顏端正就像滿月一樣，消除眾生的黑暗，滅除各種污垢。 口中說出的法言像甘露一樣，說出的話語美好而讚歎十善業，真誠地相信並全部歸依最尊貴的佛，願意稽首頂禮無與倫比的佛陀。 觀察採納各種經典就像進入大海一樣，從而獲得沒有漏洞的禪定，怎能數清佛陀的弟子呢，因此稽首頂禮最殊勝的安穩。
那些修行者自己思考說：『什麼叫做無漏達到第一禪？什麼叫做世尊的弟子？』如果修行者在禪定中出現漏洞，應當發起這樣的心念：『我因為得到一禪而出現漏洞，因為以有漏洞的禪定而生到梵天；如果在梵天之上福報淺薄，壽命終結時，將會墮入地獄、餓鬼、畜生道以及人間。』認為這類人即使在梵天，看待比丘，也無法避免墮入惡道。
【English Translation】 English version: One should contemplate on foulness (discharge) and practice mindfulness of breathing to calm the mind. Therefore, a verse says: Because of practicing lightness, like the wind without hindrance, the body can leap up to the Brahma heaven, and one can fully observe the palaces of the heavens. Flying in the sky, like clouds without restriction, entering the earth as if entering water, being in the air as if being on the ground. Fire emanates from the body, like the light of the sun, water rains down from below the body, like the moon sending down frost and dew. Concentrated effort leads to the attainment of supernatural powers (神通之一), being free and without hindrance, wanting to touch the Brahma heaven, one can do so at will, let alone other places. Wanting to reach other worlds, a light lift can reach them, like Śakra (釋天) throwing the Vajra (金剛杵) quickly, going back and forth is also like this. Freely transforming, able to manifest countless forms, like Śakra entertaining with illusions, enjoying the joy of supernatural powers is also like this. Wandering in the nectar pond of the Buddha's teachings, like an elephant entering a flower-filled spring, in general, its meaning is like the fundamental teachings, therefore praising and singing it can lead to the attainment of supernatural powers.
《Sutra on the Practice of the Path to Enlightenment - Chapter 23 on Mindfulness of Breathing》
His majestic radiance is like the sunlight, the splendor of his virtue surpasses the Deva (天帝), his countenance is upright like the full moon, eliminating the darkness of beings and extinguishing all defilements. The Dharma words spoken from his mouth are like nectar, the words spoken are beautiful and praise the ten wholesome actions, sincerely believing and completely taking refuge in the most venerable Buddha, willing to bow and prostrate to the incomparable Buddha. Observing and adopting various sutras is like entering the sea, thereby obtaining samadhi (禪定) without leakage, how can one count all the disciples of the Buddha, therefore bowing and prostrating to the most supreme peace.
Those practitioners think to themselves: 'What is meant by non-leakage reaching the first dhyana (禪)? What is meant by a disciple of the World Honored One?' If a practitioner has leakages in their dhyana, they should generate this thought: 'Because I attained the first dhyana, I have leakages, because of practicing dhyana with leakages, I will be born in the Brahma heaven; if the blessings above in the Brahma heaven are shallow, when life ends, I will fall into hell, the realm of hungry ghosts, the animal realm, and the human realm.' Thinking that these kinds of people, even in the Brahma heaven, looking at the Bhikkhus (比丘), cannot avoid falling into evil paths.
凡夫之類也。所以者何？未解脫故。於是頌曰：
設使始學得漏禪， 其修行穿如漏器， 雖生梵天當復還， 如雨綵衣其色變。
譬如國王，有一大臣而犯重事，先考治之，五毒並至，卻乃著械閉在深獄，令衣弊衣，給以粗食，草蓐為床，莫令家人得入相見，使房近廁臭穢之處。吏受教已，即承王命考治如法。其人往時有小功夫施恩于王，王思念之，遣告獄吏放出其人，恣之四月自在娛樂，與眷屬俱而相勞賀，竟四月已還著獄中。於是頌曰：
譬如有臣犯王法， 王念故恩使出獄， 恣意所欲相娛樂， 然後還閉著獄中。
獄吏受教如王敕告。其人得脫沐浴服飾，與諸群從俱出遊觀，五欲自恣，雖相娛樂心退念之：「今與群從五欲自恣，云何舍是當還就獄，三時嘆息。當復考治著于弊衣，粗食臥草與小人俱共止一處，何一痛哉！當爲蚤、虱、蚊、虻見食，在中可惡，夏則盛熱，冬則慘寒，鼠夜鳴走冥冥如漆，垢穢不凈流血覆地，頭髮遼亂考治百千，或有劓耳而截鼻者，或斷手足穢濁不凈，若在冢間惱不可言，當與此輩瑕穢俱處。」於是頌曰：
竟夏四月其臣念， 與親愛俱而歡樂， 夏當還獄諸考治， 遭厄之惱不可量。
「當復更見諸罪繫囚，其犯禍者作事不
【現代漢語翻譯】 現代漢語譯本 是屬於凡夫俗子的範疇。為什麼這麼說呢？因為他們還沒有得到解脫的緣故。因此用頌文說：
即使是剛開始學習得到有漏禪定的人，他的修行就像有漏洞的器皿一樣， 即使投生到梵天，將來還是要墮落下來，就像用雨水洗過的綵衣，它的顏色會褪變一樣。
譬如有一個國王，有一個大臣犯了重罪，先對他進行拷打審訊，各種酷刑都用上，然後給他戴上刑具，關在深深的監獄裡，讓他穿破爛的衣服，給他吃粗劣的食物，用草墊當床，不許他的家人進去探望，讓他住的房間靠近廁所等臭穢的地方。獄吏接受了命令后，就按照國王的旨意依法拷打審訊。 這個人過去曾經對國王有過小小的恩惠，國王想起了這件事，就派人告訴獄吏放他出來，讓他自由自在地娛樂四個月，和家人一起互相慰問慶賀，過了四個月后，再把他關回監獄裡。因此用頌文說：
譬如有一個大臣觸犯了國王的法律，國王念及他過去的恩情，讓他從監獄裡出來， 讓他隨心所欲地娛樂，然後又把他關回監獄裡。
獄吏接受命令后，按照國王的旨意告訴了他。這個人得以脫身，沐浴更衣，和他的親朋好友一起出去遊玩觀賞，盡情享受各種慾望，雖然在互相娛樂，心裡卻開始擔憂：『現在我和親朋好友一起盡情享受各種慾望，怎麼能捨得這些，又要回到監獄裡去呢？』他時常嘆息。『回去后又要遭受拷打審訊，穿破爛的衣服，吃粗劣的食物，和卑賤的人住在一起，這該是多麼痛苦啊！』『還要被跳蚤、虱子、蚊子、虻蟲叮咬，住在裡面令人厭惡，夏天酷熱，冬天嚴寒，老鼠在夜晚黑暗中鳴叫奔走，污垢不乾淨，血流滿地，頭髮蓬亂，遭受各種拷打審訊，有的被割掉耳朵，有的被割掉鼻子，有的被砍斷手腳，污穢不堪，如果住在墳墓之間，那痛苦就更難以言說，要和這些污穢的人住在一起。』因此用頌文說：
過了這四個月，這個大臣想到，和親人朋友一起歡樂， 夏天又要回到監獄裡遭受各種拷打審訊，所遭受的災難痛苦是無法估量的。
『回去后又要見到那些被囚禁的罪犯，那些犯了罪的人做事不...
【English Translation】 English version Belong to the category of ordinary people. Why is that? Because they have not yet been liberated. Therefore, the verse says:
Even if someone initially learns and attains the contaminated Dhyana (Leaked Samadhi), their practice is like a leaky vessel, Even if they are born in the Brahma Heaven (Brahma-loka), they will eventually fall back down, just like a colored garment washed by rain, its color will fade.
For example, a king has a minister who commits a serious crime. First, he is interrogated and tortured, with all kinds of cruel punishments inflicted upon him. Then, he is put in shackles and imprisoned in a deep jail, made to wear tattered clothes, given coarse food, and made to sleep on a straw mat. His family is not allowed to visit him, and his room is near the latrine, a place of filth and stench. After receiving the order, the jailer carries out the king's command and interrogates and tortures him according to the law. This person had once done a small favor for the king, and the king remembers this. He sends word to the jailer to release him, allowing him to freely enjoy himself for four months, and to celebrate and congratulate each other with his family. After four months, he is returned to prison. Therefore, the verse says:
For example, a minister violates the king's law, the king remembers his past kindness and releases him from prison, Allowing him to enjoy himself as he pleases, and then returns him to prison.
The jailer receives the order and informs him as the king commanded. This person is released, bathes, dresses, and goes out with his relatives and friends to play and enjoy himself, indulging in the five desires. Although he is enjoying himself, he begins to worry: 'Now I am enjoying the five desires with my relatives and friends, how can I bear to leave all this and return to prison?' He sighs often. 'Upon returning, I will be interrogated and tortured again, wear tattered clothes, eat coarse food, and live with lowly people in the same place. How painful that will be!' 'I will be bitten by fleas, lice, mosquitoes, and gadflies, living in a disgusting place. The summer will be hot, and the winter will be bitterly cold. Rats will run and squeak in the dark of night, filth and impurity will cover the ground with blood, my hair will be disheveled, and I will be subjected to hundreds and thousands of tortures. Some will have their ears cut off, and others will have their noses cut off, or their hands and feet cut off, filthy and impure. If I were to live among the tombs, the suffering would be unspeakable, and I would have to live with these defiled people.' Therefore, the verse says:
After these four months, the minister thinks, enjoying himself with his loved ones, In the summer, he will return to prison to suffer various tortures, and the suffering he will endure is immeasurable.
'Upon returning, I will see those imprisoned criminals again, those who have committed crimes and done...
道，而淫、盜、竊、劫人男女，焚燒人家及諸谷積，以毒害人，喜行輕慢，或殺男女及為屠牛，掠諸丘、聚、縣、邑、城郭，念國家惡。當復見此五毒搒笞，手腳耳鼻為血所涂，或見斫頭，瘡痍裂壞膿血漏出；或被重考身體腫起，無數之蠅皆來著身，在地臥極若如鴻𩋵；或新入獄，面目手足悉爛傷腫，煌煌燋悸愁不可言，住不敢動；或羸瘦而骨立，顏色醜陋譬如餓鬼；或久在獄，以氣肥腫頭亂爪長；或有在中日日望出；或有自念：『我在獄中無有出期。』不復悒悒。其新來者或見絞殺、或考、或擊，或口受辭、或以結形，或與死人同一床褥，或牽出之臥著溷上，或行道地不大見考。」於是頌曰：
惡人甚眾多， 瑕穢可憎惡， 與愚而俱止， 譬如與屠膾。 啼呻哭淚下， 苦如鬼同家， 是大臣愁憂， 何忍重入獄。
「此諸罪囚在刑獄中，各各談說國王盜賊；或說穀米飲食之屬，華香伎樂男女之事；或說山海行故之事；或說他樂搏掩之事；或嗟嘆王所積之行；或說王惡治國不政，賊來攻伐如是失國；或言王崩當有新立，而出大赦；夫人懷軀如是在產，獄囚得脫；若城失火多所焚燒，獄門得開我等則脫；或共議言，若見瑞怪烏鵲來鳴；倚獄門、住獄戶，作聲夢見上堂及上高山又入龍宮，墮
【現代漢語翻譯】 現代漢語譯本： 作惡之人，姦淫、偷盜、搶劫他人男女，焚燒房屋和穀物，用毒藥害人，喜歡輕慢他人，或者殺害男女，或者宰殺牛，掠奪村莊、集市、縣城、都城，心中想著國家的罪惡。他們將再次見到這五種毒害的鞭打，手腳耳鼻被血塗滿，或者被砍頭，傷口破裂腐爛膿血流出；或者被嚴刑拷打身體腫脹，無數的蒼蠅都飛來叮咬，躺在地上像大鳥一樣；或者剛入監獄，面目手足都潰爛受傷腫脹，驚慌恐懼愁苦難以言說，想動又不敢動；或者瘦弱得只剩下骨頭，臉色醜陋像餓鬼一樣；或者長期在監獄裡，因憋悶而肥胖腫脹，頭髮蓬亂指甲很長；或者有人在監獄裡每天盼望著出去；或者有人自己想著：『我在監獄裡沒有出去的希望了。』不再憂愁。那些新來的人或者看到絞刑、或者拷打、或者擊打，或者口供被記錄、或者被定罪，或者和死人睡在同一張床鋪上，或者被拖出去躺在糞坑上，或者走在路上很少見到不被拷打的。」於是歌頌說：
惡人非常多，瑕疵污穢令人憎惡， 與愚蠢的人在一起，就像與屠夫在一起。 啼哭呻吟眼淚流下，痛苦就像與鬼同住一家， 這些大臣憂愁，怎麼忍心再次入獄。
「這些罪犯在監獄裡，各自談論國王和盜賊；或者談論穀米飲食之類的事情，華麗的服飾香料歌舞男女之事；或者談論山海遠行的故事；或者談論其他娛樂賭博的事情；或者嗟嘆國王所積累的功德；或者說國王治理國家不好，賊寇來攻打以致國家淪陷；或者說國王駕崩將有新王登基，從而大赦天下；夫人懷孕即將生產，監獄囚犯得以脫身；如果城池失火大多被焚燒，監獄大門打開我們就能逃脫；或者共同議論，如果看到吉祥的徵兆或者烏鴉喜鵲來鳴叫；倚靠著監獄大門、住在監獄門口，發出聲音夢見登上殿堂以及登上高山又進入龍宮，墮落……」
【English Translation】 English version: Those who commit evil, engage in adultery, theft, robbery of other people's men and women, burn houses and grains, use poison to harm people, like to be disrespectful, or kill men and women, or slaughter cattle, plunder villages, markets, counties, and cities, thinking of the sins of the country in their hearts. They will see again the flogging of these five poisons, their hands, feet, ears, and noses covered in blood, or be beheaded, their wounds festering and pus flowing out; or be severely tortured and their bodies swelling up, countless flies coming to bite them, lying on the ground like large birds; or newly entering prison, their faces, hands, and feet all ulcerated, injured, and swollen, terrified and anxious, their sorrow indescribable, wanting to move but not daring to; or being so thin that only bones remain, their faces ugly like hungry ghosts; or being in prison for a long time, becoming fat and swollen from confinement, their hair disheveled and nails long; or some in prison looking forward to getting out every day; or some thinking to themselves: 'I have no hope of getting out of prison.' No longer worried. Those who are new may see executions by hanging, or torture, or beatings, or have their confessions recorded, or be convicted, or sleep in the same bed with the dead, or be dragged out to lie on the latrine, or walk on the road and rarely see that they are not being tortured.' Then a verse is sung:
Evil people are very many, their flaws and filth are hateful, Staying with fools is like staying with butchers. Crying and groaning, tears flow down, suffering is like living with ghosts, These ministers are worried, how can they bear to enter prison again.
『These prisoners in prison, each talking about the king and thieves; or talking about things like grain and food, gorgeous clothes, spices, songs, dances, and men and women; or talking about stories of traveling to mountains and seas; or talking about other entertainment and gambling; or lamenting the merits accumulated by the king; or saying that the king's governance of the country is not good, that bandits attack and the country falls; or saying that the king has passed away and a new king will ascend the throne, thereby granting a general amnesty; that a lady is pregnant and about to give birth, and the prisoners will be released; if the city catches fire and is mostly burned, the prison gates will open and we will escape; or discussing together, if we see auspicious signs or crows and magpies coming to sing; leaning against the prison gate, living at the prison door, making sounds, dreaming of ascending the hall and ascending high mountains and entering the dragon palace, falling...』
蓮花池乘舟渡海，自觀不久免一切苦。」於是頌曰：
諸犯王法者， 談語自勸勉， 聚會心歡喜， 希望得解脫。 如群牛投谷， 墮厄井如是， 時大臣思此， 無福人甚愁。
時臣思念：「我當云何而復聞此盜賊言談？」或有相教：「若獄吏問當作是答，極重考治不過二七日，體轉狎習不復大患。假使取身段段解之，刀在頂上，勿妄出言我犯斯過，莫說其處藏匿之家，勿牽引人某是伴黨，或誘問者復莫信之。獄卒恐汝慎無為伏，若見考治勿得驚懅。」於是頌曰：
展轉相勸勉， 教人下辭法， 思念獄吏問， 以何答其言。 大臣眷屬俱， 復念獄眾苦， 習於諸五欲， 而心懷憂惱。
獄囚相謂：「卿等不見，人舍父母、兄弟、親屬，不惜身命遠其本國，行於荊棘、竹木、叢樹、丘荒、險難，不顧其身入海求財。吾等不歷勤勞之苦而致寶物，以是之故當忍考掠，令不失財使他人得。」於是頌曰：
賊劫他人財， 所獲非己有， 念當不惜命， 失財更遭厄。
臣自念言：「吾何忍見獄卒住前叫嚾呼之。」而自說言：「我以織女三星陂蘭宿生，屬地獄王，二十九日夜中半生。卿不聞吾初墮地時，國有眾患擾動不安，興諸怪變，空有崩音地為
【現代漢語翻譯】 現代漢語譯本 『蓮花池乘舟渡海，自觀不久免一切苦。』於是頌曰： 『諸犯王法者，談語自勸勉，聚會心歡喜，希望得解脫。如群牛投谷，墮厄井如是，時大臣思此，無福人甚愁。』 時臣思念：『我當云何而復聞此盜賊言談？』或有相教：『若獄吏問當作是答，極重考治不過二七日，體轉狎習不復大患。假使取身段段解之，刀在頂上，勿妄出言我犯斯過，莫說其處藏匿之家，勿牽引人某是伴黨，或誘問者復莫信之。獄卒恐汝慎無為伏，若見考治勿得驚懅。』於是頌曰： 『展轉相勸勉，教人下辭法，思念獄吏問，以何答其言。大臣眷屬俱，復念獄眾苦，習於諸五欲，而心懷憂惱。』 獄囚相謂：『卿等不見，人舍父母、兄弟、親屬，不惜身命遠其本國，行於荊棘、竹木、叢樹、丘荒、險難，不顧其身入海求財。吾等不歷勤勞之苦而致寶物，以是之故當忍考掠，令不失財使他人得。』於是頌曰： 『賊劫他人財，所獲非己有，念當不惜命，失財更遭厄。』 臣自念言：『吾何忍見獄卒住前叫嚾呼之。』而自說言：『我以織女三星陂蘭宿生，屬地獄王，二十九日夜中半生。卿不聞吾初墮地時，國有眾患擾動不安，興諸怪變，空有崩音地為』
【English Translation】 English version 『Riding a boat across the lotus pond to cross the sea, observing oneself will soon be free from all suffering.』 Then a verse was spoken: 『Those who violate the king's law, encourage each other in conversation, gather together with joy, hoping to be liberated. Like a herd of cattle falling into a valley, or falling into a well of misfortune, the minister thinks of this, while the unfortunate are very worried.』 The minister thought: 『How can I hear the conversations of these thieves again?』 Some advised: 『If the prison warden asks, answer in this way. Even if severely interrogated, it will only last for two weeks. The body will gradually become accustomed and there will be no great trouble. Even if they take your body and dismember it piece by piece, with a knife on your head, do not falsely admit that you committed this crime. Do not reveal the place of concealment, do not implicate anyone as an accomplice, and do not trust anyone who tries to trick you. The jailer is afraid that you will cautiously not confess. If you see torture, do not be alarmed.』 Then a verse was spoken: 『They encourage each other in turn, teaching people to use humble language, thinking about the prison warden's questions, and how to answer them. The minister and his family are all together, thinking about the suffering of the prison, accustomed to the various five desires (five senses), and feeling worried and distressed.』 The prisoners said to each other: 『Don't you see, people abandon their parents, siblings, and relatives, disregarding their lives, and travel far from their homeland, walking through thorns, bamboo, trees, bushes, hills, wastelands, and dangers, not caring about their bodies, and entering the sea to seek wealth. We have obtained treasures without experiencing the suffering of hard work, so we should endure torture, so as not to lose the wealth and let others get it.』 Then a verse was spoken: 『Thieves rob others of their wealth, what they obtain is not their own, thinking that they should not spare their lives, losing wealth and encountering more misfortune.』 The minister thought to himself: 『How can I bear to see the jailers standing in front and shouting loudly?』 And he said to himself: 『I was born under the constellation of the Weaving Maid (Vega) in the Pīlana (unknown meaning) constellation, belonging to the King of Hell, born in the middle of the night on the twenty-ninth day. Haven't you heard that when I first fell to the ground, the country was disturbed by many calamities, causing strange changes, empty sounds of collapse, and the earth was』
震動，東西望赤四方忽冥，雕、鷲、烏、鵲、狐、狼、野獸、鴟、梟在冢間生啖人肉，鬼神、諸魅、鳩桓、溷鬼、反足、女神悉共欣悅：『此獄卒生，正為我等。假使長大多害男女從在獄冢間，我等當得死人血肉及脂髓腦以為食飲，以是之故吾等護子令壽命長。』我初生時以有此救故不畏人。」於是頌曰：
無有慈哀言剛急， 其人無故懷怨結， 念獄卒言臣意悲， 雖快娛樂憂此惱。
獄卒說言：「吾有便手無所不搏，無有比倫安有勝乎？吾身前後以此便手，殺無央數男子、女人，又斷手、足、耳、鼻及頭，以手挑眼不用刀刃；住立諸囚擎博攊摨，粗弶懸頭，竹篾勉窟，在於榜床五毒治之，布纏其指油涂火燒，膏灌發上放火然之，草纏其身以火焚之，臠臠割體問其辭對，決口截唇剝其麵皮，口嚼其指譬如啖菜，若鞭榜人竹杖革鞭，獄卒喜踴以針刺指，繩絞脅腹纏頭木梢。」於是頌曰：
臣不念樂恐還獄， 如是考治甚可畏， 獄卒數來說刑罪， 有此憂者不為安。
獄卒又言：「我無憎愛，不喜遊觀聽歌音聲。設有死罪榜鼓兵圍詣于都市，吾悉斬頭；雖有勇猛軍陣督將豪貴高尊，畏我便手猶碎象牙；剛強逆賊、輕慢善人、我皆絞頸；父母、兄弟、親屬涕泣求哀一時，吾不聽之；又
【現代漢語翻譯】 現代漢語譯本：震動，向東西方向看去，四方忽然變得昏暗。雕（一種大型猛禽）、鷲（禿鷲）、烏（烏鴉）、鵲（喜鵲）、狐（狐貍）、狼（狼）、野獸、鴟（貓頭鷹）、梟（一種兇猛的貓頭鷹）在墳墓間生吃人肉，鬼神、各種妖怪、鳩桓（一種惡鬼）、溷鬼（廁鬼）、反足（足跟反向的鬼）、女神都一起歡欣喜悅：『這個獄卒出生了，正是爲了我們。假如他長大后大量殘害男女，把他們留在墳墓間，我們就能得到死人的血肉和脂髓腦來作為食物，因此我們要保護這個孩子，讓他長壽。』我初生的時候因為有這樣的庇護，所以不害怕人。」於是用頌歌唱道： 沒有慈悲憐憫，言語剛硬急躁，這個人無緣無故地懷有怨恨和芥蒂，想到獄卒說的話，我心裡感到悲哀，即使一時快樂，也憂慮著這樣的煩惱。 獄卒說：『我有一雙靈巧的手，沒有什麼不能捕捉，沒有誰能與我相比，哪裡會有勝過我的人呢？我用這雙靈巧的手，殺害了無數的男子、女人，還砍斷他們的手、腳、耳朵、鼻子和頭，用手挖出他們的眼睛，不用刀刃；讓囚犯們站立著，用手掌擊打、扭打，用粗大的刑具懸吊他們的頭，用竹篾勉強塞入他們的傷口，在拷打床上用五種毒刑來折磨他們，用布纏住他們的手指，塗上油點火燒，把油脂灌到頭髮上放火點燃，用草纏住他們的身體用火焚燒，一塊塊地割下他們的肉來審問他們，撕裂他們的嘴巴，截斷他們的嘴唇，剝下他們的麵皮，像吃菜一樣咀嚼他們的手指。』如果是鞭打人的竹杖和皮革鞭子，獄卒就高興地跳躍，用針刺他們的手指，用繩子絞他們的脅腹，用木棒纏繞他們的頭部。」於是用頌歌唱道： 我不貪圖快樂，害怕回到地獄，這樣的拷打實在可怕，獄卒不斷地講述刑罰的罪過，有這樣的憂慮就不能安寧。 獄卒又說：『我沒有憎恨和喜愛，不喜歡遊玩觀賞，也不喜歡聽歌的聲音。如果有犯了死罪的人，敲著鼓，士兵們包圍著押送到都市，我全部都砍下他們的頭；即使是勇猛的將領，軍陣中的督戰官，豪門貴族，地位高貴顯赫的人，也畏懼我的靈巧的手，就像畏懼粉碎象牙一樣；剛強兇狠的叛賊，輕視怠慢善良的人，我都絞死他們；父母、兄弟、親屬哭泣哀求，我一概不聽。』
【English Translation】 English version: Trembling, looking east, west, south, and north, all directions suddenly darkened. Eagles (a large bird of prey), vultures (a scavenging bird), crows (a black bird), magpies (a bird of the crow family), foxes (a canine), wolves (a canine), wild beasts, owls (a nocturnal bird), and fierce owls (a type of owl) devoured human flesh among the tombs. Ghosts, various demons, Kumbhanda (a type of demon), Putana (a type of demon), reversed-footed ghosts, and goddesses all rejoiced together: 'This jailer is born, precisely for us. If he grows up and greatly harms men and women, leaving them among the tombs, we will obtain the blood, flesh, fat, marrow, and brains of the dead as food and drink. Therefore, we will protect this child and grant him a long life.' When I was first born, because of this protection, I did not fear people.' Then he sang in verse: 'Without compassion or mercy, words harsh and impatient, that person harbors resentment and grudges for no reason. Thinking of the jailer's words, my heart feels sorrow. Even in temporary joy, I worry about such troubles.' The jailer said: 'I have nimble hands, capable of seizing anything. None can compare to me; who could surpass me? With these nimble hands, I have killed countless men and women, severing their hands, feet, ears, noses, and heads. I pluck out their eyes with my hands, without using blades. I make prisoners stand, striking and wrestling them with my palms. I hang their heads with crude instruments, force bamboo splints into their wounds, and torture them on the rack with five poisons. I wrap their fingers in cloth, coat them with oil, and set them on fire. I pour oil onto their hair and ignite it. I wrap their bodies in grass and burn them. I cut off pieces of their flesh to interrogate them, tear their mouths, sever their lips, and peel off their faces. I chew their fingers as if eating vegetables.' When it comes to whipping people with bamboo sticks and leather whips, the jailer jumps for joy, pricking their fingers with needles, strangling their ribs with ropes, and twisting their heads with wooden sticks.' Then he sang in verse: 'I do not crave pleasure, fearing to return to hell. Such tortures are truly terrifying. The jailer constantly recounts the sins and punishments. With such worries, there is no peace.' The jailer further said: 'I have no hatred or love, I do not enjoy sightseeing or listening to songs. If there are those who have committed capital crimes, with drums beating and soldiers surrounding them, they are escorted to the city, and I behead them all. Even brave generals, commanders in battle formations, powerful nobles, and those of high status fear my nimble hands, just as they fear the crushing of ivory. Fierce and rebellious traitors, those who disrespect and neglect virtuous people, I all strangle. Even if parents, siblings, and relatives weep and beg for mercy, I do not listen to them.'
一子父嚾呼跳𨄈乃如虎鳴，吾折伏之令無有聲。」於是頌曰：
臣與群從相娛樂， 思念獄卒說罪刑， 譬如人飲淳清酒， 或有醉喧又歡喜。
獄卒又言：「吾有惡氣，眼中毒出張目視人，胸裂頭劈譬如冰裂，男女見我莫不懷懅，雖有人形作鬼魅行。」在於獄戶說是已竟，便即還去。甫當更是眾惱之患，雖在宮殿五欲自娛，安以為樂？於是頌曰：
如是之苦惱， 不凈瑕穢困， 誰當以歡欣， 安隱無憂患？ 如罪囚臨死， 求花戴著頭， 從王得假然， 當復還受榜。
其修行者自惟念言：「從梵天還當歸惡道，在胞胎中，處熟藏上生藏之下，垢污不凈五系所縛。」於是頌曰：
修行得漏禪， 獲此適中半， 則生在梵天， 不能久常安。 心中念如是， 命盡歸惡道， 如人假出獄， 限竟還受考。
譬如小兒捕得一雀執持令惱，以長縷系足放之飛去，自以為脫不復遭厄，欲詣果樹清涼池水，飲食自恣安隱無憂，縷遂竟盡牽之復還；續見捉惱如本無異。修行如是，自惟念言：「雖至梵天當還欲界，勤苦如是。」於是頌曰：
譬如有雀繩系足， 適飛縷盡牽復還； 修行如是上梵天， 續還欲界不離苦。
修行自念：「我身
【現代漢語翻譯】 現代漢語譯本：一個父親對著兒子大聲叫喊、跳躍、怒罵，像老虎一樣吼叫，我制服了他，讓他一點聲音都發不出來。』於是作頌說： 『我與眾人一起娛樂，卻思念著獄卒訴說罪刑的情景，就像有人喝了純凈的美酒，有的人喝醉了喧鬧歡喜一樣。』 獄卒又說：『我身上有惡氣，眼睛裡放出毒光，張開眼睛瞪著人，胸膛裂開，頭顱劈裂，就像冰塊破裂一樣，男女見到我沒有不感到恐懼的，雖然有人形，卻像鬼魅一樣行走。』在監獄門口說完這些話之後，便立即回去了。剛剛脫離了眾多的煩惱，即使身在宮殿享受五欲之樂，又怎麼能覺得快樂呢？於是作頌說： 『像這樣的苦惱，被不乾淨的污穢所困擾，誰會感到歡欣，安穩沒有憂患呢？就像罪犯臨死前，想要戴花在頭上，從國王那裡得到暫時的恩準，最終還是要回去接受鞭打。』 修行者自己思念說：『從梵天回來，最終還是要墮入惡道，在胞胎之中，處於熟藏之上，生藏之下，被垢污不凈之物和五種束縛所捆綁。』於是作頌說： 『修行得到有漏洞的禪定，獲得這種不上不下的境界，即使能夠生到梵天，也不能長久安穩。心中這樣想著，壽命終結后還是要墮入惡道，就像被假釋出獄的人，期限到了還是要回去接受審判。』 譬如一個小孩子捉到一隻麻雀，抓住它讓它難受，用長長的線繫住它的腳，放它飛走，（麻雀）自己以為脫離了困境，不會再遭遇災難，想要去果樹下、清涼的池水邊，隨意地飲食，安穩沒有憂患，但是線最終用完了，又被拉了回來；繼續被捉住折磨，和原來沒有什麼不同。修行也是這樣，自己思念說：『即使到了梵天，最終還是要回到欲界，勤苦就是這樣。』於是作頌說： 『譬如有一隻麻雀，腳上繫著繩子，剛剛飛起來，繩子用完了又被拉了回來；修行也是這樣，即使升到梵天，最終還是要回到欲界，不能脫離痛苦。』 修行者自己思念：『我的身體……』
【English Translation】 English version: 'A father was yelling, jumping, and scolding at his son, roaring like a tiger. I subdued him, making him utterly silent.' Then he spoke in verse: 'I enjoy myself with my companions, yet I contemplate the jailers describing the punishments. It's like someone drinking pure, clear wine; some get drunk, make noise, and rejoice.' The jailer further said, 'I possess a foul aura, my eyes emit poisonous light, glaring at people. My chest splits open, my head cracks like breaking ice. Men and women who see me cannot help but feel fear. Though I have a human form, I walk like a demon.' After saying this at the prison gate, he immediately returned. Having just escaped from numerous troubles, even indulging in the five desires in a palace, how can one find joy? Then he spoke in verse: 'Such suffering and affliction, trapped by unclean impurities, who can find joy, peace, and freedom from worry? Like a condemned prisoner, seeking flowers to adorn his head, granted temporary permission by the king, but ultimately must return to receive the lash.' The practitioner reflects, 'Returning from the Brahma realm, one must still fall into the evil paths, in the womb, between the mature and nascent states, bound by defilement and the five fetters.' Then he spoke in verse: 'Practicing flawed meditation, attaining this intermediate state, one may be born in the Brahma realm, but cannot remain there permanently. Thinking thus in the heart, when life ends, one returns to the evil paths, like someone paroled from prison, who must return to face judgment when their term is up.' It is like a child catching a sparrow, holding it captive and causing it distress, tying a long thread to its foot and letting it fly away. The sparrow thinks it has escaped and will no longer face hardship, wanting to go to the fruit trees and cool ponds, to eat and drink freely, peacefully without worry. But the thread eventually runs out, and it is pulled back; it is captured and tormented again, just as before. The practitioner is like this, reflecting, 'Even if I reach the Brahma realm, I must eventually return to the desire realm; such is the toil.' Then he spoke in verse: 'Like a sparrow with a thread tied to its foot, just flying up, the thread runs out and it is pulled back; the practitioner is like this, ascending to the Brahma realm, but eventually returning to the desire realm, not escaping suffering.' The practitioner reflects: 'My body...'
假使得無漏禪，爾乃脫於勤苦畏道，號曰佛子。所在飲食不為癡妄，以脫猶豫在於正道，得第一禪，逕可依怙入正見諦。」於是頌曰：
已得第一禪， 無垢廣在行， 猶終始難脫， 當精進得道。
修行自念：「觀眾善惡乃致一禪，本從骨鎖而獲之耳！其形無常、苦、空、非身，因四事生。」於是頌曰：
其第一禪因身致， 解四大成一心行， 無常苦空脫吾我， 觀如是者常精進。
修行思惟所用察心，其心之本亦復非常、苦、空、非身，以四事成，皆從因緣轉相牽引，而由禍福心想依之，形歸無常、苦、空、非我，從四事成；如我受斯五陰之體空無所有，十二因連，去、來、今者亦復如是。欲界諸陰，色界、無色之界，陰想若斯，悉為羸弱，見三界空，其根本深及邪無正，震動然熾。睹無陰者皆為寂然，志在恬怕趣于無為，無他之念逮于泥洹。爾時心行和順不剛，修行於是以見審諦便成阿那含，不復動還，究竟解脫欲界之苦。於是頌曰：
其心思想悉和順， 志所依倚因厥身， 了五陰本去來今， 皆見空無謂聖賢。
修行自念：「我身長夜為五陰蓋，臭處、不凈所見侵欺。」譬如搏掩兇逆之子，取瓶畫之，中盛不凈封結其口，以花散上、以香薰之，與田家
子：「汝持此瓶至某園觀，中盛石蜜及好美酒，住待吾等，我各歸家辦作供具相從飲食，堅持莫失，顧卿勞價。」田家子信，抱瓶歡喜，心自念言：「今當自恣飲食娛樂。」至其園觀不得令蠅而住其上，遂待經時過日中后，腹中飢渴怪之不來，憂戚難言。日欲向暮，上樹四望不見來者，下樹復持，須留眾人遂至黃昏，心自念言：「度城門閉，眾人不來，今此石蜜美酒畫瓶已屬我矣！當以賣之可自致富，先應嘗視。」便凈澡手開發瓶口，則見瓶中皆盛不凈，爾乃知之：「諸博掩子定侵欺我。」修行如是，已睹聖諦乃自曉了，從久遠來為是五陰所侵欺。於是頌曰：
生死載眾身， 五陰所侵期， 常更歷苦樂， 謂有我人壽。 修行五樂欺， 然後自見侵， 如人得畫瓶， 發之知不凈。
譬如導師有饒財寶，為子迎婦，端正姝好無有不可，甚重愛敬不失其意，須臾相離自謂如終。爾時國中道路斷絕，計十二年無有來者，后多賈客從遠方至，住在比國休息未前，道師語子：「卿往詣彼市買來還。」子聞父教，愁憂不樂如箭射心，語親友言：「卿不知我親愛于妻，今父告我遠離舍之，當行賈作。適聞是命我心僅裂，今吾當死，自投於水，若上高山自投深谷。」於是頌曰：
年少親敬婦， 愛
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『你拿著這個瓶子到某園觀去，裡面裝著石蜜（一種用石頭提煉的蜂蜜）和上好的美酒，在那裡等我們，我們各自回家準備好供養的器具，然後一起來飲用，務必拿好，不要丟失，這算是給你的工錢。』 那個田家的孩子相信了，抱著瓶子歡天喜地，心裡想：『現在我可以盡情地吃喝玩樂了。』他到了那個園觀，不讓一隻蒼蠅停在瓶子上，就這樣等待著，時間過了中午，腹中飢渴，奇怪他們怎麼還不來，心中憂愁難以言說。太陽快要落山的時候，他爬到樹上四處張望，不見有人來，下樹后又拿著瓶子，想著要留給眾人，一直等到黃昏，心裡想：『估計城門已經關閉了，他們不會來了，現在這石蜜美酒和畫瓶都屬於我了！應該把它們賣掉，可以讓自己致富，先應該嚐嚐。』 於是他洗凈雙手，打開瓶口，卻看見瓶中裝的都是污穢之物，這才明白：『那些賭博的人一定是在欺騙我。』修行也是這樣，已經見到聖諦（佛教真理）才明白，從久遠以來一直被這五陰（色、受、想、行、識）所欺騙。於是作頌說： 『生死輪迴承載著眾生之身， 長期被五陰所欺騙， 常常經歷痛苦和快樂， 卻認為有我、有人、有壽命。 修行被五種快樂所欺騙， 然後才自己發現被欺騙， 就像人得到一個畫瓶， 打開一看才知道里面是不凈之物。』 譬如有一位導師，擁有很多財寶，為兒子迎娶媳婦，那女子端莊美麗，沒有一點不好，導師非常重視愛敬，不敢違揹她的心意，即使須臾分離，也覺得好像是永別一樣。當時，國家中的道路斷絕，估計有十二年沒有人來往，後來有很多商人從遠方來到，住在鄰國休息，沒有繼續前進，導師告訴兒子：『你到那個市場去買些東西回來。』兒子聽了父親的話，愁眉苦臉，像被箭射中一樣，告訴親友們說：『你們不知道我多麼親愛我的妻子，現在父親卻要我遠離她，去做買賣。剛聽到這個命令，我的心都快要裂開了，我現在寧願去死，跳到水裡，或者爬上高山，跳入深谷。』於是作頌說： 『年少時親近敬愛妻子，'
【English Translation】 English version: The Buddha said: 'Take this bottle to a certain garden pavilion, fill it with rock honey (a type of honey refined from stone) and fine wine, and wait for us there. We will each return home to prepare offerings and then come together to drink. Be sure to hold onto it and not lose it; consider this your payment for your labor.' The farmer's son believed him, happily embracing the bottle. He thought to himself, 'Now I can indulge in eating, drinking, and merrymaking.' He arrived at the garden pavilion, not allowing a single fly to land on the bottle. He waited, and as time passed noon, he grew hungry and thirsty, wondering why they hadn't come. His heart was filled with worry and unease. As the sun began to set, he climbed a tree to look around, but saw no one coming. Descending from the tree, he held the bottle again, thinking he should save it for everyone. Evening arrived, and he thought to himself, 'The city gates must be closed; they won't be coming. Now this rock honey, fine wine, and painted bottle are all mine! I should sell them to enrich myself; first, I should taste them.' So he washed his hands and opened the bottle, only to find it filled with filth. Then he realized, 'Those gamblers must have deceived me.' Cultivation is like this: only after seeing the Holy Truth (Buddhist truth) does one understand that one has been deceived by the five skandhas (form, feeling, perception, mental formations, and consciousness) since time immemorial. Therefore, he composed a verse: 'Birth and death carry the bodies of beings, Long deceived by the five skandhas, Constantly experiencing suffering and joy, Yet believing in a self, a person, a lifespan. Cultivation is deceived by the five pleasures, Then one realizes one's own deception, Like a person who obtains a painted bottle, Opening it to find it filled with impurity.' Suppose there is a teacher who has abundant wealth and is welcoming a bride for his son. The woman is upright, beautiful, and without any faults. The teacher greatly values, loves, and respects her, not daring to go against her wishes. Even a moment of separation feels like a final farewell. At that time, the roads in the country are cut off, and it is estimated that no one has traveled for twelve years. Later, many merchants arrive from afar, staying in a neighboring country to rest before continuing. The teacher tells his son, 'Go to that market and buy some things to bring back.' The son, hearing his father's words, is filled with sorrow and unhappiness, as if struck by an arrow. He tells his relatives and friends, 'You don't know how much I love my wife. Now my father wants me to leave her and go trading. Just hearing this command, my heart is about to break. I would rather die now, jump into the water, or climb a high mountain and leap into a deep valley.' Therefore, he composed a verse: 'In youth, close and respectful to his wife, loving'
欲甚熾盛， 思父之教命， 志懷大憂戚； 心惱而欲死， 云何離愛妻？ 其子意甚痛， 如捕山象靽。
親友聞言即報之曰：「所以生子典知家門，四向求財以供父母，假使不勞以何生活？設在天上尚不得安，況於人間耶！」既聞父命，得眾人諫，即悲淚出，兩手椎胸，便嚴發行。於是頌曰：
親友知識悉共諫， 則受父教莊嚴行， 為欲所傷如被箭， 心懷思婦甚恨恨。
心常念婦未曾離懷，往至買裝即尋還國，行道歡喜：「今當見之，如是不久也！」朝暮思婦，適到家已，問婦所在。於是頌曰：
賈作治生行往返， 心常懷念所重妻， 已到家中先問之， 吾婦今者為所在？
其婦念夫心懷愁憂，宿命薄祐，稍得困疾命在呼吸，而體即生若干種瘡，膿血流出，得寒熱病復得癲疾，水腹干竭、上氣體熱、面手足腫，無央數蠅皆著其身，披髮羸瘦譬如餓鬼，臥在草蓐衣被弊壞。於是頌曰：
其夫一心獨所愛， 宿命之殃而薄祐， 得無數疾臥著床， 離於好座而在地。
於是夫入家，問人吾婦所在？婢既慚愧淚出悲泣而報之曰：「唯賢郎婦在某閣上。」尋自上閣見之，色變未曾有也！此顏醜惡不可目睹，諸所愛慾恩情之意永盡無餘，無絲髮
【現代漢語翻譯】 現代漢語譯本 慾望非常強烈， 想著父親的教誨，心中充滿憂愁； 內心煩惱得想死，如何才能離開心愛的妻子？ 他的兒子內心非常痛苦，就像捕捉到一隻被困住的山象。
親友們聽到這些話，就勸他說：『生兒子是爲了掌管家業，四處求財來供養父母，如果他不努力工作，靠什麼生活呢？即使在天上尚且不能安寧，更何況在人間呢！』他聽了父親的命令，又得到眾人的勸諫，便悲傷地流下眼淚，雙手捶打胸膛，然後準備出發。於是歌頌道：
親友知識都來勸諫，便接受父親的教誨莊嚴出行， 被慾望所傷就像被箭射中，心中思念妻子非常怨恨。
心中常常思念妻子，從未離開過思念，前往做買賣，辦完事就立即返回家鄉，走在路上歡喜地說：『現在就要見到她了，不會太久了！』早晚思念妻子，剛到家，就問妻子在哪裡。於是歌頌道：
經商做買賣往返各地，心中常常懷念所珍愛的妻子， 已經到家中先問她，我的妻子現在在哪裡？
他的妻子思念丈夫，心中充滿憂愁，因為前世的命運不好，稍稍得了重病，生命垂危，身體上生出各種各樣的瘡，膿血流出，得了寒熱病又得了癲癇病，腹部乾癟，上身氣熱，面部、手腳腫脹，無數的蒼蠅都落在她身上，披頭散髮，形容枯槁，就像餓鬼一樣，躺在破爛的草墊上，蓋著破舊的被子。於是歌頌道：
她的丈夫一心獨愛她，因為前世的罪孽而命運不好， 得了無數疾病躺在床上，遠離舒適的座位而躺在地上。
於是丈夫進入家中，問人我的妻子在哪裡？婢女既慚愧又流著眼淚悲傷地回答說：『賢郎的妻子在某個閣樓上。』他自己上閣樓去尋找，見到妻子后，臉色大變，從未有過這樣的表情！這張臉醜陋得無法直視，所有愛戀和恩情都消失殆盡，沒有一絲一毫。
【English Translation】 English version Desire was extremely strong, Thinking of his father's teachings, his heart was filled with sorrow; His heart was troubled and he wanted to die, how could he leave his beloved wife? His son's heart was very painful, like capturing a trapped mountain elephant.
When relatives and friends heard these words, they advised him, 'Having a son is to manage the household, seek wealth in all directions to support parents. If he doesn't work hard, how will he live? Even in heaven, one cannot be at peace, let alone in the human world!' Having heard his father's command and received the advice of the crowd, he shed tears of sorrow, beat his chest with both hands, and prepared to depart. Thus, it is sung:
Relatives and friends all advised him, then he accepted his father's teachings and solemnly set out, Wounded by desire as if shot by an arrow, his heart missed his wife with great resentment.
His heart constantly thought of his wife, never leaving his thoughts. He went to do business, and after finishing his affairs, he immediately returned home, happily saying on the road, 'Now I will see her, it won't be long!' Morning and evening he thought of his wife, and as soon as he arrived home, he asked where his wife was. Thus, it is sung:
Engaged in business and trade, traveling back and forth, his heart constantly missed his cherished wife, Having arrived home, he first asked, where is my wife now?
His wife missed her husband, her heart filled with sorrow. Because of her bad karma from a previous life, she contracted a serious illness, her life hanging by a thread. Various kinds of sores grew on her body, pus and blood flowed out, she contracted chills and fever, and also epilepsy. Her abdomen was shriveled, her upper body was hot, her face, hands, and feet were swollen, and countless flies landed on her body. Her hair was disheveled, her appearance emaciated, like a hungry ghost, lying on a tattered straw mat, covered with old bedding. Thus, it is sung:
Her husband loved her with all his heart, but because of the sins of her past life, her fate was not good, She contracted countless diseases and lay in bed, far from a comfortable seat and lying on the ground.
Then the husband entered the house and asked people where his wife was. The maid, both ashamed and tearful, sadly replied, 'The virtuous gentleman's wife is in a certain pavilion.' He went up to the pavilion himself to find her, and upon seeing his wife, his face changed greatly, never having had such an expression! This face was so ugly that it was unbearable to look at, and all love and affection vanished completely, not even a hair's breadth remained.
之樂，悉更患厭不欲復見。於是頌曰：
觀察顏色不貪樂， 譬如尸死捐冢間， 羸瘦骨立無肌肉， 如水沒沙失色然。
其修行者亦復如是，患厭愛慾，發污露觀，求致寂然。於是頌曰：
其修行者已離欲， 厭於五樂亦如是， 如人見婦病眾瘡， 無央數疾臥著床。
何謂修行數息守意求于寂然？今當解說數息之法。何謂數息？何謂為安？何謂為般？出息為安，入息為般；隨息出入而無他念，是謂數息出入。何謂修行數息守意能致寂然？數息守意有四事行，無二瑕穢，十六特勝。於是頌曰：
其修行者欲求寂， 當知安般出入息， 無有二瑕曉四事， 當有奇特十六變。
何謂四事？一謂數息，二謂相隨，三謂止觀，四謂還凈。於是頌曰：
當以數息及相隨， 則觀世間諸萬物， 還凈之行制其心， 以四事宜而定意。
何謂二瑕？數息或長或短是為二瑕。捐是二事。於是頌曰：
數息設長短， 顛倒無次第， 是安般守意， 棄捐無二瑕。
何謂十六特勝？數息長則知，息短亦知，息動身則知，息和釋即知，遭喜悅則知，遇安則知，心所趣即知，心柔順則知，心所覺即知，心歡喜則知，心伏即知，心解脫即知，見無常則知
【現代漢語翻譯】 現代漢語譯本： 之樂，全都厭惡，不想再看到。於是用頌歌說： 觀察美色而不貪戀，就像屍體被丟棄在墳墓間， 形容枯槁，只剩骨頭沒有肌肉，像水淹沒沙子失去顏色一樣。 修行的人也是這樣，厭惡愛慾，觀察身體的污穢不凈，追求寂靜。 於是用頌歌說： 修行的人已經遠離慾望，厭惡五種世俗的快樂也是這樣， 就像人看到婦人身患多種疾病，無數的疾病纏身臥在床上。 什麼叫做修行通過數息守意來求得寂靜呢？現在我來解釋數息的方法。什麼叫做『數息』？什麼叫做『安』？什麼叫做『般』？呼氣叫做『安』，吸氣叫做『般』；隨著呼吸出入而沒有其他的念頭，這就叫做數息出入。什麼叫做修行數息守意能夠達到寂靜呢？數息守意有四件事要實行，沒有兩種瑕疵，有十六種殊勝之處。於是用頌歌說： 修行的人想要追求寂靜，應當知道『安般』（Anban）出入息， 沒有兩種瑕疵明白四件事，應當有奇特的十六種變化。 什麼叫做四件事？第一叫做數息，第二叫做相隨，第三叫做止觀，第四叫做還凈。於是用頌歌說： 應當用數息和相隨，就能夠觀察世間各種事物， 用還凈的修行來控制自己的心，用四件事來安定心意。 什麼叫做兩種瑕疵？數息或者長或者短，這就是兩種瑕疵。捨棄這兩種情況。於是用頌歌說： 數息如果時而長時而短，顛倒沒有次第， 這就是安般（Anban）守意，捨棄這兩種瑕疵。 什麼叫做十六種殊勝之處？數息長的時候知道，息短的時候也知道，氣息動身體的時候知道，氣息調和舒暢的時候也知道，遇到喜悅的時候知道，遇到安樂的時候知道，心所向往的時候知道，心柔和順從的時候知道，心有所覺察的時候知道，心歡喜的時候知道，心降伏的時候知道，心解脫的時候知道，見到無常的時候知道
【English Translation】 English version: ...of pleasure, all became weary and did not want to see them again. Then he spoke in verse: Observing colors without craving pleasure, like a corpse abandoned in a graveyard, Emaciated, only bones remaining without flesh, like sand submerged in water, losing its color. The practitioner is also like this, weary of love and desire, contemplating the impurity of the body, seeking tranquility. Then he spoke in verse: The practitioner has already departed from desire, weary of the five worldly pleasures as well, Like a person seeing a woman afflicted with many diseases, countless illnesses plaguing her, lying in bed. What is meant by cultivating tranquility through counting breaths and guarding the mind? Now I will explain the method of counting breaths. What is meant by 'counting breaths'? What is meant by 'ān' (安, exhaling)? What is meant by 'bān' (般, inhaling)? Exhaling is called 'ān', inhaling is called 'bān'; following the breath as it goes in and out without other thoughts, this is called counting breaths in and out. What is meant by cultivating tranquility through counting breaths and guarding the mind? There are four practices in counting breaths and guarding the mind, without two flaws, and with sixteen special advantages. Then he spoke in verse: The practitioner who seeks tranquility should know the 'Ān-bān' (安般) of incoming and outgoing breaths, Without two flaws, understanding four practices, there should be sixteen unique transformations. What are the four practices? First is called counting breaths, second is called following, third is called stopping and contemplating, fourth is called returning to purity. Then he spoke in verse: One should use counting breaths and following, then contemplate all things in the world, Use the practice of returning to purity to control one's mind, use the four practices to stabilize the mind. What are the two flaws? Counting breaths either long or short, these are the two flaws. Abandon these two situations. Then he spoke in verse: If counting breaths is sometimes long and sometimes short, inverted without order, This is Ān-bān (安般) guarding the mind, abandon these two flaws. What are the sixteen special advantages? Knowing when the breath is long, also knowing when the breath is short, knowing when the breath moves the body, knowing when the breath is harmonious and relaxed, knowing when encountering joy, knowing when encountering peace, knowing where the mind is directed, knowing when the mind is gentle and compliant, knowing when the mind is aware, knowing when the mind is joyful, knowing when the mind is subdued, knowing when the mind is liberated, knowing when seeing impermanence
，若無慾則知，觀寂然即知，見道趣即知。是為數息十六特勝。於是頌曰：
別知數息之長短， 能了喘息動身時， 和解其行而定體， 歡悅如是所更樂， 曉安則為六， 志行號曰七， 而令心和解， 身行名曰八， 其意所覺了， 因是得歡喜， 制伏心令定， 自在令順行， 無常諸欲滅， 當觀此三事， 知行之所趣， 是十六特勝。
何謂數息？若修行者坐于閑居無人之處，秉志不亂數出入息，而使至十從一至二，設心亂者當復更數一二至九，設心亂者當復更數，是謂數息。行者如是晝夜習數息，一月一年至得十息心不中亂。於是頌曰：
自在不動譬如山， 數出入息令至十， 晝夜月歲不懈止， 修行如是守數息。
數息已定當行相隨。譬如有人前行，有從如影隨行；修行如是，隨息出入無他之念。於是頌曰：
數息意定而自由， 數息出入為修行， 其心相隨而不亂， 數息伏心謂相隨。
其修行者已得相隨，爾時當觀。如牧牛者住在一面遙視牛食；行者若茲，從初數息至后究竟，悉當觀察。於是頌曰：
如牧牛者遙往察， 群在澤上而護視， 持御數息亦如是， 守意若彼是謂觀。
其修行者已成於
【現代漢語翻譯】 現代漢語譯本： 若沒有貪慾就能了知，觀察寂靜就能了知，見到正道所趨就能了知。這就是數息觀的十六種殊勝之處。因此作頌說： 分別了知數息的長短，能夠明瞭喘息和身體的動靜，調和氣息的執行而使身體安定，歡喜于這樣所經歷的快樂，明白安止就是第六勝，立定志向修行稱為第七勝，使內心調和，身體的執行稱為第八勝，內心所覺察到的，因此而得到歡喜，制伏內心使其安定，自在地使其順應執行，無常的諸種慾望滅盡，應當觀察這三件事，知道修行所趨向的，這就是十六種殊勝之處。 什麼是數息？如果修行者居住在閑靜無人的地方，專心不亂地數出入息，使其從一到十，從一到二。如果心散亂，應當重新從一數到九，如果心仍然散亂，應當再次重新數。這就是數息。修行者像這樣日夜練習數息，一個月一年，直到能夠達到十息心不散亂。因此作頌說： 自在不動猶如山，數出入息使其達到十，日夜月年不懈怠停止，修行者像這樣守護數息。 數息已經安定，應當進行隨息觀。譬如有人在前行走，有影子跟隨在後；修行者也像這樣，跟隨氣息的出入，沒有其他的念頭。因此作頌說： 數息意念安定而自由，數息出入爲了修行，內心相隨而不散亂，數息調伏內心叫做隨息。 修行者已經成就了隨息，這時應當進行觀察。如同牧牛人站在一邊遙望牛群吃草；修行者也像這樣，從最初數息到最後究竟，都應當觀察。因此作頌說： 如同牧牛人遙遠地觀察，牛群在草地上吃草而守護看視，把持調御數息也像這樣，守護意念就像牧牛人一樣，這就是觀息。
【English Translation】 English version: If there is no desire, then one knows; observing stillness, then one knows; seeing the path's direction, then one knows. These are the sixteen special advantages of counting breaths. Therefore, a verse says: Distinguish and know the length of counting breaths, be able to understand the movement of breathing and the body, harmonize the movement of breath and stabilize the body, rejoice in the pleasure experienced in this way, understanding stillness is the sixth advantage, establishing aspiration for practice is called the seventh advantage, causing the mind to be harmonious, the movement of the body is called the eighth advantage, what the mind perceives, thereby obtaining joy, subdue the mind and make it stable, freely let it flow in accordance, the impermanent desires are extinguished, one should observe these three things, knowing where practice leads, these are the sixteen special advantages. What is counting breaths? If a practitioner dwells in a quiet and secluded place, focusing without distraction on counting the in-breath and out-breath, making it from one to ten, from one to two. If the mind is scattered, one should start again from one to nine, if the mind is still scattered, one should start again. This is called counting breaths. The practitioner practices counting breaths day and night like this, for a month or a year, until able to reach ten breaths without the mind being scattered. Therefore, a verse says: Free and unmoving like a mountain, count the in-breath and out-breath until reaching ten, day and night, month and year, without ceasing, the practitioner guards the counting of breaths like this. Once counting breaths is stable, one should practice following the breath. For example, if someone walks in front, there is a shadow following behind; the practitioner is also like this, following the in-breath and out-breath, without other thoughts. Therefore, a verse says: Counting breaths, the mind is stable and free, counting the in-breath and out-breath is for practice, the mind follows without being scattered, counting breaths and subduing the mind is called following the breath. The practitioner has already accomplished following the breath, at this time one should observe. Like a cowherd standing on one side watching the herd graze; the practitioner is also like this, from the initial counting of breaths to the final completion, all should be observed. Therefore, a verse says: Like a cowherd observing from afar, the herd grazing on the meadow while guarding and watching, holding and controlling the counting of breaths is also like this, guarding the mind like the cowherd, this is called observing the breath.
觀，當復還凈。如守門者坐于門上，觀出入人皆識知之；行者如是，繫心鼻頭，當觀數息，知其出入。於是頌曰：
譬如守門者， 坐觀出入人， 在一處不動， 皆察知人數。 當一心數息， 觀其出入意， 修行亦如是， 數息立還凈。
何謂數長？適未有息而預數之，息未至鼻而數言二，是為數長。於是頌曰：
尚未有所應， 而數出入息， 數一以為二， 如是不成數。
何謂數短？二息為一。於是頌曰：
其息以至鼻， 再還至於臍， 以二息為一， 是則為失數。
何謂數息而知長？其修行者，從初數息，隨息遲疾而觀察之，視忖其趣；知出入息、限度知之，是為息長。數息短者亦復如是。於是頌曰：
數息長則知， 息還亦如是， 省察設若此， 是謂息長短。
何謂數息動身則知？悉觀身中諸所喘息；入息亦如是。何謂數息身和釋即知？初起息時，若身懈惰而有睡蓋，軀體沉重則除棄之，一心數息；數息還入亦復如是。何謂數息遭喜即知？若數息時歡喜所至；息入如是。何謂數息遇安即知？初數息時則得安隱；息入如是。何謂數息心所趣即知？起數息想，觀諸想念；入息如是。何謂心柔順數息即知？始起息想，分別想念
【現代漢語翻譯】 現代漢語譯本 觀想，應當回覆到清凈的狀態。如同守門人坐在門上，觀察出入的人，都認識他們；修行者也應該這樣，將心專注于鼻端，觀察數息，知道氣息的出入。因此作偈頌說： 『譬如守門人，坐在那裡觀察出入的人， 在一個地方不動，都能察知人數。 應當一心一意地數息，觀察氣息的出入意念， 修行也應該這樣，數息可以達到清凈。』 什麼叫做數長？在氣息還沒有產生的時候就預先去數它，氣息還沒有到達鼻端就數成二，這叫做數長。因此作偈頌說： 『尚未有所感應，就去數出入的氣息， 數一當作二，這樣就不能算作數息。』 什麼叫做數短？把兩次呼吸算作一次。因此作偈頌說： 『氣息已經到達鼻端，又返回到臍部， 把兩次呼吸算作一次，這就是數息的錯誤。』 什麼叫做數息而知道氣息長？修行的人，從開始數息，隨著氣息的遲緩或快速而觀察它，仔細衡量它的動向；知道出入氣息的限度，這就叫做息長。數息短的情況也是這樣。因此作偈頌說： 『數息長就知其長，氣息返回也是這樣， 省察如果這樣，這就叫做息長短。』 什麼叫做數息時身體動搖也知道？完全觀察身體中各種喘息的情況；入息也是這樣。什麼叫做數息時身體平和舒暢也知道？剛開始數息時，如果身體懈怠而有睡眠的念頭，軀體沉重，就應當去除這些，一心一意地數息；數息返回也是這樣。什麼叫做數息時遇到歡喜也知道？如果數息時產生歡喜；氣息進入也是這樣。什麼叫做數息時遇到安穩也知道？剛開始數息時就得到安穩；氣息進入也是這樣。什麼叫做數息時心所趨向也知道？產生數息的想法，觀察各種念頭；入息也是這樣。什麼叫做心柔順數息就知道？開始產生數息的想法，分別各種念頭
【English Translation】 English version Contemplation should revert to purity. Like a gatekeeper sitting at the gate, observing and recognizing all who enter and exit; the practitioner should do likewise, focusing the mind on the tip of the nose, observing the counting of breaths, and knowing their entry and exit. Therefore, a verse says: 『Like a gatekeeper, sitting and watching those who enter and exit, Without moving from one place, he discerns the number of people. One should single-mindedly count breaths, observing the intention of their entry and exit, Practice is also like this; counting breaths establishes a return to purity.』 What is meant by counting long? Counting before the breath has arisen, counting 'two' before the breath reaches the nose; this is called counting long. Therefore, a verse says: 『Before there is any response, counting the entry and exit of breaths, Counting one as two; in this way, counting is not accomplished.』 What is meant by counting short? Counting two breaths as one. Therefore, a verse says: 『When the breath has reached the nose, and then returns to the navel, Counting two breaths as one; this is then a loss of count.』 What is meant by counting breaths and knowing their length? The practitioner, from the beginning of counting breaths, observes them according to their slowness or quickness, carefully measuring their course; knowing the limits of the entry and exit of breaths, this is called long breath. Counting short breaths is also the same. Therefore, a verse says: 『Counting breaths long, then knowing their length, the return of breath is also like this, Examining and scrutinizing in this way, this is called long and short breath.』 What is meant by knowing when the body moves while counting breaths? Fully observing all the panting within the body; the entering breath is also like this. What is meant by knowing when the body is harmonious and relaxed while counting breaths? When first starting to count breaths, if the body is lazy and has drowsiness, and the body is heavy, then these should be discarded, and one should single-mindedly count breaths; the returning of counted breaths is also like this. What is meant by knowing when encountering joy while counting breaths? If joy arises while counting breaths; the entering breath is also like this. What is meant by knowing when encountering peace while counting breaths? When first starting to count breaths, one obtains peace; the entering breath is also like this. What is meant by knowing where the mind is directed while counting breaths? Generating the thought of counting breaths, observing all thoughts; the entering breath is also like this. What is meant by knowing when the mind is gentle and compliant while counting breaths? Beginning to generate the thought of counting breaths, distinguishing various thoughts.
而順數息；息入亦爾。何謂心所覺了數息即知？初起息想，識知諸觀而數息；息入如是。何謂數息歡悅即知？始數息時，若心不樂，勸勉令喜以順出息；入息如是。何謂心伏出息即知？心設不定，強伏令寂而以數息；入息如是。何謂心解脫即知？若使出息意不肯解，化伏令度而數出息；入息如是。何謂數息見無常即知？見諸喘息皆無有常是為出息；入息如是。何謂出息無慾即知？見息起滅，如是離欲，是為觀離欲出息即知；入息如是。何謂觀寂滅數息即知？其息出時觀見滅盡，是為觀寂出息即知；入息如是。何謂見趣道數息即自知？見息出滅處，睹是以後心即離塵，以離無慾棄於三處志即解脫，將護此意是為數息。出息入息如是，為十六將勝之說。
行者所以觀出入息，用求寂故令心定住，從其寂然而獲二事：一者凡夫，二者佛弟子。何謂凡夫而求寂然？欲令心止住，除五陰蓋。何故欲除諸蓋之患？欲獲第一禪定故。何故欲求第一之禪？欲得五通。何謂佛弟子欲求寂然？所以求者欲得溫和。何故求溫和？欲致頂法；見五陰空悉皆非我所，是謂頂法。何故求頂法？以見四諦，順向法忍。何故順求法忍？欲得世間最上之法。何故求世最上之法？欲知諸法悉皆為苦，因得分別三十七道品之法。何故欲知諸法之苦？欲得
【現代漢語翻譯】 現代漢語譯本：然後按順序計數呼吸；吸氣也是一樣。什麼叫做通過覺察內心來了解數息？剛開始產生呼吸的想法，識別並瞭解各種觀察，然後數呼吸；吸氣也是這樣。什麼叫做通過數息而感到歡悅並瞭解它？剛開始數呼吸時，如果內心不快樂，就勸勉自己使其喜悅，從而順暢地呼氣；吸氣也是這樣。什麼叫做通過降伏內心來了解呼氣？如果內心設定不定，就強行降伏使其寂靜，然後數呼吸；吸氣也是這樣。什麼叫做通過內心解脫來了解它？如果呼氣時意念不肯解脫，就轉化並降伏它，使其超越，然後數呼氣；吸氣也是這樣。什麼叫做通過數息而看到無常並瞭解它？看到所有的喘息都是無常的，這就是呼氣；吸氣也是這樣。什麼叫做通過呼氣而看到無慾並瞭解它？看到呼吸的生起和滅去，像這樣遠離慾望，這就是觀察遠離慾望的呼氣；吸氣也是這樣。什麼叫做通過觀察寂滅來了解數息？當呼吸呼出時，觀察並看到滅盡，這就是觀察寂滅的呼氣；吸氣也是這樣。什麼叫做通過看到趨向正道的數息而自然瞭解？看到呼吸呼出和滅去的地方，看到這些之後，內心就遠離塵垢，因為遠離了無慾，捨棄了三種執著，意志就解脫了，守護這種意念就是數息。呼氣和吸氣都是這樣，這就是十六種殊勝的教導。 修行者之所以觀察出入息，是爲了尋求寂靜，從而使內心安定下來，從寂靜中獲得兩件事：一是凡夫，二是佛弟子。什麼叫做凡夫尋求寂靜？想要使內心止住，去除五陰的覆蓋。為什麼要去除各種覆蓋的禍患？想要獲得第一禪定。為什麼要尋求第一禪？想要獲得五神通。什麼叫做佛弟子想要尋求寂靜？他們尋求寂靜是爲了獲得溫和。為什麼要尋求溫和？想要達到頂法；看到五陰皆空，都不是我所擁有的，這就是頂法。為什麼要尋求頂法？因為要見到四諦，順應趨向法忍。為什麼要順應尋求法忍？想要獲得世間最上的法。為什麼要尋求世間最上的法？想要知道諸法都是苦，因此能夠分辨三十七道品之法。為什麼要了解諸法的苦？想要得到...
【English Translation】 English version: And then count the breaths in order; so too with inhalation. What is meant by knowing the counting of breaths through perceiving the mind? At the beginning, generate the thought of breathing, recognize and understand the various observations, and then count the breaths; so too with inhalation. What is meant by knowing joyfully the counting of breaths? When beginning to count the breaths, if the mind is not joyful, encourage it to be joyful in order to smoothly exhale; so too with inhalation. What is meant by knowing exhalation through subduing the mind? If the mind is unsettled, forcibly subdue it to stillness and then count the breaths; so too with inhalation. What is meant by knowing liberation of the mind? If, when exhaling, the mind is unwilling to be liberated, transform and subdue it to transcend, and then count the exhalations; so too with inhalation. What is meant by knowing impermanence through counting breaths? Seeing that all breaths are impermanent, this is exhalation; so too with inhalation. What is meant by knowing non-desire through exhalation? Seeing the arising and ceasing of breath, thus being detached from desire, this is observing exhalation detached from desire; so too with inhalation. What is meant by knowing the counting of breaths through observing cessation? When the breath is exhaled, observe and see its extinction; this is observing the cessation of exhalation; so too with inhalation. What is meant by naturally knowing the counting of breaths through seeing the path? Seeing the place where breath exhales and ceases, after seeing these, the mind is detached from defilements, because it is detached from non-desire, abandoning the three attachments, the will is liberated, guarding this thought is counting breaths. Exhalation and inhalation are like this, this is the teaching of the sixteen superior aspects. The reason why practitioners observe the in-and-out breaths is to seek tranquility, thereby stabilizing the mind, and from tranquility, they obtain two things: one is an ordinary person (fanfu), and the other is a disciple of the Buddha. What is meant by an ordinary person seeking tranquility? Wanting to stop the mind and remove the covering of the five skandhas (wuyin). Why want to remove the afflictions of the various coverings? Wanting to obtain the first dhyana (chanding). Why want to seek the first dhyana? Wanting to obtain the five supernormal powers (wushentong). What is meant by a disciple of the Buddha wanting to seek tranquility? They seek tranquility in order to obtain gentleness. Why seek gentleness? Wanting to attain the summit dharma (dingfa); seeing that the five skandhas are empty and not owned by me, this is the summit dharma. Why seek the summit dharma? Because they want to see the Four Noble Truths (sidi), and accord with the acceptance of the dharma. Why accord with seeking the acceptance of the dharma? Wanting to obtain the supreme dharma in the world. Why seek the supreme dharma in the world? Wanting to know that all dharmas are suffering, therefore being able to distinguish the thirty-seven factors of enlightenment (sanshiqidaopin) . Why want to understand the suffering of all dharmas? Wanting to obtain...
第八之處。何以故？志第八之地，其人慾致道跡之故。
何謂凡夫數息因緣得至寂然？心在數息，一意不亂無有他念，因是之故，從其數息得至寂然，從其方便諸五陰蓋皆為消除。爾時其息設使出入，常與心俱緣其想念；入息如是。若出入息觀察所趣是謂為行，心中歡喜是謂忻悅，其可意者是謂為安，心尊第一而得自在是為定意，始除五蓋心中順解從是離著。何謂離著？遠於眾想愛慾不善之法行也！如是念想歡喜安隱，心得一定除斷五品，具足五品因其數息，緣致五德得第一禪。已得第一禪習行不捨，一禪適安堅固不動，欲求神通志于神足，天眼洞視、天耳徹聽，知從來生、知他心念恣意自在。譬如金師，以紫磨金自在所作瓔珞、指環、臂釧、步瑤之屬，如意皆成；已得四禪自在如是，此為五通。
何謂佛弟子數出入息而得寂然？其修行者坐于寂靜無人之處，斂心不散，閉口專精觀出入息，息從鼻還轉至咽喉，遂到臍中，從臍還鼻。當省察之，出息有異、入息不同，令意隨息，順而出入，使心不亂，因是數息志定獲寂。於是中間永無他想，唯唸佛、法、聖眾之德，苦、習、盡、道四諦之義，便獲欣悅，是謂溫和。如人吹火熱來向面，火不著面但熱氣耳！其火之熱不可吹作，當作是知溫和如斯。
何
【現代漢語翻譯】 現代漢語譯本：第八個地方。為什麼呢？因為立志于第八個階段的人，是爲了達到證道的目的。
什麼叫做凡夫通過數息的因緣而達到寂靜呢？心專注于數息，一心不亂，沒有其他的念頭，因為這個緣故，從數息而達到寂靜，通過這種方便法門，各種五陰的覆蓋都能被消除。這時，他的呼吸，無論是呼氣還是吸氣，都常常與心相伴隨，緣于這種想念；吸氣是這樣。如果觀察呼氣和吸氣的去向，這叫做『行』，心中歡喜，這叫做『忻悅』，感到舒適，這叫做『安』，心達到尊貴第一而得到自在，這叫做『定意』，開始去除五蓋，心中順從理解，從而脫離執著。什麼叫做脫離執著呢？遠離各種想法、愛慾和不善之法！像這樣念想歡喜安穩，心得到一定，去除斷絕五種品類，具足五種品類，因為數息的緣故，緣于達到五種功德，得到初禪。已經得到初禪，繼續修行不捨棄，初禪適宜安穩，堅固不動，想要追求神通，立志于神足通，天眼能夠洞察，天耳能夠徹聽，知道從哪裡來生，知道他人心裡的想法，隨心所欲，自在無礙。譬如金匠，用精純的黃金，隨意製作瓔珞（項鍊），指環，臂釧（臂環），步搖（一種首飾）等等，都能如意成就；已經得到四禪，自在就像這樣，這就是五通。
什麼叫做佛弟子通過數出入息而得到寂然呢？那些修行的人，坐在寂靜無人的地方，收斂心神不散亂，閉口專心觀察出入息，氣息從鼻子進入，回到咽喉，進而到達臍中，又從臍回到鼻子。應當省察這些，呼氣有不同，吸氣也有不同，讓意念跟隨氣息，順著呼出和吸入，使心不散亂，因為這樣數息，立志堅定而獲得寂靜。於是在這中間永遠沒有其他的想法，唯獨唸佛（Buddha）、法（Dharma）、聖眾（Sangha）的功德，苦（Dukkha）、集（Samudaya）、滅（Nirodha）、道（Magga）四諦的意義，便獲得欣悅，這叫做溫和。就像人吹火，熱氣朝著面部而來，火不會燒到面部，只是感到熱氣罷了！那火的熱氣是吹不滅的，應當知道溫和就像這樣。
【English Translation】 English version: The eighth place. Why is that? Because the person who aspires to the eighth stage does so for the sake of attaining the path of enlightenment.
What is meant by an ordinary person attaining tranquility through the cause and condition of counting breaths? The mind is focused on counting breaths, single-minded and without other thoughts. Because of this, one attains tranquility from counting breaths. Through this skillful means, all the coverings of the five skandhas (five aggregates) are eliminated. At this time, one's breath, whether exhaling or inhaling, is always accompanied by the mind, arising from this thought; inhalation is like this. If one observes the direction of the exhaling and inhaling, this is called 'action (行)', joy in the heart is called 'rapture (忻悅)', feeling comfortable is called 'ease (安)', the mind reaching nobility and freedom is called 'fixed intention (定意)', beginning to remove the five coverings, the mind complies with understanding, thereby detaching from attachments. What is meant by detaching from attachments? Staying away from various thoughts, desires, and unwholesome dharmas! Like this, thinking of joy and peace, the mind becomes stable, removing and cutting off five categories, possessing five categories, because of counting breaths, one attains five virtues, attaining the first Dhyana (禪定). Having attained the first Dhyana, continuing to practice without abandoning it, the first Dhyana is suitable for peace, firm and unmoving, wanting to pursue supernatural powers, aspiring to the supernatural feet, the heavenly eye can penetrate, the heavenly ear can thoroughly hear, knowing where one comes from, knowing the thoughts of others, doing as one pleases, without hindrance. For example, a goldsmith, using pure gold, freely makes necklaces (瓔珞), finger rings, arm bracelets (臂釧), hair ornaments (步搖), etc., all can be accomplished as desired; having attained the four Dhyanas, freedom is like this, this is the five supernormal powers.
What is meant by a disciple of the Buddha (Buddha) attaining tranquility through counting the outgoing and incoming breaths? Those who practice, sit in a quiet and deserted place, collect their minds and do not scatter, close their mouths and concentrate on observing the outgoing and incoming breaths, the breath enters from the nose, returns to the throat, and then reaches the navel, and then returns from the navel to the nose. One should examine these, the exhalation is different, and the inhalation is also different, let the mind follow the breath, following the exhalation and inhalation, so that the mind is not scattered, because of this counting of breaths, aspiring to firmness and obtaining tranquility. Therefore, in the middle there are never other thoughts, only thinking of the virtues of the Buddha (佛), the Dharma (法), and the Sangha (聖眾), the meaning of the Four Noble Truths: suffering (Dukkha), accumulation (Samudaya), cessation (Nirodha), and the path (Magga), then one obtains joy, this is called warmth. Just like a person blowing fire, the heat comes towards the face, the fire will not burn the face, but only feels the heat! The heat of that fire cannot be blown out, one should know that warmth is like this.
謂溫暖法？未具足善本，凡有九事：有微柔和、下柔和、勝柔和，有中、有中中、有勝中，有上柔和、有中上、有上上柔和。知彼微柔和、下柔和，是謂溫和之善本也！其中下、中中、中上是謂法頂之善本也！其下上、中上、上上柔和是謂為諦柔和法忍。上中之上是謂俗間之尊法也！是九事善本之義，故是俗事諸漏未盡。修行若得溫和之行，執數息想因此專念，息若還者意隨其息，無他之念；若息出者知息往反，心入佛、法及在聖眾，苦、習、盡、道如在溫和。
其心轉勝是謂頂法。若如有人住高山上觀察四方，或上山者或有下者，或入聖道或入凡夫地。其修行者已得頂法，入凡夫地甚可憂之。譬如山水流行瀑疾起曲橫波，有人慾渡，入水而泅欲至彼岸，回波制還令在中流，既疲且極遂沈波水沒在其底；其人心念定死不疑，岸邊住人代之憂戚。修行如是，已得明師，夙夜覺悟結跏趺坐，粗衣惡食坐于草褥，困苦其身；作行如是反為生死流波所制，投于恩情不能專一，沒於終始眾想流池，安得道明？是故行者當代憂愁。譬如導師多赍財寶，歷度曠野險厄之路，臨欲到家卒遇惡賊亡失財物，眾人悒悒也！當爲修行懷憂如是。譬如田家耕種五穀，子實茂盛臨當刈頃，卒有雹霜傷殺谷實，唯有遺草，其人憂愁；修行如是
【現代漢語翻譯】 現代漢語譯本： 什麼是溫暖法？在不完全具備善本的情況下，共有九種情況：有微柔和、下柔和、勝柔和，有中柔和、有中中柔和、有勝中柔和，有上柔和、有中上柔和、有上上柔和。知道那微柔和、下柔和，這被稱為溫和的善本！其中下柔和、中中柔和、中上柔和，這被稱為法頂的善本！那下上柔和、中上柔和、上上柔和，這被稱為為諦柔和法忍。上中之上的柔和被稱為世俗間的尊法！這九種情況是善本的意義，因此這是世俗之事，諸漏未盡。修行如果得到溫和的修行，執持數息的念想，因此專心憶念，氣息如果返回，意念跟隨氣息，沒有其他的念頭；如果氣息呼出，知道氣息往返，心念進入佛、法以及聖眾，苦、集、滅、道，就像在溫和之中。
其心念轉變增勝，這被稱為頂法。如果有人住在高山上觀察四方，或者有人上山，或者有人下山，或者有人進入聖道，或者有人進入凡夫地。那修行者已經得到頂法，進入凡夫地，非常值得擔憂。譬如山中的水流行，瀑布急速，激起彎曲橫生的波浪，有人想要渡河，進入水中游泳，想要到達彼岸，迴旋的波浪阻礙他，使他停留在中流，既疲憊又困頓，於是沉入波底；那人心中必定認為自己要死了，岸邊的人為他擔憂悲傷。修行也是這樣，已經得到明師的指導，日夜覺悟，結跏趺坐，穿著粗糙的衣服，吃著粗劣的食物，坐在草墊上，困苦自己的身體；修行像這樣，反而被生死流波所控制，投入于恩愛之情，不能專心一致，沉沒於終始的各種念想之中，怎麼能得到道明？因此修行者應當為此感到憂愁。譬如導師攜帶許多財寶，經歷曠野險惡的道路，臨近到家時，突然遇到惡賊，喪失了財物，眾人憂愁嘆息！應當為修行懷有這樣的憂愁。譬如農夫耕種五穀，穀物的果實茂盛，臨近收割的時候，突然有冰雹霜凍傷害了穀物的果實，只剩下遺留的草，那人感到憂愁；修行也是這樣。
【English Translation】 English version: What is the 'warmth' practice? When the roots of goodness are not fully developed, there are nine aspects: subtle gentleness, lower gentleness, superior gentleness; middle gentleness, middling-middle gentleness, superior-middle gentleness; upper gentleness, middle-upper gentleness, and supreme-upper gentleness. Knowing that subtle gentleness and lower gentleness are called the roots of mildness! The lower-middle, middle-middle, and middle-upper are called the roots of the peak of Dharma! The lower-upper, middle-upper, and supreme-upper gentleness are called forbearance of the Dharma of Truth. The gentleness above the upper-middle is called the revered Dharma in the mundane world! These nine aspects are the meaning of the roots of goodness, therefore they are worldly matters, and the outflows (leaks, asrava) are not exhausted. If a practitioner obtains the practice of warmth, holding onto the thought of counting breaths, therefore focusing the mind, if the breath returns, the mind follows the breath, without other thoughts; if the breath goes out, knowing the breath goes back and forth, the mind enters the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha), suffering (duhkha), accumulation (samudaya), cessation (nirodha), and the path (marga) are like being in warmth.
The mind transforming and becoming superior is called the peak Dharma. If someone lives on a high mountain observing the four directions, or someone goes up the mountain, or someone goes down the mountain, or someone enters the holy path, or someone enters the realm of ordinary beings. That practitioner who has already obtained the peak Dharma, entering the realm of ordinary beings, is very worrying. For example, mountain water flows, a waterfall is rapid, causing curved and horizontal waves, someone wants to cross the river, enters the water and swims, wanting to reach the other shore, the swirling waves hinder him, causing him to stay in the middle of the stream, both tired and exhausted, then sinks to the bottom of the waves; that person certainly thinks he is going to die, and the people on the shore worry and grieve for him. Practice is like this, having already obtained guidance from a wise teacher, awakening day and night, sitting in the lotus position, wearing coarse clothes, eating poor food, sitting on a straw mat, afflicting the body; practicing like this, instead being controlled by the waves of the cycle of birth and death, throwing oneself into the emotions of love and affection, unable to be single-minded, sinking into the pool of thoughts of beginning and end, how can one obtain the light of the path? Therefore, the practitioner should feel sorrow for this. For example, a guide carries many treasures, traveling through the dangerous path of the wilderness, nearing home, suddenly encountering evil thieves, losing the treasures, everyone sighs with sorrow! One should have such sorrow for practice. For example, a farmer cultivates the five grains, the fruits of the grain are lush, nearing the time of harvest, suddenly there is hail and frost damaging the fruits of the grain, only leaving behind the remaining grass, that person feels sorrow; practice is like this.
，已得頂法，入凡夫地當為悒悒。
得頂法已而復墮落，或遇惡友念于愛慾，不凈為凈、凈為不凈，喜遠遊行不得專精，或遇長疾或遇谷貴，饑匱困厄不繼餬口，或念家事、父母、兄弟、妻息、親屬，或坐不處憒鬧之中。已得頂法未成道果，衰老將至心遂迷惑，匆得困病命垂向盡，曾所篤信佛法、聖眾、苦、習、盡、道永不復信；當習於定而反舍之，當觀不觀精進更懈，本所思法永不復起，以是之故從其頂法而退墮落。
何謂頂法而不退還？如曾所信日信增益，如本定心遂令不動，所觀弗失，常察精進轉增於前，所思念法專精不捨，以是之故不退頂法。
修行如是，因其專精而心想一，各各思惟究竟之法，初未曾動不念新故，如是即知出息有異、入息不同；出入息異令其心生，見知如此無所畏想，是謂為中中之上而得法忍。心無所想而作是觀：「前意、后意未曾錯亂，分別察心云何往反？」是謂上中之下柔順法忍。設使其心，愛于專思志不移亂，是謂上中柔順之法。其忍何所趣順？趣順四諦如審諦住，心以如是遂至清凈，是謂為信；雖爾獲此未成信根。以得是信，身口心強，是謂精進；尚未能成精進之根。志向諸法，是謂有心；未成念根。以心一志，是謂定意；未成定根。其觀諸法分別厥義，是謂
智慧；未成慧根。計是五法，向于諸根，未成道根；有念有想尚有所在，而見有繞未成定意。是謂上中之上世俗尊法。
其修行者當知了之，色起滅處，痛、癢、法、意。觀起滅本，察其因緣過去、當來；行無愿定，隨入脫門察生死苦；計斯五陰即是憂患，無有狐疑。爾時則獲解苦法忍。
已見苦本，便見慧眼，除於十結。何謂為十：一曰貪身，二曰見神，三曰邪見，四曰猶豫，五曰失戒，六曰狐疑，七曰愛慾，八曰瞋恚，九曰貢高，十曰愚癡。棄是十結已獲此心，則向無漏入于正見，度凡夫地住于聖道，不犯地獄、畜生、餓鬼之罪，終不橫死，會成道跡，無愿三昧而行正受，已向脫門。未起惡法則不復生，諸惡自盡；未起法念當使興發，所興善法令具足成；心已如足隨其所欲，是謂自恣；令志專一，是謂自在定意。從是次第信、念、精進、觀察、護命，是謂為信；思惟其行，是謂自恣三昧；專精於道而獲神足，假使修行身、口、心強，是謂精進定意之法。志專心識，是謂意定。欲入道義，是謂察誡定意。以是之緣致四神足。已獲神足，是謂信根；身心堅固，謂精進根；所可思法，是為意根；其心專一，是謂定根；能分別法而知所趣，是謂智慧根。以是之故具足五根。
其信溫和，是謂信力，精進
【現代漢語翻譯】 現代漢語譯本： 智慧，指的是尚未成就的智慧之根。計是五法，指向諸根，但尚未成就道之根基；心中有念頭和想法，仍然被外境所束縛，尚未成就真正的定意。這被稱為上等中的上等世俗尊法。
修行者應當明瞭，色（rūpa，物質）的生起和滅去之處，以及痛（vedanā，感受）、癢、法（dharma，事物）、意（manas，心意）。觀察這些生起和滅去的根本，考察其因緣，包括過去和未來；修習無愿三昧（apraṇihita-samādhi），隨之進入解脫之門，觀察生死之苦；認為這五陰（pañca-skandha，五蘊）就是憂患的根源，對此沒有絲毫懷疑。那時就能獲得解脫痛苦的法忍。
已經見到痛苦的根源，便能生起智慧之眼，去除十種束縛。這十種束縛是什麼呢？一是貪戀身體，二是執著于神我（ātman，靈魂），三是邪見，四是猶豫不決，五是毀壞戒律，六是狐疑不定，七是愛慾，八是瞋恚，九是貢高我慢，十是愚癡。捨棄這十種束縛，就能獲得清凈之心，從而趨向無漏（anāsrava，沒有煩惱）的境界，進入正見，脫離凡夫的境界，安住于聖道，不墮入地獄、畜生、餓鬼的罪惡之中，最終不會遭受橫死，終將成就道業，以無愿三昧而行正受，已經趨向解脫之門。未生起的惡法則不再生起，各種惡行自然消盡；未生起的善法之念應當使其興發，所興起的善法應當使其具足成就；心已經像腳一樣，可以隨心所欲，這叫做自恣；使意志專一，這叫做自在定意。從這裡開始依次修習信、念、精進、觀察、護命，這叫做信；思惟所行之事，這叫做自恣三昧；專精於道而獲得神足（ṛddhi-pāda，神通的基礎），即使修行身、口、心都很強，這叫做精進定意之法。意志專一於心識，這叫做意定。想要進入道義，這叫做察誡定意。以這些因緣可以獲得四神足。已經獲得神足，這叫做信根；身心堅固，叫做精進根；所能思惟的法，這叫做意根；其心專一，這叫做定根；能夠分別法而知道所趨向，這叫做智慧根。因為這個緣故，具足五根。
其信溫和，這叫做信力，精進
【English Translation】 English version: 'Wisdom' refers to the root of wisdom that has not yet been fully developed. 'Calculation' refers to the five dharmas, directed towards the various roots, but not yet forming the root of the path. Having thoughts and ideas means still being bound by external circumstances, not yet achieving true concentration. This is called the highest of the high, the respected dharma of the mundane world.
Practitioners should understand the arising and ceasing of rūpa (form, matter), as well as vedanā (feeling), sensation, dharma (phenomena), and manas (mind). Observe the root of these arising and ceasing, examine their causes and conditions, including the past and the future. Practice the apraṇihita-samādhi (wishless concentration), and accordingly enter the gate of liberation, observing the suffering of birth and death. Consider these pañca-skandha (five aggregates) to be the source of sorrow, without any doubt. At that time, one will obtain the forbearance of the dharma of liberation from suffering.
Having seen the root of suffering, one will then generate the eye of wisdom, removing the ten fetters. What are these ten fetters? First is attachment to the body, second is clinging to ātman (self, soul), third is wrong views, fourth is doubt, fifth is violation of precepts, sixth is uncertainty, seventh is craving, eighth is hatred, ninth is pride, and tenth is ignorance. Abandoning these ten fetters, one can obtain a pure mind, thereby moving towards the anāsrava (untainted) realm, entering right view, leaving the realm of ordinary beings, dwelling in the noble path, not falling into the sins of hell, animals, or hungry ghosts, and ultimately not suffering untimely death, eventually accomplishing the path, practicing right reception with wishless samādhi, already moving towards the gate of liberation. Unarisen evil dharmas will no longer arise, and all evil deeds will naturally be exhausted. Unarisen thoughts of good dharmas should be made to arise, and the good dharmas that arise should be made complete. The mind is already like a foot, able to go wherever it desires; this is called self-mastery. Making the will focused and single-minded is called free and concentrated intention. From here, cultivate faith, mindfulness, diligence, observation, and protection of life in sequence; this is called faith. Contemplating one's actions is called self-mastery samādhi. Focusing intently on the path and obtaining the ṛddhi-pāda (bases of magical power), even if the practice of body, speech, and mind is strong, this is called the dharma of diligent concentration. Focusing the will on consciousness is called mental concentration. Desiring to enter the meaning of the path is called observing and admonishing concentration. With these conditions, one can attain the four ṛddhi-pādas. Having obtained the bases of magical power, this is called the root of faith; the body and mind are firm and solid, called the root of diligence; the dharmas that can be contemplated, this is called the root of intention; the mind is focused and single-minded, this is called the root of concentration; being able to distinguish dharmas and know where to go, this is called the root of wisdom. For this reason, one possesses the five roots.
Its faith is gentle and harmonious, this is called the power of faith, diligence
力、意力、寂意力、智慧力亦復如是。
成就五力能及諸法，則心覺意；分別諸法，是謂精求諸法覺意；身心堅固，是謂精進覺意；心懷喜踴得如所欲，是謂忻悅覺意；身意相依，信柔不亂，是謂信覺意；其心一寂，是謂定覺意；其心見滅淫、怒、癡垢，所志如願，是護覺意。以是之故七覺意成。
設使別觀諸法之義，是謂正見；諸所思惟無邪之愿，是為正念；身意堅固，是為正方便；心向經義，是為正意；其心專一，是為正定。身意造業是三悉凈，爾乃得成八正道行。此八正道中，正見、正念、正方便，計是三事屬觀；其正意、正定是二事則屬寂然。是觀、寂二，如兩馬駕一車乘行。
若無漏心不專一法，遍入三十七品之法，以是具足此三十七法，便解知苦；如是之比，即得第二無漏之心。
爾時思惟：「如今欲界五陰有苦，色界、無色界同然無異。」是謂知苦隨忍之慧則成就，建第三無漏之心。
已得是行，用見苦故，除十八結已，過色界，超無色界，順宜慧者即得第四無漏之心。
已獲四無漏心，便度三界勤苦之瑕，即自了之：「吾已度患，無有眾惱，為得度苦。」則自思惟：「苦本何由？恩愛之本而生著網，從久已來習此恩愛遭患於今，永拔愛根則無眾惱。」已離恩愛
【現代漢語翻譯】 現代漢語譯本：力量、意志力、寂靜的意志力、智慧力也是如此。
成就五種力量就能通達諸法，這就是心覺意（bodhicitta，菩提心）；分辨諸法，這叫做精求諸法覺意（dharma-vicaya sambojjhanga，擇法覺支）；身心堅固，這叫做精進覺意（viriya sambojjhanga，精進覺支）；內心充滿喜悅，如願以償，這叫做喜悅覺意（pīti sambojjhanga，喜覺支）；身心相互依靠，信念柔和不散亂，這叫做信覺意（saddha sambojjhanga，信覺支）；內心達到寂靜，這叫做定覺意（samādhi sambojjhanga，定覺支）；內心見到滅除淫慾、嗔怒、愚癡的污垢，所立下的志向如願實現，這是護覺意（upekkhā sambojjhanga，舍覺支）。因為這些緣故，七覺意得以成就。
假設分別觀察諸法的意義，這叫做正見（samyag-dṛṣṭi，正確的見解）；所有思考都沒有邪惡的願望，這叫做正念（samyak-smṛti，正確的憶念）；身心堅固，這叫做正方便（samyak-vyāyāma，正確的精進）；內心傾向於經義，這叫做正意（samyak-saṃkalpa，正確的思維）；內心專一，這叫做正定（samyak-samādhi，正確的禪定）。身和意所造的業是三種完全清凈的，這樣才能成就八正道行（āryāṣṭāṅga-mārga，八聖道）。這八正道中，正見、正念、正方便，總計這三件事屬於觀；正意、正定這兩件事則屬於寂然。觀和寂這二者，就像兩匹馬駕著一輛車前進。
如果無漏心不專注于單一的法，而是普遍進入三十七道品（bodhipakkhiyadhamma，菩提分法）的法，因為具足這三十七法，就能瞭解苦；像這樣的情況，就能得到第二無漏之心。
這時思維：『現在欲界（kāmadhātu，眾生輪迴的六道之一，包括天、人、阿修羅、畜生、餓鬼、地獄）的五陰（pañca-khandha，構成個體的五種要素：色、受、想、行、識）有苦，有結（saṃyojana，煩惱的束縛）、無結（visaṃyojana，解脫煩惱的束縛）同樣沒有差別。』這叫做知苦隨忍之慧得以成就，建立第三無漏之心。
已經得到這種修行，因為見到苦的緣故，去除十八種結（aṣṭādaśa saṃyojanāni，十八種煩惱的束縛）之後，超越有結（saṃyojana，煩惱的束縛），超出無結（visaṃyojana，解脫煩惱的束縛），順應適宜的智慧就能得到第四無漏之心。
已經獲得四種無漏之心，便能度過三界（trayo dhātavaḥ，欲界、色界、無色界）勤苦的瑕疵，就能自己瞭解：『我已經度過患難，沒有各種煩惱，是爲了得到解脫痛苦。』於是自己思維：『痛苦的根源是什麼？是恩愛的根本而產生執著之網，從很久以來習慣這種恩愛，今天遭遇患難，永遠拔除愛根就沒有各種煩惱。』已經脫離恩愛
【English Translation】 English version: Strength, the strength of will, the strength of tranquil will, and the strength of wisdom are also like this.
Accomplishing the five strengths enables one to reach all dharmas, this is called 'mindful awareness' (bodhicitta); distinguishing all dharmas, this is called 'investigating dharmas' (dharma-vicaya sambojjhanga); body and mind being firm, this is called 'energetic effort' (viriya sambojjhanga); the mind cherishing joy and obtaining what is desired, this is called 'rapture' (pīti sambojjhanga); body and mind relying on each other, faith being gentle and not confused, this is called 'faith' (saddha sambojjhanga); the mind being unified and tranquil, this is called 'concentration' (samādhi sambojjhanga); the mind seeing the extinction of lust, anger, and delusion, one's aspirations being fulfilled as desired, this is 'equanimity' (upekkhā sambojjhanga). Because of these reasons, the seven factors of enlightenment are accomplished.
Suppose one separately observes the meaning of all dharmas, this is called 'right view' (samyag-dṛṣṭi); all thoughts being without evil desires, this is called 'right mindfulness' (samyak-smṛti); body and mind being firm, this is called 'right effort' (samyak-vyāyāma); the mind inclining towards the meaning of the sutras, this is called 'right thought' (samyak-saṃkalpa); the mind being focused and unified, this is called 'right concentration' (samyak-samādhi). The actions created by body and mind are the three completely purified, then one can accomplish the Eightfold Path (āryāṣṭāṅga-mārga). Among these Eightfold Paths, right view, right mindfulness, and right effort, these three matters belong to observation; right thought and right concentration, these two matters belong to tranquility. Observation and tranquility, like two horses driving a carriage forward.
If the undefiled mind does not focus on a single dharma, but universally enters the dharmas of the thirty-seven factors of enlightenment (bodhipakkhiyadhamma), because of possessing these thirty-seven dharmas, one can understand suffering; like this analogy, one can obtain the second undefiled mind.
At this time, one contemplates: 'Now, the five aggregates (pañca-khandha) of the desire realm (kāmadhātu) have suffering, whether with fetters (saṃyojana) or without fetters (visaṃyojana), there is no difference.' This is called the wisdom of knowing suffering and following forbearance being accomplished, establishing the third undefiled mind.
Having obtained this practice, because of seeing suffering, after removing the eighteen fetters (aṣṭādaśa saṃyojanāni), transcending fetters (saṃyojana), exceeding the absence of fetters (visaṃyojana), one who accords with suitable wisdom can obtain the fourth undefiled mind.
Having obtained the four undefiled minds, one can cross over the flaws of diligent suffering in the three realms (trayo dhātavaḥ), then one understands oneself: 'I have already crossed over suffering, there are no various afflictions, it is to obtain liberation from suffering.' Then one contemplates oneself: 'What is the origin of suffering? It is the root of love and affection that produces the net of attachment, having been accustomed to this love and affection for a long time, encountering suffering today, if the root of love is forever eradicated, there will be no various afflictions.' Having separated from love and affection
欣樂可意，何從而有？是謂解習斷除法忍，是為第五無漏之心。
除于欲界諸所習著，則捐七結，便為知拔欲界諸患，是謂第六無漏之心。
修行自念：「色界之本，本從何興？諦觀其元，從欲而起。」樂出恩愛可意而悅，是為第七無漏之心。
以有此行度於色界，其無色界十二諸結心隨習慧，是為第八無漏之心。是謂八義佛之初子。
爾時心念：「吾見三界以除苦習，于欲無愛，是謂安隱。」則樂寂滅可意甘之，是為滅盡法慧之忍，斯為第九無漏之心。
已獲此義見本滅盡，于欲界除七結之縛，是為第十無漏之心。
則自念言：「若不著色及無色界，此謂為寂。」是為第十一無漏之心。
則除十二諸結之疑，已度此患即得滅盡之慧，是為第十二無漏之心。
爾時自念：「得未曾有！」如佛、世尊解法乃爾，因斯道義，知欲界苦，則棄捐之。知從習生，則離於習，得至盡滅，因此得入法慧道忍，是為第十三無漏之心。
爾時以道睹于欲界則棄八結，去是然後會當獲此興隆法慧，是為第十四無漏之心。
應時心念得未曾有，以是道行解於色界、無色之苦，而除諸習證於盡滅，是為第十五無漏之心。
道從其志除十二結，於色、無色界除是結已，則
【現代漢語翻譯】 現代漢語譯本： 欣樂可意，從何而來？這被稱為通過解脫煩惱習氣而獲得的法忍，這是第五種無漏之心。
去除對欲界一切事物的執著，就能斷除七種結縛（七結：指欲界的七種煩惱，即身見、戒禁取見、疑、貪慾、嗔恚、慢、無明），便能明白拔除欲界中的各種禍患，這是第六種無漏之心。
修行者自我反省：『淫慾（**）的根本，是從哪裡產生的呢？』仔細觀察它的根源，是從慾望而生起的。』樂於脫離恩愛和令人愉悅的事物，這是第七種無漏之心。
因為有了這種超越淫慾的行為，沒有淫慾的十二種結縛（十二諸結：指三界中的十二種根本煩惱，即貪、嗔、癡、慢、疑、不正見、身見、邊見、邪見、見取見、戒禁取見、無慚無愧），心隨順於習得的智慧，這是第八種無漏之心。這被稱為佛陀最初的八種意義深遠的教誨。
這時心中思念：『我已看清三界（三界：欲界、色界、無色界）的苦，併除去了苦的習氣，對於慾望沒有愛戀，這才是安穩。』於是樂於寂滅，認為寂滅是令人愉悅和甘美的，這就是滅盡煩惱的法慧之忍，這是第九種無漏之心。
已經獲得這種意義，明白煩惱的根本已經滅盡，在欲界中去除七種結縛，這是第十種無漏之心。
於是自我反省說：『如果不執著於色界和無色界（無**），這才能稱為寂滅。』這是第十一種無漏之心。
於是去除十二種結縛的疑惑，已經度過這種禍患，就獲得了滅盡煩惱的智慧，這是第十二種無漏之心。
這時自我反省：『得到了前所未有的境界！』如佛陀、世尊所開示的解脫之法就是這樣，因為這種道義，明白了欲界的苦，就拋棄它。明白苦是從習氣產生的，就遠離習氣，達到煩惱的滅盡，因此得以進入法慧道忍，這是第十三種無漏之心。
這時通過修行之道觀察欲界，就拋棄了八種結縛（八結：指欲界的八種煩惱，即貪、嗔、癡、慢、疑、不正見、身見、邊見），去除這些之後，就會獲得這種興盛的法慧，這是第十四種無漏之心。
當時心中思念得到了前所未有的境界，通過這種修行之道，解脫了色界、無色界（無**）的苦，從而去除各種習氣，證得煩惱的滅盡，這是第十五種無漏之心。
道從其志向出發，去除十二種結縛，在色界、無色界（無**）去除這些結縛之後，就……
【English Translation】 English version: Where does joyful contentment come from? This is called the forbearance of the Dharma obtained through the cessation of habitual defilements, and it is the fifth undefiled mind.
Eliminating all attachments to the desire realm, one abandons the seven bonds (seven bonds: referring to the seven afflictions of the desire realm, namely, self-view, adherence to precepts and rituals, doubt, greed, anger, pride, and ignorance), and then understands and uproots all the sufferings of the desire realm. This is the sixth undefiled mind.
The practitioner reflects: 'Where does the root of lust (**) arise from?' Upon careful observation of its origin, it arises from desire.' Rejoicing in detachment from love and affection and pleasing things, this is the seventh undefiled mind.
Because of this practice of transcending lust, without the twelve bonds of lust (twelve bonds: referring to the twelve fundamental afflictions in the three realms, namely, greed, anger, delusion, pride, doubt, wrong views, self-view, extreme views, false views, view of holding to views, adherence to precepts and rituals, and shamelessness and lack of remorse), the mind follows the wisdom gained through practice. This is the eighth undefiled mind. This is called the Buddha's initial eight profound teachings.
At this time, the mind thinks: 'I have seen the suffering of the three realms (three realms: the desire realm, the form realm, and the formless realm) and eliminated the habits of suffering. I have no attachment to desire, and this is peace.' Then one rejoices in nirvana, considering nirvana to be pleasant and sweet. This is the forbearance of the Dharma of the cessation of afflictions, and it is the ninth undefiled mind.
Having obtained this meaning, understanding that the root of afflictions has been extinguished, and having removed the seven bonds in the desire realm, this is the tenth undefiled mind.
Then one reflects: 'If one is not attached to the form realm and the formless realm (no **), this is called nirvana.' This is the eleventh undefiled mind.
Then one removes the doubts of the twelve bonds, and having overcome this suffering, one obtains the wisdom of the cessation of afflictions. This is the twelfth undefiled mind.
At this time, one reflects: 'I have attained something unprecedented!' The Dharma of liberation as taught by the Buddha, the World Honored One, is like this. Because of this path, understanding the suffering of the desire realm, one abandons it. Understanding that suffering arises from habits, one abandons habits and attains the cessation of afflictions, and thus enters the forbearance of the Dharma path of wisdom. This is the thirteenth undefiled mind.
At this time, observing the desire realm through the path of practice, one abandons the eight bonds (eight bonds: referring to the eight afflictions of the desire realm, namely, greed, anger, delusion, pride, doubt, wrong views, self-view, and extreme views). After removing these, one will obtain this flourishing Dharma wisdom. This is the fourteenth undefiled mind.
At that time, the mind thinks that it has attained something unprecedented. Through this path of practice, one is liberated from the suffering of the form realm and the formless realm (no **), thereby eliminating various habits and attaining the cessation of afflictions. This is the fifteenth undefiled mind.
The path starts from its aspiration to remove the twelve bonds. After removing these bonds in the form realm and the formless realm (no **), then...
興道慧，是為第十六無漏之心。
應時除盡八十八諸結，當去十想結。所以者何？如從江河取一渧之水，究竟道義如江河水，其餘未除如一渧水，即成道跡會至聖賢。七反生天、七反人間，永盡苦本。其修行者，以是之比拔眾惱根，斷生死流，心則欣悅；已度三塗不犯五逆，離於異道遇其所知，不從外道悕望榮冀。眾祐之德不更終始，七反之患未曾犯戒，見無數明晝夜歡喜。譬如有人避饑饉地至豐賤國，脫險得安，繫獄得出，如病除愈心懷喜踴。修行如是，因安般守意則得寂滅，欲求寂然習行如是。於是頌曰：
覺了睡眠重懈怠， 分別身中息出時， 修行息入念還得， 是謂身息成其行。
修行道地經卷第五 大正藏第 15 冊 No. 0606 修行道地經
修行道地經卷第六
西晉三藏竺法護譯
觀品第二十四
眉間白毛相， 其明逾日光， 猶鵠飛空中， 遠近無不見。 其身如師子， 超越天帝象， 肩胸而廣姝， 愿稽首佛尊。 臂肘平正而滿足， 世尊之臍如水洄， 髀膝𨄔腸若金柱， 當歸命佛而稽首。 其目長好如蓮華， 體著毛髮猶孔雀， 心常住止在寂然， 我願歸命超眾仙。
其修行者，何謂為
【現代漢語翻譯】 現代漢語譯本 興道慧，是第十六種無漏之心（無煩惱的智慧）。 應時除盡八十八種煩惱結縛，應當去除十種想結（對事物虛妄不實的認知）。為什麼這麼說呢？比如從江河中取出一滴水，究竟的道義就像江河之水，其餘未去除的煩惱就像一滴水，這樣就能成就道跡，會合聖賢。證得七次往返于天界、七次往返於人間，永遠斷絕痛苦的根源。修行的人，用這個比喻來拔除各種煩惱的根源，斷絕生死輪迴，內心就會欣喜。已經脫離地獄、餓鬼、畜生三惡道，不犯殺父、殺母、殺阿羅漢、出佛身血、破和合僧五逆重罪，遠離各種外道，遇到自己所瞭解的真理，不從外道那裡希求榮華富貴。眾祐之德不再有終結和開始，七次往返的患難未曾違犯戒律，見到無數光明，日夜歡喜。譬如有人逃避饑荒之地，到達豐收富饒的國家，脫離危險得到安寧，被囚禁的人得到釋放，如同疾病痊癒，內心充滿喜悅。修行也是這樣，因為安般守意（通過覺察呼吸來守護意念）就能得到寂滅，想要追求寂然，就要這樣修行。因此作頌說： 覺察了睡眠的沉重和懈怠，分別身體中氣息呼出的時候，修行氣息吸入，意念能夠守護，這就是身息成就了修行。 《修行道地經》卷第五 大正藏第 15 冊 No. 0606 《修行道地經》 《修行道地經》卷第六 西晉三藏竺法護譯 觀品第二十四 眉間白毫相（佛的三十二相之一，兩眉之間有白毫，柔軟如棉），光明勝過日光，如同天鵝飛翔在空中，遠近都能看見。 他的身體像獅子一樣雄偉，超越天帝釋（忉利天之主）的形象，肩膀和胸膛寬廣美好，我願稽首禮拜佛陀。 手臂平直端正而圓滿，世尊的肚臍像水流回旋，大腿和膝蓋圓潤修長像金柱，我應當歸命佛陀，稽首禮拜。 他的眼睛修長美好像蓮花，身體上的毛髮像孔雀一樣美麗，心常安住在寂靜之中，我願歸命超越眾仙的佛陀。 修行的人，什麼是
【English Translation】 English version 'Xing Dao Hui' (Wisdom of Flourishing the Path), is the sixteenth 'Wu Lou Zhi Xin' (Mind without Outflows/Defilements). In due course, it eradicates all eighty-eight 'Jie' (Fetters), and should remove the ten 'Xiang Jie' (Fetters of Perception). Why is this so? It is like taking a drop of water from a river; the ultimate meaning of the 'Dao' (Path) is like the river water, and the remaining unfettered defilements are like a drop of water. Thus, one achieves the 'Dao Ji' (Traces of the Path), and meets with the 'Sheng Xian' (Sages and Worthies). One is reborn seven times in the heavens and seven times among humans, forever ending the root of suffering. The practitioner, using this analogy, uproots the roots of all afflictions, cuts off the flow of birth and death, and the mind will be joyful. Having crossed the three evil paths (hell, hungry ghosts, animals), one does not commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), one is separated from heterodox paths, encounters what one knows, and does not hope for glory from external paths. The merit of 'Zhong You' (Universal Blessings) no longer has beginning or end, and the suffering of seven rebirths has never violated the precepts, seeing countless lights, rejoicing day and night. It is like someone escaping a famine-stricken land to a prosperous and abundant country, escaping danger and gaining peace, being released from prison, like a disease being cured, the heart filled with joy. Cultivation is like this, because 'An Ban Shou Yi' (Mindfulness of Breathing) leads to 'Ji Mie' (Nirvana), and to seek stillness, practice like this. Therefore, the verse says: Awakened from the heaviness and laziness of sleep, distinguishing when the breath exits the body, cultivating the breath entering, the mind is able to guard, this is called the body's breath accomplishing the practice. 'Cultivation Path Land Sutra' Volume 5 Taisho Tripitaka Volume 15, No. 0606 'Cultivation Path Land Sutra' 'Cultivation Path Land Sutra' Volume 6 Translated by 'Zhu Fa Hu' (Dharmaraksa), Tripiṭaka Master of the Western Jin Dynasty Chapter 24: Observation The white hair mark between the eyebrows (one of the thirty-two marks of the Buddha, a white curl of hair between the eyebrows, soft like cotton), its brightness surpasses the sunlight, like a swan flying in the sky, visible from near and far. His body is as majestic as a lion, surpassing the image of 'Tian Di Shi' (Śakra, Lord of the Trayastrimsa Heaven), shoulders and chest broad and beautiful, I wish to bow my head to the Buddha. Arms straight and upright and complete, the World Honored One's navel like swirling water, thighs and knees round and long like golden pillars, I should take refuge in the Buddha, bowing my head. His eyes are long and beautiful like lotus flowers, the hair on his body like a peacock, the mind always dwells in stillness, I wish to take refuge in the Buddha who surpasses all immortals. The practitioner, what is
觀？若至閑居獨處樹下，察五陰本見如審諦。苦、空、無常、非身之定，色、痛、想、行、識身則本無，五十五事無可貪者亦無處所。於是頌曰：
以行忍辱得法觀， 察五陰本所從興， 睹見過去來現在， 分別喻說五十五。
何謂五十五事？是身如聚沫不可手捉，是身如海不厭五欲，是身如江歸於淵海趣老病死，是身如糞明智所捐，是身如沙城疾就磨滅，是身如邊土多睹怨賊，是身如鬼國無有將護，是身如骨背肉涂血澆，是身如髓筋纏而立，是身如窮士淫怒癡處，是身如曠野愚者為惑，是身如險道常失善法，是身如㙛蒙百八愛所立，是身如裂器常而穿漏，是身如畫瓶中滿不凈，是身如溷九孔常流，是身如水瀆悉為瑕穢，是身如幻以惑愚人不識正諦，是身如蒜燒毒身心，是身如朽屋敗壞飲食，是身如大舍中多蟲種，是身如孔凈穢出入，是身如萎華疾至老耄，是身如露不得久立，是身如瘡不凈流出，是身如盲不見色本，是身如宅四百四病之所居止，是身如注漏諸瑕穢眾垢所趣，是身如篋毒蛇所處，是身如空拳以欺小兒，是身如冢人見恐畏，是身如蛇瞋火常燃，是身如癲國十八結所由，是身如故殿死魅所牽，是身如銅錢外現金涂皮革所裹，是身如空聚六情所居，是身如餓鬼常求飲食，是身如野象懷老病
【現代漢語翻譯】 現代漢語譯本： 如何觀察？如果到了閑居獨處在樹下時，觀察五陰（色、受、想、行、識五種構成要素）的本性，要看得非常清楚明白。苦、空、無常、非我這四種真理是確定的，色、受、想、行、識這五陰的身體本來就是虛無的，五十五種事物沒有可以貪戀的，也沒有可以執著的地方。因此用頌偈說：
以修行忍辱來獲得對法的觀察，觀察五陰的本性是從哪裡產生的，觀察過去、現在、未來三世，分別比喻說明這五十五種事物。
什麼叫做五十五事？這個身體就像水上的泡沫，不可以手去抓取；這個身體就像大海，永遠不滿足於五種慾望（財、色、名、食、睡）；這個身體就像江河，最終歸於深淵大海，趨向衰老、疾病和死亡；這個身體就像糞便，有明智的人都會丟棄它；這個身體就像沙土堆砌的城堡，很快就會被磨滅；這個身體就像邊境的土地，經常看到怨恨和盜賊；這個身體就像鬼的國度，沒有人會保護它；這個身體就像骨骼支撐，外面塗上肉，再澆上血；這個身體就像用骨髓做柱子，用筋來纏繞而立起來；這個身體就像貧窮的人，是淫慾、憤怒、愚癡的場所；這個身體就像曠野，愚蠢的人會在這裡迷惑；這個身體就像危險的道路，經常會失去善良的法；這個身體就像用一百零八種愛慾建立起來的籬笆；這個身體就像破裂的器皿，經常會穿孔漏水；這個身體就像畫的瓶子，裡面裝滿了不乾淨的東西；這個身體就像廁所，九個孔經常流出污穢；這個身體就像水溝，到處都是污垢和瑕疵；這個身體就像幻術，用來迷惑愚蠢的人，使他們不認識真正的真理；這個身體就像蒜，燒灼人的身心；這個身體就像朽爛的房屋，會敗壞飲食；這個身體就像大的房屋，裡面有很多蟲子；這個身體就像孔，乾淨和污穢的東西都可以進出；這個身體就像枯萎的花朵，很快就會衰老；這個身體就像露水，不能長久地存在；這個身體就像瘡，會流出不乾淨的東西；這個身體就像瞎子，看不見事物的本質；這個身體就像房屋，是四百零四種疾病居住的地方；這個身體就像漏水的容器，各種污垢和瑕疵都流向這裡；這個身體就像箱子，裡面藏著毒蛇；這個身體就像空的拳頭，用來欺騙小孩子；這個身體就像墳墓，人們看見了會感到恐懼；這個身體就像蛇，嗔恨的火焰經常燃燒；這個身體就像癲狂的國家，十八種煩惱的根源；這個身體就像破舊的宮殿，被死亡的魔鬼所牽引；這個身體就像銅錢，外面鍍著金，用皮革包裹著；這個身體就像空的聚落，是六種感覺器官居住的地方；這個身體就像餓鬼，經常尋求飲食；這個身體就像野象，懷有衰老和疾病。 （五陰：色蘊、受蘊、想蘊、行蘊、識蘊，是構成人身和世界的五種要素。五欲：指色、聲、香、味、觸五種感官慾望。）
【English Translation】 English version: How to observe? If you go to a quiet place, alone under a tree, observe the nature of the five skandhas (form, feeling, perception, mental formations, consciousness), seeing them clearly and distinctly. The four truths of suffering, emptiness, impermanence, and non-self are certain. The body of the five skandhas is originally empty. There is nothing among the fifty-five things to be greedy for, nor any place to cling to. Therefore, it is said in verse:
By practicing patience and endurance, one obtains the observation of the Dharma. Observe where the nature of the five skandhas arises from. Observe the past, present, and future, and explain the fifty-five things through analogies.
What are the fifty-five things? This body is like foam on the water, which cannot be grasped by hand. This body is like the sea, never satisfied with the five desires (wealth, sex, fame, food, and sleep). This body is like a river, eventually returning to the deep sea, heading towards old age, sickness, and death. This body is like dung, which wise people will discard. This body is like a sandcastle, which will quickly be destroyed. This body is like a borderland, often seeing resentment and thieves. This body is like a ghost country, where no one will protect it. This body is like bones supporting it, covered with flesh and sprinkled with blood. This body is like using marrow as pillars, wrapped with tendons to stand up. This body is like a poor person, a place for lust, anger, and delusion. This body is like a wilderness, where foolish people will be confused. This body is like a dangerous road, where good Dharma is often lost. This body is like a fence built with one hundred and eight kinds of desires. This body is like a broken vessel, which often has holes and leaks. This body is like a painted bottle, filled with unclean things. This body is like a toilet, with nine holes constantly flowing with filth. This body is like a ditch, full of dirt and flaws. This body is like an illusion, used to deceive foolish people, making them not recognize the true truth. This body is like garlic, burning people's body and mind. This body is like a rotten house, which will spoil food and drink. This body is like a large house, with many insects inside. This body is like a hole, where clean and dirty things can enter and exit. This body is like a withered flower, which will soon age. This body is like dew, which cannot last long. This body is like a sore, which will flow out unclean things. This body is like a blind person, who cannot see the essence of things. This body is like a house, where four hundred and four diseases reside. This body is like a leaky container, where all kinds of dirt and flaws flow. This body is like a box, hiding poisonous snakes. This body is like an empty fist, used to deceive children. This body is like a tomb, which people will fear when they see it. This body is like a snake, the fire of hatred is constantly burning. This body is like a mad country, the source of eighteen afflictions. This body is like an old palace, dragged by the demons of death. This body is like a copper coin, plated with gold on the outside, wrapped in leather. This body is like an empty gathering, where the six senses reside. This body is like a hungry ghost, constantly seeking food and drink. This body is like a wild elephant, harboring old age and sickness. (Five Skandhas: Form, Feeling, Perception, Mental Formations, Consciousness, are the five elements that constitute the human body and the world. Five Desires: Refers to the five sensory desires of form, sound, smell, taste, and touch.)
死，是身如死狗常覆蓋之，是身如敵心常懷怨，是身如芭蕉樹而不堅固，是身如破船六十二見為之所惑，是身如淫蕩舍不擇善惡，是身如朽閣傾壞善想，是身如喉痹穢濁在內，是身無益中外有患，是身如冢而無有主為淫怒癡所害，是身無救常遭危敗，是身無護眾病所趣，是身無歸死命所逼，是身如琴因弦有聲，是身如鼓皮木裹覆計之本空，是身如壞無有堅固，是身如灰城風雨所壞歸老病死。以是五十五事觀身瑕穢，是身欺詐懷無反覆，不信親厚哀之反舍無有親疏；譬如夢、幻、影、向、野馬忽然化現；若如怨家常恭敬之，奉事供給而求可意，沐浴、櫛梳、飲食、衣被、安床、臥具隨所便宜，牽人向窮、老、病、死患。於是頌曰：
常飲食此身， 五欲令自恣， 求安如親友， 諦省是怨仇。 無救無所護， 常懷無反覆， 牽人至患害， 入生老病死。
人死已后，皆當爛壞，犬獸所食，或有見燒枯骨散地。因無數法，當觀斯身，譬如癰瘡，若如箭鏃在體不拔，猶若死罪都市之處。察體眾惱，生在終沒；有所貪著，名曰為色；觀身為軟，所遭安危，名曰痛癢；有所了知，名曰為想；心念為行；分別諸趣，名曰為識。於是頌曰：
計之眼色主所觀， 是身獲致因本緣， 柔軟之等以成
【現代漢語翻譯】 現代漢語譯本： 死亡，是身體如同死狗一般，經常被覆蓋；這個身體如同敵人一般，心中常懷怨恨；這個身體如同芭蕉樹一般，不堅固；這個身體如同破船一般，被六十二種邪見所迷惑；這個身體如同**舍（此處應為廁所）一般，不選擇善惡；這個身體如同朽壞的樓閣一般，傾塌美好的想法；這個身體如同喉嚨腫脹一般，內部污穢不堪；這個身體毫無益處，內外都有禍患；這個身體如同墳墓一般，沒有主人，被淫慾、憤怒、愚癡所侵害；這個身體無法救護，經常遭遇危險和失敗；這個身體沒有保護，各種疾病都來侵擾；這個身體沒有歸宿，被死亡的命運所逼迫；這個身體如同琴一般，因為有弦才能發出聲音；這個身體如同鼓一般，用皮革和木頭包裹，計算起來原本是空的；這個身體如同破損的東西一般，沒有堅固之處；這個身體如同灰色的城墻一般，被風雨所摧毀，最終歸於衰老、疾病和死亡。用這五十五件事來觀察身體的瑕疵和污穢，這個身體欺騙人，心中沒有反悔和重複，不相信親近和厚待，反而捨棄，沒有親疏之分；譬如夢、幻、影子、迴響、野馬，忽然顯現；如果像對待怨家一樣，經常恭敬它，奉事供給它，而求得它的歡心，沐浴、梳洗、飲食、衣服、安床、臥具，隨著方便，牽引人走向窮困、衰老、疾病、死亡的禍患。於是作頌說： 經常飲食這個身體，用五欲來放縱它，求得安樂如同對待親友，仔細省察，它卻是怨仇。 沒有救護，沒有保護，經常懷著沒有反悔和重複的心，牽引人走向禍患和傷害，進入生、老、病、死。 人死以後，都會腐爛壞掉，被犬獸所食，或者被焚燒，枯骨散落在地上。因為無數的法，應當觀察這個身體，譬如癰瘡，又如箭鏃在身體里沒有拔出，猶如死罪之人身處都市之中。觀察身體的各種煩惱，生起、存在、終結、消沒；有所貪戀執著的，名叫色（rupa，物質、形態）；觀察身體的柔軟，所遭遇的安穩和危險，名叫痛癢（vedana，感受）；有所瞭解和知覺的，名叫想（samjna，知覺）；心念的活動，名叫行（samskara，意志）；分別各種去處的，名叫識（vijnana，意識）。於是作頌說： 計算眼睛所見到的顏色，這個身體的獲得是因緣和合，柔軟等等組成。
【English Translation】 English version: Death is when the body is like a dead dog, constantly covered; this body is like an enemy, constantly harboring resentment in its heart; this body is like a banana tree, not firm; this body is like a broken boat, deluded by sixty-two kinds of wrong views; this body is like a latrine (should be toilet), not choosing between good and evil; this body is like a decaying pavilion, collapsing good thoughts; this body is like a swollen throat, with filth inside; this body is useless, with troubles both inside and outside; this body is like a tomb, without a master, harmed by lust, anger, and ignorance; this body cannot be saved, constantly encountering danger and failure; this body has no protection, invaded by various diseases; this body has no refuge, forced by the fate of death; this body is like a zither, producing sound because of the strings; this body is like a drum, wrapped in leather and wood, fundamentally empty when calculated; this body is like something broken, without firmness; this body is like a gray city wall, destroyed by wind and rain, ultimately returning to old age, sickness, and death. Use these fifty-five things to observe the flaws and impurities of the body, this body deceives people, with no repentance or repetition in its heart, not believing in closeness and kindness, but abandoning them instead, without distinction between near and far; like dreams, illusions, shadows, echoes, wild horses, suddenly appearing; if you treat it like an enemy, constantly respecting it, serving and providing for it, seeking its pleasure, bathing, combing, eating, clothing, providing beds and bedding, according to convenience, leading people towards poverty, old age, sickness, and the suffering of death. Therefore, a verse is made: Constantly feeding this body, indulging it with the five desires, seeking comfort as if treating a close friend, carefully examine it, it is an enemy. Without salvation, without protection, constantly harboring a heart without repentance or repetition, leading people towards misfortune and harm, entering birth, old age, sickness, and death. After people die, they will all rot and decay, be eaten by dogs and beasts, or be burned, with withered bones scattered on the ground. Because of countless dharmas, one should observe this body, like a carbuncle, or like an arrow stuck in the body that has not been pulled out, like a capital punishment criminal in the city. Observe the body's various afflictions, arising, existing, ending, and ceasing; what is clung to and attached to is called rupa (色, material form); observing the body's softness, the stability and danger encountered, is called vedana (痛癢, feeling); what is understood and perceived is called samjna (想, perception); the activity of the mind is called samskara (行, volition); distinguishing various destinations is called vijnana (識, consciousness). Therefore, a verse is made: Calculating the colors seen by the eyes, the attainment of this body is due to the aggregation of causes and conditions, composed of softness and so on.
行， 以無色心察眾德。
譬如江河邊有潢池，眾象入中澡浴飲水，食啖池中青蓮芙蓉莖華，則復退還。其時跡現在於泥沙大小廣長，有射獵人、牧牛羊者、擔薪負草道路行者，見其足跡言：「大群像經過此地。」雖不見象但睹其跡，則知群像經歷是間。無想之陰、痛癢、行、識，所更為軟，想、行、識然。於是頌曰：
如江河邊地， 沙中有行足， 以見象游跡， 如有群像過。 如是計細滑， 至於法識念， 多所而照現， 起滅之因緣。
如是無色眾想之念，皆依倚色，然後有色法；譬如兩束葦相倚立。於是頌曰：
無色多所倚， 有色依無色， 如枝著連樹， 名色亦如是。
其無色法依有色分別，有色則亦無倚無色之著。如先有鼓然後出聲，聲之與鼓各異不同，鼓不在聲聲不在鼓；名色如是各異不合，轉相依倚乃有所成。其無色陰不得自在，非己力興。譬如二人，一人往盲，一人生跛，欲詣他國。盲者目冥，永無所見，不知所趣；跛無兩足，不能遊行。盲者謂跛：「吾目無見，有足能行，而目甚冥不識東西；卿又跛掘不能行來，既有眼明，見其進退，行步所趣。今我二人，轉共相依欲詣他國。」跛騎盲肩則而發去，非跛威力，非盲之德。色法如是，非獨
【現代漢語翻譯】 現代漢語譯本 以無色之心觀察各種功德。
譬如江河邊有水草豐盛的池塘，眾象進入其中洗浴飲水，吃池塘中的青蓮、芙蓉的莖和花，然後離開。這時，它們在泥沙上留下的足跡，無論大小、廣長，都會顯現出來。有射獵的人、放牧牛羊的人、挑柴背草在道路上行走的人，看到這些足跡就會說：『有一大群像經過這裡。』雖然沒有見到象，但看到它們的足跡，就知道有一群像曾在這裡活動。無想之陰（Asanna-sanna，無想處定）、痛癢（Vedana，感受）、行（Sankhara，行蘊）、識（Vinnana，識蘊），所造作的更為細微，想（Sanna，想蘊）、行、識也是如此。於是（佛）用偈頌說：
如同江河邊的土地，沙中有行走的足跡， 通過觀察這些足跡，可以知道有象群遊走過，如同有大群像經過。 同樣，通過觀察細微的念頭，乃至對法的識別和唸誦， 可以照見許多事物，以及生起和滅亡的因緣。
像這樣，無色的各種想法和念頭，都依賴於色（Rupa，色蘊），然後才有色法；譬如兩束蘆葦互相依靠才能立起來。於是（佛）用偈頌說：
無色（Arupa，無色蘊）大多有所依靠，有色（Rupa，色蘊）也依賴於無色， 如同樹枝依附於相連的樹木，名（Nama，名蘊）和色（Rupa，色蘊）也是這樣。
無色法依賴有色法來分別，有色法也並非沒有依靠無色法的依附。如同先有鼓然後發出聲音，聲音和鼓各自不同，鼓不在聲音里，聲音也不在鼓裡；名（Nama，名蘊）和色（Rupa，色蘊）也是這樣，各自不同不相合，互相依賴才能有所成就。無色陰（Arupa-khandha，無色蘊）不能夠獨立自主，不是依靠自身的力量產生。譬如兩個人，一個是盲人，一個是跛子，想要一起去別的國家。盲人眼睛看不見，永遠無法看到東西，不知道該往哪裡走；跛子沒有雙腳，不能行走。盲人對跛子說：『我的眼睛看不見，你有腳能走路，但是眼睛很瞎不認識東西南北；你又跛腳不能行走，但你有眼睛能看見，知道前進後退，行走的路線。現在我們兩個人，互相依靠一起去別的國家。』於是跛子騎在盲人的肩膀上出發，這不是跛子的威力，也不是盲人的功德。色法也是這樣，不是單獨……
【English Translation】 English version Observe all virtues with a formless mind.
For example, beside a river, there is a lush pond. A herd of elephants enters it to bathe, drink water, and eat the stems and flowers of the blue lotuses and hibiscus in the pond, and then they leave. At that time, their footprints appear in the mud and sand, varying in size and length. Hunters, cattle herders, and those carrying firewood and grass on the road see these footprints and say, 'A large group of elephants has passed through here.' Although they do not see the elephants, they know from their tracks that a herd of elephants has been here. The Asanna-sanna (sphere of no perception), Vedana (feeling), Sankhara (mental formations), and Vinnana (consciousness) are subtle, as are Sanna (perception), Sankhara, and Vinnana. Thus, (the Buddha) said in verse:
Like a riverbank, where footprints are in the sand, Seeing the tracks of elephants, one knows a herd has passed. Likewise, by observing subtle thoughts, even the recognition and recitation of the Dharma, One can illuminate many things, and the causes and conditions of arising and ceasing.
In this way, various formless thoughts and ideas rely on Rupa (form), and then there is form. It is like two bundles of reeds leaning against each other to stand. Thus, (the Buddha) said in verse:
The formless mostly relies on something, Form relies on the formless, Like branches attached to connected trees, Nama (name) and Rupa (form) are also like this.
The formless depends on form to be distinguished, and form is not without reliance on the formless. It is like first having a drum and then a sound comes out. The sound and the drum are different from each other. The drum is not in the sound, and the sound is not in the drum. Nama (name) and Rupa (form) are like this, different and not combined, relying on each other to achieve something. The Arupa-khandha (formless aggregate) cannot be independent and is not produced by its own power. For example, two people, one blind and one lame, want to go to another country together. The blind man's eyes cannot see, and he can never see anything, not knowing where to go. The lame man has no feet and cannot walk. The blind man says to the lame man, 'My eyes cannot see, you have feet to walk, but your eyes are blind and do not recognize the directions. You are lame and cannot walk, but you have eyes to see, knowing how to advance and retreat, and the path to take. Now, the two of us will rely on each other to go to another country.' So the lame man rides on the blind man's shoulders and they set off. This is not the power of the lame man, nor the virtue of the blind man. Form is like this, not alone...
能立；無色亦然，展轉相依。於是頌曰：
思惟諸法非獨成， 其有色法無色然， 在於世間轉相依， 譬如盲跛相騎行。
其名色者轉相依倚，譬如鼓音，如弓弦箭，而相恃怙不合不別。萬物如是，從因緣成，無有力勢不得自在，悉從緣起見事乃興。修行若斯，而察法本知有起滅，本無所有忽自然現，則覆滅沒；無生則生，無起則起，皆歸無常。於是頌曰：
五陰常屬空， 依倚行羸弱， 因緣而合成， 展轉相恃怙。 起滅無有常， 興衰如浮雲， 身心想念法， 如是悉則壞。
其修行者，常以四事觀其無常：一曰所生一切萬物皆歸無常，二曰其所興者無有積聚，三曰萬物滅盡亦不耗減，四曰人物悉歸敗壞亦不盡滅。以是之故，不生者生，不盡者盡。見諸萬物，當作是察起滅存亡；以斯觀者無所不知，悉能睹見靡所不了。於是頌曰：
人物雖有生， 不積聚不滅， 亦不捨眾形， 雖沒而不滅。 雖終相連續， 皆從四因緣， 觀萬物如是， 超越度終始。
假使修行專自思念：「東西南北所有萬物皆歸無常，擾動不安，適起便滅莫不趣空；始生已來，無常之事，老、病、死患常逐隨身。」作是觀者，不著三處，不樂四生，無住五識。其心
【現代漢語翻譯】 現代漢語譯本：能立（Nengli，能夠成立），無色也是這樣，輾轉相互依存。因此作頌說： 『思維諸法並非獨自成立，其中有色法和無色法也是這樣，', '存在於世間互相依存，譬如盲人與跛子互相騎乘前行。』 這名色（Mingse，name and form）互相依賴，譬如鼓聲，如弓弦和箭，互相依靠而不合不離。萬物都是這樣，從因緣而生，沒有力量可以自在，都從緣起而見事發生。修行如果這樣，觀察法的根本就知道有生起和滅亡，本來沒有的東西忽然自然顯現，然後又滅沒；沒有生則生，沒有起則起，都歸於無常。因此作頌說： 『五陰（Wuyin，five aggregates）常常屬於空，依靠而行顯得羸弱，', '因緣和合而成，輾轉互相依靠。', '生起和滅亡沒有常態，興盛和衰敗如浮雲，', '身、心、思想、念頭、法，像這樣都會壞滅。』 修行的人，常常用四件事觀察它的無常：一是所生的一切萬物都歸於無常，二是所興盛的沒有積聚，三是萬物滅盡也不減少，四是人物都歸於敗壞也不完全滅盡。因為這個緣故，不生的會生，不盡的會盡。見到各種萬物，應當這樣觀察生起、滅亡、存在和消亡；用這種方法觀察的人沒有什麼不知道的，都能看到，沒有什麼不瞭解的。因此作頌說： 『人物雖然有生，不積聚也不滅，', '也不捨棄眾多的形體，雖然消失而不滅。', '雖然終結卻互相連續，都從四種因緣而來，', '觀察萬物像這樣，超越度過終結和開始。』 假設修行者專門自己思念：『東西南北所有的萬物都歸於無常，擾動不安，剛生起就滅亡沒有不趨向空的；從開始出生以來，無常的事情，老、病、死這些患難常常跟隨著身體。』作這樣觀察的人，不執著於三處，不貪戀四生，沒有停留在五識。
【English Translation】 English version: Nengli (Nengli, able to establish), the same is true of formlessness, mutually dependent on each other. Therefore, a verse is made: 'Thinking that all dharmas are not formed alone, the same is true of form and formlessness,' 'Existing in the world, they depend on each other, like the blind and the lame riding each other forward.' These name and form (Mingse) rely on each other, like the sound of a drum, like a bowstring and an arrow, relying on each other without being neither united nor separated. All things are like this, arising from causes and conditions, without power to be free, all arising from conditions and seeing things happen. If practice is like this, observing the root of the Dharma will reveal arising and ceasing, things that were originally non-existent suddenly appear naturally, and then disappear; what is not born is born, what does not arise arises, all returning to impermanence. Therefore, a verse is made: 'The five aggregates (Wuyin) always belong to emptiness, relying on each other and appearing weak,' 'Formed by the combination of causes and conditions, relying on each other in turn.' 'Arising and ceasing have no constancy, prosperity and decline are like floating clouds,' 'Body, mind, thought, idea, Dharma, like this, all will decay.' Those who practice often observe its impermanence with four things: first, all things that are born return to impermanence, second, what prospers has no accumulation, third, the extinction of all things does not diminish, and fourth, people all return to decay and are not completely extinguished. Because of this, what is not born will be born, and what is not exhausted will be exhausted. Seeing all things, one should observe arising, ceasing, existence, and extinction in this way; those who observe in this way know everything, can see everything, and understand everything. Therefore, a verse is made: 'Although people have birth, they do not accumulate or perish,' 'Nor do they abandon the many forms, although they disappear, they do not perish.' 'Although they end, they continue to each other, all coming from four causes and conditions,' 'Observing all things like this, transcending the end and the beginning.' Suppose a practitioner specializes in thinking: 'All things in the east, west, north, and south return to impermanence, disturbed and uneasy, just arising and perishing, and none do not tend to emptiness; since the beginning of birth, impermanent things, old age, sickness, and death, these sufferings always follow the body.' Those who observe in this way are not attached to the three places, do not crave the four births, and do not dwell in the five consciousnesses.
不入九神所居，設使更生則除三結：一曰貪淫，二曰犯戒，三曰狐疑。則成道跡趣于無為，譬如流江會歸於海。於是頌曰：
觀萬物動起， 念之悉當過， 愛慾之所縛， 一切皆無常。 欲得度世者， 悉舍諸欲著， 是名曰道跡， 流下無為然。
其修行者所觀如是，自察其身則是毒蛇。假引譬言：若城失火，中有富者為眾導師，見舍燒壞甚大愁憒，心自念言：「作何方計出中要物？」則退思之：「吾有一篋，中有眾寶，在某屋藏，好明月珠、上妙珍物而皆盛滿，價數無極，其餘無計。」心懷恐懼適欲前行畏火見燒，貪于寶物不顧身命，突前入火至寶藏篋，邊有蚖篋。爾時導師既畏盛火煙熏其目，心中憒憒不自覺知，不諦省察，誤取蚖篋挾之走出，賊隨其後追欲奪之。適見賊追則而馳走，賊逐不置遙咄呼言：「如是及卿傷害殺汝，設使舍篋便有活望，假令不捨命在不測。」導師見賊逼之慾近，念失財寶又不濟命，則更思之：「我當解篋取中要者，以著懷中，置余退去，爾乃安隱。」則開篋視唯見毒蛇，乃知非寶是蛇蚖耳！修行如是，已逮道諦，見一切形皆猶毒蛇，以是之故得至於觀；欲求觀者當作是察。於是頌曰：
譬如熾火然， 人遽出要器， 反挾于蚖篋， 謂是珍寶物
【現代漢語翻譯】 現代漢語譯本 不入九神所居之處，如果能夠再次轉生，就能去除三種束縛：一是貪戀淫慾，二是違犯戒律，三是心懷狐疑。這樣就能成就趨向于無為的道跡，就像江河匯入大海一樣。因此作偈頌說： 觀察萬物的生起和變化，要認識到一切都會過去。 被愛慾所束縛，一切都是無常的。 想要度過生死輪迴的人，應當捨棄一切對慾望的執著。 這就是所謂的道跡，像流水一樣自然地趨向于無為。 修行之人應當這樣觀察，反觀自身就像一條毒蛇。舉個例子：如果一座城市失火，其中有一位富人為眾人導師，看到房屋燒燬，非常憂愁慌亂，心裡想：『用什麼方法才能把重要的東西拿出去呢？』於是他思考：『我有一個箱子，裡面裝滿了各種珍寶，藏在某個房間里，有明月珠（一種珍貴的珍珠）、上妙珍物，都裝得滿滿的，價值無法估量，其他的就顧不上了。』他心裡懷著恐懼，想要向前走，又害怕被火燒到，因為貪戀寶物，不顧自己的性命，衝進火中去拿裝寶物的箱子，箱子旁邊有一個裝毒蛇的箱子（蚖篋）。當時，這位導師既害怕大火，又被煙燻得眼睛難受，心中慌亂，沒有自覺，沒有仔細檢視，錯誤地拿了裝毒蛇的箱子，夾著它跑了出來，強盜在後面追趕，想要搶奪他的箱子。他剛看到強盜追來，就趕緊跑，強盜緊追不捨，遠遠地呵斥他說：『這樣下去，你會被傷害甚至殺死，如果捨棄箱子，還有活命的希望，如果不捨棄，性命就難保了。』導師看到強盜逼近，想到失去財寶又會喪命，就又思考：『我應當打開箱子，取出重要的東西，放在懷裡，把剩下的東西丟掉，這樣才能安全。』於是他打開箱子一看，只見裡面全是毒蛇，才知道不是寶物，而是蛇！修行也是這樣，已經獲得了道諦（dào dì，真理），看到一切形相都像毒蛇一樣，因此才能達到觀（guān，觀察）的境界；想要獲得觀的人，應當這樣觀察。因此作偈頌說： 就像熊熊燃燒的烈火，人們急忙取出重要的器物， 卻反而夾著裝毒蛇的箱子，以為是珍貴的寶物。
【English Translation】 English version Not entering the abode of the nine gods, if one is reborn, then the three bonds will be removed: first, greed for lust; second, violation of precepts; third, doubt and suspicion. Then the path of enlightenment is achieved, leading to non-action (wu wei), like rivers flowing into the sea. Therefore, a verse is spoken: Observing the arising and movement of all things, be mindful that all will pass away. Bound by love and desire, everything is impermanent. Those who wish to cross the world, should abandon all attachments to desires. This is called the path of enlightenment, flowing down naturally to non-action (wu wei). The practitioner should observe in this way, examining oneself as if one were a poisonous snake. To illustrate with an analogy: If a city is on fire, and there is a wealthy man who is a guide for the people, seeing the houses burning down, he is very worried and confused, thinking to himself, 'What method can I use to get the important things out?' Then he thinks, 'I have a chest, filled with various treasures, hidden in a certain room, with bright moon pearls (ming yue zhu, a precious pearl), supreme and wonderful objects, all filled to the brim, of immeasurable value, and I can't worry about the rest.' With fear in his heart, he wants to go forward, but is afraid of being burned by the fire. Because of his greed for the treasures, he disregards his own life and rushes into the fire to get the chest of treasures. Next to the chest is a chest of poisonous snakes (yuan qie). At that time, the guide is both afraid of the great fire and his eyes are irritated by the smoke. His mind is confused, and he is not aware, not carefully examining, he mistakenly takes the chest of poisonous snakes, and runs out with it, while robbers chase after him, wanting to seize his chest. As soon as he sees the robbers chasing him, he runs away, and the robbers pursue him closely, shouting from afar, 'In this way, you will be harmed or even killed. If you abandon the chest, there is hope of living. If you don't abandon it, your life is uncertain.' The guide sees the robbers approaching, and thinking of losing his wealth and also his life, he thinks again, 'I should open the chest, take out the important things, put them in my bosom, and leave the rest behind, then I will be safe.' So he opens the chest and sees only poisonous snakes inside, and realizes that it is not treasure, but snakes! Practice is like this, having already attained the truth of the path (dao di, the truth), seeing all forms as poisonous snakes, and for this reason, one can attain the state of observation (guan, observation); those who wish to attain observation should observe in this way. Therefore, a verse is spoken: Like a raging fire, people hurriedly take out important objects, But instead, they carry a chest of poisonous snakes, thinking it is a precious treasure.
。 發篋見弊惡， 毒蚖盛滿中， 其時便即棄， 爾乃知非寶。 修行計如是， 諦觀計本無， 以解於四諦， 睹身如四蚖。 作是行諦觀， 常思念道德， 以逮得無為， 除苦乃獲安。 自度入脫門， 免他諸瑕穢， 是故分別說， 觀察無常法。
修行道地經學地品第二十五
勇猛於善力， 面光如金華， 神足超疾風， 自游所至方。 身德成無極， 調順能忍辱， 佛樂戒定安， 眾歸愿稽首。 行步庠序無冥塵， 其德無底所愿安， 佛無等倫常無著， 愿歸命尊莫能喻。 佛執巧便法為弓， 以此降伏邪怨敵， 除盡塵勞眾瑕垢， 愿歸命佛一心禮。
其修行者已得道跡，見諸五樂皆歸無常，不能盡除。所以者何？用見色、聲、香、味、細滑之念。於是頌曰：
已得成就為道跡， 思智慧解五樂無， 睹愛慾界如怯馬， 心不著色續未斷。
譬如梵志子凈潔自喜，詣于舍后卒污其指，行語金師：「指污不凈，以火燒之！」金師諫曰：「勿發是心，有餘方便除此不凈，灰土拭之，以水洗之，設吾火燒卿不能忍，火之毒痛自觸其身更甚於前。」梵志子聞即懷瞋恚，便罵金師：「莫以己心量度他人，
【現代漢語翻譯】 現代漢語譯本 打開箱子發現裡面都是壞東西，毒蛇充滿其中。 這時就應該立即丟棄，才知道那不是寶貝。 修行也應該這樣，仔細觀察，發現一切本無自性。 通過理解四聖諦，看待身體就像四條毒蛇。 這樣修行，仔細觀察，常常思念道德。 從而達到無為的境界，去除痛苦才能獲得安寧。 自我解脫進入解脫之門，免除其他的瑕疵污垢。 所以要分別解說，觀察無常的法。
《修行道地經·學地品》第二十五
以勇猛的善的力量，面容光彩如金色的花朵。 神足通超越疾風，自由自在地遊歷所到的地方。 身德成就到無極的境界，調柔順從能夠忍受屈辱。 佛陀的快樂在於戒律、禪定和安寧，大眾歸順，願意稽首禮拜。 行走時安詳有序沒有塵埃，他的德行深不可測，所愿皆得安寧。 佛陀無與倫比，常無執著，願意歸命于尊者，無法比喻。 佛舵手持巧妙方便的法作為弓箭，用它來降伏邪惡的怨敵。 清除所有塵世的煩惱和污垢，願意歸命于佛陀，一心禮拜。
那些修行者已經證得道跡，看到五欲之樂都歸於無常，但不能完全去除。這是為什麼呢？因為還執著于見色、聲、香、味、觸的念頭。因此作頌說：
已經成就證得道跡，思考智慧，瞭解五欲之樂皆是虛無。 看到愛慾之界如同膽怯的馬，心中沒有執著於色，但相續的念頭還沒有斷除。
譬如一個婆羅門（梵志，Brahmin）的兒子，自以為清凈而沾沾自喜，走到屋后不小心弄髒了手指，就跑去告訴金匠：『我的手指髒了，不乾淨，用火燒掉它！』金匠勸他說：『不要這樣想，還有其他方法可以去除這不乾淨的東西，用灰土擦拭，用水清洗就可以了。如果用火燒，你無法忍受，火的毒痛會觸及你的身體，比之前更痛苦。』婆羅門兒子聽了，立刻懷恨在心，就罵金匠：『不要用自己的想法來衡量別人！』
【English Translation】 English version Opening the chest, one finds it filled with evils, venomous snakes filling it completely. At that time, one should immediately discard it, and then know it is not a treasure. Cultivating practice is like this, carefully observing, realizing that all is fundamentally without inherent existence. Through understanding the Four Noble Truths (四諦, Four Noble Truths), viewing the body as four venomous snakes. Practicing in this way, carefully observing, constantly contemplating morality. Thereby attaining the state of non-action (無為, Wuwei), eliminating suffering and then obtaining peace. Liberating oneself and entering the gate of liberation, avoiding all other flaws and defilements. Therefore, one should separately explain and observe the impermanent (無常, Anicca) nature of phenomena.
Chapter Twenty-Five of the Sutra on the Stages of Practice: The Stage of Learning
With courageous good strength, the face shines like a golden flower. Supernatural powers surpass the swift wind, freely traveling to the places one reaches. The virtue of the body is perfected to the ultimate, gentle and compliant, able to endure humiliation. The Buddha's joy lies in precepts, meditation, and peace; the assembly returns and wishes to prostrate in reverence. Walking with dignified order, without obscuring dust, his virtue is unfathomable, his wishes are peaceful. The Buddha is unparalleled, constantly without attachment, wishing to return life to the honored one, beyond comparison. The Buddha holds skillful means as a bow, using it to subdue evil enemies. Eliminating all worldly afflictions and impurities, wishing to return life to the Buddha, with one-pointed devotion.
Those practitioners who have already attained the path see that the five pleasures all return to impermanence, but cannot completely eliminate them. Why is that? Because they are still attached to the thoughts of seeing forms, sounds, smells, tastes, and tactile sensations. Therefore, a verse is spoken:
Having already achieved the path, contemplating wisdom, understanding that the five pleasures are all empty. Seeing the realm of desire like a timid horse, the mind is not attached to form, but the continuity of thoughts has not yet been cut off.
For example, a Brahmin (梵志, Brahmin) son, pleased with his own purity, accidentally dirties his finger behind the house, and goes to tell the goldsmith: 'My finger is dirty, impure, burn it with fire!' The goldsmith advises him: 'Do not have such thoughts, there are other ways to remove this impurity, wipe it with ash and soil, wash it with water. If you burn it with fire, you will not be able to endure it, the poisonous pain of the fire will touch your body, even more painful than before.' The Brahmin son, upon hearing this, immediately harbors resentment and scolds the goldsmith: 'Do not measure others with your own mind!'
自不能忍謂人不堪。吾無所欲，用手有垢不敢行路，畏人觸我。吾儻近人，而身有學三經之本及知六藝，學于談語了知所應，能相萬物，分別其義次第章句；識於三光天文地理；學六十四相，知人祿命、貧富、貴賤、安處、田宅；曉百鳥之語，預知災變，睹彼他國多有怨賊欲危此土；當時日災、風雨失度有變星出，美人青絳，別於男女、牛馬、雞羊之相；預知五穀旱澇貴賤，識其星宿進止舉動，別其水旱衰耗多少，佔有大水若所破壞；見日月蝕出入之變，若有懷軀別其男女；曉知軍法戰鬥之事，深知古今；睹了五星熒惑所處，十二之時晝夜百刻；能曉醫道，風寒、熱病、瘡痍、少小以何療之；知日月道所從由行，其色所變皆為何應；山崩、地動、星隕之怪，諸宿所屬而奉天神。古人學術皆能別之無不開通，占彗星出當計何瑞！曷因不凈著吾手指，勿得停久，當隨我言除其指穢也！」金師聞之，燒鉗正赤以鑷彼指，年少得熱痛不能忍，掣指著口。金師大笑，謂年少言：「卿自稱譽聰明博學，采古知今無不開通，清凈無瑕，於今云何持不凈指含著口中？」年少報曰：「不遭痛時見指不凈，適遇火毒即忘指穢。」道跡如是，本長夜習在愛慾瑕，須臾之間離於情慾，適見好色淫意為動。所以者何？諸根小制未得盡定。於是頌曰
【現代漢語翻譯】 現代漢語譯本： 『自己不能忍受，卻說別人不能忍受。我沒有什麼慾望，因為手上沾了污垢，不敢在路上行走，害怕別人碰到我。我如果接近別人，是因為我自身學習了三經的基礎，並且瞭解六藝，學習了談話的技巧，瞭解應該如何應對，能夠觀察萬物，分辨它們的意義、次第和章節；認識三光（日、月、星）天文地理；學習六十四相，知道人的祿命、貧富、貴賤、安穩之處、田地住宅；懂得各種鳥的語言，預先知道災禍變故，看到其他國家有很多怨恨和盜賊想要危害這個地方；當時日發生災難、風雨不調、出現異常的星象，能夠分辨美人是青色還是絳色，分辨男女、牛馬、雞羊的相貌；預先知道五穀的旱澇和貴賤，認識星宿的執行和停止，分辨水旱的衰退和增長，占卜哪裡會有大水以及會破壞什麼地方；看到日食月食的出現和變化，如果有人懷孕，能夠分辨是男孩還是女孩；懂得軍事作戰的事情，深入瞭解古今；觀察五星中熒惑星（火星）所處的位置，以及十二時辰的晝夜百刻；能夠懂得醫道，用什麼方法治療風寒、熱病、瘡痍、小孩的疾病；知道太陽和月亮的執行軌跡，它們顏色的變化都預示著什麼；山崩、地動、星隕等怪異現象，以及各個星宿所掌管並供奉的天神。古人的學術我都能分辨，沒有不通曉的，占卜彗星出現應該預示著什麼！為什麼不乾淨的東西沾在我的手指上，不要停留太久，應當聽從我的話去除手指上的污穢！』金匠聽了這些話，用燒紅的鉗子去夾他的手指，年輕人感到灼熱疼痛難以忍受，就把手指放進嘴裡。金匠大笑，對年輕人說：『你自稱聰明博學，通曉古今，沒有不通曉的，清凈無瑕，現在為什麼把不乾淨的手指含在嘴裡？』年輕人回答說：『沒有遇到疼痛的時候，看到手指是不乾淨的，剛剛遇到火燒的劇痛，就忘記了手指的污穢。』道跡也是這樣，本來長夜都在愛慾的習氣中，須臾之間離開了情慾，一旦看到美好的色相，淫慾之心就會被觸動。這是什麼原因呢？因為諸根的控制還不夠，沒有達到完全的禪定。因此作頌說：
【English Translation】 English version: 'Unable to endure oneself, yet saying others cannot endure. I have no desires; because my hands are soiled, I dare not walk on the road, fearing people will touch me. If I approach people, it is because I have studied the foundations of the Three Canons and understand the Six Arts. I have learned the skills of conversation, understanding how to respond, able to observe all things, distinguishing their meanings, order, and chapters; I recognize the Three Luminaries (sun, moon, and stars), astronomy, and geography; I have studied the Sixty-four Marks, knowing people's fortunes, wealth, poverty, nobility, peaceful dwellings, fields, and houses; I understand the languages of various birds, foreknowing disasters and changes, seeing that other countries have much resentment and thieves wanting to endanger this land; when the sun and days have calamities, wind and rain are not in harmony, and abnormal stars appear, I can distinguish whether a beautiful woman is cyan or crimson, and discern the appearances of men and women, cattle, horses, chickens, and sheep; I foreknow the abundance or scarcity and prices of the five grains, recognize the movements and stops of the stars, distinguish the decline and increase of drought and flood, and predict where there will be great floods and what they will destroy; I see the appearances and changes of solar and lunar eclipses, and if someone is pregnant, I can discern whether it is a boy or a girl; I understand military affairs and battles, deeply knowing the past and present; I observe the location of the planet Mars among the Five Planets, and the hundred quarters of day and night in the twelve periods; I can understand medicine, and know how to treat wind-cold, fever, sores, and children's illnesses; I know the paths followed by the sun and moon, and what their color changes indicate; I understand strange phenomena such as mountain collapses, earthquakes, and falling stars, and the deities to whom the various constellations belong and whom they serve. I can distinguish all the knowledge of the ancients, and there is nothing I do not understand, and I can predict what the appearance of a comet should portend! Why is something unclean sticking to my finger? Do not let it linger too long; you should listen to my words and remove the filth from your finger!' Upon hearing these words, the goldsmith used red-hot tongs to pinch his finger. The young man felt the heat and pain unbearable, and put his finger in his mouth. The goldsmith laughed loudly and said to the young man, 'You claim to be intelligent and learned, understanding the past and present, with nothing you do not know, pure and flawless. Why are you now holding an unclean finger in your mouth?' The young man replied, 'When I did not feel the pain, I saw that my finger was unclean, but just now, encountering the intense pain of the fire, I forgot the filth on my finger.' The path of enlightenment is like this: originally, for a long night, one is accustomed to the habits of love and desire. In a moment, one is separated from passion and desire, but as soon as one sees a beautiful form, lustful thoughts are stirred. Why is this? Because the control of the senses is not yet sufficient, and complete samadhi has not been attained. Therefore, a verse is spoken:
：
已見色慾本所習， 雖使解義至道跡， 頭戴想華續聞香， 如江詣海志欲然。
道跡自念：「我身不宜習於淫慾如余凡夫。」說情慾穢樂於無慾，滅盡然熾，習污露觀晝夜不捨。習如是者，淫、怒、癡鮮，得往來道，一返還世，斷勤苦原。已得往還，于諸愛慾無起清凈，淫怒癡薄，心尚未斷因有惱患。譬如男子有婦端正面貌無瑕，以諸瓔珞莊嚴其身，夫甚愛敬，雖有是色，淫鬼非人也！唯人血肉以為飲食。有人語夫：「卿婦羅剎，肉血為食。」夫不信，人數數語之，夫心遂疑意欲試之。夜佯臥出鼾聲如眠，婦謂定寐，竊起出城詣于冢間，夫尋逐后，見婦脫衣及諸寶飾卻著一面，面色變惡口出長牙，頭上焰燒眼赤如火，甚為可畏，前近死人，手摑其肉口嚙食之。夫見如是，爾乃知之非人是鬼，便還其家臥于床上，婦便尋還來趣夫床，復臥如故。其夫見婦莊嚴瓔珞面色端正，爾乃親近；假使念之在於冢間啖死人肉，心即穢厭；又懷恐怖，得往還道。若見外形端正殊好，淫意為動；設說惡露瑕穢不凈，淫意為滅。於是頌曰：
變化人身如脫鎧， 作淫鬼形詣冢間， 便啖死屍如食飯， 夫爾乃知是羅剎。
得往還道者，心自念言：「吾于欲界三結已薄，其餘鮮耳！逮望聖諦見愛慾之
【現代漢語翻譯】 現代漢語譯本： 我已經見識了自己所學習的法門，即使能理解義理，到達解脫的道路，頭戴觀想出來的蓮花，繼續聞思佛法之香，就像江河歸向大海一樣，立志要燃起智慧之火。
道跡（Dàojì，人名）自己思忖：『我的身體不應該像其他凡夫一樣沉溺於淫慾。』他宣說情慾的污穢，以無慾為樂，滅盡慾望如同火焰熄滅，日夜不停地修習不凈觀。像這樣修習，淫慾、嗔恚、愚癡就會減少，就能得到往來之道，一次往返人間，斷絕勤苦的根源。已經得到往還，對於各種愛慾不再生起清凈之心，淫慾、嗔恚、愚癡淡薄，但心中尚未斷絕，因此還有惱患。譬如有一個男子，他的妻子容貌端正美麗，沒有瑕疵，用各種瓔珞裝飾她的身體，丈夫非常愛敬她，即使有這樣的美色，（要知道）淫鬼不是人啊！只是以人的血肉作為飲食。有人告訴丈夫：『你的妻子是羅剎（Lu剎，惡鬼），以肉血為食。』丈夫不相信，那人多次告訴他，丈夫心中就懷疑，想要試探她。晚上假裝睡覺，發出鼾聲，妻子以為他睡著了，就偷偷起身出城，前往墳墓之間，丈夫偷偷跟在後面，看見妻子脫下衣服和各種寶飾，換上一副面孔，臉色變得醜惡，口中長出長牙，頭上燃燒著火焰，眼睛赤紅如火，非常可怕，走到死人面前，用手抓起死人的肉，用口啃咬吞食。丈夫看到這樣，才知道她不是人而是鬼，便回到家中，躺在床上，妻子也隨即回來，走到丈夫的床邊，又像原來一樣躺下。她的丈夫看見妻子裝飾著瓔珞，面色端正美麗，才去親近她；假如想到她在墳墓間吃死人肉，心中立刻感到污穢厭惡；又懷著恐怖，（這樣）就得到了往還之道。如果看見外形端正美好，淫慾之心就會產生；如果宣說惡露瑕穢不凈，淫慾之心就會消滅。於是作頌說：
變化人身如脫鎧甲，化作淫鬼之形前往墳墓間，便吃死屍如同吃飯一樣，丈夫這才知道她是羅剎。
得到往還之道的人，心中自己思念：『我在欲界的三結（貪慾結、嗔恚結、無明結）已經淡薄，其餘的很少了！達到期望的聖諦，看見愛慾的……』
【English Translation】 English version: Having already seen what I have learned, even if I can understand the meaning and reach the path of liberation, wearing imagined lotus flowers on my head, continuing to hear and contemplate the fragrance of the Dharma, like rivers flowing towards the sea, I am determined to ignite the fire of wisdom.
Dàojì (道跡, a name) thought to himself: 'My body should not indulge in lust like ordinary people.' He spoke of the filth of lust, taking pleasure in desirelessness, extinguishing desires like a flame being put out, practicing the contemplation of impurity day and night without ceasing. By practicing in this way, lust, anger, and delusion will decrease, and one can attain the path of return, returning to the world once, cutting off the root of diligent suffering. Having already attained the return, pure thoughts no longer arise towards various desires, lust, anger, and delusion are diminished, but the mind has not yet been cut off, therefore there are still afflictions. For example, there is a man whose wife has a beautiful and flawless face, adorned with various ornaments, and the husband loves and respects her very much, even though she has such beauty, (know that) the lustful ghost is not human! It only takes human flesh and blood as food. Someone tells the husband: 'Your wife is a Lu剎 (Lu剎, a demon), who eats flesh and blood.' The husband does not believe it, but the person tells him many times, and the husband becomes suspicious and wants to test her. At night, he pretends to sleep, snoring loudly, and the wife thinks he is asleep, so she secretly gets up and leaves the city, going to the graveyard. The husband secretly follows behind, and sees the wife taking off her clothes and various jewels, putting on a different face, her complexion becoming ugly, long teeth growing out of her mouth, flames burning on her head, her eyes red as fire, very frightening, walking to the dead person, grabbing the dead person's flesh with her hands, and biting and eating it with her mouth. When the husband sees this, he realizes that she is not a human but a ghost, so he returns home and lies on the bed, and the wife also returns immediately, goes to the husband's bed, and lies down as before. Her husband sees his wife adorned with ornaments, her face beautiful and upright, and then he approaches her; if he thinks of her eating dead people's flesh in the graveyard, he immediately feels defiled and disgusted; and he is filled with terror, (in this way) he attains the path of return. If he sees an external form that is upright and beautiful, lustful thoughts will arise; if he speaks of the impurity and filth of foulness, lustful thoughts will be extinguished. Therefore, he says in verse:
Transforming the human body like taking off armor, transforming into the form of a lustful ghost and going to the graveyard, then eating dead corpses as if eating rice, the husband then knows that she is a Lu剎.
The one who has attained the path of return thinks to himself: 'My three bonds (the bond of greed, the bond of anger, the bond of ignorance) in the desire realm have already become weak, and the rest are few! Reaching the hoped-for noble truth, seeing the desires of love...'
瑕，多苦少安不宜習欲。如凡眾庶志在情慾，若如蒼蠅著于死屍。吾何方便除淫、怒、癡，令滅無餘，得盡漏禪，然後安隱如凈居天？」於是頌曰：
已得於往還， 修行一反生， 則見欲不可， 習之未永斷； 淫慾火雖熾， 不能危其心， 以作惡露觀， 增欲如羅剎。
譬如有人在於盛暑，不能堪熱，求扇自扇，慕水洗浴。往來如是，見淫、怒、癡以為甚熱，念求不還道。於是頌曰：
成二吉祥道， 行未永除欲， 以得無漏禪， 行即梵天同。 其身諸有熱， 水冷以除之， 往求不還道， 獲此則清涼。
爾時修行作惡露觀，永脫色慾及諸怒癡，諦見五陰所從起滅，滅盡為定。知見如是，便斷五結而無陰蓋，得不還道。不退還世，以脫愛慾，無有諸礙淫鬼之患。於是頌曰：
以脫愛慾疾病困， 常惡露觀除諸患， 永離恐畏遠苦安， 成不還道等第三。
即獲清涼無有眾熱，若睹色慾常見不凈，則知瑕穢。譬如遠方有估客來，若當疲極；二十九日冥無月光夜半來到，城門復閉繞至南墻，下有汪水天雨之潦也！解裝住邊，死屍人形、雞、狗、象、畜、蛇、蟲之屬，悉在水中或沈或浮，百千萬蟲跳𨄈身中，發毛浮出，城內掃除及漏穢水悉歸
【現代漢語翻譯】 現代漢語譯本： 『瑕』（缺點，過失），多是痛苦少有安寧，不適宜沉溺於慾望。如同凡夫俗子一心追求情慾，就像蒼蠅附著在腐爛的屍體上。我該用什麼方法去除淫慾、嗔怒、愚癡，使它們徹底滅絕，證得無漏禪定，然後才能像凈居天的天人一樣安穩自在？」於是說偈頌道：
『已經證得往還果，修行證得一還果， 就能看清慾望的不可取，沉溺其中無法徹底斷除； 即使淫慾熾盛，也不能危害他的心， 因為他修習不凈觀，貪慾增長如同羅剎惡鬼。
譬如有人在盛夏酷暑，無法忍受炎熱，便求取扇子來扇風，渴望用水來洗浴。像這樣來回奔波，看到淫慾、嗔怒、愚癡就像看到酷熱一樣，想著尋求不還果的道路。於是說偈頌道：
成就二種吉祥之道，修行卻未能永遠去除慾望， 因為他證得了無漏禪定，他的行為就與梵天相同。 他身上所有的熱惱，用水的清涼來消除， 往求不還果的道路，獲得此果就能得到清涼。
當時，這位修行人修習不凈觀，永遠脫離了淫慾以及各種嗔怒和愚癡，如實地觀察五陰的生起和滅亡，以滅盡為禪定。如此知見，便能斷除五下分結而沒有五陰的覆蓋，證得不還果。不再退還到欲界，因為已經脫離了愛慾，沒有各種淫慾鬼的困擾。於是說偈頌道：
脫離了愛慾疾病的困擾，常常修習不凈觀來消除各種憂患， 永遠遠離恐懼和痛苦，獲得安寧，成就了不還果，等同於三果聖人。
即刻獲得清涼而沒有各種熱惱，如果看到淫慾，常常觀想不凈，就能知道其中的缺點和污穢。譬如遠方有商人前來，如果他疲憊不堪；在二十九日黑暗無月的半夜來到，城門已經關閉，繞到南墻，下面有一片積水，是天下雨形成的；解下行李住在旁邊，死屍、人形、雞、狗、大象、牲畜、蛇、蟲等等，都在水中或沉或浮，成千上萬的蟲子在身上跳動，頭髮和毛髮浮出水面，城內掃除的垃圾和污穢的水都流歸此處。
【English Translation】 English version: 'Flaw' (imperfection, fault), is mostly suffering and has little peace, it is not suitable to indulge in desires. Like ordinary people who are intent on lust, like flies attached to decaying corpses. What means do I have to remove lust, anger, and delusion, to make them completely extinguished, attain the exhaustion of outflows in meditation (盡漏禪), and then be as peaceful as the Pure Abode Heavens (凈居天)?」 Then he spoke in verse:
『Having attained the Once-Returner fruit (往還), cultivating to attain the One-Returner fruit (一反生), Then one sees the undesirability of desires, indulging in them cannot be completely cut off; Even if lust is intense, it cannot endanger his mind, Because he cultivates the contemplation of foulness (惡露觀), increasing desire is like a Rakshasa (羅剎).』
For example, someone is in the scorching heat of summer, unable to bear the heat, seeks a fan to fan himself, and longs to bathe in water. Going back and forth like this, seeing lust, anger, and delusion as if seeing intense heat, thinking of seeking the path of Non-Return (不還道). Then he spoke in verse:
『Accomplishing the two auspicious paths, cultivation has not yet permanently removed desire, Because he has attained the outflow-free meditation (無漏禪), his actions are the same as Brahma (梵天). All the heat in his body, is removed by the coolness of water, Seeking the path of Non-Return, obtaining this fruit, one obtains coolness.』
At that time, the cultivator practiced the contemplation of foulness, forever freed from lust and all anger and delusion, truly seeing the arising and ceasing of the five aggregates (五陰), with cessation as samadhi (定). Knowing and seeing thus, he then cuts off the five lower fetters (五結) and has no cover of the five aggregates, attaining the fruit of Non-Return. No longer returning to the world of desire, because he has escaped from craving, there is no suffering from the troubles of lustful demons. Then he spoke in verse:
『Having escaped the suffering of craving and disease, constantly contemplating foulness to remove all worries, Forever away from fear and suffering, obtaining peace, accomplishing the fruit of Non-Return, equal to the third fruit (三果).』
Immediately obtaining coolness and without various heat, if one sees lust, one often contemplates impurity, then one knows the flaws and filth. For example, a merchant comes from afar, if he is exhausted; arriving on the twenty-ninth day, a dark and moonless midnight, the city gate is closed, going around to the south wall, below there is a pool of water, formed by the rain; unloading his luggage and staying nearby, corpses, human figures, chickens, dogs, elephants, livestock, snakes, insects, etc., are all in the water, either sinking or floating, hundreds of thousands of insects jumping on his body, hair floating on the surface, the garbage swept from the city and the dirty water all flowing here.
此汪。於是頌曰：
譬如城傍有大水， 不可目察況飲者， 遠方人來值門閉， 眾共止住此池邊。
時眾人中或有遠客，初未曾至於此國土，不識是非，疲極既渴，脫衣入洗，恣意飲水飽滿臥出。於是頌曰：
其人初來詣此國， 入於水浴除諸熱， 祭祠水神飲解渴， 甚大疲極因臥寐。
明日早起天向欲曉，疲解覺已，見於水中惡露不凈，或有舍走閉目不視，或自覆鼻又欲強吐，爾乃知水垢穢不凈。於是頌曰：
已得第三道， 見欲樂不安， 入禪定無患， 睹欲如瑕水。
爾時修行樂於禪定省于愛慾，如彼估客惡不凈水。譬如嬰兒自取屎弄，年小長大舍前所戲，更樂餘事；年適向老悉舍諸樂，以法自樂。修行已得不還之道，亦復如是，見諸生死五道所樂，猶小兒戲也，轉更精進欲脫終始，不樂求生。於是頌曰：
譬如有小兒， 在地弄不凈， 年遂向長大， 舍戲轉樂余。 修行亦如是， 求獲度三界， 爾時遂精進， 具足成四道。
譬如遠國有眾估人，從東方來止城外園。時彼城中有一諂人多端無信，詐作飲食、華香、異服，往詣導師前問起居，多賀遠至，道路無他，飢渴日久，始乃奉面，今與小食垂哀見受。導師即納，又有
更啟：「寧可入城，吾有大舍，中有好殿具足細滑，舍有井泉，溷廁別異，諸樹行列器物備有，愿屈威光抂德入城。」說此欺竟，即舍之去。於是頌曰：
有人懷諂欺， 見遠眾估客， 奉迎供導師， 飲食后說曰： 「吾身有一殿， 高大樂巍巍。」 其人無誠信， 詐語便捨去。
爾時城中有大長者，悉聞彼人詐欺導師，即自出迎謂導師言：「莫信彼人居止其堂。穢濁澇水在其堂后，屎尿惡露普流趣前，以是之故不可止頓。」導師聞之答長者曰：「堂雖有臭可設方便，燒香散華以除其穢。」於是頌曰：
長者懷親念， 故往詣導師， 語之斯堂邊， 有臭穢不凈。 導師聞此言， 則反答之曰： 「雖臭施方便， 燒香散眾花。」
爾時長者謂導師曰：「當復有難，諸弊惡蟲皆在其中，以肉血脈而為飲食，假使饑者穿卿囊里嚙壞裝物。」導師答曰：「吾當給之，隨其所食令不穿物。」於是頌曰：
多有弊蟲處在堂， 須肉血脈而為食； 「我能供給隨所乏。」 導師以此答長者。
長者報導師：「其堂四角有四毒蚖，兇害喜諍不可近附，以何方便而安此蚖？」導師答曰：「吾能曉之，施藥神咒令無所犯。」於是頌
【現代漢語翻譯】 現代漢語譯本：
那人又說：『寧願您進入城裡，我有一處寬大的房舍，裡面有精美完備的殿堂，非常精緻光滑。房舍里有水井，廁所也與別處不同，各種樹木成行排列，器物一應俱全，希望您能屈尊光臨，進入城裡。』說完這些欺騙的話后，就捨棄他們離開了。於是有人作頌說：
有人心懷諂媚進行欺騙，看見遠道而來的眾多商人，便上前迎接，供養他們的導師，飲食過後說道：『我有一座殿堂，高大雄偉。』這個人沒有誠信，用虛假的話語欺騙，然後就捨棄他們離開了。
當時城中有一位大長者（指有財富、有德行的人），完全聽說了那人欺騙導師的事情，就親自出來迎接，對導師說：『不要相信那個人讓您居住的殿堂。污穢的積水就在那殿堂後面，屎尿等污穢之物普遍流淌到前面，因此不可以停留在那裡。』導師聽了，回答長者說：『殿堂即使有臭味，也可以想辦法，焚燒香料，散佈鮮花，來消除它的污穢。』於是有人作頌說：
長者懷著親切的關懷，所以前去拜訪導師，告訴他那座殿堂旁邊，有臭穢不乾淨的東西。導師聽了這些話，就反過來回答他說：『即使有臭味，也可以採取措施，焚燒香料，散佈各種鮮花。』
當時長者對導師說：『還會遇到困難，各種惡劣的蟲子都在那裡面，以肉和血為食物，假如飢餓了，會咬破您的袋子，損壞您的物品。』導師回答說：『我將供給它們食物，讓它們吃飽喝足。』於是有人作頌說：
有很多惡劣的蟲子在那殿堂里，需要肉和血來作為食物；『我能供給它們，滿足它們的需求。』導師這樣回答長者。
長者告訴導師：『那殿堂的四個角落有四條毒蛇（指貪嗔癡慢四種煩惱），兇惡有害，喜歡爭鬥，不可以靠近，用什麼方法才能安撫這些毒蛇呢？』導師回答說：『我能開導它們，施以藥物和神咒，讓它們不作惡。』於是有人作頌
【English Translation】 English version:
He further said: 'Rather enter the city, I have a large dwelling, in which there is a fine and complete hall, exquisitely smooth. The dwelling has a well, and the toilets are distinct. Various trees are arranged in rows, and utensils are fully prepared. I wish you would condescend to enter the city.' After saying these deceitful words, he abandoned them and left. Thereupon, a verse was spoken:
'Someone with flattery in mind deceives, seeing distant merchants, he greets and provides for the guide, and after the meal says: 'I have a hall, tall and majestic.' That person has no sincerity, deceives with false words, and then abandons them and leaves.'
At that time, there was a great elder (a person with wealth and virtue) in the city who had heard all about the man's deception of the guide. He came out to greet the guide and said: 'Do not believe that man's dwelling in that hall. Foul stagnant water is behind the hall, and excrement and other filth flow in front. Therefore, it is not suitable to stay there.' The guide heard this and replied to the elder: 'Even if the hall has a foul odor, one can devise a means to burn incense and scatter flowers to remove the filth.' Thereupon, a verse was spoken:
'The elder with affectionate concern, therefore went to visit the guide, telling him that beside the hall, there is foul and impure filth. The guide heard these words and replied: 'Even if there is a foul odor, one can take measures, burn incense, and scatter various flowers.'
At that time, the elder said to the guide: 'There will be further difficulties. Various evil insects are all inside, using flesh and blood as food. If they are hungry, they will bite through your bags and damage your belongings.' The guide replied: 'I will provide them with food, so they will be satisfied.' Thereupon, a verse was spoken:
'Many evil insects are in the hall, needing flesh and blood as food; 'I can provide them with whatever they lack.' The guide answered the elder in this way.'
The elder told the guide: 'In the four corners of the hall are four venomous snakes (referring to the four afflictions of greed, anger, delusion, and pride), fierce and harmful, fond of contention, and impossible to approach. What means can be used to pacify these snakes?' The guide replied: 'I can enlighten them, administer medicine and divine mantras, so that they will not commit evil.' Thereupon, a verse was spoken
曰：
有四毒蚖在其堂， 弊惡懷害欲相危， 以若干藥及神咒， 能除毒蚖所懷結。
於是長者復謂導師：「又有大難，墻之故基如是當崩，壁垣傾危不可依怙。」導師答曰：「設有此難吾不能處，亦無方便令不崩危。所以者何？儻有危敗，有失命之難。」於是頌曰：
設堂久故欲崩壞， 假使傾覆不可護。 導師則報長者曰： 「有是恐懼吾不處。」
彼時導師具聞說堂諸難之瑕，又自目睹，心即遠離不肯居之也！不還如是，聞世尊教審知聖諦，不樂生死終始之患。於是頌曰：
已得不還離眾苦， 修行則求無量安， 不慕生死如毛髮， 譬如導師不處堂。
解喻：堂者，謂人身也。穢濁水者，謂九瘡孔常出不凈。蟲滿水者，謂身中八十種蟲，常食軀中肉血骨髓者也。平地治墻者，謂供養身給以飲食。其四蚖者，謂身四大地、水、火、風。堂朽故危晝夜欲崩者，謂老、病、死。其修行者，晝夜方便欲免眾難。其導師者，謂不還道。修行專精聽世尊教，睹於三界皆見熾然，目所察形悉歸無常不離朽敗，譬如導師見大堂危。於是頌曰：
蚖蛇而懷毒， 弊惡叵觸近， 各處在四角， 謂人身四大。 朽敗欲傾危， 謂身有增減， 常遭眾苦惱，
【現代漢語翻譯】 現代漢語譯本： 問： 『有四條毒蛇盤踞在那屋子裡，邪惡兇狠，心懷惡意想要加害於人，用什麼藥物以及神奇的咒語，才能去除毒蛇所懷的惡意呢？』 於是長者又對導師說：『又有大難，墻的老地基眼看就要崩塌，墻壁傾斜搖搖欲墜，無法依靠。』導師回答說：『如果真有這樣的災難，我無法居住，也沒有辦法讓它不崩塌傾危。為什麼呢？萬一發生危險倒塌，會有喪命的災難。』於是用偈頌說： 『如果屋子年久失修，將要崩塌壞掉，即使傾斜倒塌也無法保護。導師就告訴長者說：『有這樣的恐懼，我不敢居住。』』 當時導師詳細聽說了屋子的各種災難隱患，又親眼所見，心中立刻遠離，不肯居住在那裡！不還果位也是這樣，聽聞世尊的教誨，徹底明白聖諦，不再貪戀生死的終結和開始的憂患。於是用偈頌說： 『已經證得不還果位，遠離各種痛苦，修行就爲了追求無量的安樂，不再羨慕生死，如同毫毛一般。譬如導師不居住在危房裡。』 解釋比喻：屋子，比喻人的身體。污濁的水，比喻九個孔竅經常流出不乾淨的東西。充滿蟲子的水，比喻身體里有八十種蟲子，經常吃軀體中的肉、血、骨髓。在平地上修治墻壁，比喻供養身體，給予飲食。那四條毒蛇，比喻身體的四大——地、水、火、風。屋子陳舊腐朽，日夜將要崩塌，比喻衰老、疾病、死亡。那修行的人，日夜想方設法想要免除各種災難。那導師，比喻不還道。修行人專心精進地聽聞世尊的教誨，看到三界都充滿熾熱的火焰，眼睛所看到的形體都歸於無常，無法脫離朽壞，譬如導師看到危房一樣。於是用偈頌說： 『毒蛇懷有毒液，邪惡兇狠難以觸碰靠近，各自處在四個角落，比喻人的身體四大。腐朽敗壞將要傾斜倒塌，比喻身體有增有減，經常遭受各種痛苦煩惱。』
【English Translation】 English version: He said: 'There are four poisonous snakes in that hall, wicked and malicious, harboring harm and desiring to endanger each other. With what medicine and divine incantations can the malice harbored by the poisonous snakes be removed?' Then the elder said to the guide: 'There is another great difficulty: the old foundation of the wall is about to collapse, and the walls are leaning and precarious, impossible to rely on.' The guide replied: 'If there is such a difficulty, I cannot dwell there, nor is there any way to prevent it from collapsing and becoming dangerous. Why? If there is danger of collapse, there will be the calamity of losing one's life.' Then he spoke in verse: 'If the hall is old and about to collapse and decay, even if it leans and falls, it cannot be protected. The guide then told the elder: 'With such fear, I will not dwell there.'' At that time, the guide heard in detail about the various dangers and flaws of the hall, and having seen them with his own eyes, his heart immediately turned away and he was unwilling to live there! The state of Anagamin (non-returning) is also like this: having heard the Buddha's teachings and thoroughly understood the Noble Truths, he no longer craves the suffering of the beginning and end of life and death. Then he spoke in verse: 'Having attained the state of non-returning, one is freed from all suffering, and cultivation is sought for immeasurable peace and happiness. One no longer admires birth and death, as if they were mere hairs. It is like a guide not dwelling in a dangerous house.' Explanation of the metaphor: The hall represents the human body. The filthy water represents the nine orifices that constantly discharge impure things. The water full of worms represents the eighty kinds of worms in the body that constantly eat the flesh, blood, bone marrow of the body. Repairing the walls on flat ground represents nourishing the body and providing it with food and drink. The four poisonous snakes represent the four great elements of the body: earth, water, fire, and wind. The hall is old and decaying, about to collapse day and night, representing old age, sickness, and death. The cultivator strives day and night to avoid all kinds of calamities. The guide represents the path of non-returning. The cultivator diligently and attentively listens to the Buddha's teachings, sees that the three realms are filled with blazing flames, and sees that all forms perceived by the eyes are subject to impermanence and cannot escape decay, just like the guide seeing a dangerous hall. Then he spoke in verse: 'The poisonous snakes harbor venom, wicked and malicious, difficult to touch and approach, each dwelling in the four corners, representing the four great elements of the human body. Decayed and about to collapse, representing the increase and decrease of the body, constantly suffering from various pains and afflictions.'
老病死窮道。 城中諛諂人， 以喻漏禪智， 其人入貪慾， 恩愛之掛礙。 持禁戒長者， 謂師無著哀， 常救濟修行， 使度眾苦難。 譬如大估客， 中有導師者， 佛子服甘露， 以得無著道。 師為行者講， 苦空非常身， 諦睹於三界， 擾動而不安。
當求一心至無學地，諦見無著。於是頌曰：
佛愍眾生演， 能濟一切苦， 吾察佛諸經， 嘆說無學地。
修行道地經無學地品第二十六
其王放醉象， 兇害牙甚利， 諸龍懷毒氣， 皆化令調伏。 救護眾恐難， 逮得常自在， 十力佛無終， 吾禮及弟子。 諸天龍神奉大聖， 吉祥人民皆歸命， 悉以恭敬得度脫， 眾聖所宗愿稽首。
其修行者已在學地不樂終始，已無所樂不貪三界，超色、無色，斷一切結；志念、根、力及諸覺意，見滅為寂是謂永定。睹觀如是，離色、無色，遠戲、自大。於是頌曰：
心已住學地， 曉了諸學意， 制於生死畏， 滅恐無所樂。 眾患盡無餘， 所見如審諦， 除戲及自大， 消癡亦如是。
修行自念：「當知今時已成羅漢得無所著，諸漏永盡修潔梵行，所作已辦棄捐重擔，逮得
【現代漢語翻譯】 現代漢語譯本 老、病、死是通往窮困的道路。 城裡那些阿諛奉承的人，就像有漏洞的禪智， 他們沉溺於貪慾，被恩愛所牽絆。 持守戒律的長者，稱老師為『無著』（Arahant，阿羅漢的另一種稱謂，指沒有執著的人），哀憐眾生， 經常救濟修行者，使他們脫離各種苦難。 譬如偉大的商人，其中有導師一樣， 佛的弟子服用甘露（Amrita，不死之藥），從而獲得『無著』的境界。 老師為修行者講解，身體是苦、空、無常的， 要仔細觀察三界（Trailokya，欲界、色界、無色界），它們是擾動不安的。
應當尋求一心達到『無學地』（Asekha-bhumi，指阿羅漢的境界），清楚地看到『無著』。 於是頌曰：
佛陀憐憫眾生而演說佛法，能夠救濟一切痛苦， 我考察佛陀的各種經典，讚歎宣說『無學地』。
《修行道地經·無學地品》第二十六
國王放出喝醉的大象，它兇猛且牙齒鋒利， 諸龍懷有毒氣，都被佛陀教化使其調伏。 救護眾生脫離恐懼和災難，獲得恒常的自在， 具有十力的佛陀沒有終結，我禮敬佛陀及其弟子。 諸天、龍、神供奉偉大的聖人，吉祥的人民都歸順聽命， 都以恭敬心得到解脫，眾聖所尊崇，我願稽首。
修行者已經處於『學地』（Sekha-bhumi，指須陀洹到阿那含的修行階段），不樂於生死輪迴，已經沒有什麼可貪戀的，不貪戀三界，超越色界和無色界，斷除一切煩惱結縛；志念、五根、五力以及七覺支，視滅盡為寂靜，這就是所謂的永恒安定。如此觀察，遠離色界和無色界，遠離戲論和自大。於是頌曰：
心已經安住在『學地』，明白了各種修學的意義， 制服了對生死的恐懼，滅除了恐懼，沒有什麼可貪戀的。 所有苦患都已滅盡無餘，所見如實審諦， 去除戲論和自大，消除愚癡也是如此。
修行者自己念想：『應當知道現在已經成為阿羅漢，得到『無所著』（指阿羅漢的境界），各種煩惱已經永遠滅盡，修持清凈的梵行，該做的已經做完，拋棄了沉重的負擔，獲得...
【English Translation】 English version Old age, sickness, and death are the path to poverty. The flattering people in the city are like leaky Zen wisdom, They are immersed in greed and entangled by love. The elders who uphold the precepts call the teacher 'Arahant' (meaning 'one without attachment'), pitying all beings, They often help practitioners, enabling them to escape from all kinds of suffering. Like a great merchant with a guide, The Buddha's disciples take Amrita (the nectar of immortality), thereby attaining the state of 'non-attachment'. The teacher explains to the practitioners that the body is suffering, emptiness, and impermanence, Carefully observe the three realms (Trailokya: the desire realm, the form realm, and the formless realm), which are turbulent and uneasy.
One should seek to reach the 'Asekha-bhumi' (the state of an Arhat) with one mind, and clearly see 'non-attachment'. Then the verse says:
The Buddha, out of compassion for all beings, expounds the Dharma, which can save all suffering, I examine the Buddha's various scriptures, praising and proclaiming the 'Asekha-bhumi'.
Chapter 26 of the Sutra on the Stages of Practice: The Stage of Non-Learning
The king releases a drunken elephant, which is fierce and has sharp tusks, All the dragons harboring poisonous gas are tamed by the Buddha's teachings. Protecting beings from fear and disaster, attaining constant freedom, The Buddha with the ten powers has no end, I salute the Buddha and his disciples. The gods, dragons, and spirits serve the great sage, and the auspicious people all submit, All are liberated with reverence, revered by all the saints, I wish to bow my head.
The practitioner is already in the 'Sekha-bhumi' (the stages of practice from Stream-enterer to Non-returner), not delighting in the cycle of birth and death, no longer greedy for anything, not greedy for the three realms, transcending the form and formless realms, cutting off all bonds of affliction; mindfulness, the five roots, the five powers, and the seven factors of enlightenment, seeing extinction as tranquility, this is called eternal stability. Observing in this way, away from the form and formless realms, away from playfulness and arrogance. Then the verse says:
The mind has settled in the 'Sekha-bhumi', understanding the meaning of all learning, Subduing the fear of birth and death, extinguishing fear, there is nothing to be greedy for. All sufferings are exhausted without remainder, what is seen is truly and accurately, Removing playfulness and arrogance, eliminating ignorance is also the same.
The practitioner thinks to himself: 'It should be known that now I have become an Arhat, attaining 'non-attachment' (the state of an Arhat), all afflictions have been forever extinguished, practicing pure conduct, what needs to be done has been done, the heavy burden has been discarded, attaining...
己利生死則斷，獲平等慧超出溝塹，鋤去穢草無有穿漏，成聖賢幢已度彼此。」於是頌曰：
修行住學地， 不動成聖道， 已逮得己利， 度苦常獲安。 盛熱山源竭， 永盡無流水， 奉敬離調戲， 是謂無所著。
已斷五品為人中上。於是頌曰：
已斷於五品， 具足成六通， 蠲除諸塵勞， 如水浣衣垢， 而離生死患， 依度得安隱， 是謂為政士， 最上無塵埃。
斯謂阿羅漢得無所著，應服天衣處於神宮，游居紫殿飲食自然，百種音樂常以樂之，歡喜踴躍便從坐起，口宣揚言：「今者吾身為十力子，逮得是者，天上、世間一切眾祐；其奉敬者，增益天種損阿須倫。」於是頌曰：
巍巍四德成六通， 忍辱之慧求最上， 順於佛教致究竟， 是故講說無學地。
修行道地經無學品第二十七
方便勝眾苦， 永脫諸恩愛， 已離生死惱， 滅盡于塵勞。 如日出除云， 尊離諸愛冥， 歸命佛聖道， 無痛長安隱。 已度諸入界， 如人出牢獄， 譬如紫磨金， 在火而無損。 至定泥洹寂， 未曾愛于身， 佛以逮甘露， 吾愿稽首禮。
其修行者住于有餘泥洹之界，畢故不造不復受身，
【現代漢語翻譯】 現代漢語譯本： 『如果他斷絕了自身的生死，就能獲得平等的智慧，超越溝壑，剷除污穢的雜草，沒有絲毫遺漏，成就聖賢的旗幟，渡過生死的此岸和彼岸。』於是歌頌道：
『修行者安住于修學之地，不動搖地成就聖道，已經獲得自身的利益，脫離痛苦，常獲安樂。 如同盛夏時節山中的水源枯竭，永遠乾涸，沒有流水。 奉行恭敬，遠離調戲，這就是所謂的無所執著。』
『已經斷除了五下分結（五品），成為人中之上。』於是歌頌道：
『已經斷除了五下分結，具足成就六神通（六通），清除各種塵世的煩惱，如同用水洗去衣服上的污垢。 脫離生死的憂患，依靠解脫而獲得安穩。 這就是所謂的政治家（政士），最上等的沒有塵埃。』
這就是所謂的阿羅漢（Arahan）獲得無所執著，應該穿上天衣，居住在神宮，遊樂于紫殿，飲食自然，百種音樂常常用來娛樂他，歡喜踴躍，便從座位上站起來，口中宣揚說：『如今我的身體是十力子（十力子，指佛陀的弟子），獲得這些，天上、世間一切眾生都得到佑護；那些奉行恭敬的人，會增長天人的數量，減少阿修羅（阿須倫）的數量。』於是歌頌道：
『巍峨的四德（四德）成就六神通，以忍辱的智慧尋求最上乘的境界，順從佛陀的教誨達到究竟，因此講說無學之地。』
《修行道地經》無學品第二十七
『方便能夠戰勝眾多的痛苦，永遠脫離各種恩愛，已經脫離生死的煩惱，滅盡塵世的煩勞。 如同太陽出來驅散雲霧，尊者脫離各種愛慾的黑暗，歸命于佛陀的聖道，沒有痛苦，永遠安穩。 已經渡過各種入界（入界，指十二入），如同人從牢獄中出來，譬如紫磨金，在火中也不會受損。 達到寂靜的涅槃（泥洹），未曾貪愛自己的身體，佛陀已經獲得甘露，我願稽首禮拜。』
那些修行者安住在有餘涅槃（泥洹）的境界，舊業已盡，不再造作新的業，不再受新的身體。
【English Translation】 English version: 『If he cuts off his own birth and death, he will obtain equal wisdom, surpass the ravines, remove the filthy weeds without any omissions, accomplish the banner of the saints, and cross the shore of birth and death.』 Then he praised:
『The practitioner dwells in the place of learning, unmoving to achieve the holy path, has already obtained his own benefit, escaped from suffering, and often obtains peace. Like the mountain spring dries up in the hot summer, it is forever dry and there is no flowing water. Practicing reverence and staying away from teasing, this is what is called non-attachment.』
『Having cut off the five lower fetters (五品), he becomes the best among men.』 Then he praised:
『Having cut off the five lower fetters, fully accomplished the six superknowledges (六通), eliminating all worldly troubles, like washing away dirt from clothes with water. Escaping the suffering of birth and death, relying on liberation to obtain peace and security. This is what is called a politician (政士), the highest without dust.』
This is what is called an Arhat (Arahan) obtaining non-attachment, should wear heavenly clothes, live in the divine palace, play in the purple hall, eat naturally, and often use hundreds of kinds of music to entertain him. Rejoicing and leaping, he rises from his seat and proclaims: 『Now my body is the son of the Ten Powers (十力子, referring to the Buddha's disciple), obtaining these, all beings in heaven and earth are protected; those who practice reverence will increase the number of gods and decrease the number of Asuras (阿須倫).』 Then he praised:
『The majestic four virtues (四德) accomplish the six superknowledges, seeking the highest realm with the wisdom of patience and humility, following the Buddha's teachings to reach the ultimate, therefore speaking of the no-learning ground.』
Chapter Twenty-Seven on the No-Learning Stage of the Sutra of the Practice of the Path
『Expedient means can overcome many sufferings, forever escaping all love and affection, having escaped the troubles of birth and death, extinguishing worldly troubles. Like the sun coming out to dispel the clouds, the venerable one escapes the darkness of all desires, taking refuge in the Buddha's holy path, without pain, forever peaceful and secure. Having crossed all the realms of entry (入界, referring to the twelve entrances), like a person coming out of prison, like purple gold, it will not be damaged in the fire. Reaching the silent Nirvana (泥洹), never loving one's own body, the Buddha has obtained the nectar, I wish to bow my head and pay homage.』
Those practitioners dwell in the realm of Nirvana with remainder (泥洹), the old karma is exhausted, no new karma is created, and no new body is received.
而心專一未曾放逸，在諸色、聲、香、味、細滑，離一切著無復取捨，窮盡苦根。於是頌曰：
已得度無為， 永都無所欲， 立於有餘地， 畢故不造新。 不在色聲香， 諸味細滑斷， 譬之若蓮花， 不著于塵水。 諸根為已定， 不隨諸入惑， 如金不雜鐵， 永與生死別。 無有因緣著， 爾乃長安隱， 是謂閑居行， 滅盡勤苦根。
譬如燒鐵令其正赤，以錘鍛之，其上垢除稍稍還冷，不知其火熱之所湊也！修行如是，設至無餘泥洹之界而滅度者，漸漸免苦，是故此經名曰修行。於是頌曰：
若如以錘鍛燒鐵， 火焰忽出便覆滅， 其修行法亦如是， 以得滅度不知處。 譬如天雨而有泡， 其泡適壞不知處， 設有行者得滅度， 永不可知其所湊。 諸天神仙龍人民， 不見度者何所至， 其修行者非常空， 聰明智慧得滅度。 假令行者以獲斯， 計于甘露莫逾是， 爾乃覺了長安隱， 已得滅度令無餘。 其佛世尊說是喻， 如錘鍛鐵火炎出， 以漸向于滅度者， 永不可知神所趣。 已得滅度道， 平等解如是， 佛智慧明者， 其神安不動。 已濟諸瑕穢， 生死自大離， 獲致彼無慾
【現代漢語翻譯】 現代漢語譯本： 而內心專注不曾放縱，對於各種顏色、聲音、香氣、味道、細滑的觸感，遠離一切執著，不再有取捨，徹底斷絕痛苦的根源。於是用頌歌說道： 已證得無為的境界，永遠都沒有任何慾望，安住在有餘涅槃的境界，了結舊業不再造新業。 不再執著于顏色、聲音、香氣，各種味道和細滑的觸感都已斷絕，就像蓮花一樣，不沾染塵土和水。 各種感官已經穩定，不再被各種外在事物所迷惑，如同純金不摻雜鐵，永遠與生死輪迴訣別。 沒有了任何因緣的牽絆，才能長久安穩，這就是所謂的閑居修行，滅盡一切勤苦的根源。 譬如燒紅的鐵，用錘子鍛打它，上面的污垢去除，漸漸冷卻，不知道它的熱量聚集在哪裡！修行也是這樣，假設到達無餘涅槃（nirvana）的境界而滅度的人，漸漸免除痛苦，所以這部經叫做《修行》。於是用頌歌說道： 如果像用錘子鍛打燒紅的鐵，火焰突然冒出又熄滅，這種修行的法則也是這樣，證得滅度后不知道去向。 譬如天下雨而有水泡，水泡剛破滅就不知道去向，假設有修行者證得滅度，永遠不可能知道他去了哪裡。 諸天、神仙、龍、人民，都看不見證得滅度的人去了哪裡，這種修行者不是虛無的空，而是以聰明智慧證得滅度。 假設修行者獲得了這種境界，認為比甘露還要殊勝，才能覺悟到長久安穩，已經證得滅度而沒有剩餘。 佛（Buddha）世尊用這個比喻來說明，就像用錘子鍛打鐵，火焰冒出，漸漸趨向于滅度的人，永遠不可能知道他的神識去了哪裡。 已經證得滅度的道路，平等地理解這個道理，佛（Buddha）以智慧照亮一切，他的神識安穩不動。 已經度過各種瑕疵污穢，從生死輪迴中徹底解脫，獲得那無慾的境界。
【English Translation】 English version: And with a mind focused and never lax, regarding all forms, sounds, smells, tastes, and tactile sensations, detached from all attachments, no longer taking or rejecting, exhausting the root of suffering. Thereupon, a verse is spoken: Having attained the unconditioned (asamskrta), forever without any desires, established in the realm of Nirvana with remainder (sopadhisesa-nirvana), finishing the old karma and not creating new. No longer attached to forms, sounds, smells, all tastes and tactile sensations are cut off, like a lotus flower, not clinging to dust or water. The senses are already stabilized, no longer confused by the various entrances (ayatana), like pure gold not mixed with iron, forever separated from birth and death. Without any causal attachments, then there is lasting peace, this is called solitary practice, extinguishing the root of all diligent suffering. For example, if you heat iron until it is red-hot, and then hammer it, the impurities on it are removed, and it gradually cools down, you don't know where its heat has gathered! Cultivation is like this, supposing one reaches the realm of Nirvana without remainder (anupadhisesa-nirvana) and attains extinction, gradually escaping suffering, therefore this sutra is called 'Cultivation'. Thereupon, a verse is spoken: If it is like hammering red-hot iron, the flame suddenly appears and then disappears, this method of cultivation is also like this, having attained extinction, one does not know where one goes. For example, when it rains, there are bubbles, when the bubbles burst, one does not know where they go, supposing there is a practitioner who attains extinction, it is forever impossible to know where he has gathered. The gods, immortals, dragons, and people, do not see where the one who has attained extinction has gone, this practitioner is not empty nothingness, but attains extinction with intelligence and wisdom. Supposing a practitioner obtains this state, considering it more supreme than nectar (amrta), then one can awaken to lasting peace, having attained extinction without remainder. The Buddha (Buddha), the World-Honored One, used this analogy to explain, like hammering iron, the flame comes out, gradually moving towards extinction, it is forever impossible to know where his spirit has gone. Having attained the path of extinction, understanding this principle equally, the Buddha (Buddha) illuminates everything with wisdom, his spirit is stable and unmoving. Having crossed over all flaws and defilements, completely liberated from the cycle of birth and death, attaining that state of desirelessness.
， 清凈淡如淵。
其有奉行是道地教，漸得解脫至於無為。於是頌曰：
其求無為欲滅度， 永離濁亂逮甘露， 當講說斯修行經， 從佛之教冥獲炬。 其有說此經， 假使有聽者， 佛當示其路， 常安無窮極。
學如是者便得究竟，修行道地心如虛空，五通自然不懼終始，永若燈滅。
修行道地經卷第六 大正藏第 15 冊 No. 0606 修行道地經
修行道地經卷第七
西晉三藏竺法護譯
弟子三品修行品第二十八
巍巍佛德尊， 威神不可量， 道法隨時化， 度脫諸十方。 睹見生死瑕， 為現法橋樑， 毀呰終始苦， 嗟嘆于泥洹。 分別弟子快， 而順示厥行， 稍稍而開導， 乃至於大安。
若有修行，見終始患，地獄之毒、畜生之惱、餓鬼之苦、人中憂憒、天上無常，不可堪矣！展轉周旋譬如車輪，生、老、病、死、饑、渴、寒、暑，恩愛之別，怨咎集會，愁惻之痛，叵具說言。從累劫來與父母違，兄弟離闊，妻子之乖，涕泣流淚超於四海，飲親之乳逾於五江四瀆之流；或父哭子或子哭父，或兄哭弟或弟哭兄，或夫哭妻或妻哭夫，顛倒上下不可經紀，種勤苦根愚癡之元。修行見然皆患
【現代漢語翻譯】 現代漢語譯本 清凈淡泊如深淵一般。 如果有人奉行這道地之教，就能逐漸得到解脫，最終達到無為的境界。因此作頌說： 追求無為想要滅度的人，永遠脫離濁亂，獲得甘露。 應當講說這部《修行經》，從佛陀的教誨中，在黑暗中獲得火炬。 如果有人宣說此經，即使有人聽聞，佛陀也會指示他道路，常享安樂，沒有窮盡。 像這樣學習的人就能達到究竟，修行道地，心如虛空，五神通自然具備，不懼怕終結和開始，永遠像燈火熄滅一樣。 《修行道地經》卷第六 《大正藏》第15冊 No. 0606 《修行道地經》 《修行道地經》卷第七 西晉三藏 竺法護（Dharmaraksa）譯 弟子三品修行品第二十八 佛陀的功德多麼偉大尊貴，威神之力不可估量，佛法隨著時機教化眾生，救度十方世界。 看到生死的過患，為眾生展現通往涅槃的橋樑，斥責終結和開始的痛苦，讚歎涅槃的境界。 分別弟子的根器，順應指示他們的修行，逐漸地開導，最終達到大安樂的境界。 如果有人修行，看到終結和開始的禍患，地獄的毒苦、畜生的惱害、餓鬼的痛苦、人世間的憂愁困惑、天上的無常，都難以忍受！輾轉輪迴就像車輪一樣，生、老、病、死、飢餓、乾渴、寒冷、暑熱，恩愛離別，怨恨過失，愁苦悲痛，難以完全用語言描述。從無數劫以來，與父母分離，兄弟離散，夫妻不和，哭泣流淚超過四海之水，飲用母親的乳汁超過五江四瀆之水；或者父親哭兒子，或者兒子哭父親，或者哥哥哭弟弟，或者弟弟哭哥哥，或者丈夫哭妻子，或者妻子哭丈夫，上下顛倒，無法計算，種下勤苦的根源，愚癡的根本。修行的人看到這些都認為是禍患
【English Translation】 English version Pure and serene, like a deep abyss. Those who uphold and practice this teaching of the Path, will gradually attain liberation, ultimately reaching the state of non-action (Wuwei). Therefore, a verse is spoken: Those who seek non-action (Wuwei) and desire Nirvana (Miedu), forever depart from turbidity and chaos, attaining the nectar (Ganlu). They should expound this Sutra of Practice, obtaining a torch in the darkness from the Buddha's teachings. If someone speaks this Sutra, even if there are listeners, the Buddha will show them the path, constantly enjoying peace and happiness without end. Those who study in this way will attain ultimate realization, cultivating the Path with a mind like empty space. The five supernatural powers will naturally arise, without fear of beginning or end, forever like a lamp extinguished. The Sutra on the Practice of the Path, Volume Six Taisho Tripitaka Volume 15, No. 0606, Sutra on the Practice of the Path The Sutra on the Practice of the Path, Volume Seven Translated by Dharmaraksa (Zhufahu), Tripitaka Master of the Western Jin Dynasty Chapter Twenty-Eight: Practice of the Three Types of Disciples The Buddha's virtues are majestic and venerable, His divine power is immeasurable, The Dharma transforms beings according to the times, Delivering all in the ten directions. Seeing the flaws of birth and death, He reveals the bridge of Dharma, Criticizing the suffering of beginning and end, Praising Nirvana (Nihuan). Distinguishing the disciples' capacities, He accordingly shows their practices, Gradually guiding them, Until they reach great peace. If someone practices and sees the suffering of beginning and end, the poison of hell, the torment of animals, the suffering of hungry ghosts, the worries and confusion in the human realm, and the impermanence of the heavens, all are unbearable! Revolving and turning like a wheel, birth, old age, sickness, death, hunger, thirst, cold, heat, separation from loved ones, resentment and faults, sorrow and pain, are difficult to fully describe in words. From countless kalpas, separated from parents, brothers scattered, wives and children estranged, weeping tears exceeding the waters of the four seas, drinking mother's milk exceeding the flow of the five rivers and four great rivers; or father cries for son, or son cries for father, or elder brother cries for younger brother, or younger brother cries for elder brother, or husband cries for wife, or wife cries for husband, upside down and disordered, impossible to calculate, planting the roots of diligent suffering, the origin of ignorance. Practitioners seeing all this consider it a calamity.
厭之，但欲免斯生死之病，晝夜精進，不捨道義求于無為。自見宿命從無量劫往反生死，設積身骨過須彌山，其髓塗地可遍天下，三千世界計死若周，其血流墮多於古今天下普雨。修行自察如是之厄，千萬劫說猶不可竟，故棄捨家除發去須，專精求道不慕世榮，若如明者不貪尸形。於是頌曰：
修行見終始， 地獄之苦惱， 畜生餓鬼厄， 天下世間別； 生死之展轉， 譬如於車輪， 父子兄弟乖， 妻息子離戚； 涕哭淚流下， 超於四海水， 飲親之乳湩， 逾於五江河。 修行故舍家， 專精為道法， 不慕時俗榮， 如明者舍毒。
修行自念：「我身或來不可稱限，不自覺知合會離別，憂鬱之痛譬如劇醉不可了之，枉說趣語自為審諦，恩愛之著譬如膠漆不能自濟，則行精進遠俗近道。」譬如有人遠遊他國賈作求利，至彼未久興大疾病，死亡者眾十不遺一，死屍狼藉臭處叵言，既無良醫又無好藥可以療之。其人恐怖悔詣彼國，設不來者不遭此難，夙夜反側愁不可言：「設我病瘳，一還本國無有還時。」其人適遇得一大醫，飲藥針炙，疾稍稍愈氣力強健，即反本土與家相見，自陳值厄困不可言，從令以後終不敢行，不至彼土。一衣一食何所求耶？唯欲自寧，安知餘人
【現代漢語翻譯】 現代漢語譯本 厭惡這些，只是想要免除這生死之病，日夜精進，不捨棄道義，追求無為的境界。自己見到宿命，從無量劫以來往返生死，假設積累的身骨超過須彌山（Mount Sumeru，佛教宇宙觀中的聖山），其骨髓塗在地上可以遍佈天下，三千世界計算死亡如果滿了，其血液流淌的量多於古往今來天下普降的雨水。修行之人自己觀察到這樣的災難，用千萬劫的時間來說也說不完，所以才拋棄家庭，剃除頭髮和鬍鬚，專心精進地求道，不羨慕世俗的榮華，就像明智的人不貪戀這具屍體一樣的身體。因此作頌說：
修行之人見到終結和開始，地獄的痛苦和煩惱，畜生和餓鬼的災難，天下世間的差別；生死的輾轉輪迴，譬如車輪一樣不停轉動，父子兄弟分離，妻子兒女離別悲傷；哭泣的眼淚流下來，超過了四海的水，飲用父母的乳汁，超過了五條大江大河的水量。修行之人因此捨棄家庭，專心精進地爲了道法，不羨慕世俗的榮華，就像明智的人捨棄毒藥一樣。
修行之人自己思念：『我的身體或許曾經來過不可稱量的次數，不自覺地經歷聚合和離別，憂愁鬱悶的痛苦譬如大醉一樣無法了結，胡說八道的話語自己認為是真實可信的，對恩愛感情的執著譬如膠漆一樣無法自拔，』於是就努力精進，遠離世俗，親近正道。譬如有人遠遊到其他國家做買賣求取利益，到達那裡沒多久就得了大病，死亡的人很多，十個裡面活不下一個，死屍遍地，臭氣熏天，無法形容，既沒有好的醫生，又沒有好的藥物可以治療。這個人感到恐懼，後悔來到這個國家，心想如果當初不來就不會遭遇這樣的災難，日夜輾轉反側，憂愁得無法形容：『如果我的病能夠痊癒，一定要回到自己的國家，再也不會回來了。』這個人正好遇到一位好醫生，給他用藥和鍼灸，疾病漸漸痊癒，氣力也強健起來，就回到自己的家鄉與家人相見，自己陳述所遭遇的災難，困苦得無法形容，從此以後，再也不敢去那裡了，不去那個地方。一件衣服，一頓飯，還要求什麼呢？只想要自己安寧，哪裡還顧得上其他人呢？
【English Translation】 English version They detest these things, only desiring to escape the illness of birth and death, diligently striving day and night, not abandoning the path of righteousness, seeking non-action. They see their own past lives, going back and forth through birth and death for immeasurable kalpas (aeons, cosmic time periods), supposing the accumulated bones of their bodies exceed Mount Sumeru (the central mountain in Buddhist cosmology), and the marrow smeared on the ground could cover the entire world. If the deaths in the three thousand worlds were counted, the blood shed would be more than all the rain that has fallen on the world from ancient times to the present. Practitioners observe such calamities, which could not be fully described even in millions of kalpas. Therefore, they abandon their homes, shave their heads and beards, and wholeheartedly seek the path, not admiring worldly glory, like the wise do not crave this corpse-like body. Therefore, a verse is recited:
Practitioners see the beginning and the end, the suffering and torment of hell, the calamities of animals and hungry ghosts, the distinctions of the world and the realms; the revolving of birth and death, like a turning wheel, fathers and sons, brothers separated, wives and children departing in sorrow; the tears that flow down exceed the waters of the four seas, the milk drunk from parents exceeds the waters of the five great rivers. Practitioners therefore abandon their homes, wholeheartedly for the sake of the Dharma (Buddhist teachings), not admiring worldly glory, like the wise abandon poison.
Practitioners reflect: 'My body has perhaps come an immeasurable number of times, unconsciously experiencing gatherings and separations, the pain of sorrow and depression is like being heavily drunk and unable to sober up, foolish words are considered true and reliable, attachment to love and affection is like glue and lacquer, impossible to free oneself from.' Therefore, they strive diligently, distancing themselves from the mundane and drawing near to the path. It is like someone traveling far to another country to trade and seek profit, but soon after arriving, they contract a serious illness, and many die, not even one in ten survives. Corpses are scattered everywhere, the stench is unbearable, and there are neither good doctors nor good medicine to cure them. This person is terrified and regrets coming to this country, thinking that if they had not come, they would not have encountered such a disaster, tossing and turning day and night, overwhelmed with sorrow: 'If my illness can be cured, I must return to my own country and never come back.' This person happens to meet a great doctor who gives them medicine and acupuncture, and the illness gradually heals, and their strength returns. They return to their homeland and reunite with their family, recounting the calamities they encountered, the hardships they endured, and from then on, they never dare to go there again, never going to that place. A piece of clothing, a meal, what more is needed? Only wanting to be at peace, who cares about others?'
也！后念若聞彼土之名，戰慄惶懅，不欲出舍而守其身。弟子如是，見五道苦，淫、怒、癡、病、生死無息，夙夜專精坐禪念道，得世尊教，咨嗟泥洹，毀呰終始，是為良醫。飲之好藥疾則除者，謂佛法經去三毒也。死屍狼藉者，謂五陰六衰。悔至其國者，自惟念言：「從累劫來周旋生死，恩愛之著猶心多端，不見苦諦、習、盡、道諦；已得道證，畏苦厭身早般泥洹，不能還教固在然熾，須佛世尊示本無一，乃當進前得不退轉進卻自由。」於是頌曰：
譬如有人遠行賈， 至於彼國遭疾病， 眾人死亡十遺一， 死屍狼藉無藏者。 心自悔恨至其國， 吾何不遇值此殃， 則得良醫療其疾， 便還本土難復行。 畏生死患亦如是， 睹於五道周旋苦， 自責本咎不覺道， 終始辛苦甚憂惱， 一心精進求泥洹， 欲度世間諸怖驚， 惡終始困猶死屍， 專志而向無為城。
修行恐畏：「或當命盡不得度脫，還歸三塗難得拔出，不當懈怠計有吾我，如世凡人與三寶乖窈窈冥冥。」譬如昔者，有眾賈人遠行治生，更歷曠野無人之處，行道疲極便眠睡臥，亦不持時、不嚴兵仗。大賊卒至而無覺者，不施弓矢為賊所害，中有力者便走得脫，飢困歸家。更復設計求強猛伴，復順故道行
【現代漢語翻譯】 現代漢語譯本 也！如果後來聽到那個地方的名字，就戰慄恐懼，不想出門而只想守著自己的身體。弟子就像這樣，看到五道輪迴的痛苦，淫慾、嗔怒、愚癡、疾病、生死沒有止息，早晚專心精進地坐禪念道，得到世尊的教誨，讚歎涅槃（Nirvana，解脫），厭惡生死輪迴的終始，這就是良醫。喝了好藥病就除掉，說的是佛法經典去除貪嗔癡三毒。死屍遍地，說的是五陰（Skandhas，構成個體的五種要素：色、受、想、行、識）和六衰（六根衰敗）。後悔來到這個國家，自己反省說：『從無數劫以來在生死中輪迴，對恩愛執著，心中有無數的念頭，不見苦諦（Dukkha Satya，苦的真諦）、習諦（Samudaya Satya，苦的根源的真諦）、盡諦（Nirodha Satya，滅苦的真諦）、道諦（Magga Satya，通往滅苦之道的真諦）；已經得到道證，害怕痛苦厭惡身體，想要早點進入涅槃，不能返回來教化眾生，（輪迴之火）仍然熾盛，需要佛世尊開示本來沒有『一』，才能前進而不退轉，進退自由。』於是作頌說：
譬如有人遠行做買賣，到達那個國家遭遇疾病， 眾人死亡十個只剩一個，死屍遍地沒有人埋葬。 心中後悔來到這個國家，我為什麼不遇到這場災殃， 就能得到良醫治療我的疾病，便能回到故鄉不再遠行。 畏懼生死之患也是這樣，看到在五道中輪迴的痛苦， 責備自己當初沒有覺悟真道，終始辛苦非常憂愁煩惱， 一心精進尋求涅槃，想要度脫世間各種恐怖驚嚇， 厭惡生死輪迴的困苦就像死屍一樣，專心致志地前往無為之城。
修行人恐懼：『或許壽命將盡而不能得到解脫，還要回到三惡道（Three Evil Realms，地獄、餓鬼、畜生）難以拔出，不應當懈怠，計較有我，像世俗凡人一樣與三寶（Three Jewels，佛、法、僧）背道而馳，幽暗不明。』譬如從前，有一群商人遠行做生意，經過曠野無人之處，在路上疲憊不堪就睡覺了，也不注意時間，也不嚴加防備。大盜突然來到而沒有人察覺，不使用弓箭就被盜賊殺害，其中有力氣的人就跑掉了，飢餓困頓地回到家中。又重新計劃尋找強壯勇猛的同伴，再次沿著原來的道路前進。
【English Translation】 English version Also! If one later hears the name of that land, they will tremble with fear, unwilling to leave their dwelling and only wanting to protect their body. Disciples are like this, seeing the suffering of the five paths (Gati, realms of existence), lust, anger, delusion, sickness, and ceaseless birth and death, diligently and earnestly practicing meditation day and night, receiving the teachings of the World Honored One, praising Nirvana (Nirvana, liberation), and despising the beginning and end of samsara (cyclic existence), this is a good doctor. Drinking good medicine to eliminate illness refers to the Buddha's teachings eliminating the three poisons of greed, hatred, and delusion. Corpses scattered everywhere refer to the five skandhas (Skandhas, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) and the six decays (the decline of the six senses). Regretting coming to this country, one reflects and says: 'From countless kalpas (aeons) I have been revolving in birth and death, attached to love and affection, with countless thoughts in my mind, not seeing the Four Noble Truths (Arya Satyas): Dukkha Satya (the truth of suffering), Samudaya Satya (the truth of the origin of suffering), Nirodha Satya (the truth of the cessation of suffering), and Magga Satya (the truth of the path to the cessation of suffering); having already attained the realization of the path, fearing suffering and disliking the body, wanting to enter Nirvana early, unable to return to teach sentient beings, (the fire of samsara) is still blazing, needing the World Honored Buddha to reveal that originally there is no 'one', then one can advance without retreating, freely advancing and retreating.' Therefore, a verse is spoken:
For example, a person travels far to trade, arriving in that country and encountering illness, Of the many people, only one in ten survives, corpses scattered everywhere with no one to bury them. In their heart, they regret coming to this country, why did I not encounter this calamity, So that I could have found a good doctor to cure my illness, and then return to my homeland, no longer traveling far. Fearing the suffering of birth and death is also like this, seeing the suffering of revolving in the five paths (Gati, realms of existence), Blaming oneself for not awakening to the truth, suffering greatly from beginning to end, very worried and troubled, With one mind, diligently seeking Nirvana (Nirvana, liberation), wanting to cross over the terrors and fears of the world, Disliking the suffering of beginning and end like a corpse, with focused intention heading towards the city of non-action.
The practitioner fears: 'Perhaps my life will end and I will not be able to attain liberation, and I will return to the three evil realms (Three Evil Realms, hell, hungry ghosts, and animals), difficult to escape from, I should not be lazy, clinging to the idea of self, like ordinary people in the world, going against the Three Jewels (Three Jewels, Buddha, Dharma, and Sangha), obscure and unclear.' For example, in the past, there was a group of merchants traveling far to make a living, passing through a wilderness with no people, becoming exhausted on the road and falling asleep, not paying attention to the time, nor being well-prepared. Great thieves suddenly arrived and no one noticed, not using bows and arrows, they were killed by the thieves, among them, those with strength ran away, returning home hungry and exhausted. They then planned again to seek strong and brave companions, and once again proceeded along the original path.
賈求利，每冥息寐，持時行夜，嚴正弓箭。賊見如是不敢前格，知之難當便自退去。窈窈冥冥者，謂為癡網，因癡致行而生識著，名色、六入，更樂、痛、愛、受、身、生老病死，愁憂啼哭，痛不可意。行治生者，謂修行也。疲極臥寐者，謂不曉了非常、苦、空、非身也。無行夜者，謂不思惟深經之義也。兵仗不嚴者，不遵大慈、大悲之慧，趣欲自救，不念眾生也。賊來見危者，謂坐禪思不入空靜，而為五陰、六衰所迷，墮四顛倒，非常謂常，苦謂有樂，非身謂有身，空謂有實，命盡生天，福瀃還世，不離三塗也。強者力走得脫歸家者，謂得羅漢也。即求強伴更治生者，謂至泥洹，知羅漢限不至究竟，見佛受教，更發大意為菩薩也。與眾為伴相隨行者，謂六度無極諸等行也。兵仗嚴正持時行夜者，謂大慈、大悲，分別空行，不著不斷也。賊退還者，謂不起法忍無掛礙慧，睹三界空不畏生死，一切四魔皆為之伏也。於是頌曰：
修行恐命盡， 或入三惡道， 不復計吾我， 歸命於三寶。 猶昔有賈人， 遠行求財利， 睡眠而臥寐， 為惡賊所害。 中有強健者， 盡力走得脫， 歸家說遭厄， 今乃得安耳， 已得羅漢道， 乃自知為限， 不能入生死， 以泥洹為礙。 更
{ "translations": [ "現代漢語譯本：", "有一個名叫賈求利（商人求利）的人，每當夜晚休息睡覺時，總是手持武器，在夜間巡邏，嚴陣以待，弓箭上弦。盜賊看到他這樣，不敢上前侵犯，知道難以對付，便自行退去。『窈窈冥冥』指的是愚癡的羅網，因為愚癡而產生行為，進而產生意識執著，以及名色（精神和物質現象）、六入（眼、耳、鼻、舌、身、意六種感覺器官），以及隨之而來的快樂、痛苦、愛、感受、身體、生老病死，愁苦憂慮、啼哭，痛苦得無法忍受。『行治生』指的是修行。『疲極臥寐』指的是不明白世事無常、痛苦、空性、以及沒有自我的道理。『無行夜』指的是不思惟深刻的佛經含義。『兵仗不嚴』指的是不遵循大慈、大悲的智慧，只想著自我解救，不顧念眾生。『賊來見危』指的是坐禪時思緒無法進入空寂狀態，而被五陰（色、受、想、行、識）、六衰（色、受、想、行、識、觸）所迷惑，墮入四種顛倒的認知：將無常視為恒常，將痛苦視為快樂，將無我視為有我，將空性視為實有，以為命終之後可以昇天，福報享盡后又回到人間，始終無法脫離地獄、餓鬼、畜生三惡道。『強者力走得脫歸家』指的是證得阿羅漢果位。『即求強伴更治生』指的是到達涅槃境界后，知道阿羅漢的境界並非究竟，見到佛陀接受教誨，從而發起更大的願力，成為菩薩。『與眾為伴相隨行』指的是六度（佈施、持戒、忍辱、精進、禪定、智慧）等菩薩行。『兵仗嚴正持時行夜』指的是以大慈、大悲之心，分別空性的道理，不執著于斷滅，也不執著于常有。『賊退還』指的是不起法忍（對佛法的忍耐力），擁有無掛礙的智慧，看到三界皆空，不畏懼生死，一切四魔（煩惱魔、五陰魔、死魔、天魔）都為之降伏。', "於是用頌偈說道：", "修行恐怕壽命終盡，或者墮入三惡道，不再計較自我的存在，歸命于佛法僧三寶。", "就像從前有個商人，遠行去尋求財利，因為睡眠而臥倒，被惡賊所殺害。", "其中有強壯的人，盡力奔跑才得以逃脫，回到家訴說遭遇的災難，如今才得以安寧。", "已經證得阿羅漢道，才知道這只是個侷限，不能再入生死輪迴，把涅槃當作了障礙。", "更進一步。" ], "english_translations": [ "English version:", "There was once a person named Jia Qiuli (Merchant Seeking Profit), who, every time he rested and slept at night, would always hold weapons, patrol at night, be fully prepared, and have his bow and arrows ready. When thieves saw him like this, they dared not approach and invade, knowing that he was difficult to deal with, so they retreated on their own. 'Yao Yao Ming Ming' refers to the net of ignorance. Because of ignorance, actions arise, which in turn lead to clinging to consciousness, as well as nama-rupa (mental and material phenomena), the six entrances (the six sense organs of eyes, ears, nose, tongue, body, and mind), and the resulting pleasure, pain, love, feelings, body, birth, old age, sickness, and death, sorrow, worry, weeping, and unbearable suffering. 'Xing Zhi Sheng' refers to cultivation. 'Pi Ji Wo Mei' refers to not understanding the principles of impermanence, suffering, emptiness, and non-self. 'Wu Xing Ye' refers to not contemplating the profound meaning of the Buddhist scriptures. 'Bing Zhang Bu Yan' refers to not following the wisdom of great compassion and great pity, only thinking about self-salvation, and not caring about sentient beings. 'Zei Lai Jian Wei' refers to the mind not being able to enter a state of emptiness and tranquility during meditation, and being deluded by the five skandhas (form, feeling, perception, mental formations, and consciousness) and the six declines (decay of the six sense organs), falling into the four inverted perceptions: regarding impermanence as permanence, regarding suffering as pleasure, regarding non-self as self, and regarding emptiness as reality, thinking that after death one can ascend to heaven, and after the blessings are exhausted, one returns to the human world, never being able to escape the three evil realms of hell, hungry ghosts, and animals. 'Qiang Zhe Li Zou De Tuo Gui Jia' refers to attaining the state of Arhat. 'Ji Qiu Qiang Ban Geng Zhi Sheng' refers to reaching the state of Nirvana, knowing that the state of Arhat is not ultimate, seeing the Buddha and receiving teachings, and thus making a greater vow to become a Bodhisattva. 'Yu Zhong Wei Ban Xiang Sui Xing' refers to the six paramitas (generosity, morality, patience, diligence, concentration, and wisdom) and other Bodhisattva practices. 'Bing Zhang Yan Zheng Chi Shi Xing Ye' refers to having great compassion and great pity, distinguishing the principles of emptiness, not clinging to annihilation, and not clinging to permanence. 'Zei Tui Huan' refers to not arousing Dharma-kshanti (patience with the Dharma), having unobstructed wisdom, seeing that the three realms are empty, not fearing birth and death, and all four maras (the Mara of afflictions, the Mara of the skandhas, the Mara of death, and the Mara of the devas) being subdued.", "Then he spoke in verse:", "Fearing that life will end during cultivation, or falling into the three evil realms, no longer caring about the existence of self, taking refuge in the Triple Gem of Buddha, Dharma, and Sangha.", "Like the merchant of old, traveling far to seek wealth, falling asleep and being killed by evil thieves.", "Among them, there was a strong person who ran with all his might and escaped, returning home to tell of the disaster he encountered, and now he is at peace.", "Having attained the path of Arhat, he knows that this is only a limitation, unable to enter the cycle of birth and death again, regarding Nirvana as an obstacle.", "Going further." ] }
合強猛伴， 嚴兵時行夜， 賊見不敢前， 便退歸本土。 在於無為界， 知泥洹為限， 則發菩薩意， 行大慈大悲。 分別深空行， 不著無所斷， 周旋度生死， 無有三界難。
修行奉法，入四等心無大慈悲。譬如小龍能雨一縣而不周遍，雖為人民潤不足言，羅漢行道四等如是。若如海龍普雨天下無所不潤，菩薩大人大慈大悲，普及眾生無所不濟。佛天中天見心如是，便為現限莫逾泥洹，稍稍進之至於大道知本迷惑。喻有一人而有三子，父少小養至令長大，衣食、醫藥未曾令乏。父轉年長氣力衰微，謂諸子言：「汝輩不孝，生長活汝使成為人，吾既年老，不欲供養報乳育恩，反逼我身求財衣食，何緣爾乎？當告縣官治殺汝等。」子聞父教即懷恐怖，歸命于父：「我輩兄弟愚癡所致不識義理，不顧父母恩養之德，愛重望深不自察非，今聞嚴教即當奉命，遵修孝道超凡他人，夙夜匪懈無辱我先。」時彼諸子各行治生，入海采珍得諸七寶供給父母，至孝巍巍唯念二親不自顧身，獲大光珠名曰照明，即往奉父。父見明珠頭白更黑，齒落更生，為大長者遠近歸仰，是謂父慈子則為孝也！為弟子行無有大慈。父有三子者，謂心、意、識也。養長子者，謂淫、怒、愚癡著於三界也。衣食之者
【現代漢語翻譯】 現代漢語譯本 聚集強壯的夥伴，嚴整軍隊時常在夜間巡邏， 盜賊見了不敢上前，便退回自己的老巢。 處於無為的境界，知道涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界）是最終的歸宿， 就發起菩薩心，行廣大慈悲。 深刻地分別空性的道理，不執著于任何事物，斷除一切煩惱， 周旋于生死輪迴之中，沒有三界（Three Realms，佛教指欲界、色界、無色界）的苦難。
修行奉行佛法，進入四等心（Four Immeasurables，佛教指慈、悲、喜、舍四種心）卻沒有廣大的慈悲。譬如小龍只能降雨一個縣，而不能周遍各地，即使為人民帶來滋潤，也不值得稱道，阿羅漢（Arhat，佛教指斷除一切煩惱，證得解脫的聖者）修行四等心也是如此。如果像海龍一樣普降甘霖于天下，無所不潤澤，菩薩大人以大慈大悲之心，普及眾生，無所不救濟。佛（Buddha，佛教指覺悟者）天中之天見到這樣的發心，便為他指示涅槃的界限，不可超越，漸漸引導他達到大道，明白根本的迷惑。譬如有一個人有三個兒子，父親從小將他們養大，直到他們長大成人，衣食、醫藥從未讓他們缺乏。 父親漸漸年老，氣力衰微，對兒子們說：『你們這些不孝之子，我養活你們長大成人，如今我已年老，你們不但不供養我，報答我養育之恩，反而逼迫我，向我索要錢財衣食，這是什麼道理？我要告到縣官那裡，治你們的罪，甚至殺了你們。』兒子們聽了父親的話，心懷恐懼，向父親認錯：『我們兄弟愚癡，不懂得道理，不顧念父母的養育之恩，貪愛錢財，慾望深重，沒有反省自己的過錯，現在聽了您的嚴厲教誨，一定遵從您的命令，修習孝道，超越常人，日夜勤勉，不敢辱沒先人。』 當時，這些兒子各自努力經營生計，入海采珍珠，得到各種七寶（Seven Treasures，佛教指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀），供養父母，極其孝順，心中只想著父母，不顧惜自己，獲得一顆巨大的明珠，名叫照明，就拿去獻給父親。父親見到明珠，頭髮變黑，牙齒脫落後又重新長出，成為遠近聞名的大長者，人們都歸順仰慕他，這就是父親慈愛，兒子孝順的例子！為弟子修行卻沒有廣大的慈悲。父親有三個兒子，比喻心、意、識。養大兒子，比喻淫慾、嗔怒、愚癡，執著於三界。給他們衣食，比喻
【English Translation】 English version Gathering strong companions, strictly drilling the troops, patrolling at night, Thieves, seeing this, dare not advance and retreat to their lairs. Being in the realm of non-action, knowing Nirvana (Nirvana, in Buddhism, refers to the state of liberation from the cycle of birth and death) as the ultimate destination, Then arouse the Bodhi mind, practicing great compassion. Deeply distinguishing the principle of emptiness, not clinging to anything, cutting off all afflictions, Revolving in the cycle of birth and death, without the difficulties of the Three Realms (Three Realms, in Buddhism, refers to the Desire Realm, the Form Realm, and the Formless Realm).
Cultivating and practicing the Dharma, entering the Four Immeasurables (Four Immeasurables, in Buddhism, refers to loving-kindness, compassion, joy, and equanimity) without great compassion. For example, a small dragon can only rain on one county and cannot cover all areas. Even if it brings moisture to the people, it is not worth mentioning. An Arhat (Arhat, in Buddhism, refers to a saint who has cut off all afflictions and attained liberation) practices the Four Immeasurables in the same way. If, like a sea dragon, it rains all over the world, nourishing everything, a great Bodhisattva, with great compassion, extends to all beings, helping all without exception. The Buddha (Buddha, in Buddhism, refers to the enlightened one), the Lord of Gods, seeing such a mind, then indicates the limit of Nirvana, which cannot be surpassed, gradually guiding him to the Great Path, understanding the fundamental delusion. For example, a man has three sons, and the father raises them from childhood until they grow up, never lacking them in clothing, food, or medicine. The father gradually grows old, his strength declines, and he says to his sons: 'You unfilial sons, I raised you to adulthood, but now that I am old, you not only do not support me and repay my kindness of raising you, but instead, you force me to ask for money, clothing, and food. What is the reason for this? I will report to the county official and punish you, even kill you.' The sons, hearing their father's words, were terrified and confessed to their father: 'We brothers are foolish, do not understand the principles, do not consider the kindness of our parents' upbringing, love money, and have deep desires, without reflecting on our faults. Now that we have heard your strict teachings, we will certainly obey your orders, practice filial piety, surpass ordinary people, be diligent day and night, and dare not disgrace our ancestors.' At that time, these sons each worked hard to manage their livelihoods, entered the sea to collect pearls, obtained various Seven Treasures (Seven Treasures, in Buddhism, refers to gold, silver, lapis lazuli, tridacna, agate, pearl, and amber), and offered them to their parents. They were extremely filial, thinking only of their parents, not caring for themselves, and obtained a huge bright pearl called Illumination, which they took to present to their father. When the father saw the pearl, his hair turned black, and his teeth fell out and grew back again. He became a great elder famous far and wide, and people all submitted to and admired him. This is an example of a father's love and a son's filial piety! Practicing for disciples without great compassion. The father with three sons is a metaphor for mind, intention, and consciousness. Raising the sons is a metaphor for lust, anger, and ignorance, clinging to the Three Realms. Giving them clothing and food is a metaphor for
，謂五陰、六衰、十二因緣縛也。子長續求供養者，謂諸情慾不知厭足也。父恐欲詣縣官告者，謂覺非常欲斷六入。子受其教奉行孝道者，謂歸命佛。三子更孝順者，佈施奉戒智慧之元也。入海得七寶者，至七覺意成羅漢道也。遂至孝者，知弟子限至泥洹界，更發大意為菩薩道。得照明珠父更少者，現在定意見十方佛無所掛礙也。於是頌曰：
昔者有一人， 而生有三子， 養育令長大， 故求父衣食。 父告於三子： 「吾又年老極， 汝當供養父； 既大索吾力， 告言汝向官， 榜笞以五毒。」 子聞父之命， 則奉行孝道， 入海求七寶， 供奉于尊父， 又得照明珠， 父則更年少。 三子心意識， 情慾不知足， 父訶更孝順， 謂施戒道慧。 遵於七覺意， 成羅漢泥洹， 受佛大深教， 更發菩薩心， 道德甚巍巍， 睹見十方佛， 不礙四大身， 猶空無所拘。
譬如昔者而有一鱉，從海出遊至於岸邊，有一大狐追之慾危其命。鱉覺狐來藏頭四足覆于甲下，狐住待之：「設出頭足我當摶食。」鱉急不動，狐極捨去。鱉還詣于大神龍王，說其本末，求為龍王身，乃無所畏。能制五陰，不為魔嬈，得泥洹道。得為龍者，入菩薩道，
【現代漢語翻譯】 現代漢語譯本： 這裡所說的五陰（色、受、想、行、識五種聚合）、六衰（眼、耳、鼻、舌、身、意六種感官的衰退）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）都是束縛。 兒子長大后不斷尋求供養，指的是各種情慾不知滿足。 父親害怕兒子要去縣官那裡告發，指的是覺悟到世事無常，想要斷絕六入（眼、耳、鼻、舌、身、意六種感官）。 兒子接受父親的教誨，奉行孝道，指的是歸命佛陀。 三個兒子更加孝順，指的是佈施、奉戒、智慧的根本。 進入大海獲得七寶，指的是達到七覺支（念、擇法、精進、喜、輕安、定、舍）成就阿羅漢道。 最終達到至孝，是知道弟子只能達到涅槃的境界，進而發起大愿，行菩薩道。 獲得照明珠，父親更加年輕，指的是現在處於禪定之中，能見到十方諸佛，沒有任何掛礙。 因此作頌說： 過去有個人，生了三個兒子， 養育他們長大，所以向父親索取衣食。 父親告訴三個兒子：『我已經年老體衰， 你們應當供養我；既然長大成人就來索取我的力量， 揚言要到官府告發你們，用五毒鞭打你們。』 兒子聽了父親的話，就奉行孝道， 進入大海尋求七寶，供奉給尊敬的父親， 又得到照明珠，父親就更加年輕。 三個兒子的心意識，情慾不知滿足， 父親呵斥他們要更加孝順，指的是佈施、持戒、修道、智慧。 遵循七覺支，成就阿羅漢涅槃， 接受佛陀深奧的教誨，進而發起菩薩心， 道德非常崇高偉大，能見到十方諸佛， 不被四大假合之身所障礙，如同虛空一樣沒有任何拘束。 譬如過去有一隻鱉，從海里出來游到岸邊，有一隻大狐貍追趕它，想要取它的性命。鱉覺察到狐貍來了，就把頭和四肢藏在甲殼下，狐貍停下來等待：『如果它伸出頭和腳，我就要抓住吃掉它。』鱉緊急不動，狐貍最終離開了。鱉回到大神龍王那裡，述說事情的經過，請求變成龍王的身軀，這樣就沒有什麼可怕的了。能夠制伏五陰，不被魔所擾亂，就能得到涅槃之道。能夠變成龍，就是進入菩薩道。
【English Translation】 English version: What are called the five skandhas (form, feeling, perception, mental formations, consciousness), the six decays (the decline of the six senses: eye, ear, nose, tongue, body, and mind), and the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) are all bonds. The sons growing up and constantly seeking support refers to the insatiable nature of various desires. The father fearing that the sons would go to the county official to accuse him refers to realizing the impermanence of things and wanting to cut off the six entrances (the six senses: eye, ear, nose, tongue, body, and mind). The son accepting the father's teachings and practicing filial piety refers to taking refuge in the Buddha. The three sons being even more filial refers to the foundation of generosity, upholding precepts, and wisdom. Entering the sea and obtaining the seven treasures refers to attaining the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity) and achieving the state of an Arhat. Ultimately reaching perfect filial piety is knowing that disciples can only reach the state of Nirvana, and then making a great vow to walk the Bodhisattva path. Obtaining the illuminating pearl and the father becoming younger refers to being in samadhi (meditative state) and being able to see the Buddhas of the ten directions without any hindrance. Therefore, a verse is composed: In the past, there was a person who had three sons, He raised them to adulthood, so they sought food and clothing from their father. The father told his three sons: 'I am already old and frail, You should support me; since you have grown up, you demand my strength, Threatening to accuse you in court, whipping you with the five poisons.' The sons heard the father's words and then practiced filial piety, Entering the sea to seek seven treasures, offering them to the respected father, And also obtaining an illuminating pearl, the father then became younger. The three sons' mind, consciousness, and desires are insatiable, The father rebukes them to be more filial, referring to generosity, discipline, the path, and wisdom. Following the seven factors of enlightenment, achieving Arhat Nirvana, Receiving the Buddha's profound teachings, and then generating the Bodhisattva mind, Morality is very lofty and great, able to see the Buddhas of the ten directions, Not hindered by the body composed of the four great elements, like the empty space without any constraints. For example, in the past, there was a turtle that came out of the sea and swam to the shore. A large fox chased it, wanting to take its life. The turtle sensed the fox coming and hid its head and four feet under its shell. The fox stopped and waited: 'If it sticks out its head and feet, I will catch it and eat it.' The turtle remained still, and the fox eventually left. The turtle returned to the great dragon king, told him what had happened, and asked to become the body of a dragon king, so that there would be nothing to fear. Being able to subdue the five skandhas and not be disturbed by demons allows one to attain the path of Nirvana. Being able to become a dragon is entering the Bodhisattva path.
不畏四魔，救濟眾生。於是頌曰：
如鱉縮頭足， 不畏羅漢然， 得飛為龍神， 菩薩亦如是。
譬如有人遠行求財，涉于寒暑謂得大利，或處遇賊亡失其業。又有明人自於本土造方便計，利入無量供給四方，積功累德。計無常、苦、行空、非身，觀外萬物成敗之事，或得禪定成羅漢道，更從發意求為菩薩。或有達者，知四大空無有內外，行大慈悲加哀十方，雖有所度為無所度，道無遠近解慧為上，得平等覺無去來今若如虛空。於是頌曰：
如人遠賈作， 弟子亦如是， 積功觀惡露， 察萬物非常； 菩薩如明人， 求利不遠遊， 無生死泥洹， 得成平等覺。
其修行者恐畏生死，惡三界難，畏苦厭身不了本無，趣欲越患不念眾生。譬如軍壞諸羸劣人，唯欲自救不濟危厄。有此心者，佛則為說除三毒之惱，泥洹為快，離冥就明。譬如導師將大賈人遠涉道路，于大曠野斷無水草，賈人呼嗟，謂涂悠悠安能所至，永為窮矣！時彼導師聰明博學亦有道術，知于賈人心之所念厭患涉路，則于中道化作一國，城邑人民土地豐樂五穀平賤，賈人大喜轉共議言：「一何快乎！本謂彌久，何時脫難到於人間？適有此念便至此城，當復何懼。」時眾賈人便住彼土，快相娛樂飲食自恣，從
【現代漢語翻譯】 現代漢語譯本：不畏懼四種魔障，救濟所有眾生。因此作偈頌說： 『如同烏龜收縮頭和腳，不畏懼阿羅漢的境界， 如果能飛翔化為龍神，菩薩的境界也是這樣。』
譬如有人爲了求財而遠行，經歷寒冷和暑熱，認為能獲得巨大的利益，或者遇到盜賊而喪失了所有財產。又有聰明的人在自己的家鄉創造方便之計，利益源源不斷地流入，供給四方，積累功德。計算無常、苦、空、非身，觀察外在萬物的成敗之事，或者獲得禪定成就阿羅漢的道果，進而發願求成為菩薩。或者有通達的人，知道四大皆空，沒有內外之分，行大慈悲，憐憫十方眾生，雖然有所度化，卻認為沒有度化，道沒有遠近之分，理解智慧最為重要，獲得平等覺悟，沒有過去、現在、未來，就像虛空一樣。因此作偈頌說： 『如同商人遠行經商，弟子也是這樣， 積累功德，觀察身體的污穢，觀察萬物的無常； 菩薩如同聰明的人，求取利益不遠遊， 沒有生死和涅槃的分別，最終成就平等覺悟。』
那些修行的人，恐懼生死，厭惡三界的苦難，畏懼痛苦，厭惡身體，不明白萬事萬物本無自性，只想超越苦難，不顧念眾生。譬如軍隊潰敗，那些弱小的人，只想著自救，不顧及危難。對於有這種想法的人，佛就為他們宣說去除貪嗔癡三種煩惱，涅槃是快樂的，離開黑暗走向光明。譬如導師帶領大商人遠行，在廣闊的曠野中斷絕了水源和草木，商人們呼喊嘆息，認為路途遙遠，怎麼能夠到達目的地，永遠要窮困潦倒了！這時，那位導師聰明博學，也有道術，知道商人們心中所想，厭倦了路途，就在中途化作一個國家，城邑人民，土地豐饒，五穀便宜，商人們非常高興，互相商議說：『多麼快樂啊！本來以為要很久才能脫離苦難到達人間，剛有這個想法就到了這座城，還怕什麼呢？』這時，眾商人們就住在那片土地上，快樂地互相娛樂，飲食隨意。
【English Translation】 English version: Not fearing the four maras (hindrances to enlightenment), saving all sentient beings. Therefore, a verse is spoken: 'Like a turtle retracting its head and feet, not fearing the state of an Arhat (one who has attained enlightenment), If it can fly and transform into a Naga (dragon deity), the state of a Bodhisattva (one who seeks enlightenment for all beings) is also like that.'
For example, someone travels far to seek wealth, enduring cold and heat, believing they will obtain great profit, or encounters thieves and loses all their possessions. There is also a wise person who creates convenient plans in their own homeland, with benefits flowing in continuously, supplying all directions, accumulating merit and virtue. They contemplate impermanence, suffering, emptiness, and non-self, observing the success and failure of external things, or attain Samadhi (a state of meditative consciousness) and achieve the path of an Arhat, and further aspire to become a Bodhisattva. Or there are those who are enlightened, knowing that the four elements (earth, water, fire, air) are empty, without inner or outer distinctions, practicing great compassion, pitying all beings in the ten directions, although they have liberated beings, they consider it as if they have not liberated anyone, the path has no distance, understanding and wisdom are paramount, attaining equal enlightenment, without past, present, or future, like empty space. Therefore, a verse is spoken: 'Like a merchant traveling far for business, disciples are also like this, Accumulating merit, observing the impurity of the body, observing the impermanence of all things; A Bodhisattva is like a wise person, seeking profit without traveling far, Without the distinction of birth and death or Nirvana (liberation), ultimately achieving equal enlightenment.'
Those who practice, fear birth and death, detest the difficulties of the three realms (desire, form, formless), fear suffering, and loathe the body, not understanding that all things are fundamentally without inherent nature, only wanting to transcend suffering, not caring about sentient beings. For example, when an army collapses, those who are weak only think of saving themselves, not caring about the danger. For those who have this mindset, the Buddha then speaks to them about removing the three poisons (greed, hatred, delusion), that Nirvana is happiness, leaving darkness and going towards light. For example, a guide leads a large group of merchants on a long journey, in a vast wilderness devoid of water and vegetation, the merchants cry out and sigh, thinking that the journey is long, how can they reach their destination, they will be poor forever! At this time, that guide is intelligent and knowledgeable, and also has magical powers, knowing what the merchants are thinking, tired of the journey, so in the middle of the road he transforms into a country, with cities, people, fertile land, and cheap grains, the merchants are very happy, discussing with each other: 'How happy! Originally thought it would take a long time to escape suffering and reach the human world, as soon as we had this thought, we arrived at this city, what else is there to fear?' At this time, the merchants then live in that land, happily entertaining each other, eating and drinking freely.
意休息。如欲厭之城郭則沒，不見國土。賈人皆怪何故如此也？導師答曰：「卿等患厭，謂道懸曠永無達矣！吾故化城國土人民使得休息，見汝厭之故則沒之！」佛言如是，弟子之行畏終始苦謂生死惱，懼三界患早欲滅度，故為示之。羅漢易得誘進使前，度于生死而盡三垢，得無為道自以為達成就具足。臨滅度時，佛則住前現於大道：「是未為通發無上正真之道也，得無所從生法忍至一切智，乃為達耳！」譬如有國遭於三厄。何等為三？一曰盜賊，二曰谷貴，三曰疾病。眾人流散走到他國，久后國安，或有往還者，或有恐怖三難之患永不可反。佛言國者，謂三界也。遭三厄者，謂三毒垢也。舍詣他國，謂羅漢也。國安還者，謂菩薩以得無所從生法忍一切深慧，還入三世度一切也。遭於三厄而不還者，羅漢以得無為，懼三難處，而不能還度脫眾生也！於是頌曰：
譬如眾賈人， 行於大曠野， 疲極恐不達， 導師化城郭。 眾人住休息， 安止有日月， 知其心厭已， 便沒不復現。 佛世尊如是， 見畏生死難， 便為現無為， 使度三界苦。 臨般泥洹時， 為示大道化， 令逮無從生， 廣濟於一切。 又譬如大國， 卒遭三厄患， 各散詣他國， 國安還不還。
【現代漢語翻譯】 現代漢語譯本 意為休息。如果（商人們）厭倦了這座城郭，它就會消失，看不到國土。商人們都奇怪為什麼會這樣。導師回答說：『你們因為厭倦，認為道路遙遠漫長，永遠無法到達！我才變化出城郭、國土和人民，讓你們休息，看到你們厭倦了，所以就讓它消失了！』佛說：『就像這樣，弟子們的修行畏懼終結和開始的痛苦，認為生死是煩惱，害怕三界的禍患，早早地想要滅度，所以（我）才為他們示現（權宜的方便）。羅漢容易獲得，誘導他們前進，度過生死，斷盡三種垢染，得到無為之道，就自認為已經達到成就具足的境界。臨近滅度的時候，佛就會出現在他們面前，顯現大道：『這還不是通達無上正真之道，得到無所從生法忍（Anutpattika-dharma-kshanti，對一切法無生無滅的真理的證悟）直至一切智（Sarvajna，對一切事物和現象的徹底和完全的知識），才算是真正到達！』譬如有一個國家遭遇三種災難。哪三種呢？一是盜賊，二是穀物昂貴，三是疾病。眾人流離失散，走到其他國家，很久以後國家安定了，有的人往返，有的人因為害怕這三種災難，永遠不敢返回。佛說：『國家，指的是三界（Trailokya，欲界、色界、無色界）。遭遇三種災難，指的是三種毒垢（貪嗔癡）。捨棄（故國）前往其他國家，指的是羅漢。國家安定后返回，指的是菩薩以得到無所從生法忍和一切甚深智慧，返回三世（過去、現在、未來）度化一切眾生。遭遇三種災難而不返回的，指的是羅漢因為得到無為的境界，害怕三種苦難，而不能返回度脫眾生！』於是用偈頌說： 譬如眾賈人， 行於大曠野， 疲極恐不達， 導師化城郭。 眾人住休息， 安止有日月， 知其心厭已， 便沒不復現。 佛世尊如是， 見畏生死難， 便為現無為， 使度三界苦。 臨般泥洹時， 為示大道化， 令逮無從生， 廣濟於一切。 又譬如大國， 卒遭三厄患， 各散詣他國， 國安還不還。
【English Translation】 English version 'I' means rest. If (the merchants) become weary of the city, it will disappear, and the homeland will not be seen. The merchants all wondered why this was happening. The guide replied: 'You are weary, thinking that the road is long and endless, and will never be reached! That is why I transformed the city, the land, and the people, to let you rest. Seeing that you are weary, I made it disappear!' The Buddha said: 'It is like this, the disciples' practice is afraid of the suffering of beginning and end, thinking that birth and death are afflictions, fearing the troubles of the three realms (Trailokya, realm of desire, realm of form, realm of formlessness), and wanting to attain Nirvana early, so (I) show them (expedient means). Arhats are easily attained, inducing them to move forward, crossing birth and death, cutting off the three defilements, attaining the unconditioned path, and thinking that they have reached the state of complete accomplishment. When approaching Nirvana, the Buddha will appear before them, revealing the great path: 'This is not yet the attainment of the supreme and true path, attaining Anutpattika-dharma-kshanti (無所從生法忍, the realization of the truth that all dharmas are neither born nor destroyed) until Sarvajna (一切智, complete and perfect knowledge of all things and phenomena), that is the true attainment!' For example, a country encounters three calamities. What are the three? First, thieves; second, expensive grain; third, disease. The people are scattered and go to other countries. After a long time, the country is stable, some people return, and some people are afraid of these three calamities and never dare to return. The Buddha said: 'The country refers to the three realms (Trailokya, realm of desire, realm of form, realm of formlessness). Encountering three calamities refers to the three poisons (greed, hatred, and delusion). Abandoning (the old country) and going to other countries refers to Arhats. Returning after the country is stable refers to Bodhisattvas who, having attained Anutpattika-dharma-kshanti (無所從生法忍) and all profound wisdom, return to the three times (past, present, and future) to liberate all beings. Those who encounter the three calamities and do not return refer to Arhats who, having attained the unconditioned state, are afraid of the three difficulties and cannot return to liberate sentient beings!' Then he said in verse: Like a group of merchants, traveling in a vast wilderness, Exhausted and afraid of not reaching, the guide transforms a city. The people stay and rest, peacefully for days and months, Knowing that their minds are weary, it disappears and does not reappear. The Buddha, the World Honored One, is like this, seeing the difficulty of fearing birth and death, Then shows the unconditioned, to cross the suffering of the three realms. When approaching Parinirvana, shows the transformation of the great path, To attain Anutpattika-dharma-kshanti (無所從生法忍), to broadly save all. Again, like a great country, suddenly encountering three calamities, Each scatters to other countries, when the country is stable, some return and some do not.
畏生死之難， 是謂為弟子， 還國不以恐， 菩薩化十方。 權慧方便化， 皆令得其所， 譬如大船師， 往返無休息。 佛世尊如是， 法身來往返， 周旋於一切， 如日光普現。
修行道地經緣覺品第二十九
其從緣覺而不自了，既發無上正真道，不與善友而受真法，專自反行。假使奉教六度無極而皆有想，欲得尊號三十二相、八十種好，威神尊重；不了善權，佛現色身反謂有身，便墮緣覺。如有男子欲見大海，游到陂池及眾江河，于彼求寶而獲水精、小明月珠，自以逮得金剛尊光。從菩薩心而還退者，不曉如來無出入法，空而無形，道無三世去、來、今也；而謂見空以為定矣，而不了知適空之行；適度三界不能進前，上不及佛復逾弟子，中道而止。譬如有人慾見天帝而睹邊王，則謂是帝；欲學正覺意有齊限，不解深慧還墮緣覺，亦如是也！若有斯心，佛便導示緣覺之法。
譬如長者，年又老極其子眾多，有大殿舍柱久故腐，中心火興；諸子放逸淫於五樂不覺此災，父時念言：「此舍久故柱心火然，轉恐柱摧壞殿鎮之，當奈之何？」欲作方便誘化使出令免火難，父則于外作諸伎樂，使人呼諸子：「各當賜汝象馬、車乘、摩尼之珠。」諸子遙聞伎樂之聲，又被
【現代漢語翻譯】 現代漢語譯本 畏懼生死之苦難，這才能稱得上是佛的弟子， 往返於國土之間不是因為恐懼，菩薩教化遍佈十方世界。 運用權巧智慧方便教化，使眾生都能得到合適的歸宿， 譬如偉大的船師，往返不停歇地救度眾生。 佛世尊也是這樣，以法身往來於世間， 周旋於一切眾生之中，如同陽光普照大地。
修行道地經緣覺品第二十九
那些從緣覺（Pratyekabuddha，不依師友，獨自悟道的修行者）的境界出發，卻不能真正明白究竟的人，即使發起了無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺），不與善友為伴而接受真正的佛法，只是專注于自身的修行。 假設他們奉行六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）卻心存執念，想要獲得尊貴的稱號、三十二相（Lakshana，佛的三十二種殊勝的身體特徵）、八十種好（Anuvyanjana，佛的八十種較小的身體特徵），以及威神和尊重；不明白善巧方便，把佛所顯現的色身（Rupakaya，佛的化身）反而認為是真實的身體，就會墮入緣覺的境界。 就像有個人想要見到大海，卻只是在池塘和江河裡遊蕩，在那裡尋找寶藏，只得到了水晶和小小的明月珠，就自以為得到了金剛般尊貴的光芒。 從菩薩心（Bodhi-citta，菩提心）退轉的人，不明白如來（Tathagata，佛的稱號）沒有出入之法，是空性而無形體的，道沒有過去、現在、未來三世的分別；卻認為見到空性就是證得了禪定，不明白這只是通往空性的修行；想要度過三界（Trailokya，欲界、色界、無色界）卻不能前進，向上達不到佛的境界，又超過了弟子，停留在中間的道路上。 譬如有人想要見到天帝（Deva-raja，眾神之王）卻只看到了邊地的國王，就認為他就是天帝；想要學習真正的覺悟卻有侷限，不理解甚深的智慧，最終還是會墮入緣覺的境界，就像上面所說的那樣！ 如果有這樣的想法，佛就會引導他們修習緣覺之法。
譬如有一位年老的長者，有很多的兒子，有一座大殿的柱子因為年代久遠而腐朽，柱子的中心燃起了火焰；這些兒子們卻放縱於五欲之樂（Kama，色、聲、香、味、觸），沒有察覺到這場災難。 父親這時想到：『這座房子年代久遠，柱子的中心燃起了火焰，恐怕柱子會倒塌，壓壞整個殿堂，這該怎麼辦呢？』 於是想要用一個方便的辦法，誘導他們出來，讓他們免於火災。 父親就在外面演奏各種樂器，讓人呼喊他的兒子們：『現在賜給你們大象、駿馬、車乘、摩尼寶珠（Mani，一種珍貴的寶石）。』 兒子們遠遠地聽到了音樂的聲音，又被告知
【English Translation】 English version Fearing the difficulty of birth and death, This is what it means to be a disciple, Returning to the country without fear, The Bodhisattva transforms in all ten directions. Skillful wisdom and expedient means transform, Enabling all to attain their proper place, Like a great ship captain, Going back and forth without rest. The World Honored One, the Buddha, is like this, The Dharma body comes and goes, Circulating among all, Like the sunlight universally appearing.
The Sutra on the Stages of Practice, Chapter 29: Pratyekabuddha
Those who start from the state of a Pratyekabuddha (one who attains enlightenment independently, without a teacher) but do not truly understand, even if they have aroused the unsurpassed, right, and true path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), do not associate with good friends to receive the true Dharma, and only focus on their own practice. Suppose they practice the six perfections (Paramita, generosity, morality, patience, diligence, meditation, and wisdom) but still have attachments, desiring to obtain honorable titles, the thirty-two marks (Lakshana, the Buddha's thirty-two auspicious physical characteristics), the eighty minor marks (Anuvyanjana, the Buddha's eighty minor physical characteristics), and awe-inspiring respect; not understanding skillful means, they mistake the manifested form body (Rupakaya, the Buddha's manifested body) of the Buddha as a real body, and thus fall into the state of a Pratyekabuddha. It is like a man who wants to see the ocean but only wanders in ponds and rivers, seeking treasures there, and only obtains crystals and small moon pearls, then considers himself to have attained the diamond-like, venerable light. Those who retreat from the Bodhisattva mind (Bodhi-citta, the mind of enlightenment) do not understand that the Tathagata (the Buddha's title) has no coming or going, is empty and without form, and that the path has no past, present, or future; yet they think that seeing emptiness is attaining samadhi, not understanding that it is only the practice leading to emptiness; wanting to cross the three realms (Trailokya, the desire realm, the form realm, and the formless realm) but unable to advance, not reaching the state of the Buddha, and surpassing the disciples, stopping in the middle of the path. It is like someone who wants to see the Emperor of Heaven (Deva-raja, the king of gods) but only sees a border king, and thinks that he is the Emperor; wanting to learn true enlightenment but having limitations, not understanding profound wisdom, and ultimately falling into the state of a Pratyekabuddha, just as described above! If there is such a thought, the Buddha will guide them to practice the Dharma of the Pratyekabuddha.
For example, there is an old elder with many sons, and a great hall whose pillars are old and decayed, with fire burning in the center of the pillars; the sons, however, indulge in the pleasures of the five desires (Kama, form, sound, smell, taste, and touch), unaware of the disaster. The father then thinks: 'This house is old, and the fire is burning in the center of the pillars, I fear that the pillars will collapse and crush the entire hall, what should I do?' So he wants to use an expedient means to lure them out and save them from the fire. The father then plays various musical instruments outside, and has people call out to his sons: 'Now I will give you elephants, horses, carriages, and Mani jewels (Mani, a precious gem).』 The sons hear the sound of the music from afar, and are told
父命，悉馳出舍往詣父所，父則各賜諸子寶車、好乘，等而不偏。諸子白曰：「曏者尊父呼我等出，各賜異珍，今者何故所賜一等？」長者告曰：「吾殿久故，柱中心腐而內生火，吾恐柱摧鎮殺汝等，故作伎樂呼汝輩出，吾心乃安。皆是我子等愛念之，故悉與之珍寶車乘。」佛言其故殿舍，謂三界也。柱腐欲壞者，謂三毒之患周旋生死。柱內火然，謂眾想念也。長者，謂如來也。諸子放逸，謂著三界欲也。作伎樂者，謂佛說罪福。呼諸子出各賜與者，現三道教也。諸子悉出父等與寶者，為現大乘無有三道，臨滅度時乃了之耳！於是頌曰：
譬如有長者， 諸子甚眾多， 五樂自迷惑， 著于故殿舍， 柱腐而欲壞， 中心而生火， 父恐殿舍崩， 鎮殺其諸子。 因作眾伎樂， 出子等賞賜， 佛世尊如是， 從緣覺意成。 臨滅度之時， 佛則往其前， 為現一法教， 大乘等無異。
修行發意欲求大道，不了本無，著佛色身三十二相、八十種好、人中之尊。譬如有人，聞四方帝號轉輪王，主四天下而有七寶，諸子千人力皆勇猛；城廣且長，東西四百有八十里，南北二百八十里也；中有大殿方四十里，四寶床座。人民熾盛，五穀豐熟，快樂無極，伎樂之音有十二部，夫人
【現代漢語翻譯】 現代漢語譯本 父親命令，所有孩子們都趕緊離開房子，前往父親所在的地方。父親便賜予每個孩子寶車和好的座駕，平等對待，沒有偏頗。孩子們不解地問道：『之前父親您叫我們出來，分別賜予不同的珍寶，現在為什麼賜予的卻都一樣呢？』長者解釋說：『我的房子年久失修，柱子的中心已經腐爛，內部還生了火。我擔心柱子倒塌會壓死你們，所以才用奏樂的方式引你們出來，這樣我才能安心。你們都是我的孩子，我愛憐你們，所以才把這些珍寶車乘都給你們。』佛陀解釋說，那座舊房子，指的是三界（欲界、色界、無色界）。柱子腐爛將要倒塌，指的是三毒（貪、嗔、癡）的禍患在生死輪迴中不斷出現。柱子內部著火，指的是眾多的妄想念頭。長者，指的是如來（Tathagata）。孩子們放逸，指的是執著於三界的慾望。奏樂，指的是佛陀宣說罪與福。呼喚孩子們出來並分別賜予，指的是展現三道（地獄道、餓鬼道、畜生道）的教化。孩子們全部出來後父親平等地給予寶物，是爲了展現大乘佛法沒有三道之分，只有在臨近涅槃（Nirvana）時才能明白這個道理！於是用頌歌說道：
『譬如有一位長者， 他的孩子們非常多， 沉迷於五欲之樂而迷惑， 執著在那破舊的房子里， 柱子腐爛將要倒塌， 中心還燃起了火， 父親擔心房子崩塌， 會壓死他的孩子們。 因此奏起各種樂曲， 引孩子們出來並給予賞賜， 佛陀世尊也是這樣， 從緣覺（Pratyekabuddha）的意願中成就。 在臨近涅槃的時候， 佛陀就會來到他們面前， 為他們展現唯一的佛法教義， 大乘佛法平等而無差別。』
修行人發起意願想要尋求大道，卻不明白萬法本無自性，執著于佛陀的色身三十二相、八十種好，認為佛陀是人中最尊貴的。譬如有人，聽說四方之帝號為轉輪王（cakravarti-raja），統治四大部洲並擁有七寶，有一千個兒子，個個勇猛無比；城池寬廣且長，東西長四百八十里，南北長二百八十里；城中有一座大殿，方圓四十里，有四寶裝飾的床座。人民興旺，五穀豐收，快樂無邊，奏樂的聲音有十二部，還有夫人
【English Translation】 English version The father commanded, and all the children rushed out of the house to go to where their father was. The father then bestowed upon each of his children jeweled carts and fine vehicles, treating them equally without bias. The children asked, 'Earlier, Father, you called us out and gave us different treasures, but now why are you giving us all the same thing?' The elder explained, 'My house is old and dilapidated, the pillar at its center is rotten and has fire within. I feared that the pillar would collapse and crush you all, so I created music and entertainment to call you out, so that my heart could be at peace. You are all my children, and I cherish you, so I am giving you all these jeweled carts and vehicles.' The Buddha explained that the old house refers to the Three Realms (desire realm, form realm, formless realm). The pillar rotting and about to collapse refers to the suffering of the Three Poisons (greed, hatred, and delusion) revolving in the cycle of birth and death. The fire burning within the pillar refers to the multitude of deluded thoughts. The elder refers to the Tathagata (Tathagata). The children's indulgence refers to their attachment to the desires of the Three Realms. Creating music and entertainment refers to the Buddha's teaching of sin and merit. Calling the children out and giving them different gifts refers to the manifestation of the teachings of the Three Paths (hell realm, hungry ghost realm, animal realm). The father equally giving treasures to all the children after they all came out is to reveal that the Mahayana (Mahayana) Dharma has no division of the Three Paths, and this truth can only be understood at the time of approaching Nirvana (Nirvana)! Therefore, a verse is spoken:
'Suppose there is an elder, Whose children are very numerous, Deluded by the pleasures of the five senses, Attached to that dilapidated house, The pillar is rotten and about to collapse, And fire is burning at its center, The father fears that the house will collapse, And crush his children. Therefore, he creates various music and entertainment, To lead the children out and give them rewards, The World Honored One, the Buddha, is like this, Accomplishing from the intention of the Pratyekabuddha (Pratyekabuddha). At the time of approaching Nirvana, The Buddha will come before them, To reveal to them the one Dharma teaching, The Mahayana Dharma is equal and without difference.'
A practitioner who initiates the intention to seek the Great Path, but does not understand that all dharmas are without inherent nature, becomes attached to the Buddha's physical body with its thirty-two marks and eighty minor characteristics, considering the Buddha to be the most honored among humans. For example, someone hears of the emperor of the four directions, the Cakravarti-raja (cakravarti-raja), who rules the four continents and possesses the seven treasures, and has a thousand sons, each brave and mighty; the city is wide and long, four hundred and eighty li from east to west, and two hundred and eighty li from north to south; in the city is a great palace, forty li square, with beds adorned with the four treasures. The people are prosperous, the five grains are abundant, happiness is boundless, the sounds of music are in twelve parts, and there are consorts
、婇女八萬四千，諸國治王八萬四千，像馬車乘其數亦然。王有四德，何謂四德？長者、梵志、凡庶、小民皆敬聖帝，如子奉父；王愛念之，猶母哀子；王所教化，則受奉行；遠近歸命，如人仰天依地得活。復有四德：無寒無熱，初不飢渴，生未曾病，本祐所致。其人聞之慾往見帝，慕其聖教便發進行，于道疲勞見一異道，則順入中睹一大城，人民熾盛，樹木、流水，樂不可言，謂是城郭為聖帝邦，便止其土。又斯雖樂，鬼神之處，其人不覺也！時有天王名曰休息，即睹其人為解說之：「此非聖帝處也，是鬼神國也！」轉輪聖王威德巍巍，爾乃欣然親近奉從。若有發意學菩薩道，不了深義不分別空，世間無佛；出入閑居處於樹下，觀察萬物非常、苦、空，身不久立，不解本無，以得緣覺自以為成。臨般泥洹佛在前住，為現大法深妙之教，十二因緣本無有根也！曉本末空，無去、來、今，大慈大悲不見三界，無泥洹想乃成正真，度脫一切也！於是頌曰：
譬如有人求聖王， 及見一城謂是邦， 諸小國王憶轉輪， 在中娛樂謂大通。 休息天王往見之， 則為解說此鬼土， 非為大帝轉輪王， 爾乃驚怖自知非。 便發往詣大帝邦， 見威神德大巍巍， 吾冥不解久迷惑， 則奉聖王常侍從
【現代漢語翻譯】 現代漢語譯本 有八萬四千名婇女，八萬四千個諸侯國的君王，以及數量同樣眾多的象、馬、車乘。轉輪聖王有四種德行，這四種德行是什麼呢？長者、梵志（婆羅門）、普通百姓、小民都尊敬聖帝，如同兒子侍奉父親一樣；國王愛護他們，如同母親憐愛孩子一樣；國王的教化，他們都接受並奉行；遠近的人都歸順依附，如同人們仰望天空、依靠大地才能生存一樣。還有四種德行：沒有寒冷沒有炎熱，從不感到飢餓乾渴，出生以來從未生病，這是前世福報所致。有人聽說了這些，想要去拜見聖帝，仰慕他的聖明教化，便出發前往。在路上感到疲勞時，看到一個異道，就順著走了進去，看到一座大城，人民興旺，樹木繁茂，流水潺潺，快樂得難以言說，以為這座城郭就是聖帝的領地，便停留在那裡。然而，這裡雖然快樂，卻是鬼神居住的地方，那個人卻沒有察覺！這時，有一位天王名叫休息（Śramaṇa），就看到這個人併爲他解說道：『這裡不是聖帝居住的地方，而是鬼神的國度！』轉輪聖王的威德是如此崇高偉大，那個人才欣然前往親近侍奉。如果有人發心學習菩薩道，卻不瞭解甚深的義理，不能分別諸法皆空，在世間沒有佛出世的時候；出入于閑靜之處，居住在樹下，觀察萬物都是無常、是苦、是空的，身體不能長久存在，不瞭解萬法本無自性，因此證得了緣覺，就自以為已經成就。臨近般涅槃時，佛陀出現在他面前，為他展現大法，甚深微妙的教義，十二因緣本來就沒有根源！明白了一切的本末都是空性，沒有過去、現在、未來，以大慈大悲之心，不見三界的存在，沒有涅槃的執著，才能成就真正的覺悟，度脫一切眾生！』於是作頌說： 『譬如有人尋求轉輪聖王， 及看見一座城池就認為是他的國邦， 諸小國王思念著轉輪聖王， 在其中娛樂自以為得到了大神通。 休息天王前去拜見他， 就為他解說這裡是鬼神的土地， 並非是大帝轉輪聖王的居所， 那人才驚恐害怕，知道自己錯了。 於是出發前往大帝的國邦， 看見他威嚴神聖，德行偉大崇高， 我愚昧無知，迷惑了很久， 因此侍奉聖王，永遠追隨。』
【English Translation】 English version There were eighty-four thousand female attendants, eighty-four thousand kings of various countries, and the same number of elephants, horses, carriages, and palanquins. The Chakravartin King (轉輪聖王, a universal monarch) possesses four virtues. What are these four virtues? Elders, Brahmins (梵志, a member of the highest Hindu caste), commoners, and the humble people all respect the Holy Emperor as a son reveres his father; the king cherishes them as a mother loves her child; they accept and follow the king's teachings; those near and far submit to his rule, just as people rely on the sky and the earth for survival. There are also four virtues: no cold, no heat, never hunger or thirst, and never illness since birth, all due to past blessings. Someone heard of this and desired to see the Emperor, admiring his holy teachings, so he set out. On the way, feeling weary, he saw a different path and followed it, coming to a great city, teeming with people, lush with trees, and flowing with streams, a joy beyond words. He thought this city was the Holy Emperor's domain and settled there. However, though joyful, it was a place of ghosts and spirits, which he did not realize! At that time, a Deva King (天王, a celestial king) named Śramaṇa (休息, meaning 'cessation' or 'rest') saw this person and explained to him, 'This is not the Holy Emperor's place, but a realm of ghosts and spirits!' The Chakravartin King's (轉輪聖王, a universal monarch) majesty and virtue were so lofty that the person gladly went to serve him. If someone aspires to learn the Bodhisattva path (菩薩道, the path to enlightenment), but does not understand the profound meaning, cannot distinguish that all dharmas are empty, and there is no Buddha in the world; if he goes in and out of quiet places, dwells under trees, observes that all things are impermanent, suffering, and empty, that the body does not last long, and does not understand the fundamental non-existence, thus attaining Pratyekabuddhahood (緣覺, a solitary enlightened one), he thinks he has achieved enlightenment. Near Parinirvana (般泥洹, complete nirvana), the Buddha stands before him, revealing the Great Dharma, the profound and subtle teachings, that the Twelve Nidānas (十二因緣, twelve links of dependent origination) have no root! Understanding that the beginning and end of everything is emptiness, there is no past, present, or future, with great compassion, not seeing the Three Realms (三界, the realm of desire, the realm of form, and the formless realm), and without attachment to Nirvana (泥洹, nirvana), one achieves true enlightenment, liberating all beings!' Then he spoke in verse: 『Suppose someone seeks the Chakravartin King (轉輪聖王, a universal monarch), And sees a city, thinking it is his kingdom, The lesser kings remember the Chakravartin King (轉輪聖王, a universal monarch), Enjoying themselves, thinking they have attained great powers. The Deva King (天王, a celestial king) Śramaṇa (休息) goes to see him, And explains that this is the land of ghosts, Not the abode of the Great Emperor, the Chakravartin King (轉輪聖王, a universal monarch), Then he is frightened, realizing his mistake. So he sets out for the Great Emperor's kingdom, Seeing his majestic and virtuous greatness, I was ignorant and confused for a long time, Therefore, I serve the Holy King, always following him.』
。 欲學大道不了了， 還墮緣覺亦如是， 然後受佛深微行， 乃至無上正真道。 光光佛威德， 其德濟眾生， 等心加一切， 除三毒之名。 永脫生死苦， 道因智慧成， 清凈如日光， 徹照三界冥。
修行道地經菩薩品第三十
其修行者因自思惟：「人在生死譬如車輪，反覆上下而不離地，終始若斯，往返之患不離三界，皆是本癡不了本無，謂有四大猗之為諦。復如有人見師化幻而謂是人，不知化成；愚人如是，貪著吾我計有身命，不曉其體地、水、火、風。」譬如有人遠出欲遊行詣他國，素聞道難，常懷懼心畏於盜賊，四向望候遙見諸塢眾石草木，謂有大賊數千百騎，當奈之何？各走馳散不知所湊。中有導師呼語眾人：「勿得便舍，至劇難處而無水漿，或值窮厄不濟身命，或睏乏極爾乃來還，往返既久加復疲勞，悉失財物當何依怙？裸匱饑凍反當求恃，而從豪富歸命舉假。且自安心共相率化，遣人探候，設無賊者徑可進前，假使有來堅志共戰當令走壞。所以者何？一人慾死十人不當，十人慾死百人不當，百人慾死千人不當，千人慾死萬人不當，萬人欲死天下縱橫。」眾人受教不復馳散，皆住嚴待遣人探竊，唯見草木瓦石之屬，永無盜賊。眾人忻歡爾乃進前，皆謂
【現代漢語翻譯】 現代漢語譯本 想要學習大道卻不能明瞭，最終還是會墮入緣覺的境界，就像那樣。 然後才能接受佛陀深奧微妙的修行，最終達到無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺）。 光光佛（Prabhāprabha Buddha）的威德，他的德行救濟眾生， 以平等心對待一切眾生，去除貪嗔癡三毒之名。 永遠脫離生死之苦，道的成就源於智慧， 清凈如同日光，徹底照亮三界（Trailokya，欲界、色界、無色界）的黑暗。
《修行道地經·菩薩品》第三十
修行者因此自己思惟：『人在生死輪迴中，就像車輪一樣，反覆上下而不離地面，始終都是這樣。往返的憂患不離開三界，都是因為原本的愚癡，不瞭解萬法本無自性，卻認為有地、水、火、風四大要素可以依靠，並執著為真實。又好像有人看到術士變幻的幻術，就認為是真人，不知道是變化而成的。愚笨的人也是這樣，貪戀執著于『我』和『我的』，認為有真實的身體和生命，不明白身體的本質是地、水、火、風四大要素的組合。』譬如有人要出遠門去其他國家，早就聽說路途艱難，常常懷著恐懼之心，害怕遇到盜賊，四處張望，遠遠地看到一些土堡、石頭、草木，就認為是成千上百的強盜騎兵，心想該怎麼辦？於是各自逃跑，不知去向。其中有一位導師呼喚眾人說：『不要輕易放棄，到了最艱難的地方卻沒有水和食物，或者遇到窮困危難無法維持生命，或者睏乏到極點才又回來，這樣往返很久，更加疲勞，全部失去了財物，到時依靠什麼呢？赤身裸體，飢寒交迫，反而要去尋求豪富之人，乞求借貸。不如安心下來，互相鼓勵，派人去偵察，如果真的沒有盜賊，就可以直接前進。假如真的有盜賊來，就要堅定意志，共同戰鬥，一定能讓他們逃跑潰散。為什麼呢？一個人不想死，十個人就不應該讓他死；十個人不想死，一百個人就不應該讓他們死；一百個人不想死，一千個人就不應該讓他們死；一千個人不想死，一萬個人就不應該讓他們死；一萬個人不想死，就可以縱橫天下了。』眾人聽從了導師的教誨，不再四處逃散，都留下來嚴陣以待，派人去偵察，結果只看到草木瓦石之類的東西，根本沒有盜賊。眾人歡欣鼓舞，這才繼續前進，都說
【English Translation】 English version If one desires to learn the Great Path (Mahayana) but cannot understand it clearly, one will still fall into the realm of Pratyekabuddha (Solitary Realizer), just like that. Then one can receive the profound and subtle practice of the Buddha, and ultimately attain the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi). The majestic virtue of Prabhāprabha Buddha (Light-emitting Buddha), his virtue saves all beings, Treating all beings with an equal mind, removing the names of the three poisons (greed, hatred, and delusion). Forever freed from the suffering of birth and death, the path is achieved through wisdom, Pure like the sunlight, thoroughly illuminating the darkness of the three realms (Trailokya: Desire Realm, Form Realm, Formless Realm).
Sutra on the Practice of the Path - Chapter 30: Bodhisattva
The practitioner thus contemplates: 'People in the cycle of birth and death are like a wheel, repeatedly going up and down without leaving the ground, always like this. The suffering of going back and forth does not leave the three realms, all because of original ignorance, not understanding that all dharmas are without inherent nature, but believing that the four great elements (earth, water, fire, and wind) can be relied upon, and clinging to them as real.' It is like someone seeing a magician's illusion and thinking it is a real person, not knowing it is a transformation. Foolish people are like this, greedily clinging to 'I' and 'mine,' thinking there is a real body and life, not understanding that the essence of the body is a combination of the four great elements: earth, water, fire, and wind. For example, someone wants to travel far to another country, having heard that the journey is difficult, often harboring fear, afraid of encountering thieves, looking around in all directions, and seeing some earthworks, stones, and vegetation in the distance, thinking they are thousands of bandits on horseback, wondering what to do. So they each run away, not knowing where to go. Among them, a guide calls out to the crowd: 'Do not give up easily, for in the most difficult places there will be no water or food, or you will encounter poverty and hardship and be unable to sustain life, or you will be so exhausted that you will return, and after going back and forth for a long time, you will be even more tired, and you will have lost all your possessions, what will you rely on then? Naked and hungry, you will have to seek help from the wealthy, begging for loans. It is better to calm down and encourage each other, send someone to scout ahead, and if there are no thieves, we can proceed directly. If thieves really come, we must be determined to fight together, and we will surely make them flee and scatter. Why? One person does not want to die, ten people should not let him die; ten people do not want to die, a hundred people should not let them die; a hundred people do not want to die, a thousand people should not let them die; a thousand people do not want to die, ten thousand people should not let them die; if ten thousand people do not want to die, they can roam freely throughout the world.' The crowd listened to the guide's instructions, no longer scattering in all directions, but staying to prepare for battle, sending someone to scout ahead, and only seeing things like grass, trees, tiles, and stones, with no thieves at all. The crowd rejoiced and then proceeded, all saying
導師天下無雙，智慧明達誠非世有；舉動進止，輒從其命不敢違失。菩薩大人修行如是，為一切導解三界空，一切如化，五陰猶幻，不惡生死而滅其身，開化十方為示正路。嗟嘆菩薩深遠無侶，周旋三界度脫生死，弟子既小志常懷懼，趣欲滅身不及一切，又不究竟當復還退。從發意始，明人因此聞菩薩教，皆發無上正真道意也！於是頌曰：
菩薩大士為修行， 了一切空身如化， 因緣合成得是體， 坐心不正追逐邪。 譬如賈人遠遊行， 遙見樹木謂是賊， 心各懷懅而馳散， 導師解之心乃安。 菩薩如是解本無， 為一切師廣說法， 示弟子等大道深， 如日光出無浮雲。
菩薩學道稍稍漸前至無極慧，因六度無極分別空行，積功累德無央數劫乃得佛道。譬如有人少小仕進，始為困貧轉得大富，求為丞尉遂成令長，進二千石稍到州牧，四征公卿大臣，轉至帝王、轉輪聖王、天帝、梵尊。為菩薩道次第學者亦譬如是，稍稍發意佈施、持戒、忍辱、精進、一心、智慧，縛制六情除去三毒陰衰之蓋，向空、無想、無愿之法，至不退轉，近成具事一生補處。猶如磨鏡洗治平鐵，稍稍令細遂復發明；稍稍習行六度無極，積功累德不可計劫，自致得佛開度十方。於是頌曰：
如人少仕
【現代漢語翻譯】 現代漢語譯本： 導師天下無雙，智慧明達，實在不是世間常有。一舉一動，都聽從他的命令，不敢違背。菩薩大人就是這樣修行的，為一切眾生開示，解釋三界皆空，一切都如幻化，五陰（色、受、想、行、識）猶如幻影。不厭惡生死，卻能滅除自身煩惱，開化十方世界，為眾生指示正路。讚歎菩薩的境界深遠，無人能及，在三界中周旋，度脫生死輪迴。弟子我資質淺薄，心中常懷恐懼，只想儘快滅度自身，卻不能利益一切眾生，又不究竟，恐怕還會退轉。自從發菩提心開始，有智慧的人因此聽聞菩薩的教誨，都發起了無上正真菩提道心！於是作頌說： 菩薩大士爲了修行，徹底明瞭一切皆空，身體如同幻化。 因緣和合而成的這個身體，如果心不正，就會追逐邪惡。 譬如商人遠行經商，遠遠看見樹木，就以為是盜賊。 心中各自懷著恐懼而四處逃散，導師解釋清楚后，內心才安定。 菩薩也是這樣，解釋萬法本無自性，為一切眾生作導師，廣說佛法。 向弟子們展示大道的深奧，如同陽光照耀，驅散烏雲。 菩薩修學佛道，逐漸前進，最終達到無極智慧的境界，通過六度無極（佈施、持戒、忍辱、精進、禪定、智慧）來分別空性，積累功德，經歷無數劫，才能證得佛果。譬如有人從小開始做官，起初貧困，後來逐漸變得富有，求得丞尉的職位，最終成為縣令長官，陞遷到二千石的官位，逐漸成為州牧，被四府徵召為公卿大臣，最終成為帝王、轉輪聖王、天帝、梵天。修學菩薩道次第的人也像這樣，逐漸發心佈施、持戒、忍辱、精進、一心（禪定）、智慧，束縛和控制六根，去除貪嗔癡三毒，去除五陰衰敗的覆蓋，趨向空、無相、無愿的法門，達到不退轉的境界，接近成就一生補處菩薩的果位。猶如打磨鏡子，清洗和整治平整的鐵器，逐漸使其精細，最終恢復光明。逐漸修習六度無極，積累功德，經歷不可計數的劫，自然能夠證得佛果，開化度脫十方眾生。於是作頌說： 如人從小做官
【English Translation】 English version: The teacher is unparalleled in the world, with wisdom and clarity that are truly rare. Every action and movement follows his commands, never daring to disobey. The Bodhisattva Mahasattva practices in this way, guiding all beings, explaining that the three realms are empty, everything is like an illusion, and the five skandhas (form, feeling, perception, volition, and consciousness) are like phantoms. Not hating birth and death, yet extinguishing their own afflictions, enlightening the ten directions, showing beings the right path. Praising the Bodhisattva's profound and boundless realm, wandering in the three realms, delivering beings from birth and death. I, as a disciple, am small and often fearful, only wanting to quickly extinguish myself, yet unable to benefit all beings, and not ultimately achieving it, I fear I will regress. Since the beginning of generating Bodhicitta (the mind of enlightenment), wise people, hearing the Bodhisattva's teachings, all generate the unsurpassed, true, and right mind of enlightenment! Therefore, a verse is spoken: The Bodhisattva Mahasattva practices, thoroughly understanding that everything is empty and the body is like an illusion. This body, formed by causes and conditions, if the mind is not upright, will chase after evil. For example, a merchant traveling far away, seeing trees in the distance, thinks they are thieves. Each heart harbors fear and scatters, but when the teacher explains, the heart is at peace. The Bodhisattva is like this, explaining that all dharmas have no inherent nature, being a teacher for all, widely speaking the Dharma. Showing disciples the profoundness of the Great Path, like the sun rising, dispelling floating clouds. The Bodhisattva studies the Buddha's path, gradually advancing to the realm of limitless wisdom, distinguishing emptiness through the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom), accumulating merit and virtue for countless kalpas, and then attaining Buddhahood. For example, someone starts as a minor official, initially poor, then gradually becomes wealthy, seeking the position of assistant, eventually becoming a magistrate, promoted to a position with a salary of two thousand piculs, gradually becoming a governor, summoned by the four offices as a minister, eventually becoming an emperor, a Chakravartin King (wheel-turning king), a Deva (god), a Brahma. Those who study the Bodhisattva path in sequence are also like this, gradually generating the mind of generosity, discipline, patience, diligence, concentration, and wisdom, binding and controlling the six senses, removing the three poisons of greed, anger, and delusion, removing the covering of the decay of the five skandhas, moving towards the Dharma of emptiness, no-sign, and no-wish, reaching the state of non-retrogression, approaching the attainment of the position of a Bodhisattva who will be reborn only once more before attaining Buddhahood. Like polishing a mirror, washing and smoothing flat iron, gradually making it finer, and eventually restoring its brightness. Gradually practicing the Six Paramitas, accumulating merit and virtue for immeasurable kalpas, naturally attaining Buddhahood, enlightening and delivering beings in the ten directions. Therefore, a verse is spoken: Like a person starting as a minor official
進， 至尉及令長， 二千石州牧， 四征至公卿， 大王並轉輪， 日月天帝釋； 菩薩亦如是， 稍稍積功德， 奉六度無極， 行是得至佛， 開化十方人， 悉令至大安。
菩薩學定專精一心，稍去眾垢進化其志。譬如有人慾行入海，日月行前而往不退，雖遭飢寒未曾動移，不計遠近勤勞之厄，行不休息遂至海邊，合人上船入海采寶，雖知三難不以為懅。到大龍王所居之宮，從求如意上妙明珠欲給窮乏，龍王與之，言：「施一切，勿得愛惜。眾人蒙光而不耗減。」其人得珠蒙恩忽還，以至一國無不得安。菩薩如是，等心行道欲濟眾生，慈、悲、喜、護，一心念佛，其所在方，專精向之未曾懈廢，七日、十日、三月、一載不為俗想，一心向佛並化眾生，乘摩訶衍無極之教，見十方佛，受教得定，三昧不動為一切講。譬如從龍王得如意珠廣及眾人。
譬如有人而聞天上有好玉女端正姝好，意欲往見無有神足，夙夜思想臥起不忘，積有年歲未曾他念，便於夢中得往見之，坐起進止。菩薩如是，一心思惟向某方佛，積年不息，得三昧定，行不偽懈，累劫不厭，自致得佛；菩薩行道大慈、大悲哀加一切。
昔有一人其目不明，不見日光，心中憂悒：雖有日明，我眼盲冥不能睹
也！當奈之何？求得神師飲之甘露，內病即除，其眼精徹得睹日光，察八方上下及諸人民。初發大意，六入、五陰、三毒未除，不能得見十方諸佛；從成就菩薩受法深教，行四等心，解三界空，便得三昧見十方佛，從定意起救濟眾生。譬如珍寶著水精上，如以其器受于琉璃，琉璃之色令器同像。菩薩如是，一心念佛無有他志，即得定意見十方佛，因佛威神本德所致見佛世尊。於是頌曰：
譬如有人行入海， 未曾懈廢乃至耳， 合人乘船至龍王， 從求大寶如意珠， 以施一切莫不蒙。 菩薩如是行四恩， 大慈大悲行大道， 一心精進三昧門。 如人聞天有玉女， 夙夜思惟夢得見， 菩薩如是等精進， 見十方佛無不遍。 又如目冥思日光， 良醫治之眼即明， 菩薩如是專向佛， 未曾休息不退轉。 如以珍寶著水精， 展相光耀無不照， 菩薩如是三昧定， 從佛受教遍教化。
菩薩積功累德欲度一切，視之如父，視之如母，視之如子、視之如身，等而無異。為五道人勤苦無量不以為劇，雖歷五道生死之患、地獄之苦、餓鬼之毒、畜生之惱、天上世間終始之厄，心不回動；行大慈悲、四恩無厭，救濟十方免眾想念。譬如彼月初生之時，若小羊角，日日稍大
【現代漢語翻譯】 現代漢語譯本 唉！該怎麼辦呢？如果能求得神聖的導師，飲用他所賜予的甘露，那麼內在的疾病就會立刻消除，眼睛也會變得明亮清澈，能夠看到日光，觀察八方上下以及所有的人民。最初發下宏大的志願，但如果六入（眼、耳、鼻、舌、身、意）、五陰（色、受、想、行、識）、三毒（貪、嗔、癡）沒有消除，就不能夠見到十方諸佛；從成就的菩薩那裡接受甚深教法，修行四等心（慈、悲、喜、舍），理解三界（欲界、色界、無色界）皆空，便能夠獲得三昧（禪定），見到十方諸佛，從禪定中起身救濟眾生。譬如將珍寶放在水晶之上，又如用器皿盛放琉璃，琉璃的顏色會使器皿呈現相同的色彩。菩薩也是這樣，一心念佛沒有其他的念頭，就能夠獲得禪定，見到十方諸佛，這是因為佛的威神和本來的功德所致，才能見到佛世尊。 於是（經文）用頌文說道： 譬如有人行走進入大海，從未曾懈怠停止，甚至直到（死亡）邊緣，與人一同乘船到達龍王（Nāga-rāja）的住所，向他求取大寶如意珠（Cintamani），用它來施捨一切，沒有誰不蒙受恩惠。菩薩也是這樣修行四恩（父母恩、眾生恩、國王恩、三寶恩），以大慈大悲之心行走在菩提大道上，一心精進於三昧（Samadhi）之門。 如同有人聽說天上有玉女，日夜思念，夢中得以相見，菩薩也是這樣精進，見到十方諸佛無所不遍。 又如眼睛昏暗的人思念日光，良醫醫治之後眼睛立刻明亮，菩薩也是這樣專心向往佛，從未停止休息，永不退轉。 如同將珍寶放在水晶上，互相輝映，光芒照耀一切，菩薩也是這樣在三昧（Samadhi）禪定中，從佛那裡接受教誨，普遍教化眾生。 菩薩積累功德想要度化一切眾生，視他們如父親，視他們如母親，視他們如子女，視他們如自身，平等沒有差別。爲了五道（地獄、餓鬼、畜生、人、天）的眾生勤苦無量，也不認為辛苦，即使經歷五道生死輪迴的苦難、地獄的痛苦、餓鬼的毒害、畜生的惱亂、天上人間的始終之厄，內心也不動搖；修行大慈大悲，給予四恩永不厭倦，救濟十方眾生，使他們免除各種妄想雜念。譬如那新月初升的時候，像小羊的角一樣，日日漸漸增大。
【English Translation】 English version Alas! What should be done? If one could seek a divine teacher and drink the nectar he bestows, the inner illness would be immediately cured, and the eyes would become clear and bright, able to see the sunlight and observe the eight directions above and below, as well as all people. Initially making great vows, but if the Six Entrances (eye, ear, nose, tongue, body, mind), Five Skandhas (form, feeling, perception, mental formations, consciousness), and Three Poisons (greed, hatred, delusion) are not eliminated, one cannot see the Buddhas of the ten directions; from an accomplished Bodhisattva receiving profound teachings, practicing the Four Immeasurables (loving-kindness, compassion, joy, equanimity), understanding that the Three Realms (desire realm, form realm, formless realm) are empty, one can attain Samadhi (concentration) and see the Buddhas of the ten directions, and rise from concentration to save sentient beings. It is like placing a treasure on crystal, or like using a vessel to hold lapis lazuli, the color of the lapis lazuli makes the vessel appear the same color. The Bodhisattva is like this, with one mind mindful of the Buddha without other thoughts, one can attain concentration and see the Buddhas of the ten directions, because of the Buddha's majestic power and inherent virtue, one can see the World Honored One. Then (the scripture) says in verse: It is like a person walking into the sea, never ceasing or stopping, even to the point of (death), together with others boarding a ship to reach the Dragon King (Nāga-rāja), seeking from him the great treasure Cintamani (Wish-fulfilling Jewel), using it to give to all, none do not receive its grace. The Bodhisattva is like this, practicing the Four Kinds of Grace (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Triple Gem), with great loving-kindness and great compassion walking on the great path, with one mind diligently entering the gate of Samadhi (concentration). It is like a person hearing that there are jade maidens in the heavens, thinking of them day and night, and seeing them in a dream, the Bodhisattva is like this, being diligent, seeing the Buddhas of the ten directions everywhere. Again, it is like a person with dim eyes thinking of sunlight, a good doctor cures them and their eyes immediately become bright, the Bodhisattva is like this, wholeheartedly turning towards the Buddha, never ceasing to rest, never retreating. It is like placing a treasure on crystal, reflecting each other's light, illuminating everything, the Bodhisattva is like this, in Samadhi (concentration), receiving teachings from the Buddha, universally teaching and transforming sentient beings. The Bodhisattva accumulates merit and virtue, desiring to liberate all beings, seeing them as fathers, seeing them as mothers, seeing them as sons and daughters, seeing them as themselves, equally without difference. For the beings in the Five Paths (hell, hungry ghosts, animals, humans, gods), enduring limitless hardships without considering it difficult, even experiencing the suffering of birth and death in the Five Paths, the pain of hell, the poison of hungry ghosts, the torment of animals, the calamities from beginning to end in the heavens and the world, the mind does not waver; practicing great loving-kindness and great compassion, giving the Four Kinds of Grace without weariness, saving sentient beings in the ten directions, freeing them from all delusions and thoughts. It is like the new moon rising, like the horn of a small sheep, gradually growing larger day by day.
遂至成滿，光明普照眾星獨輝。次第學道為菩薩法，佈施、持戒、忍辱、精進、一心、智慧，經無數劫勤苦之行，身心相應言行相副，念十方人若如父母無有親疏。譬如種樹稍稍生芽，後生莖節、枝葉、華實，漸行如是；從初發意便喜向佛，以獲悅心休息惡道，成就六度無極之法，入善方便、不起法忍、一切佛慧，則轉法輪示現滅度，分佈大法後生蒙恩。
猶如有人慾立大屋，先平其地漸興根基，稍累其墻令至高大，以材木覆樑柱牢堅，以瓦瓦之涂治仰泥，作悉成了而污灑之，白壁赤柱儼然巍巍；然後請會親族、門室、善友、鄉黨無不周遍，飲食作樂無不欣歡。菩薩如是，積行無量不以勤苦而有厭懈，睹彼眾生展轉五道，終始周旋如磨不定，發大慈悲無蓋之慧欲救一切，猶若如空無所不覆；道德以成，現處三界示於色身，三十二相、八十種好令眾見悅，為十方人而師子吼，一切聞聲莫不歸伏，各從本心成三乘行。於是頌曰：
初發意菩薩， 慈念諸十方， 如父母子身， 等心無希望。 漸漸發行跡， 如樹芽至莖， 枝葉節華實， 種者功不唐。 菩薩亦如是， 稍稍奉行道， 功德以成滿， 平等最吉祥。 猶若起大屋， 平地始基墻， 累之令高大， 覆蓋正圓方。
【現代漢語翻譯】 現代漢語譯本：於是修行圓滿，光明普照，眾星的光輝都無法與之相比。次第修學佛道，行菩薩法，佈施、持戒、忍辱、精進、禪定（一心）、智慧，經歷無數劫的勤苦修行，身心相應，言行一致，心中想著十方眾生如同自己的父母一樣，沒有親疏之別。譬如種植樹木，慢慢地生出嫩芽，之後長出莖節、枝葉、花朵和果實，修行也是這樣循序漸進；從最初發菩提心，就歡喜趨向佛道，從而獲得內心的喜悅，脫離惡道，成就佈施、持戒、忍辱、精進、禪定、智慧這六度無極之法，進入善巧方便之門，證得不起法忍，獲得一切佛的智慧，於是轉動法輪，示現涅槃，將大法傳播開來，後世眾生因此蒙受恩澤。
猶如有人想要建造大房屋，先平整土地，然後逐漸打好地基，慢慢地壘砌墻壁，使其高大，用木材覆蓋屋頂，使樑柱牢固，用瓦片和泥土塗抹屋頂，全部完成後再進行粉刷，白色的墻壁和紅色的柱子顯得莊嚴巍峨；然後邀請親戚、同族、好友、鄉鄰，無不周到，提供飲食，奏樂娛樂，無不歡欣喜悅。菩薩也是這樣，積累無量的功德，不因勤苦而感到厭倦懈怠，看到那些眾生在五道中輾轉輪迴，始終像磨盤一樣轉動不定，發起大慈大悲之心和無遮無蓋的智慧，想要救度一切眾生，就像虛空一樣無所不覆蓋；當道德修成之後，顯現在三界之中，示現色身，具有三十二相（Thirty-two marks of a great man）、八十種好（Eighty minor marks of perfection），讓眾生看到後心生喜悅，為十方眾生髮出獅子吼，一切聽到聲音的人沒有不歸順信服的，各自從自己的本心出發，成就聲聞乘、緣覺乘、菩薩乘這三乘之行。於是用偈頌說道：
最初發心的菩薩，慈悲地想著十方眾生，如同父母看待子女一樣，以平等心對待一切，沒有希求回報之心。 漸漸地開始修行，就像樹木從嫩芽長到莖幹，再到枝葉、莖節、花朵和果實，種植者的辛勤付出不會白費。 菩薩也是這樣，慢慢地奉行佛道，功德圓滿成就，平等對待一切眾生，最為吉祥。 就像建造大房屋，從平整土地開始，然後打好地基，壘砌墻壁，使其高大，再覆蓋屋頂，使其端正方圓。
【English Translation】 English version: Thereupon, the practice reached completion, and the light universally illuminated, outshining all the stars. Progressively learning the path to Buddhahood, practicing the ways of a Bodhisattva—generosity (dana), moral conduct (sila), patience (ksanti), diligence (virya), concentration (dhyana), and wisdom (prajna)—through countless kalpas of diligent practice, body and mind in accord, words and actions consistent, thinking of all beings in the ten directions as if they were one's own parents, without any distinction of closeness or distance. Just as planting a tree gradually produces sprouts, then stems, branches, leaves, flowers, and fruits, the practice progresses in this way; from the initial arising of the aspiration for enlightenment (bodhicitta), one rejoices in turning towards the Buddha, thereby attaining joy of heart, resting from evil paths, accomplishing the six perfections (paramitas), entering skillful means, attaining the non-arising of phenomena (anutpattika-dharma-ksanti), and all the wisdom of the Buddhas. Then, one turns the wheel of Dharma, manifests nirvana, and distributes the great Dharma, so that later beings may receive grace.
It is like someone wanting to build a great house, first leveling the ground, then gradually laying the foundation, slowly building up the walls to make them tall and large, covering the roof with timber, making the beams and pillars firm and strong, covering the roof with tiles and plastering with mud, completing everything and then painting it, the white walls and red pillars appearing solemn and majestic; then inviting relatives, clan members, good friends, and neighbors, without leaving anyone out, providing food and drink, making music and merrymaking, so that everyone is filled with joy. The Bodhisattva is also like this, accumulating immeasurable merits, not becoming weary or懈怠 (xie dai, lax) due to diligence and hardship, seeing those beings revolving in the five paths, constantly turning like a millstone, generating great compassion and unobstructed wisdom, wanting to save all beings, just like the sky covering everything without exception; when moral virtue is accomplished, appearing in the three realms, manifesting a physical body, possessing the thirty-two marks (Thirty-two marks of a great man) and eighty minor marks of perfection (Eighty minor marks of perfection), causing joy in those who see them, roaring like a lion for the beings of the ten directions, so that all who hear the sound submit and take refuge, each following their own original intention, accomplishing the practices of the three vehicles (triyana). Thereupon, a verse is spoken:
The Bodhisattva who initially arouses the aspiration for enlightenment, compassionately thinks of all beings in the ten directions, like parents regarding their children, treating everyone with equanimity, without any expectation of reward. Gradually beginning to practice, like a tree growing from a sprout to a stem, then to branches, leaves, stems, flowers, and fruits, the planter's efforts will not be in vain. The Bodhisattva is also like this, slowly practicing the Buddha's path, accomplishing and fulfilling merits, treating all beings with equanimity, most auspiciously. It is like building a great house, starting from leveling the ground, then laying the foundation, building up the walls to make them tall and large, then covering the roof, making it upright and square.
請會親鄉黨， 飲食作樂倡， 菩薩救眾生， 度脫以道光。
何謂超行？適發道意至不退轉無所從生，具足成就至阿惟顏。俱行菩薩何緣獨爾？解三界空、五陰無處，四諦無根緣想而生，十二之因以癡為元；觀察癡元亦無處所，有所著求則名之癡。慧者了無，譬如幻師還觀化人不見有人。菩薩如是，省三處空猶如野馬、夢幻、芭蕉、深山之向，但可有名而不可見。昔有一人自於夢中見有國中多諸人民，王大嚴急，群臣奉事不敢失意，五穀平賤、衣被、彩色、倡伎、娛樂。其人睹之，欣然為觀往見國王，王便立之以為大臣，賜與官職、僕從、田宅、七寶，踴躍無量。又自見身復入地獄、餓鬼之中，化為驢身在輩中鳴；忽然上天，七寶宮殿玉女相娛。從夢便覺不睹所獲，則自解了五道如夢，一切本無而不可得，分別此慧則不退轉至無處所，權慧具足明學大道。觀心如幻，五陰、六入若如群臣，色、聲、香、味、細滑之法，五道所有，皆如彼人所夢覺也！見無所見亦無夢想，是謂超越至無極慧不緣次第。於是頌曰：
人身及五陰， 觀之無處所， 四諦十二緣， 一切悉如化。 如其夜夢見， 一國大快樂， 為王作大臣， 伎樂而豪富。 入地獄餓鬼， 為驢輩中鳴， 天上
【現代漢語翻譯】 現代漢語譯本： 請宴請親友鄉鄰，一同飲酒作樂，歌唱助興。 菩薩救度眾生，用佛法的光明引導他們脫離苦難。
什麼是『超行』？ 恰恰是發起菩提心直至不退轉，而這菩提心並非從任何地方產生，而是具足成就直至阿惟顏（Aviveka，無）。為什麼只有菩薩才能做到這樣？因為他們理解三界皆空、五陰無處可尋，四諦沒有根源，都是因緣和合而生，十二因緣以愚癡為根本；觀察愚癡的根源，也找不到它的處所，有所執著追求就叫做愚癡。有智慧的人明白一切皆空，就像幻術師反觀自己所變化的幻人，卻找不到真實的人一樣。菩薩也是這樣，明白三界皆空，就像野馬、夢幻、芭蕉、深山中的迴響一樣，只有名字而不可見。過去有一個人在夢中看到一個國家，那裡有很多人民，國王非常嚴厲，群臣侍奉國王不敢有絲毫怠慢，五穀豐收價格低廉，衣物、色彩鮮豔，歌舞伎樂，娛樂豐富。這個人看到這些，非常高興，前去拜見國王，國王就任命他為大臣，賞賜他官職、僕從、田宅、七寶，他高興得不得了。他又看到自己進入地獄、餓鬼之中，變成驢身在驢群中鳴叫；忽然又升到天上，在七寶宮殿中與玉女一同嬉戲。從夢中醒來后，他什麼也沒有得到，於是就明白了五道輪迴就像夢一樣，一切本來就是虛無而不可得的，能夠分辨這種智慧，就不會退轉，直至無處可尋，權巧方便的智慧具足，從而明白學習大道。觀察自己的心就像幻象一樣，五陰、六入就像群臣，色、聲、香、味、觸、法，五道輪迴中的一切，都像那個人所做的夢一樣！見到無所見，也沒有任何夢想，這就叫做超越，達到無邊際的智慧，不依賴任何次第。於是作頌說：
人身以及五陰，觀察它們沒有處所。 四諦和十二因緣，一切都像幻化一樣。 就像夜晚做夢時，夢見一個國家非常快樂， 為國王做大臣，享受歌舞伎樂，豪富無比。 又進入地獄餓鬼道，變成驢在驢群中鳴叫， 又升到天上，
【English Translation】 English version: Please invite relatives, friends, and neighbors to feast, drink, make merry, and enjoy music. Bodhisattvas save sentient beings, guiding them out of suffering with the light of the Dharma.
What is 'Transcendent Practice'? It is precisely the arising of the aspiration for enlightenment until non-retrogression, which does not originate from anywhere, but is fully accomplished until Aviveka (無, non-discrimination). Why is it that only Bodhisattvas can do this? Because they understand that the Three Realms are empty, the Five Skandhas are nowhere to be found, the Four Noble Truths have no root, but arise from conditions, and the Twelve Links of Dependent Origination have ignorance as their root; observing the root of ignorance, one also cannot find its location, and attachment to seeking is called ignorance. The wise understand that everything is empty, just as a magician looks back at the illusion he has created and does not see a real person. Bodhisattvas are like this, understanding that the Three Realms are empty, like a mirage, a dream, a banana tree, or an echo in a deep mountain, which only have names but cannot be seen. Once upon a time, a person saw in a dream a country with many people, where the king was very strict, and the ministers served the king without daring to displease him, the five grains were abundant and cheap, clothing and colors were bright, and there were songs, dances, and entertainment. Seeing this, the person was very happy and went to see the king, who appointed him as a minister, bestowing upon him official position, servants, fields, houses, and the seven treasures, and he was overjoyed. He also saw himself entering hell and the realm of hungry ghosts, transforming into a donkey and braying among the donkeys; suddenly he ascended to heaven, enjoying himself with jade maidens in a palace of seven treasures. Upon awakening from the dream, he obtained nothing, and thus understood that the five paths of reincarnation are like a dream, that everything is originally empty and unattainable, and that being able to discern this wisdom, one will not regress, until there is nowhere to be found, and skillful means of wisdom are complete, thereby understanding and learning the Great Path. Observing one's mind is like an illusion, the Five Skandhas and Six Entrances are like ministers, and form, sound, smell, taste, touch, and dharmas, everything in the five paths of reincarnation, are all like the dream that person had! Seeing without seeing, and having no dreams, this is called transcendence, reaching boundless wisdom, not relying on any sequence. Therefore, a verse is spoken:
The human body and the Five Skandhas, observe them, there is no place to find them. The Four Noble Truths and the Twelve Links of Dependent Origination, everything is like an illusion. Just like seeing in a night dream, a country of great happiness, Serving as a minister for the king, enjoying music and dance, being extremely wealthy. Entering the hells and the realm of hungry ghosts, transforming into a donkey and braying among the donkeys, Ascending to heaven,
七寶殿， 相娛寤不見。 慧者觀三界， 五陰悉如夢， 以了無處所， 逮得不起忍。 道法無遠近， 猶空無所處， 心空解本無， 忽如日大光。 當爾時之慧， 無得無所失， 道無去來今， 覺乃本無一。
何謂超行？人本一故，用不解之便起吾我，適著便縛，以縛求脫；不著無縛，何誰求脫？譬如五事而住虛空，云、霧、塵、煙、灰，不能為彼虛空作垢。心本如空，五陰之毒喻如五事，不蔽心本曉了無形，慧無掛礙入深法忍，不以次第。譬如有人曾為凡人，家既睏乏行詣佛所，遂檀越食，發一好心：「我身宿罪不能佈施，今得貧厄，衣不蔽形，食不充口，又不作福，因佛求食；我設有財，廣施供佛及諸聖眾，給足窮乏。」爾時世尊及與聖眾各自罷去，乞士自責：「吾本薄祐不能興德，獲斯困匱。」思惟是已，臥蔭樹下，日已差中餘蔭皆移，所臥樹下其影不轉，體諸垢坌悉為除去，自然有威。時國王崩，當得賢人以為君主，募一國中無不周遍，獨見乞士有超異德，樹蔭覆之若如大蓋，往啟群臣詠其威德。人民咸喜嚴駕奉迎，立為國王。以得帝王，普興德化，供佛眾聖。
人在生死五道之苦，五陰、六入、十二因緣，聞佛深法本無之慧，大慈大悲加於一切，雖欲度人
【現代漢語翻譯】 現代漢語譯本： 在七寶裝飾的宮殿里，人們相互娛樂嬉戲，卻無法領悟真諦。 有智慧的人觀察三界（欲界、色界、無色界），明白五陰（色、受、想、行、識）都如夢幻泡影。 因為領悟到一切事物都沒有固定的處所，所以證得了不起忍（對一切法不生分別執著的智慧）。 真理（道法）沒有遠近之分，就像虛空一樣無所不在。 當內心空寂，理解到萬法本無自性時，智慧就會像太陽的光芒一樣突然顯現。 當擁有這種智慧的時候，就不會有得失之心。 真理（道）沒有過去、現在、未來，覺悟的本性原本就是唯一的。
什麼是超脫世俗的行為？人原本是同一的，因為執著于不理解，所以產生了『我』和『我的』的觀念。一旦執著，就會被束縛；想要通過束縛來尋求解脫，是徒勞的。如果不執著，就沒有束縛，又何必尋求解脫呢？比如雲、霧、塵、煙、灰這五種事物存在於虛空中，卻不能使虛空變得污濁。人的心原本就像虛空一樣，五陰的毒害就像這五種事物，不能遮蔽心的本性，心的本性是清醒明瞭、沒有形體的。智慧沒有阻礙，進入到深刻的法忍境界，這不是按部就班可以達到的。比如有一個人曾經是個凡人，因為家境貧困，去到佛陀那裡乞食，於是得到供養，發起一個美好的願望：『我前世的罪業導致我無法佈施，今生貧困潦倒，衣不蔽體，食不果腹，又沒有行善積德，所以才向佛陀乞食；如果我擁有財富，一定要廣泛地佈施供養佛陀和各位聖眾，滿足窮人的需求。』當時，世尊和各位聖眾各自離去，乞丐責備自己：『我福報淺薄，不能行善積德，所以才遭受這樣的困境。』這樣想著，就躺在樹蔭下休息。太陽已經偏西，其餘的樹蔭都移動了，只有他躺著的樹下的影子沒有移動，他身上的污垢都自然地被清除了，自然而然地顯現出威嚴。當時，國王駕崩了，需要尋找賢能的人來做君主，在全國範圍內尋找，沒有不周全的，唯獨看到這個乞丐具有超凡的德行，樹蔭覆蓋著他，就像一個巨大的傘蓋，於是前去稟告各位大臣，讚頌他的威德。人民都非常高興，準備好車駕，恭敬地迎接他，擁立他為國王。他當上國王后，普遍地推行德政教化，供養佛陀和聖眾。
人們在生死輪迴的五道（地獄、餓鬼、畜生、人、阿修羅）中受苦，這是因為受到五陰（色、受、想、行、識）、六入（眼、耳、鼻、舌、身、意）、十二因緣的影響。如果聽聞佛陀所說的深刻的、關於萬法本無自性的智慧，佛陀以大慈大悲之心加持一切眾生，即使想要度化眾生
【English Translation】 English version: In the seven-jeweled palace, people entertain each other, yet fail to awaken to the truth. The wise observe the three realms (desire realm, form realm, formless realm), understanding that the five skandhas (form, feeling, perception, mental formations, consciousness) are all like dreams. Because they realize that all things have no fixed abode, they attain the 'patience of non-arising' (wisdom that does not give rise to discrimination and attachment to all dharmas). The truth (Dharma) has no near or far, like space, it is everywhere. When the mind is empty and it is understood that all dharmas are without inherent nature, wisdom will suddenly appear like the great light of the sun. When one possesses this wisdom, there is no sense of gain or loss. The truth (the Way) has no past, present, or future; the nature of enlightenment is originally one.
What is transcendent conduct? People are originally one, but due to clinging to misunderstanding, the notions of 'I' and 'mine' arise. Once attached, one is bound; seeking liberation through bondage is futile. If there is no attachment, there is no bondage, so who seeks liberation? For example, the five things that dwell in space—clouds, mist, dust, smoke, and ashes—cannot defile that space. The mind is originally like space; the poison of the five skandhas is like these five things, unable to obscure the mind's original clarity and formlessness. Wisdom is unhindered, entering into deep Dharma-patience, not in a gradual way. For example, there was once a commoner who, due to poverty, went to the Buddha to beg for food, and thus received offerings, giving rise to a good intention: 'My past sins have prevented me from giving, and now I am poor, my clothes do not cover my body, my food is not enough to eat, and I do not make merit, so I beg for food from the Buddha; if I had wealth, I would give generously to the Buddha and all the holy assembly, and satisfy the needs of the poor.' At that time, the World Honored One and the holy assembly each departed, and the beggar blamed himself: 'My blessings are shallow, and I cannot cultivate virtue, so I suffer such hardship.' Thinking this, he lay down under a tree to rest. The sun had already passed its zenith, and the shade of all the other trees had moved, but the shade under the tree where he lay did not move, and all the dirt on his body was naturally removed, and he naturally manifested majesty. At that time, the king died, and they needed to find a virtuous person to be the ruler, searching throughout the country without omission, and only saw that this beggar had extraordinary virtue, the shade of the tree covering him like a large canopy, so they went to report to the ministers, praising his majesty and virtue. The people were all very happy, prepared carriages, and respectfully welcomed him, establishing him as king. After he became king, he universally promoted virtuous governance and teachings, and made offerings to the Buddha and the holy assembly.
People suffer in the five paths of samsara (hell, hungry ghosts, animals, humans, asuras) due to the influence of the five skandhas (form, feeling, perception, mental formations, consciousness), the six entrances (eye, ear, nose, tongue, body, mind), and the twelve links of dependent origination. If they hear the profound wisdom of the Buddha about the inherent emptiness of all dharmas, the Buddha, with great compassion, blesses all beings, even desiring to liberate all beings
不見有人，度無所度不見吾我，三界如響一切無我，等猶虛空，則超入慧不退轉法，無所從生阿惟顏事，名之有德亦無所獲。譬如日出眾冥皆索，還成平等無所適莫，不見有縛亦無所脫。譬如金山自然無作，曉求金者輒如得之不以為難。人本清凈而無垢穢，覺了此慧便入道門而無掛礙，猶空自凈無有凈者。於是頌曰：
如人久困貧， 乞食從眾聖， 便自還克責， 吾宿積罪冥。 便發恭敬意， 慈念于眾生， 若得為帝王， 給施於萬姓。 則臥于樹下， 其影蔭彼形， 使者啟群臣， 悉往而奉迎， 立之為國王， 事佛及眾聖。 菩薩亦如是， 超越解本凈， 德高為巍巍， 度脫諸群生。 五事不污空， 心凈如寶英， 救濟五道厄， 使除終始冥， 如月十五日， 星中而獨明。
昔有一人慾往見佛，知為云何身形何像？所說何趣？阿難遙見前白佛言：「此遠來者為是何人？」佛言：「阿難！未曾有人。」其人徑前欲得睹佛，而不見之。佛身忽然永不在座。人自思惟：「故來覲佛而不見之。」察念何謂？便自解了：「世尊法身本無有形，用吾我人而現此身。譬如深山人呼響應，因對有聲；法身無處，何緣欲見？」適思此已，便逮無所從生阿惟顏
【現代漢語翻譯】 現代漢語譯本 不見有人，度化誰呢？不見有『我』（Atman）和『我的』（belonging to Atman），三界（Trailokya）如同迴響一般，一切都是無我的（Anatta），等同於虛空，那麼就超越進入智慧，達到不退轉的境界（Avaivartika），無所從來而生，證得阿惟顏（Avirala）之事，即使稱之為有德，也沒有任何獲得。譬如太陽升起，所有的黑暗都消失，迴歸平等，無所偏頗，不見有束縛，也不見有解脫。譬如金山，自然形成，無需人為，早晨尋找黃金的人，很容易就能找到，不覺得困難。人的本性是清凈的，沒有污垢，覺悟了這個智慧，就進入了道門，沒有掛礙，如同虛空自然清凈，沒有能使之清凈的事物。 於是頌曰： 『如人長久困於貧窮，乞討食物來自眾聖（Arya），便自己責備自己，我宿世積累了罪惡的黑暗。便發起恭敬之心，慈悲憐憫眾生，如果能成為帝王，就施捨給萬民。於是躺在樹下，樹影遮蔽他的身形，使者稟告群臣，全部前往奉迎，擁立他為國王，侍奉佛和眾聖。菩薩（Bodhisattva）也是這樣，超越理解本來的清凈，德行高尚而偉大，度脫各種眾生。五事（五蘊，Skandha）不能污染虛空，心凈如寶英，救濟五道（Gati）的苦難，使之消除從開始到結束的黑暗，如同十五的月亮，在星空中獨自明亮。』 過去有一個人想要去見佛，想知道佛的身形和相貌是什麼樣的？所說的教義是什麼？阿難（Ananda）遠遠地看見這個人，向前稟告佛說：『這位遠道而來的人是什麼人？』佛說：『阿難！未曾有人。』那個人徑直向前想要見到佛，卻沒有見到。佛的身影忽然不在座位上。那個人自己思惟：『特意前來覲見佛，卻沒有見到。』仔細思考這是什麼意思？便自己理解了：『世尊（Bhagavan）的法身（Dharmakaya）本來就沒有形狀，用『我』、『人』等概念來顯現這個身。譬如在深山裡，人呼喊就有回聲，因為有相對的聲音；法身無處不在，怎麼能想要見到呢？』剛思考到這裡，便證得了無所從來而生的阿惟顏（Avirala）。
【English Translation】 English version There is no one seen, so who is being liberated? There is no 'I' (Atman) or 'mine' (belonging to Atman) seen. The three realms (Trailokya) are like an echo; everything is without self (Anatta), equal to emptiness. Then one transcends and enters wisdom, reaching the state of non-retrogression (Avaivartika), without arising from anywhere, attaining the state of Avirala. Even if it is called virtuous, there is nothing gained. Just as when the sun rises, all darkness disappears, returning to equality, without partiality. There is no bondage seen, nor is there liberation seen. Just like a golden mountain, naturally formed without artifice, those who seek gold in the morning easily find it, without difficulty. The nature of humans is pure and without defilement. Awakening to this wisdom, one enters the path without hindrance, like the sky naturally pure, with nothing that can purify it. Then the verse says: 'Like a person long afflicted by poverty, begging for food from the noble ones (Arya), then blaming himself, 'I have accumulated the darkness of sins from past lives.' Then he generates a respectful mind, with compassion for all beings, 'If I could become a king, I would give to all people.' Then he lies down under a tree, its shadow covering his form. Messengers inform the ministers, who all come to welcome him, establishing him as king, serving the Buddha and the noble ones. The Bodhisattva is also like this, transcending understanding of original purity, with virtue high and majestic, liberating all beings. The five aggregates (Skandha) cannot defile emptiness, the mind is pure like a precious jewel, rescuing from the suffering of the five realms (Gati), causing the darkness from beginning to end to be removed, like the full moon on the fifteenth day, shining alone among the stars.' Once upon a time, there was a person who wanted to see the Buddha, wanting to know what the Buddha's form and appearance were like? What teachings were spoken? Ananda saw this person from afar and approached the Buddha, saying, 'Who is this person coming from afar?' The Buddha said, 'Ananda! There has never been anyone.' That person went straight ahead, wanting to see the Buddha, but did not see him. The Buddha's form suddenly disappeared from the seat. That person thought to himself, 'I came specifically to see the Buddha, but did not see him.' Carefully considering what this meant, he understood, 'The Tathagata's (Bhagavan) Dharmakaya originally has no form, using concepts like 'I' and 'person' to manifest this body. Just as in a deep mountain, a person shouts and there is an echo, because there is a corresponding sound; the Dharmakaya is everywhere, how can one want to see it?' Just as he thought this, he attained Avirala, which arises from nowhere.
，了無內外普等若空，超入正覺。於是頌曰：
昔有人發意， 欲見佛世尊， 其尊何等類？ 說法義云何？ 阿難問何人？ 佛言未曾有。 尊身忽不現， 怪之何所湊？ 便自解了慧， 佛身無所游， 空體慧住道， 示現無不周， 道法如嚮應， 等心無怨仇， 解義若斯者， 如空莫不覆。
發意菩薩欲救一切，觀四大身因緣合成，若如幻化。譬如假物，則非我所有亦非他人。猶如合材機關木人因對動搖，愚者睹之謂為是人；慧明察之合木無人，一切三界皆空如是。色、痛、想、行、識、十二因本無有往返，若水中影無有形名，如是行者超入法城。於是頌曰：
初發意菩薩， 解四大本空， 視生死泥洹， 一切睹皆同。 譬如借他物， 當還所取供， 不計吾我人， 除去諸曚曚。 不見心意識， 道明越海江， 三界如幻化， 菩薩受諷誦。 五道猶野馬， 眾惡悉佛種， 勸化諸未解， 法身不轉動。
或有慧人自然發意：「如來之行，不因言說而至正覺，如日大光一時普遍，解空義者無道俗觀，等如虛寂永不可名。譬如曠野污泥之中無有下種，自然有生青蓮、芙蓉、莖華；菩薩如是，在恩愛中，三界之難忽然慧
【現代漢語翻譯】 現代漢語譯本：
了悟內外一切平等，如同虛空一般，超越進入真正的覺悟。因此作偈頌說：
『過去有人發願，想要見到佛世尊（Buddha-lokanātha），
那位世尊是何等樣？所說的法義又是如何？』
阿難（Ānanda）問這是什麼人？佛說這是前所未有的。
世尊的身形忽然不出現，奇怪這是什麼緣故？
於是自己理解了智慧，佛身無處不在，
空性的本體，智慧安住于道，示現無所不周遍。
道法如此相應，平等心沒有怨恨仇敵，
理解義理如果像這樣，就像虛空一樣沒有不覆蓋的。
發願的菩薩（bodhisattva）想要救度一切眾生，觀察四大（mahābhūta）組成的身體，是因緣和合而成，就像幻化一樣。譬如借來的東西，不是我所有，也不是他人所有。猶如用木材組合的機關木人，因為相互作用而動搖，愚笨的人看到它，以為是真人；有智慧的人觀察它，是由木頭組合而成的，裡面沒有人，一切三界（trayo dhātavaḥ）都是空性的，就像這樣。色（rūpa）、痛（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）、十二因緣（dvādaśāṅga-pratītyasamutpāda）本來就沒有往返，就像水中的影子沒有形狀和名字，像這樣修行的人超越進入法城。
因此作偈頌說：
『初發心的菩薩，理解四大本性是空性的，
看待生死（samsara）和涅槃（nirvāṇa），一切都看作是相同的。
譬如借用他人的物品，應當歸還所借的東西，
不計較我、人，除去各種矇昧。
不見心、意識，道義光明超越大海江河，
三界如同幻化，菩薩接受諷誦。
五道（pañca gatayaḥ）猶如脫韁的野馬，各種惡行都是成佛的種子，
勸化那些尚未理解的人，法身（dharmakāya）不會轉動。』
或者有智慧的人自然發願：『如來（tathāgata）的修行，不是通過言語解說而達到正覺（samyak-saṃbuddha），就像太陽的光芒一時普遍照耀，理解空性義理的人沒有道俗的分別，平等如同虛空寂靜，永遠無法用語言來描述。譬如在曠野的污泥之中沒有播種，自然生長出青蓮、芙蓉、莖和花；菩薩也是這樣，在恩愛之中，三界的苦難忽然轉變為智慧。
【English Translation】 English version:
Realizing that there is no inside or outside, everything is universally equal like the void, transcending and entering into true enlightenment. Therefore, a verse is spoken:
'In the past, someone made a vow to see the Buddha-lokanātha (World Honored One),
What kind of being is that World Honored One? What is the meaning of the Dharma he speaks?'
Ānanda (one of the Buddha's main disciples) asked who this person was? The Buddha said this was unprecedented.
The body of the World Honored One suddenly disappeared, what is the reason for this strangeness?
Then he understood wisdom himself, the Buddha's body is everywhere,
The essence of emptiness, wisdom dwells in the path, its manifestation is all-pervasive.
The Dharma corresponds in this way, an equal mind has no resentment or enmity,
Understanding the meaning like this is like the void, nothing is not covered.
A bodhisattva (enlightenment being) who has made a vow wants to save all beings, observing that the four great elements (mahābhūta) that make up the body are formed by causes and conditions, like an illusion. For example, borrowed things are neither mine nor someone else's. It is like a mechanical wooden figure assembled from wood, which shakes due to interaction. Foolish people see it and think it is a real person; wise people observe it and see that it is assembled from wood and there is no one inside. All three realms (trayo dhātavaḥ) are empty like this. Form (rūpa), sensation (vedanā), perception (saṃjñā), volition (saṃskāra), consciousness (vijñāna), the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) originally have no coming or going, like a shadow in the water with no shape or name. A practitioner who acts in this way transcends and enters the city of Dharma.
Therefore, a verse is spoken:
'A bodhisattva who has just made a vow understands that the nature of the four great elements is empty,
Viewing samsara (birth and death) and nirvāṇa (liberation), everything is seen as the same.
It is like borrowing something from others, one should return what was borrowed,
Not calculating 'I' or 'person', removing all obscurations.
Not seeing mind or consciousness, the light of the path transcends the great sea,
The three realms are like an illusion, the bodhisattva receives praise.
The five paths (pañca gatayaḥ) are like wild horses, all evils are seeds of Buddhahood,
Exhorting those who have not yet understood, the dharmakāya (body of the Dharma) does not move.'
Or a wise person naturally makes a vow: 'The practice of the Tathāgata (Thus Come One) does not reach perfect enlightenment (samyak-saṃbuddha) through words, just as the great light of the sun shines universally at once. Those who understand the meaning of emptiness have no distinction between monks and laypeople, equal like the silence of the void, which can never be named. For example, in the mud of a wilderness, without sowing seeds, blue lotuses, lotuses, stems, and flowers naturally grow; bodhisattvas are like this, in the midst of love and affection, the difficulties of the three realms suddenly turn into wisdom.
解，不見生死、不住泥洹，教化一切令至大安。」於是頌曰：
於是發意為菩薩， 分別空義解本末， 以入道法無所乏， 智慧具足神通達。 猶如蓮華生污泥， 發如來意成菩薩， 開化一切眾生類， 等住法門為正覺。 華生泥中清凈好， 四種之色喻四等， 超越次第阿惟顏， 勇猛力伏首楞嚴。
菩薩修道，譬如飛鳥飛行空中無所觸礙，以空為地不畏於空。菩薩如是，發意之頃便入道慧，善權方便不以為乏，心等如空無所住止，不離生死、不樂泥洹，俱不增減。譬如五種彩色各異皆因草木，草木根生悉因從地，地下有水，水下有風，風因空立，如是計本悉無所有；若如浮雲忽有氣來，況無所至！菩薩如是，解三界空喻之如風，無所住止，計有吾我便有三處，不見有我安計有彼？不明無冥無凈不凈，便入本無亦無出入。
譬如昔者有一小蟲，心懷金剛住于海邊，閻浮大樹高四千里，樹則震動不能自安。樹神問之：「卿何以故震動不安？」樹報之曰：「蟲住我上所以不安。」神又問曰：「金翅大鳥立於仁上何故不動？小蟲處上而獨戰慄？」樹報之曰：「此蟲雖小腹懷金剛，吾不能勝，是故搖動。」其小蟲者，謂發意菩薩也。其大樹者，謂三界也。樹動不安者，謂發意菩
【現代漢語翻譯】 現代漢語譯本： 『解脫』意味著不執著于生死，也不停留在涅槃（Nirvana，寂滅），教化一切眾生達到最大的安樂。」於是作頌說： 『於是發起菩薩心，分別空性的意義，瞭解根本和末端，憑藉入道的法門，一無所缺，智慧圓滿，神通通達。猶如蓮花從污泥中生長出來，發起如來的心意，成就菩薩的果位，開化一切眾生，平等安住于佛法之門，證得正覺。蓮花從泥中生出，清凈美好，四種顏色比喻四種平等心，超越次第，證得阿惟顏（Avaivartika，不退轉），勇猛有力，降伏首楞嚴（Śūraṅgama Samādhi，首楞嚴三昧）。』 菩薩修道，譬如飛鳥在空中飛行，沒有阻礙，以天空為大地，不畏懼天空。菩薩也是這樣，發起菩提心的時候，就進入了道之智慧，善巧方便，沒有欠缺，心像虛空一樣，沒有執著，不離開生死，也不貪戀涅槃，生死和涅槃都不會增加或減少。譬如五種不同的顏色，都來源於草木，草木的根都生長於土地，土地下有水，水下有風，風依靠空而存在，這樣追溯本源，一切都是空無所有；又如浮雲，忽然有氣聚集而來，最終也沒有固定的去處！菩薩也是這樣，理解三界皆空，就像風一樣，沒有停留之處，如果執著于『我』，就會有三界的存在，如果不見有『我』，又怎麼會有『彼』的存在呢？不明白沒有黑暗，沒有光明，沒有清凈，沒有不清凈，就進入了本無的狀態，也沒有出入。 譬如過去有一隻小蟲，心中懷有金剛，住在海邊，閻浮樹（Jambudvīpa， 贍部洲的大樹）高四千里，大樹因此震動，不能安定。樹神問它：『你為什麼讓我震動不安？』樹回答說：『小蟲住在我身上，所以我才不安。』神又問：『金翅大鳥（Garuda，迦樓羅）站在你身上，你為什麼不動？小蟲在你身上，你卻獨自戰慄？』樹回答說：『這蟲雖然小，但腹中懷有金剛，我不能勝過它，所以搖動。』這小蟲，指的是發起菩提心的菩薩。這大樹，指的是三界。樹動不安，指的是發起菩
【English Translation】 English version: 'Liberation' means not being attached to birth and death, nor dwelling in Nirvana (extinction), teaching and transforming all beings to attain great peace.' Then he spoke in verse: 'Then he resolved to become a Bodhisattva, distinguishing the meaning of emptiness, understanding the root and the end, relying on the Dharma of entering the path, lacking nothing, wisdom complete, and supernatural powers attained. Just as a lotus flower grows out of the mud, generating the intention of the Tathagata (如來), accomplishing the Bodhisattva's fruit, enlightening all sentient beings, dwelling equally in the gate of Dharma, attaining perfect enlightenment. The lotus flower is born from the mud, pure and beautiful, the four colors are metaphors for the four immeasurable minds, transcending the stages, attaining Avaivartika (不退轉, non-retrogression), courageous and powerful, subduing the Śūraṅgama Samādhi (首楞嚴三昧, the Śūraṅgama Samādhi).' The Bodhisattva cultivates the path, like a bird flying in the sky without obstruction, taking the sky as the earth, not fearing the sky. The Bodhisattva is also like this, at the moment of generating the Bodhi mind, he enters the wisdom of the path, skillful means, without deficiency, the mind is like the void, without attachment, not leaving birth and death, nor craving Nirvana, neither birth and death nor Nirvana will increase or decrease. For example, the five different colors all come from plants and trees, the roots of plants and trees all grow from the earth, under the earth there is water, under the water there is wind, the wind relies on the void to exist, tracing back to the origin, everything is empty; like floating clouds, suddenly there is air gathering, and ultimately there is no fixed destination! The Bodhisattva is also like this, understanding that the three realms are empty, like the wind, without a dwelling place, if one is attached to 'I', there will be the existence of the three realms, if one does not see 'I', how can there be the existence of 'other'? Not understanding that there is no darkness, no light, no purity, no impurity, one enters the state of original non-existence, and there is no coming or going. For example, in the past there was a small insect, harboring a diamond in its heart, living by the sea, the Jambudvīpa (贍部洲) tree was four thousand miles high, the tree therefore shook and could not be stable. The tree spirit asked it: 'Why do you make me shake and be uneasy?' The tree replied: 'The small insect lives on me, so I am uneasy.' The spirit asked again: 'The Garuda (迦樓羅) stands on you, why don't you move? The small insect is on you, but you tremble alone?' The tree replied: 'Although this insect is small, it has a diamond in its belly, I cannot overcome it, so it shakes.' This small insect refers to the Bodhisattva who has generated the Bodhi mind. This big tree refers to the three realms. The tree shaking uneasily refers to the generation of the Bo
薩超至深慧達阿惟顏，三千大千世界為六反震動。其金翅鳥住上不搖，謂諸弟子四道雖成，無所能感也！於是頌曰：
譬如小鳥住大樹， 戰慄不安五枝散， 菩薩大士亦如是， 超行成就動三千。 其心堅固如金剛， 度脫一切生死患， 弟子猶如金翅鳥， 處在三界無所感。
菩薩解慧，入深微妙不從次第，猶如有人卒立為帝，凡夫之士曉了本無，心等如空而無處所至阿惟顏。昔者虛空忽有藥樹，枝葉普覆八隅上下，其氣照下，諸毒草木惡氣悉除，長育天下，諸有好人大小悉安；地高為平，卑者則高，天下太平無有溪谷及與山陵，七寶自然，雨墮甘露，人民大小莫不以歡：「吾本有福以離眾患，出入行步無所畏難，無有惡獸盜賊之苦，藥樹自然蒙者皆安；風雨時節五穀豐熟，面色和悅，衣食化至無有眾惱。」猶如大樹忽然生空，普照天下；若有凡夫在生死中，卒解深慧，至真本無而無掛礙。氣照天下者，謂彼菩薩放大光明以成為佛，除一切人淫、怒、癡垢也。長育令安，謂使四輩奉行道義也。令高下平者，使五道人皆獲平等慧。七寶自然者，謂七覺意也。雨甘露者，謂講菩薩法也。人民安隱五穀豐滋，謂終始斷逮五神通，遂至大義阿惟顏住。於是頌曰：
如人卒立為國王， 菩薩
【現代漢語翻譯】 現代漢語譯本： 薩超至深慧達阿惟顏（Satyatīvra-jñānābhijña-avaivartika，達到極深智慧且不退轉的境界），導致三千大千世界發生六種震動。其中，金翅鳥（Garuda）安住于上方而不動搖，這是說諸位弟子即使成就了四道，也無法感知到這種震動！於是（佛）以頌歌說道： 『譬如小鳥棲息于大樹之上，戰慄不安，五枝四散；菩薩大士也是如此，超越世俗的修行成就震動三千世界。 其心堅固如金剛一般，度脫一切生死之苦；弟子們猶如金翅鳥，身處三界之中卻無所感知。』 菩薩的智慧，進入深奧微妙的境界，不遵循次第漸進的方式，就像有人突然登基成為皇帝一樣。凡夫俗子領悟到萬事萬物本無自性，心境等同虛空而無所執著，最終達到阿惟顏（avaivartika，不退轉）的境界。從前，虛空中忽然出現一棵藥樹，枝葉普遍覆蓋四面八方和上下，它的氣息照耀下方，將各種毒草和惡氣全部消除，滋養天下，使所有善良的人，無論大小，都得到安寧；地勢高的地方變得平坦，低窪的地方則升高，天下太平，沒有溪谷和山陵，七寶自然顯現，降下甘露，人民無論大小都無比歡喜：『我們本有福德，得以遠離各種苦難，出入行走都沒有什麼畏懼和困難，沒有惡獸和盜賊的侵擾，藥樹自然庇護，使我們都得到安寧；風調雨順，五穀豐登，面色和悅，衣食自然而至，沒有各種煩惱。』就像一棵大樹忽然從虛空中生長出來，普遍照耀天下；如果有凡夫在生死輪迴之中，突然領悟到深刻的智慧，達到真實本無的境界，從而沒有任何掛礙。氣息照耀天下，是指菩薩放出大光明，最終成就佛果，消除一切人的淫慾、嗔怒、愚癡等污垢。滋養使人安寧，是指使四眾弟子奉行道義。使高低變得平坦，是指使五道眾生都獲得平等的智慧。七寶自然顯現，是指七覺支。降下甘露，是指宣講菩薩法。人民安居樂業，五穀豐收，是指最終斷除煩惱，獲得五神通，最終達到大義阿惟顏（avaivartika，不退轉）的境界。於是（佛）以頌歌說道： 『如有人突然登基成為國王，菩薩』
【English Translation】 English version: Satyatīvra-jñānābhijña-avaivartika (the state of attaining profound wisdom and non-retrogression) caused the three thousand great thousand worlds to shake in six ways. Among them, the Garuda (golden-winged bird) dwells above without shaking, meaning that even if the disciples achieve the four paths, they cannot perceive this shaking! Then (the Buddha) said in a verse: 'Like a small bird dwelling on a large tree, trembling and uneasy, its five branches scattered; the Bodhisattva Mahasattva is also like this, the achievement of transcending practice shakes the three thousand worlds. Their hearts are as firm as diamond, delivering all from the suffering of birth and death; the disciples are like Garudas, dwelling in the three realms without any feeling.' The wisdom of the Bodhisattva enters the profound and subtle realm, not following a gradual progression, just like someone suddenly ascending the throne to become an emperor. Ordinary people realize that all things are inherently without self-nature, their minds are equal to emptiness and without attachment, and ultimately reach the state of avaivartika (non-retrogression). In the past, a medicinal tree suddenly appeared in the void, its branches and leaves universally covering all directions and above and below, its aura shining below, eliminating all kinds of poisonous herbs and evil auras, nourishing the world, so that all good people, both large and small, are at peace; high ground becomes flat, and low ground rises, the world is peaceful, without streams and mountains, the seven treasures appear naturally, and sweet dew falls, and the people, both large and small, are overjoyed: 'We are inherently blessed to be free from all kinds of suffering, and there is no fear or difficulty in going in and out, there is no harassment from evil beasts and thieves, the medicinal tree naturally protects us, so that we are all at peace; the wind and rain are timely, the five grains are abundant, our faces are harmonious and joyful, and food and clothing come naturally, without any troubles.' It is like a large tree suddenly growing out of the void, universally illuminating the world; if an ordinary person in the cycle of birth and death suddenly realizes profound wisdom, reaches the state of true non-being, and thus has no attachments. The aura illuminating the world refers to the Bodhisattva emitting great light, ultimately achieving Buddhahood, and eliminating all people's lust, anger, ignorance, and other defilements. Nourishing and bringing peace refers to enabling the fourfold disciples to practice the path of righteousness. Making the high and low become flat refers to enabling the beings of the five paths to obtain equal wisdom. The seven treasures appearing naturally refers to the seven factors of enlightenment. The rain of sweet dew refers to expounding the Bodhisattva Dharma. The people live and work in peace and contentment, and the five grains are abundant, which means ultimately cutting off afflictions, obtaining the five supernormal powers, and ultimately reaching the great meaning of avaivartika (non-retrogression). Then (the Buddha) said in a verse: 'Like someone suddenly ascending the throne to become a king, the Bodhisattva'
大士亦如是， 曉了深慧至無極， 得成佛道度十方。 猶如虛空生大樹， 根株枝葉四分佈， 照於八隅上下方， 地高下平五穀滋。 人在生死凡夫身， 忽解深法惠流佈， 令十方人度三塗， 等心一切雨甘露。
修行道地經卷第七(丹藏促為六卷)
【現代漢語翻譯】 現代漢語譯本： 菩薩也是這樣， 通曉了深奧的智慧，達到無邊無際的程度，最終成就佛道，普度十方眾生。 就像在虛空中生長出大樹，根、莖、枝、葉向四面八方分佈， 照耀著八方和上下，土地無論高低都變得平坦，五穀豐登。 人們身處生死輪迴的凡夫之身，一旦領悟了深奧的佛法，智慧便會廣為流佈， 使十方眾生脫離地獄、餓鬼、畜生三惡道之苦，以平等之心對待一切眾生，普降甘露。
《修行道地經》卷第七（丹藏本壓縮為六卷）
【English Translation】 English version: The Bodhisattva is also like this, Understanding profound wisdom to the utmost limit, ultimately attaining Buddhahood and delivering beings in all ten directions. It is like a great tree growing in empty space, with roots, stems, branches, and leaves spreading in all four directions, Illuminating the eight directions and above and below, the land, whether high or low, becomes level, and the five grains flourish. People, in their mortal bodies within the cycle of birth and death, once they understand the profound Dharma, wisdom will spread widely, Enabling beings in all ten directions to escape the suffering of the three evil realms (地獄 dìyù - hell, 餓鬼 èguǐ - hungry ghost, 畜生 chùshēng - animal), treating all beings with an equal mind, and universally showering sweet dew.
'Xiuxing Daodi Jing' (修行道地經) Scroll 7 (Condensed into 6 scrolls in the Danzang version)