T15n0607_道地經
大正藏第 15 冊 No. 0607 道地經
No. 607 [Nos. 606, 608]
道地經一卷
天竺須賴拏國三藏僧伽羅剎漢言眾護造後漢安息國三藏安世高譯
散種章第一
從明勝日出，像亦顏色行，德多中多貴，姓尊行德守，本從是種有，世間亦天上，皆叉手禮佛，是故持頭面為禮。佛為無上，天下無有等精進者，鬼龍天人亦在三界中隨。近持微妙，不度者便度，死者不復死，老者不復老，皆從行得佛法；亦行者是三無有行亦德守。聽說諦法自意作，行者得味，譬如笮甘蔗，常怖觀見。積百餘，若不得[仁-二+樂]樂，窮老死，故在世間沒。譬如無有力象，墮陷不能自出。世間人亦爾，從若干種經取安。譬如若干種華積，在欲所作著行道地。
聽從，若欲度世說，行者便聽，當說行道地。生老病死、憂戚，若不可意、愁惱；行者若家中行、若棄家行；欲壞苦本者、欲往得道；無有餘近、無有餘歸、無有餘能解住，當一切舍。如是行者，但當一切舍，使行道地從後來。
說生老病死著意憂，便身生苦已，欲度世者，便行道地，莫厭在身。已有老病死，從是若著意惱生，欲隨受佛戒者，便行從致無為。
何等為不可行？何等為可行？
【現代漢語翻譯】 現代漢語譯本
大正藏第 15 冊 No. 0607 道地經
No. 607 [Nos. 606, 608]
道地經一卷
天竺須賴拏國（India Surana country）三藏僧伽羅剎（Tripitaka Sangharaksa）漢言眾護造後漢安息國（Parthia）三藏安世高譯
散種章第一
從明勝日出，像亦顏色行，德多中多貴，姓尊行德守，本從是種有，世間亦天上，皆叉手禮佛，是故持頭面為禮。佛為無上，天下無有等精進者，鬼龍天人亦在三界中隨。近持微妙，不度者便度，死者不復死，老者不復老，皆從行得佛法；亦行者是三無有行亦德守。聽說諦法自意作，行者得味，譬如笮甘蔗，常怖觀見。積百餘，若不得[仁-二+樂]樂，窮老死，故在世間沒。譬如無有力象，墮陷不能自出。世間人亦爾，從若干種經取安。譬如若干種華積，在欲所作著行道地。
聽從，若欲度世說，行者便聽，當說行道地。生老病死、憂戚，若不可意、愁惱；行者若家中行、若棄家行；欲壞苦本者、欲往得道；無有餘近、無有餘歸、無有餘能解住，當一切舍。如是行者，但當一切舍，使行道地從後來。
說生老病死著意憂，便身生苦已，欲度世者，便行道地，莫厭在身。已有老病死，從是若著意惱生，欲隨受佛戒者，便行從致無為。
何等為不可行？何等為可行？ English version
T15 No. 0607 Dào Dì Jīng (Stages of the Path Sutra)
No. 607 [Nos. 606, 608]
Dào Dì Jīng (Stages of the Path Sutra), One Scroll
Translated by Tripitaka Sangharaksa (Sēngqiéluóchā 僧伽羅剎), from the Surana country (Xū Lài Ná Guó 須賴拏國) of India, meaning 'Protection of the Sangha' in Chinese, and Tripitaka An Shigao (Ān Shì Gāo 安世高) from the Parthian Kingdom (Ānxī Guó 安息國) during the Later Han Dynasty.
Chapter 1: Scattering Seeds
From the bright, victorious sun's rising, the image also moves with color. Among many virtues, many are noble; the honored lineage upholds virtuous conduct. Originally, it comes from this seed; in the world and also in the heavens, all fold their hands and pay homage to the Buddha. Therefore, they hold their heads and faces in reverence. The Buddha is supreme; there is no one in the world equal to him in diligence. Ghosts, dragons, gods, and humans all follow within the Three Realms. Closely holding the subtle, those who are not liberated are then liberated, those who have died do not die again, those who are old do not grow old again; all attain the Buddha-dharma through practice. Also, the practitioner is the three who have no practice, also virtuous conduct. Hearing and contemplating the true Dharma with one's own mind, the practitioner obtains the taste, like squeezing sugarcane, constantly observing with fear. Accumulating hundreds of years, if one does not obtain joy, one exhausts old age and death, therefore sinking in the world. Like a powerless elephant, falling into a trap and unable to escape on its own. Worldly people are also like this, taking peace from various kinds of scriptures. Like accumulating various kinds of flowers, attaching to desires, one dwells on the path of practice.
Listening and following, if one wishes to speak of crossing the world, the practitioner then listens, and one should speak of the path of practice. Birth, old age, sickness, death, sorrow, if unpleasant, worry; the practitioner, whether practicing at home or renouncing home; wishing to destroy the root of suffering, wishing to go and attain the Way; there is no other near, no other refuge, no other who can liberate and dwell, one should abandon everything. Such a practitioner, should only abandon everything, so that the path of practice comes from behind.
Speaking of birth, old age, sickness, death, focusing on worry, then suffering arises in the body. If one wishes to cross the world, then one walks the path of practice, not being disgusted with the body. Already having old age, sickness, and death, from this, if focusing on annoyance arises, if one wishes to follow and receive the Buddha's precepts, then one proceeds from practice to attain non-action (Nirvana).
What is unfeasible to practice? What is feasible to practice?
【English Translation】 English version
T15 No. 0607 Dào Dì Jīng (Stages of the Path Sutra)
No. 607 [Nos. 606, 608]
Dào Dì Jīng (Stages of the Path Sutra), One Scroll
Translated by Tripitaka Sangharaksa (Sēngqiéluóchā 僧伽羅剎), from the Surana country (Xū Lài Ná Guó 須賴拏國) of India, meaning 'Protection of the Sangha' in Chinese, and Tripitaka An Shigao (Ān Shì Gāo 安世高) from the Parthian Kingdom (Ānxī Guó 安息國) during the Later Han Dynasty.
Chapter 1: Scattering Seeds
From the bright, victorious sun's rising, the image also moves with color. Among many virtues, many are noble; the honored lineage upholds virtuous conduct. Originally, it comes from this seed; in the world and also in the heavens, all fold their hands and pay homage to the Buddha. Therefore, they hold their heads and faces in reverence. The Buddha is supreme; there is no one in the world equal to him in diligence. Ghosts, dragons, gods, and humans all follow within the Three Realms. Closely holding the subtle, those who are not liberated are then liberated, those who have died do not die again, those who are old do not grow old again; all attain the Buddha-dharma through practice. Also, the practitioner is the three who have no practice, also virtuous conduct. Hearing and contemplating the true Dharma with one's own mind, the practitioner obtains the taste, like squeezing sugarcane, constantly observing with fear. Accumulating hundreds of years, if one does not obtain joy, one exhausts old age and death, therefore sinking in the world. Like a powerless elephant, falling into a trap and unable to escape on its own. Worldly people are also like this, taking peace from various kinds of scriptures. Like accumulating various kinds of flowers, attaching to desires, one dwells on the path of practice.
Listening and following, if one wishes to speak of crossing the world, the practitioner then listens, and one should speak of the path of practice. Birth, old age, sickness, death, sorrow, if unpleasant, worry; the practitioner, whether practicing at home or renouncing home; wishing to destroy the root of suffering, wishing to go and attain the Way; there is no other near, no other refuge, no other who can liberate and dwell, one should abandon everything. Such a practitioner, should only abandon everything, so that the path of practice comes from behind.
Speaking of birth, old age, sickness, death, focusing on worry, then suffering arises in the body. If one wishes to cross the world, then one walks the path of practice, not being disgusted with the body. Already having old age, sickness, and death, from this, if focusing on annoyance arises, if one wishes to follow and receive the Buddha's precepts, then one proceeds from practice to attain non-action (Nirvana).
What is unfeasible to practice? What is feasible to practice?
何等為行者？何等為地者？
不可行者，名爲念欲、念瞋恚、念侵、念國不念死，隨惡知識，不持戒、不受慧、不攝意、不受教，行不問；自斯身念、色想念，常樂想凈；自計身不慧，郡縣居、羸人並居；念色瞢瞢，不離貪；多欲、多恚、多癡、多因緣、多食；舍行、貪身欲、睡眠、忘意、疑過，精進失精進，畏怖不攝根，多事、多說、多業、多作事；久倒教，倒意計。是亦如是，今世法從道或離道，是名為不可行。
是何以不可行？離無為故，從后縛束說，瞋恚欲殺，常身樂凈受想，不慧不隨，從若干惡，佛說是不可行。
何等為可行？念出，不念瞋恚、不念殺，近明知識，持戒凈，不多食事；問自身不斯念非、念不好；念苦、念不凈，不念身好；不郡縣居、不羸人共居；不瞢瞢；自守少惱、少事、少食；不捨方便；伏身舍睡眠，意在行正，守意無有疑；精進在行，離驚怖攝根門；少說在諦，行受諦教、修諦意，喜在空澤中，行如有觀。未得好法便致法，已致便護；多喜欲聞經，所身故用足，但不足法，行知當死；不樂世間德，厭食可無為，亦如是輩行法，從應致無為。是名為可行。
何以為是可行？從是致無為，從后縛束說戒凈，墮信不念身，斂受法事。聽者諦見，不侵若干，是應無為
【現代漢語翻譯】 現代漢語譯本 何謂行者？何謂地者？
不可行者，是指心中常念貪慾、嗔恚、侵害，心中想著國家而不念及死亡，親近惡友，不持戒、不修慧、不能攝持心意、不接受教誨，行為不求教問；總是執著于自身，貪戀色相，常想常樂常凈；自以為聰明卻不具智慧，居住在人多的郡縣，與體弱多病之人同住；心中昏昧不清，不能遠離貪慾；貪慾多、嗔恚多、愚癡多、因緣多、飲食多；捨棄修行，貪戀身體的慾望，貪睡，忘失正念，疑惑過去，精進失去了精進，畏懼恐怖不能攝持根門，事務多、說話多、事業多、做事多；長久以來顛倒教法，顛倒心意。像這樣的人，今世的法要麼遠離正道，要麼偏離正道，這叫做不可行。
為何這樣的人不可行？因為他們遠離了無為的境界，總是被後來的束縛所牽絆，心中充滿嗔恚想要殺戮，總是執著于身體的快樂和清凈的感受和想法，沒有智慧不隨順正法，總是做各種惡事，佛陀說這是不可行。
何謂可行？心中常念出離，不念嗔恚，不念殺戮，親近賢明的善知識，持戒清凈，不貪多飲食；常常反問自己，反思自己的念頭是否正確、是否美好；常念苦、念不凈，不貪戀身體的美好；不住在人多的郡縣，不與體弱多病之人同住；心中不昏昧；守護自己，減少煩惱、減少事務、減少飲食；不捨棄方便之法；降伏身體，捨棄睡眠，心意專注于正行，守護心意沒有疑惑；精進于修行，遠離驚恐，攝持根門；少說話，專注于真諦，奉行接受真諦的教誨，修習真諦的意念，喜悅于空曠寂靜之處，修行時如實觀察。未得到的善法努力去得到，已得到的善法努力守護；非常喜歡聽聞佛經，因為身體的緣故而感到滿足，唯獨對佛法感到不滿足，修行時知道自己終將死亡；不貪戀世間的功德，厭惡飲食，可以達到無為的境界，像這樣的人奉行正法，可以達到應證的無為境界，這叫做可行。
為何這叫做可行？因為從這裡可以達到無為的境界，從後來的束縛中解脫出來，奉行戒律清凈，對佛法生起信心而不執著于身體，收斂身心接受佛法之事。聽法的人能夠如實觀察，不侵犯他人，這樣就應該證得無為的境界。
【English Translation】 English version What is a practitioner? What is a ground?
Those who are 'not practicable' are those who constantly think of desire (nian yu), anger (nian chenhui), aggression (nian qin), think of the country and not of death, follow evil friends, do not uphold the precepts, do not receive wisdom, do not restrain the mind, do not receive teachings, and do not inquire about conduct. They constantly dwell on thoughts of self, thoughts of form (se xiang), thoughts of permanence, pleasure, and purity; they consider themselves wise but lack true wisdom, reside in populous districts, and live with the weak and infirm. Their minds are clouded and confused (nian se mengmeng), unable to detach from greed; they are full of desire, anger, and delusion, have many conditions, and eat too much. They abandon practice, are greedy for bodily desires, sleep too much, forget mindfulness, doubt the past, lose diligence, fear and are unable to restrain the sense faculties, have many affairs, speak too much, have many occupations, and do too many things. For a long time, they have been overturning the teachings and have inverted minds. Such people, in this life, either stray from the path or deviate from the path; this is called 'not practicable'.
Why are they 'not practicable'? Because they are far from the unconditioned (wuwei), and are always spoken of as bound by later fetters. Their minds are full of anger and the desire to kill, they are always attached to the perception and thought of the body's pleasure and purity, they lack wisdom and do not follow the Dharma, and they always do various evil deeds. The Buddha said this is 'not practicable'.
What is 'practicable'? It is to constantly think of renunciation (nian chu), not to think of anger, not to think of killing, to be close to wise and enlightened good friends, to uphold the precepts purely, not to be greedy for too much food; to constantly ask oneself, reflecting on whether one's thoughts are correct and good; to constantly think of suffering (nian ku), think of impurity (nian bujing), not to be attached to the body's beauty; not to live in populous districts, not to live with the weak and infirm; not to be clouded and confused; to guard oneself, having few afflictions, few affairs, and little food; not to abandon skillful means; to subdue the body, abandon sleep, and focus the mind on right conduct, guarding the mind without doubt; to be diligent in practice, to be free from fear, and to restrain the sense faculties; to speak little, focusing on the truth (di), to practice and receive the teachings of the truth, to cultivate the mind with the truth, to rejoice in empty and quiet places, and to practice with true observation. If good qualities have not been attained, strive to attain them; if they have been attained, strive to protect them; to greatly rejoice in hearing the scriptures, to be content with what is needed for the body, but to never be satisfied with the Dharma, to practice knowing that one will eventually die; not to be attached to worldly virtues, to be disgusted with food, and to be able to attain the unconditioned. Such people practice the Dharma and can attain the unconditioned that should be attained; this is called 'practicable'.
Why is this called 'practicable'? Because from this one can attain the unconditioned, be freed from later fetters, uphold the precepts purely, generate faith in the Dharma and not be attached to the body, restrain the body and mind and accept the affairs of the Dharma. Those who listen can truly observe, not transgress against others, and thus should attain the unconditioned.
。得道者，佛說法念若干種意，定無有苦，無有疲，已說功德聚，攝根伏身應可行。
行者為何等意，近事如應行？行者為習，行者近習，是為行習。是行者三輩：未得道者，學者，不學者。
何等為道地？行者所行是為行者地。未得行道者為何等？本起次行，居前說是行。如是說竟，學者不學者亦已說。
道行地名為止觀。何用是止觀？但未得四德故，欲致是四德；何用欲致是四德？從是欲致無為故。何因緣致無為？不欲有餘為故。何以不欲有餘為？但欲除一切苦故。
是故行者欲除一切苦，當常莫離、莫犯、莫穿立止觀。若行者穿，便不得止，亦不得觀，空亡苦行。譬如人求火便鉆木，上鉆著下木便鉆，時時中止，時時鉆止，如是未曾得火，但自勞倦。道譬如是，從后現說：設觀法行者中，得疲意厭，行者除行，莫穿莫疲，倦者從行，便失行。譬如夜極，冥人冥中閉目行，何時當見明？若行者行不穿，慧者如是，日出開目行，便稍稍慧，人得無為種，通經者若干，更經通者觀經教，便說止觀，余經散說。
是為道地散種章品。
道地經知五陰慧章第二
從若干經得明堅，不老不死甘露，聲名聞以行如明月，事者凈者慧明者，若守度者更明，並家中行亦爾！惡意不可蒦
【現代漢語翻譯】 現代漢語譯本：得道之人，佛陀講說多種意念，必定沒有痛苦，沒有疲憊，已經說了功德聚集，收攝六根，降伏身心，應當可以做到。
修行之人是出於何種意圖，像近事男、近事女那樣如法修行？修行之人是爲了修習，修行之人親近修習，這就是爲了修習。修行之人有三種：未得道者，學者，不學者。
什麼是道地？修行之人所行之處就是修行人的道地。未得行道之人是怎樣的？從最初開始逐步修行，走在前面並宣說修行方法。這樣說完之後，學者和不學者的情況也已經說清楚了。
道行之地名為止觀。用止觀做什麼？因為尚未獲得四德（常、樂、我、凈），想要達到這四德；想要達到這四德做什麼？爲了由此達到無為的境界。通過什麼因緣達到無為？因為不想要有剩餘的作為。為什麼不想要有剩餘的作為？只是想要去除一切痛苦。
因此，修行之人想要去除一切痛苦，應當常常不離開、不違犯、不穿鑿地建立止觀。如果修行之人穿鑿附會，便不能得到止，也不能得到觀，白白地苦行。譬如有人想要取火便鉆木，上面鉆著下面的木頭便開始鉆，時時停止，時時鉆鉆停停，這樣永遠不能得到火，只是徒勞疲倦。修行之道也是這樣，從後面現在開始說：假設觀法修行者中，感到疲憊厭倦，修行之人停止修行，不要穿鑿附會，不要疲憊，倦怠之人繼續修行，便會失去修行。譬如黑夜到了極點，盲人在黑暗中閉著眼睛行走，什麼時候才能見到光明？如果修行之人修行**，有智慧的人就像這樣，太陽出來睜開眼睛行走，便會漸漸有智慧，人得到無為的種子，通經的人很多，更加精通經典的人觀察經典教義，便宣說止觀，其餘經典零散地宣說。
這就是道地散種章品。
道地經知五陰慧章第二
從多種經典中獲得明智和堅定，獲得不老不死的甘露，聲名遠揚，行為像明月一樣光明，做事清凈，智慧明亮，如果守護戒律的人更加明亮，在家修行也是如此！惡意不可估量。
【English Translation】 English version: The enlightened one, the Buddha speaks of various kinds of thoughts, certainly without suffering, without fatigue, having already spoken of the accumulation of merit, subduing the senses and the body, it should be possible to do.
For what intention does the practitioner act, like a Upasaka (male lay follower) or Upasika (female lay follower) should act? The practitioner is for practice, the practitioner is close to practice, this is for practice. There are three kinds of practitioners: those who have not attained enlightenment, learners, and non-learners.
What is the ground of the path? The place where the practitioner practices is the ground of the practitioner. What are those who have not attained the path like? Starting from the beginning and gradually practicing, going forward and proclaiming the method of practice. Having said this, the situation of learners and non-learners has also been made clear.
The place of the path is called 'Śamatha-Vipassanā' (止觀, calming and insight). What is Śamatha-Vipassanā used for? Because the four virtues (常、樂、我、凈, permanence, bliss, self, purity) have not yet been obtained, wanting to attain these four virtues; what is it for wanting to attain these four virtues? In order to attain the state of 'asaṃskṛta' (無為, unconditioned) from this. Through what causes and conditions is 'asaṃskṛta' attained? Because one does not want to have remaining actions. Why does one not want to have remaining actions? Simply wanting to remove all suffering.
Therefore, if the practitioner wants to remove all suffering, one should always establish Śamatha-Vipassanā without leaving, without violating, and without distorting. If the practitioner distorts, then one cannot obtain Śamatha, nor can one obtain Vipassanā, a fruitless and bitter practice. For example, if someone wants to obtain fire, they drill wood, drilling the upper wood against the lower wood, stopping from time to time, drilling and stopping from time to time, in this way one will never obtain fire, only tiring oneself out. The path of practice is also like this, from the back now starting to say: Suppose among the practitioners of Vipassanā, one feels tired and weary, the practitioner stops practicing, do not distort, do not be tired, the weary one continues to practice, then one will lose the practice. For example, when the night reaches its extreme, a blind person walks in the darkness with their eyes closed, when will they see the light? If the practitioner practices **, the wise one is like this, when the sun rises, they open their eyes and walk, then they will gradually have wisdom, people obtain the seed of 'asaṃskṛta', there are many who are versed in the scriptures, those who are more proficient in the scriptures observe the teachings of the scriptures, then they proclaim Śamatha-Vipassanā, the remaining scriptures proclaim scattered.
This is the chapter on scattering the seeds of the ground of the path.
Chapter Two on Knowing the Five Skandhas (五陰, aggregates) with Wisdom in the Sutra on the Ground of the Path
From various sutras, one obtains wisdom and firmness, obtains the nectar of immortality, one's reputation spreads far and wide, one's behavior is as bright as the moon, one's actions are pure, one's wisdom is bright, if those who uphold the precepts are even brighter, practicing at home is also like this! Evil intentions cannot be measured.
，不可牽如意。是故施得道者，禮得道者，稽首從得甘露故。貪為種，多故為生，菰愛歡喜為憂支。佛說五陰，譬如箜篌，聽說從多經牽比行道者。
當知身體本為五種所成——色種、痛癢種、思想種、行種、識種。如若干戶東方郡字，如若干戶南方郡字，如若干戶西方郡字，如若干戶北方郡字，亦非一舍名為郡。是譬色，亦非一色為色種，若干色為色種；痛癢、思想、行、識亦如是。
色在十入，文亦從法，受入是為色種，百八痛是痛種，百八思想為思想種，百八行為行種，百八識為識種，如是當知五種從后現。
譬說不相連著，但本癡故；不聞佛言，或習癡故。譬如樹葉著枝，癡惡行著五種、成聚五種，意計是身。
道地行知五陰慧章品。
道地經隨應相具章第三
性河開流滿度器，滿破六足經蜜，突如蓮花開、慧日出，服勝蓮花奉事佛，清凈淡泊其相然。至尊世絕福祐人，視其精固，將道者，敷演如經。
已開化行道者，亦當知五種各應相，種相色，視相亦色，手篌把亦色；更痛為痛相，樂苦亦不樂亦不苦更痛，是為痛相；識相為思想，若女人若男子亦余，是為思想；所作是為行，若好行若惡行，若不好行若不惡行，是為行相；識相為識，好不好亦非不好亦非好識
【現代漢語翻譯】 現代漢語譯本： 不可牽動如意（一種象徵吉祥的器物）。因此，佈施給得道者，禮敬得道者，稽首（叩頭）是因為從得道者那裡獲得甘露（比喻佛法）。貪婪是種子，多欲是產生的原因，對事物過度的愛和歡喜是憂愁的根源。 佛陀說五陰（色、受、想、行、識），譬如箜篌（一種樂器），聽聞佛法要從多方面經由牽引比較來修行。 應當知道身體本來是由五種（五陰）所組成——色種（物質的集合）、痛癢種（感受的集合）、思想種（思維的集合）、行種（意志行為的集合）、識種（識別的集合）。就像若干戶人家組成東方郡，若干戶人家組成南方郡，若干戶人家組成西方郡，若干戶人家組成北方郡一樣，不能說一個房屋就叫做郡。這就像色陰，不能說一個顏色就是色種，而是若干顏色組成色種；痛癢、思想、行、識也是如此。 色存在於十入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）之中，文字也遵循法則，受（感受）的進入就是色種，一百零八種痛苦是痛種，一百零八種思想是思想種，一百零八種行為是行種，一百零八種識是識種，應當知道這五種是從后往前顯現的。 譬如說，它們並不相互連線，只是因為原本的愚癡；不聽聞佛的教誨，或者習慣於愚癡。譬如樹葉附著在樹枝上，愚癡和惡行附著在五種上，形成聚集的五種，並錯誤地認為這就是身體。 道地行知五陰慧章品。 道地經隨應相具章第三 自性之河開流，充滿法器，充滿並打破六足經（六種修行方法）的精髓，突然像蓮花開放，智慧的太陽升起，服侍勝過蓮花的佛陀，清凈淡泊是其本來的面貌。至尊是世間絕無僅有的福佑之人，觀察其精髓和堅定，引導修行者，詳細闡述經文。 已經開悟並修行的行道者，也應當知道五種各有其相應的特徵，種的特徵是色，視（視覺）的特徵也是色，手持箜篌也是色；感受到的痛苦是痛的特徵，快樂、痛苦、不樂不苦也是感受，這就是痛的特徵；識別的特徵是思想，無論是女人還是男人，或者其他，這就是思想的特徵；所作所為是行的特徵，無論是好的行為還是壞的行為，或者不好不壞的行為，這就是行的特徵；識別的特徵是識，好、不好、非好非不好都是識。
【English Translation】 English version: One should not move the Ruyi (a scepter symbolizing good fortune). Therefore, giving to those who have attained the Way, paying respect to those who have attained the Way, bowing one's head is because one obtains sweet dew (a metaphor for the Buddha's teachings) from those who have attained the Way. Greed is the seed, excessive desire is the cause of birth, and excessive love and joy for things are the source of sorrow. The Buddha said that the five skandhas (form, feeling, perception, volition, and consciousness) are like a Konghou (an ancient Chinese harp). Listening to the Dharma requires practicing through multiple aspects of drawing comparisons. It should be known that the body is originally composed of five aggregates (five skandhas) – the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volition, and the aggregate of consciousness. Just as several households form the Eastern Prefecture, several households form the Southern Prefecture, several households form the Western Prefecture, and several households form the Northern Prefecture, one cannot say that one house is called a prefecture. This is like the skandha of form, one cannot say that one color is the aggregate of form, but rather several colors form the aggregate of form; feeling, perception, volition, and consciousness are also the same. Form exists in the ten entrances (the six sense organs and their corresponding objects), and writing also follows the law. The entry of feeling is the aggregate of form, one hundred and eight kinds of pain are the aggregate of feeling, one hundred and eight kinds of perception are the aggregate of perception, one hundred and eight kinds of volition are the aggregate of volition, and one hundred and eight kinds of consciousness are the aggregate of consciousness. One should know that these five aggregates appear from the back to the front. For example, they are not connected to each other, but only because of original ignorance; not hearing the Buddha's teachings, or being accustomed to ignorance. For example, just as leaves are attached to branches, ignorance and evil deeds are attached to the five aggregates, forming a collection of five aggregates, and mistakenly thinking that this is the body. The chapter on the wisdom of knowing the five skandhas through the practice of the Path. The third chapter of the Daode Sutra on the characteristics of corresponding appearances The river of self-nature opens and flows, filling the Dharma vessel, filling and breaking the essence of the six-footed sutra (six methods of practice), suddenly like a lotus flower blooming, the sun of wisdom rising, serving the Buddha who surpasses the lotus flower, purity and simplicity are its original appearance. The Supreme One is the unique blessing person in the world, observing its essence and firmness, guiding practitioners, and elaborating on the scriptures. Those who have been enlightened and practice the Way should also know that the five aggregates each have their corresponding characteristics. The characteristic of the aggregate is form, the characteristic of sight is also form, holding the Konghou is also form; the pain felt is the characteristic of feeling, pleasure, pain, neither pleasure nor pain are also feelings, this is the characteristic of feeling; the characteristic of recognition is perception, whether it is a woman or a man, or others, this is the characteristic of perception; what is done is the characteristic of volition, whether it is good deeds or bad deeds, or neither good nor bad deeds, this is the characteristic of volition; the characteristic of recognition is consciousness, good, bad, neither good nor bad are all consciousness.
，是為識相。如是五種各自有相。
從后說，說是色於樂亦多惡，佛說在經中如應出，說如應五陰種相若干相份。
道地隨應相具章。
道地經五陰分別現止章第四
所然持甘露種澆五盛陰，為五陰薪，從慧明卻壞惡火。從三界禮我施禮，為持甘露滅三毒者，從五陰鉆，所生隨應，持智慧意滅惡火意，三界中尊敬者，我亦尊敬意叉手。自從慧智力，慧者自得，如自得知，佛便教弟子所說應行。聽說從是意定，五陰分別見，為從慧力所守者，知清凈自佛，從所意知便現事者，是佛所說應行見行可知。聽說意從是定分別五陰。行道者當知分別五陰。行者當那分別知五陰？譬如四衢中墮一貫真珠裹，一人當見已見，便喜愛意喜欲得珠，人見意在珠，是為色陰種；所喜可意是為痛癢種；若上頭如是名為貫珠，是為思想種；若意生欲取貫珠，是為行種；從是知，為識種。如是五種意在一貫珠俱行，便若干作行亦自行，如是在一貫珠，一時俱行，五陰更如是。
眼所見色並俱行五行，更耳聞聲、鼻聞香、口更味、身更粗細，身中四陰無有色種生，如是五陰種，各自分別知。
後有說道德者，分別說如是已，得是經說，未得道者受著心，心如是行說，我亦現是說。
道行五陰分別現止章
【現代漢語翻譯】 現代漢語譯本： 這就是識陰的相。像這樣，五陰各自有其相。
從後面開始說，說色陰在快樂中也多有苦惡，佛在經中已經相應地闡述，如經中所說，五陰的種類、相狀和組成部分各有不同。
《道地經》中關於隨應相具的章節。
《道地經》第五陰分別現止章第四
用甘露之種澆灌這五盛陰，以五陰為柴薪，用智慧之光熄滅罪惡之火。從三界向我施禮，爲了用甘露熄滅三毒的人，從五陰中鉆研，所產生的隨應，用智慧之意熄滅罪惡之火的意念，在三界中受尊敬的人，我也用尊敬的意念合掌致敬。自從有了智慧之力，有智慧的人自然能夠獲得，就像自己知道一樣，佛便教導弟子所說應該奉行。聽聞之後，從這個意念中安定下來，分別觀察五陰，因為有智慧之力的守護，知道清凈的自性佛，從所意念中知道便顯現事物，這是佛所說應該奉行和見行的，是可以知道的。聽聞之後，意念從這裡安定下來，分別五陰。修行道的人應當知道分別五陰。修行者應當如何分別知道五陰呢？譬如在四通八達的道路中間掉落了一串真珠，一個人看見了，便心生喜愛，想要得到這串珠子，人的心思都在珠子上，這就是色陰的種類；所喜愛的可意之物就是痛癢陰的種類；如果上面像這樣名為貫珠，這就是思想陰的種類；如果意念產生想要拿取貫珠的慾望，這就是行陰的種類；從這裡得知，這是識陰的種類。像這樣，五種意念在一串珠子上同時執行，便各自行動也自行，就像在一串珠子上，一時同時執行，五陰也是這樣。
眼睛所見之色與五行同時執行，耳朵聽聞聲音、鼻子聞到香氣、口嘗味道、身體感受粗細，身體中的四陰沒有色陰的種類產生，像這樣五陰的種類，各自應當分別瞭解。
後來有講說道德的人，分別解說像這樣之後，得到這部經的說法，沒有得道的人接受並執著於心，心像這樣執行解說，我也顯現這樣的解說。
《道行五陰分別現止章》
【English Translation】 English version: This is the characteristic of the Vijnana-skandha (consciousness aggregate). Thus, each of the five skandhas has its own characteristics.
Starting from the latter, it is said that the Rupa-skandha (form aggregate) also has much suffering and evil in pleasure. The Buddha has explained it accordingly in the sutras. As it is said in the sutras, the types, characteristics, and components of the five skandhas are different.
The chapter on the complete characteristics of the Path Ground in the Daode Jing (Treatise on the Path Ground).
Chapter Four of the Daode Jing on the Manifest Cessation of Distinguishing the Five Skandhas
Use the seed of Amrita (nectar of immortality) to irrigate these five flourishing skandhas, using the five skandhas as firewood, and extinguish the evil fire with the light of wisdom. From the three realms, pay homage to me, for those who extinguish the three poisons with Amrita, study from the five skandhas, and the corresponding results that arise, use the intention of wisdom to extinguish the intention of evil fire. Those who are respected in the three realms, I also respectfully put my palms together. Since there is the power of wisdom, the wise will naturally obtain it, just as they know it themselves. The Buddha then teaches the disciples what should be practiced. After hearing this, settle down from this intention, observe the five skandhas separately, because they are guarded by the power of wisdom, know the pure self-nature Buddha, and from what is known in the intention, things manifest. This is what the Buddha said should be practiced and seen, and can be known. After hearing this, the intention settles down from here, distinguishing the five skandhas. Those who practice the path should know how to distinguish the five skandhas. How should practitioners distinguish and know the five skandhas? For example, if a string of pearls falls in the middle of a crossroads, when a person sees it, they will feel joy and desire to obtain the string of pearls. The person's mind is on the pearls, this is the type of Rupa-skandha (form aggregate); what is liked and pleasing is the type of Vedana-skandha (feeling aggregate); if it is named a string of pearls like this above, this is the type of Samjna-skandha (perception aggregate); if the intention arises to take the string of pearls, this is the type of Samskara-skandha (mental formation aggregate); from this it is known, this is the type of Vijnana-skandha (consciousness aggregate). Like this, the five types of intention operate simultaneously on a string of pearls, then they act separately and also act on their own. Just like on a string of pearls, they operate simultaneously at one time, the five skandhas are also like this.
The form seen by the eyes operates simultaneously with the five elements, the ears hear sounds, the nose smells fragrances, the mouth tastes flavors, and the body feels roughness and fineness. The four skandhas in the body do not produce the type of Rupa-skandha (form aggregate). Like this, the types of the five skandhas should be understood separately.
Later, those who speak of morality, after explaining it separately like this, obtain the teachings of this sutra. Those who have not attained the path accept and cling to it in their hearts. The heart operates and explains like this, and I also manifest this explanation.
The Chapter on the Manifest Cessation of Distinguishing the Five Skandhas in the Practice of the Path
。
道地經五種成敗章第五
已知要得佛、要中竟、要作、要並得、要已竟並、要已更無當要，當禮應、無所著，名聞無有量，所語言說。譬如明月明，為弟子得明知，畏腦罪從生能壞干，已知五種陰得明，成敗如有，當稽首聽。
佛言：「行道者當知，五陰出入成敗。譬如人命欲盡在呼吸，欲死便四百四病中前後次第稍發；便見想生恐畏怖，夢中見蜂啄木，烏鴟啄頂腦。一柱樓上自樂見著衣，青黃赤白自身著，見騎馬人牧䭷有聲。持[竺-二+奇]作枕，聚土中臥。死人亦擔死人，亦除溷人，共一器中食；亦見是人共載車行，麻油污泥污足亦涂身；亦見是時時飲；亦見墮網中獵家牽去。或見自身嘻喜歡喜啕；或見道積蟆子自過上；或見斂鹵鹽錢；或見被髮膽裸女人，自身相牽；或有灰傅身亦食；或見狗亦獼猴相逐恐；或見自身滅欲娶嫁。或時見人家中神壞；或時見馬來狧鬚髮；或時見齒墮地；或時見擔死人衣，自著身；或時自身膽裸為涂膩；或見聚土自身轉；或時見革及旃著衣行；或時自見家中門，弊壞車來到，多載油花香。亦見昆弟近自身，嚴先祖人現粗恐顏色，欲來取是取共行。或時冢間行，遽舍花嬰頸；或時見自身，倒墮河水中；或時見墮五湖九江不得底；或時見入菅茅中，裸身相割自敷
轉。或時上樹無有蓏、無有華、無有華戲；或時、在壇上舞；或時樹間行獨樂大美，亦持若干干樹破聚薪；或時入舍，闇冥不得門出；或時上山嶄巖悲大哭；或時鳥棁吞足亦蹈；或時塵坌頭；或時虎遮斷，亦狗猴亦驢，南方行入冢間，見聚炭發毛分骨搗碎干華，自身見入鹽王。見鹽王使問，從后現說：『世間已得多樂，根墮或身墮，畏命欲去，不得自在，病追促病已促，意便動，命盡憂近，便見夢令入大怖。』
「人便意中計：『我命欲盡，如是夢，身所見。』便意怖，便身殘。譬如鳥蹋棁己身近，極苦相著，便欲自歸醫。己親屬昆弟見病劇，便遣使到醫舍。呼使者行便有是相，不潔惡衣、長爪亂鬚髮、載壞弊車、著穿弊履；顏色黑眼青，車中駕白牛馬，自手摩抆鬚髮。呼醫已，急駕車使上，從后縛束。但坐惡樂意，不計好樂、不念醫病，已壞身便墮罪器，即遣呼，醫便念：『病痛不得復活。何以故？趣使得相有如是像，跓被服、語言、車蓋、鬚髮衣；亦如是諱日來呼，若四、若六、若九、若十二、若十四來至到，復觸忌諱日，人所不喜醫，復何血忌上相四激反支來喚？是亦不必日時漏刻星宿。須臾疑人取相。何以故？或時是惡日時漏刻，有是人行方便，能治病痛，病痛有時不能得治，是故不必在時日漏刻。故
【現代漢語翻譯】 現代漢語譯本：有時爬到樹上，沒有瓜果，沒有花，也沒有嬉戲玩樂；有時在祭壇上跳舞；有時在樹林間獨自行走，享受極大的快樂，也拿著若干樹枝劈開，聚攏成柴堆；有時進入房屋，在黑暗中找不到出門的路；有時登上陡峭的山崖，悲傷地大哭；有時鳥樁刺穿腳，也被絆倒；有時灰塵撲滿頭；有時被老虎阻擋去路，也被狗、猴子或驢阻擋；向南方走入墳墓間，看見堆積的木炭、散落的頭髮、破碎的骨頭、曬乾的花朵，自身看見進入閻王殿。看見閻王的使者詢問，從背後顯現並說：『世間已經得到很多快樂，樹根掉落或者身體衰敗，畏懼死亡想要離去，卻不得自由自在，疾病追趕催促，疾病已經催促，心意便動搖，壽命將盡憂愁臨近，便看見夢境，令人極度恐懼。』 人便在心中盤算：『我的壽命將要終結，就像這些夢境，身體所見到的。』便心中恐懼，便身體殘損。譬如鳥兒踩到鳥樁，自身靠近，極其痛苦地粘著，便想要去求醫。自己的親屬兄弟看見病情嚴重，便派遣使者到醫生的住所。呼喚使者行走便有這些徵兆：不乾淨的破爛衣服、長長的指甲、蓬亂的鬚髮、乘坐破舊的車輛、穿著破爛的鞋子；臉色發黑，眼睛發青，車中駕著白色牛馬，自己用手摩擦擦拭鬚髮。呼喚醫生后，急忙駕車讓使者上路，從後面捆綁束縛。只想著不好的事情，不考慮好的事情，不念著醫治疾病，已經損壞的身體便要墮入罪惡的容器，立即派遣人去呼喚，醫生便想：『病痛恐怕不能復活了。為什麼呢？因為派遣使者來的人的相貌有這些徵兆，穿著的衣服、說話的語氣、乘坐的車蓋、鬚髮衣著；也像避諱的日子來呼喚，如果四日、六日、九日、十二日、十四日來到，又觸犯了忌諱的日子，人們不喜歡醫生，又有什麼血忌之日，四種兇相都相反來呼喚？也不必在意日子時辰，時刻星宿。片刻之間懷疑人取相。為什麼呢？或許是兇惡的日子時辰，有這樣的人行方便，能夠醫治病痛，病痛有時不能夠得到醫治，所以不必在意時日時辰。』
【English Translation】 English version: Sometimes climbing trees, there are no melons, no flowers, and no playful games; sometimes dancing on the altar; sometimes walking alone in the forest, enjoying great joy, and also holding some branches to split and gather into firewood piles; sometimes entering houses, unable to find the way out in the darkness; sometimes climbing steep cliffs, crying sadly; sometimes bird stakes pierce the feet, and one also stumbles; sometimes dust covers the head; sometimes blocked by tigers, and also by dogs, monkeys, or donkeys; walking south into the tombs, seeing piles of charcoal, scattered hair, broken bones, dried flowers, and oneself seeing oneself entering the realm of King Yama (Yama, the lord of death). Seeing King Yama's messenger inquire, appearing from behind and saying: 'The world has already received much joy, the roots are falling or the body is decaying, fearing death and wanting to leave, but unable to be free, disease chases and urges, disease has already urged, the mind then wavers, life is about to end and sorrow is near, then one sees dreams, causing extreme fear.' People then calculate in their minds: 'My life is about to end, just like these dreams, what the body has seen.' Then the heart is fearful, then the body is damaged. For example, a bird steps on a bird stake, its body is close, extremely painfully stuck, then it wants to seek medical help. One's relatives and brothers see the illness is serious, then they send a messenger to the doctor's residence. Calling the messenger to walk then has these signs: unclean, ragged clothes, long nails, messy beard and hair, riding in a dilapidated vehicle, wearing tattered shoes; a dark face, blue eyes, white oxen and horses harnessed in the vehicle, oneself rubbing and wiping the beard and hair with hands. After calling the doctor, hurriedly driving the vehicle to send the messenger on the road, binding and tying from behind. Only thinking about bad things, not considering good things, not thinking about curing the illness, the already damaged body is about to fall into the vessel of sin, immediately sending someone to call, the doctor then thinks: 'The pain of the illness is probably not recoverable. Why? Because the appearance of the person who sent the messenger has these signs, the clothes worn, the tone of speech, the carriage cover, the beard and hair clothing; also like avoiding certain days to call, if the fourth day, sixth day, ninth day, twelfth day, fourteenth day arrives, and also violates taboo days, people do not like doctors, and what blood taboo day, four ominous signs are all reversed to call? It is also not necessary to pay attention to the day, hour, moment, and constellations. In a moment, suspecting people are taking omens. Why? Perhaps it is an ominous day and hour, there are such people who act conveniently, able to cure the pain of illness, the pain of illness sometimes cannot be cured, so it is not necessary to pay attention to the day and hour.'
慧人不亦喜用歷日。仙人常勸：「當爲求方便治，至死若病痛橫有病，可能得活，若命盡但說去。計如是可至病痛舍，從后束結；說俱入海水，或到或中壞，病亦比海，或愈或死。」』
「醫便行至病痛家，聞聲不可意，亡燒斷破刺撥刮刷，出殺去發滅蝕，燒斷破刺撥刮刷，出殺去發滅蝕不可治已死，視南方，復見烏鴟巢有聲；復見小兒俱相坌土；復膽裸相挽頭髮，破瓶盆瓦甌；亦見空器舍不著意。
「行至病者舍，入見病著人，病更惱。從彼舍來說，醫便視病，相遽驚怖驚坐起，著病無有力，不得自在。見如是，便念：『如是經中說死相見，顏色不如，皮皺行，身如土色，舌延出，或語言忘，見身重骨節不隨，鼻頭曲戾、皮黑咤干，喉舌如骨色，不復知味。口𤍜毛孔赤，筋脈不了了，被髮發豎，牽發不復覺，直視背臥，驚怖顏色轉，面皺，發豎熟視，或語若干說。如經說：「余命不足道，譬如樹間失火，亦如六相，無說所聞見。」若有沐身未浴身時，譬栴檀香；或時如蜜香；或時多核香；或時那替香；或時根香；或時皮香；或時華香；或時蓏香；或時霍香；或時宿命從行相，筋香、髮香、骨香、肌肉盟血香、大便香；或時鴟香；或時烏香；或時蚖香；或時豬香；或時狗香；或時狖香；或時鼠香；或時蛇
{ "translations": [ "現代漢語譯本：\n智者不也喜歡使用歷日（推算時日的工具）。仙人常常勸告：『應當尋求方便的治療方法，如果到臨死時有病痛，或許可能活下來；如果壽命已盡，就只能聽天由命了。』如果按照這樣的方法，或許可以擺脫病痛，從今以後約束自己；（仙人）說（這些病痛）都像進入海水一樣，或者到達，或者中途壞滅，疾病也像海水一樣，或者痊癒，或者死亡。", "", "『醫生便前往病痛的家，聽到聲音令人不悅，（看到人們）焚燒、砍斷、破壞、刺傷、撥開、刮擦、刷洗，驅趕、殺害、去除、消滅、腐蝕，（即使）焚燒、砍斷、破壞、刺傷、撥開、刮擦、刷洗，驅趕、殺害、去除、消滅、腐蝕，也無法醫治已經死去的人。』（醫生）看向南方，又看到烏鴉和老鷹的巢穴發出聲音；又看到小孩子們一起堆土；又看到（人們）赤身裸體地互相拉扯頭髮，打破瓶子、盆子、瓦罐；也看到空空的器皿，不放在心上。", "", "『（醫生）走到病人的住所，進去看到病人，病情更加嚴重。從那住所里傳來聲音，醫生便觀察病情，（病人）互相驚恐害怕，驚慌地坐起來，患病的人沒有力氣，不能夠自由行動。』看到這些情況，（醫生）便想：『正如經書中所說的死亡之相，臉色不好，面板皺縮，行走困難，身體像泥土的顏色，舌頭伸出來，或者忘記說話，看到身體沉重，骨節不聽使喚，鼻頭彎曲不正，面板黑色乾枯，喉嚨和舌頭像骨頭的顏色，不再知道味道。口鼻毛孔發紅，筋脈不清楚，頭髮散亂豎起，拉扯頭髮也不覺得疼痛，眼睛直視，仰臥著，驚恐害怕，臉色改變，面容皺縮，頭髮豎起，仔細觀看，或者說一些胡話。正如經書所說：「剩餘的壽命不足以道，譬如樹間失火，也像六相（指地、水、火、風、空、識六大），沒有什麼可以述說、聽聞、看見的。」』如果（病人）有沐浴身體但沒有洗浴身體的時候，（身體）譬如旃檀香（一種名貴的香木）；有時像蜜香；有時像多核果實的香味；有時像那替香（一種香草）；有時像根的香味；有時像樹皮的香味；有時像花的香味；有時像瓜果的香味；有時像藿香；有時像宿命帶來的氣味，筋的香味、頭髮的香味、骨頭的香味、肌肉和血液的香味、大便的香味；有時像老鷹的香味；有時像烏鴉的香味；有時像蚖（一種毒蟲）的香味；有時像豬的香味；有時像狗的香味；有時像狖（一種猿類）的香味；有時像老鼠的香味；有時像蛇", "" ], "english_translations": [ "English version:\nA wise person also enjoys using calendars (tools for calculating days). Immortals often advise: 'One should seek convenient treatments, and if there is pain at the time of death, perhaps one may survive; if life is exhausted, one can only accept fate.' If one follows this method, perhaps one can escape pain and restrain oneself from now on; (the immortals) say (these pains) are like entering the sea, either reaching the destination or perishing midway, and illness is like the sea, either healing or resulting in death.", "", "'The doctor then goes to the house of pain, and the sounds heard are unpleasant, (seeing people) burning, cutting, breaking, stabbing, prying, scraping, scrubbing, driving away, killing, removing, eliminating, corroding, (even if) burning, cutting, breaking, stabbing, prying, scraping, scrubbing, driving away, killing, removing, eliminating, corroding, one cannot cure the dead.' (The doctor) looks south and sees crows and eagles nesting and making noise; he also sees children piling up earth together; he also sees (people) nakedly pulling each other's hair, breaking bottles, basins, and earthenware jars; he also sees empty vessels, not paying attention.", "", "'The doctor walks to the patient's residence, enters and sees the patient, and the illness worsens. From that residence, the doctor observes the condition, (the patients) are mutually frightened and terrified, sitting up in panic, the sick person has no strength and cannot move freely.' Seeing these situations, (the doctor) thinks: 'Just as the scriptures describe the signs of death, the complexion is poor, the skin is wrinkled, walking is difficult, the body is the color of earth, the tongue protrudes, or one forgets to speak, seeing the body heavy, the joints do not obey, the nose is crooked, the skin is black and dry, the throat and tongue are the color of bone, and one no longer knows the taste. The pores of the mouth and nose are red, the veins are unclear, the hair is disheveled and stands on end, pulling the hair is not felt, the eyes stare straight ahead, lying on the back, frightened and terrified, the complexion changes, the face wrinkles, the hair stands on end, looking closely, or saying some nonsense. As the scriptures say: \"The remaining life is not worth mentioning, like a fire in the trees, or like the six elements (earth, water, fire, wind, space, consciousness), there is nothing to say, hear, or see.\" 'If (the patient) has bathed the body but not washed the body, (the body) is like sandalwood (a precious fragrant wood); sometimes like honey; sometimes like the scent of multi-seeded fruits; sometimes like natte grass (a fragrant herb); sometimes like the scent of roots; sometimes like the scent of bark; sometimes like the scent of flowers; sometimes like the scent of melons; sometimes like patchouli; sometimes like the scent brought from past lives, the scent of tendons, the scent of hair, the scent of bones, the scent of muscles and blood, the scent of feces; sometimes like the scent of eagles; sometimes like the scent of crows; sometimes like the scent of vipers (a poisonous insect); sometimes like the scent of pigs; sometimes like the scent of dogs; sometimes like the scent of macaques (a type of ape); sometimes like the scent of rats; sometimes like snakes" "" ] }
香；或時譬如有人。或時啄木聲；或時瓦聲；或時澀聲；或時惡聲；或時雁聲；或時孔雀聲；或時鼓聲；或時馬聲；或時虎聲。亦有說熟死相中，譬如人死時有死相，為口不知味，耳中不聞聲，一切捲縮，脈投血肉，瀃頰車張，上頭掉影無有明，臀肉豎，眼黑色黑，大小便不通，節根解，口中上臛青雙噦計。如是病痛相，不可治，設鶣鵲亦一切良醫，並祠祀盡會，亦不能愈是。』
「便醫意念：『是病痛命求絕，應當避已。』便告家中人言：『是病所未所思欲，當隨意與莫制禁，我家中有小事，事竟當遠。』屏語病者家人言：『不可復治。』告已便去。
「病痛家已聞醫語，便棄藥，所事方便便止。親屬知識比鄰共會，還繞病困者，悲哀哭視，譬如牛為屠家所殺，余牛見死牛恐自及，跳場驚怖走入山樹間叫喚；復譬如豬為屠家所殺，余豬見驚怖畏效死，便聳耳直視；復如魚為捕魚墮網者，余魚見驚怖，沈走入沙石間𣝆藻中藏；復譬如飛鳥聚行，一鳥為鷹鷂所得，余鳥驚分散分走。如是昆弟親屬知識鄰里，見哀離別視命欲斷，地獄使者已到將入獄，在斯便轉死，箭已射已，生死索行罪便牽往過世。親屬已還收發草[糸*潔]，若忼愾聲滿口不止，出悲語見愛念，若干種胞頤㵪洟出，呼當奈何！
「病
【現代漢語翻譯】 或時聞到香味；或時聽到類似有人說話的聲音。或時聽到啄木鳥的聲音；或時聽到瓦片的聲音；或時聽到粗澀的聲音；或時聽到難聽的聲音；或時聽到大雁的叫聲；或時聽到孔雀的叫聲；或時聽到鼓聲；或時聽到馬叫聲；或時聽到老虎的吼聲。也有描述臨終之人的死相，譬如人在臨死的時候會有一些徵兆，表現爲口不知味，耳朵聽不見聲音，全身蜷縮，脈搏微弱，血肉衰竭，面頰凹陷，頭部無力搖晃，臀部肌肉萎縮，眼睛瞳孔發黑，大小便不通暢，關節鬆弛，口中發出青色的喘息聲。像這樣的病痛，已經無法醫治，即使是扁鵲（古代名醫）再世，所有的良醫，以及各種祭祀祈禱，都不能夠治癒這種疾病。
醫生心想：『這種病已經到了生命垂危的時刻，我應該回避。』於是告訴病人家屬說：『病人有什麼想吃的想喝的，就儘量滿足他，不要阻止，我家還有些小事要處理，處理完就要遠行了。』然後私下告訴病人的家人說：『已經無法醫治了。』說完就離開了。
病人家屬聽了醫生的話，就停止了用藥，所有能想到的辦法都停止了。親戚朋友鄰居都聚集在一起，圍著病人悲哀哭泣，就像牛被屠夫宰殺一樣，其他的牛看到死牛，害怕輪到自己，驚慌地跳起來，跑到山林里叫喚；又像豬被屠夫宰殺，其他的豬看到后驚恐萬分，害怕同樣的命運，便豎起耳朵，直愣愣地看著；又像魚被漁夫用網捕撈，其他的魚看到后驚慌地沉入水底，躲藏在沙石和水草中；又像飛鳥成群結隊地飛行，一隻鳥被老鷹抓住，其他的鳥驚慌地四處逃散。像這樣，兄弟親屬朋友鄰居，眼看著親人哀傷離別，生命即將終結，地獄的使者已經到來，要把他帶入地獄，就在這個時候轉為死亡，就像箭已經射出，生死之繩已經套上，罪業牽引著他走向來世。親屬們開始忙著收拾後事，哭聲充滿房間，不停地發出悲傷的言語，表達著愛和思念，各種污穢之物從口中流出，呼喊著該怎麼辦！
病人
【English Translation】 Sometimes one hears fragrance; sometimes it is like the sound of someone speaking. Sometimes it is the sound of a woodpecker; sometimes the sound of tiles; sometimes a rough sound; sometimes an unpleasant sound; sometimes the sound of a wild goose; sometimes the sound of a peacock; sometimes the sound of a drum; sometimes the sound of a horse; sometimes the sound of a tiger. There are also descriptions of the signs of impending death, for example, when a person is dying, there are signs such as the mouth not tasting flavors, the ears not hearing sounds, the whole body contracting, the pulse weakening, the flesh decaying, the cheeks sunken, the head shaking weakly, the buttocks muscles atrophying, the pupils of the eyes turning black, difficulty in urination and defecation, joints loosening, and a greenish wheezing sound coming from the mouth. Such sicknesses are incurable; even if Bian Que (a famous ancient doctor) were alive, all the good doctors, and all kinds of sacrifices and prayers, could not cure this disease.
The doctor thinks: 'This disease has reached the point of imminent death, I should avoid it.' So he tells the patient's family: 'Whatever the patient wants to eat or drink, try to satisfy him, do not stop him, I have some small things to deal with at home, and after dealing with them, I will travel far away.' Then he privately tells the patient's family: 'It is incurable.' After saying this, he leaves.
The patient's family, hearing the doctor's words, stops the medication, and all possible methods are stopped. Relatives, friends, and neighbors gather together, surrounding the patient, grieving and crying, just like a cow being slaughtered by a butcher, the other cows, seeing the dead cow, fear that it will be their turn, and jump up in panic, running into the mountains and forests, crying out; it is also like pigs being slaughtered by a butcher, the other pigs, seeing this, are terrified, fearing the same fate, and prick up their ears, staring blankly; it is also like fish being caught by fishermen with nets, the other fish, seeing this, panic and sink to the bottom, hiding in the sand and weeds; it is also like birds flying in flocks, one bird being caught by a hawk, the other birds scatter in panic. Like this, brothers, relatives, friends, and neighbors, watching their loved one sadly depart, life about to end, the messengers of hell have arrived, to take him into hell, at this moment turning to death, like an arrow already shot, the rope of life and death already tied, karma pulling him towards the next life. Relatives begin to busy themselves with the funeral arrangements, the sound of crying fills the room, constantly uttering sad words, expressing love and longing, various foul substances flowing from the mouth, crying out what to do!
The patient
者不復久，內見風起名刀風，令病者散節；復一風起名遽風，令病者斷結；復一風起名針風，令病者筋緩；復一風起名破骨風，令病者骨髓傷；復一風起名藏風，令病者眼耳鼻孔皆青，發毛出入一切是孔令壞斷拔舍；復一風起名覆上風，令病者內身，膝脅肩背胸腹臍小腹，大腸小腸肝肺心脾腎，亦余藏令斷截；復一風起名成風，令病者青血、肪膏，大小便生熟熱寒澀，令干從處卻；復一風起名節間居風，令病者骨骼直掣振，或時舉手足，或把空，或起或坐，或呻號或哭或瞋。已散節，已斷結，已筋緩，已骨髓傷，已精明等去，裁身有餘在，心已冷如木，已棄五行，並心中羸羸，裁有餘微。譬如燈滅有餘明，裁心有餘但有微意，識是人本所行好醜罪福，心便見。今世若有好行意便喜，若惡即時慚；得好處者意喜，墮惡處者意即愁慚。譬如人照凈鏡盡見面像，發白皮皺生體垢塵，或齒墮或塵齒見身從老，屢如是即自慚，閉目放鏡不欲見，以放鏡憂愁，我已壯去，老到顏色丑，樂已去。如是素行惡，在意從惡行，便憂愁悔受苦惱不可意，自責：『今我墮惡處為無有疑。』若如行者行三好，若干守行愿，最好行者多好，即時喜多喜意可自喜：『我今上天亦好處。』譬如賈客，從澀道得脫出，得多利，歸家到門喜；亦譬如田家愿
【現代漢語翻譯】 現代漢語譯本 病人不久將面臨各種痛苦。體內會生起名為『刀風』的風，使病人的關節散開；又一生起名為『遽風』的風，使病人的筋脈斷裂；又一生起名為『針風』的風，使病人的筋脈鬆弛；又一生起名為『破骨風』的風，使病人的骨髓受傷；又一生起名為『藏風』的風，使病人的眼、耳、鼻孔都變成青色，毛髮孔竅壞死斷裂；又一生起名為『覆上風』的風，使病人身體內部，從膝蓋、脅部、肩膀、背部、胸部、腹部、臍部、小腹，到大腸、小腸、肝、肺、心、脾、腎等內臟都被截斷；又一生起名為『成風』的風，使病人的青血、脂肪，以及大小便的生熟冷熱澀滯等功能喪失；又一生起名為『節間居風』的風，使病人的骨骼抽搐震顫，有時舉手抬足，有時胡亂抓握，或站或坐，或呻吟或哭泣或嗔怒。關節已經散開，筋脈已經斷裂，筋脈已經鬆弛，骨髓已經受傷，精明等功能已經喪失，身體僅存殘餘，心臟已經像木頭一樣冰冷，已經脫離五行，心中虛弱，僅存一絲氣息。譬如燈滅時還有餘光，僅存一絲心識，還能辨認此人原本所做的好事壞事、罪業福報。今生若有善行，心中便歡喜，若有惡行，即時感到慚愧；得到好處便歡喜，墮入惡處便愁苦慚愧。譬如人照鏡子，能清楚地看到自己的面容，頭髮變白，面板起皺，身體生出污垢，或者牙齒脫落，或者牙縫裡有污垢，看到自己逐漸衰老，屢次這樣便感到慚愧，閉上眼睛放下鏡子不願再看，因為放下鏡子而憂愁，感嘆自己壯年已逝，衰老醜陋，快樂已經離去。如果平時做了很多惡事，心中總是想著惡行，便會憂愁後悔，承受痛苦不如意，自責：『如今我墮入惡道是毫無疑問的。』如果修行人行持三好，努力守護自己的願行，尤其是行持最好的善行，即時感到歡喜，內心充滿喜悅：『我今後也能升到天上，也能得到好處。』譬如商人，從艱難的道路脫身而出，獲得很多利益，回到家門口便感到歡喜；又譬如農夫希望
【English Translation】 English version The patient will soon face various sufferings. A wind called 'knife wind' (Dāo fēng, wind like knives) will arise within the body, causing the patient's joints to separate; another wind called 'precipitous wind' (Jù fēng, rapid wind) will arise, causing the patient's tendons to break; another wind called 'needle wind' (Zhēn fēng, needle-like wind) will arise, causing the patient's tendons to slacken; another wind called 'bone-breaking wind' (Pò gǔ fēng, bone-destroying wind) will arise, causing the patient's bone marrow to be injured; another wind called 'hidden wind' (Cáng fēng, concealing wind) will arise, causing the patient's eyes, ears, and nostrils to turn blue, and the pores to decay and break; another wind called 'returning wind' (Fù shàng fēng, returning upward wind) will arise, causing the patient's internal organs, from the knees, ribs, shoulders, back, chest, abdomen, navel, lower abdomen, to the large intestine, small intestine, liver, lungs, heart, spleen, kidneys, etc., to be severed; another wind called 'completing wind' (Chéng fēng, completing wind) will arise, causing the patient's blue blood, fat, and the functions of bowel movements (raw, cooked, hot, cold, astringent) to be lost; another wind called 'interstitial wind' (Jié jiān jū fēng, wind dwelling between joints) will arise, causing the patient's bones to twitch and tremble, sometimes raising hands and feet, sometimes grasping at nothing, sometimes standing or sitting, sometimes groaning or crying or becoming angry. The joints have already separated, the tendons have already broken, the tendons have already slackened, the bone marrow has already been injured, the essence and intelligence have already been lost, only the remnants of the body remain, the heart has become as cold as wood, having already departed from the five elements, the heart is weak, with only a trace of breath remaining. It is like a lamp that has gone out but still has a residual glow, only a trace of consciousness remains, still able to recognize the good and bad deeds, sins and blessings, that this person originally performed. If there are good deeds in this life, the heart will be happy, if there are bad deeds, one will immediately feel ashamed; if one receives good fortune, one will be happy, if one falls into evil, one will be sad and ashamed. It is like a person looking in a mirror, able to clearly see their face, hair turning white, skin wrinkling, body growing dirty, or teeth falling out, or dirt in the teeth, seeing themselves gradually aging, repeatedly like this, one feels ashamed, closes their eyes and puts down the mirror, not wanting to see it anymore, because putting down the mirror causes sorrow, lamenting that one's youth has passed, one is old and ugly, and happiness has departed. If one has usually done many bad deeds, and the mind is always thinking of evil deeds, one will be sad and regretful, enduring suffering and unpleasantness, blaming oneself: 'Now I am undoubtedly falling into evil realms.' If a practitioner practices the three good deeds, diligently guards their vows and practices, especially practicing the best good deeds, one will immediately feel happy, the heart filled with joy: 'I will be able to ascend to the heavens in the future, and also receive good fortune.' It is like a merchant who escapes from a difficult road, obtains many benefits, and feels happy when returning home; it is also like a farmer hoping
，獲五穀著舍中；亦如病痛得愈安隱；亦如負債已償；素行好亦如是合好行；譬如蜜蜂便意生我已到好處。
「即時，身精識滅，中便有陰，譬如稱一上一下，如是舍死受生種，譬如種禾根生雙。如是中時，滅識即時中生五陰，具足不少，死陰亦不中得五陰往，亦不離死五陰，為有中五陰。有但死五陰，故中五陰生。譬如人持印，印好泥，泥中便有印，像印亦不往至泥，泥亦不離印像。譬如種生根，種亦非根，根亦不離種；人神亦如是，小大如法，從生往至中，從是本會有。
「好行者中得好五陰，惡行者得惡中，得陰者為天眼行，中止者為三食：樂、念、識。中止者或住一日，或住七日止，到父母會，亦所墮處從中止。當到所墮即死時，已生中陰，便生千思，或見念便癡生。
「最惡行者便自然大火邊；亦若干百千烏鴉鷹鷂共會；亦見人惡爪面齒被服然頭，為手中行若干種毒，身自見遠叢樹，便意生入中，便中陰滅，生所墮處，即時不久便見刀葉樹墮中，是名為地獄。
「五陰生入罪，咸所惡行，便見猛煙塵火風雨來著身；復見象師子虎蚖自恐身；亦見丘井亦合後，亦止絕崖岸。生意入中，便舍中陰身，已意生便滅中陰墮處生，即時不久到畜生。后現行極癡無有禮，持惡意向父母，常喜可
【現代漢語翻譯】 現代漢語譯本：獲得五穀豐收，安居家中；又如病痛痊癒，獲得安寧；又如償還債務；一向行善之人，也像這樣行善；譬如蜜蜂，心想『我已到達好處』。
『當身體、精神、意識消滅時，便會產生中陰身（Antarabhava，指死亡到投胎之間的過渡狀態），譬如天平一上一下。如此捨棄死亡，接受新的生命種子，譬如播種禾苗，根會生出雙芽。如此在中陰時期，意識消滅，立即產生五陰（Panca-skandha，構成個體存在的五種要素，即色、受、想、行、識），具足不缺。死亡的陰（Khandha，五陰的另一種稱謂）不會帶著五陰前往中陰，也不會離開死亡的五陰，而存在中陰的五陰。只有死亡的五陰消滅，中陰的五陰才會產生。譬如人拿著印章，印在好泥上，泥中便有印記，印章的形象不會移動到泥土中，泥土也不會離開印章的形象。譬如種子生根，種子不是根，根也不會離開種子；人神（Gandharva，指中陰身）也是如此，大小如法，從生命往至中陰，從原本的地方會有。』
『行善之人，在中陰中獲得好的五陰；作惡之人，在中陰中獲得惡的五陰。獲得陰者，具有天眼（Divyacaksu，超人的視覺能力）的行者，在中陰中止留，依靠三種食物：喜樂、思念、意識。在中陰中止留，或者停留一日，或者停留七日，直到父母交合，或者到達所要投生之處，從中陰身離開。當到達所要投生之處，即將死亡之時，已經生出中陰身，便會產生千種思緒，或者因為思念而產生癡迷。』
『最惡劣的行者，便會自然地靠近大火；也會看到成千上萬的烏鴉、老鷹、鷂鷹聚集在一起；也會看到面目猙獰、指甲尖利的人，穿著燃燒的衣服，頭被點燃，手中拿著各種毒藥，在中陰中行走。自身看到遠處的叢林，便想進入其中，中陰身便會消滅，在所要墮落之處出生，很快就會看到刀葉樹，墮入其中，這被稱為地獄（Naraka，受苦之處）。』
『五陰生起，進入罪惡之中，都是因為生前所作的惡行，便會看到猛烈的煙塵、火焰、風雨襲來，落在身上；又會看到大象、獅子、老虎、毒蛇，自身感到恐懼；也會看到土丘、深井，或者合攏，或者停止在懸崖邊。心想進入其中，便捨棄中陰身，因為心念的產生，便消滅中陰身，在所要墮落之處出生，很快就會墮入畜生道（Tiryagyoni，動物的生命形式）。之後顯現的行為極其愚癡，沒有禮儀，懷著惡意對待父母，常常喜歡……』
【English Translation】 English version: Obtaining a harvest of the five grains and settling in a home; also like recovering from illness and gaining peace; also like repaying debts; those who consistently do good deeds are like this; for example, a bee thinks, 'I have reached a good place.'
'At the moment when the body, spirit, and consciousness cease, there arises an Antarabhava (intermediate state, referring to the transitional state between death and rebirth), like a scale going up and down. Thus, abandoning death and receiving the seed of new life, like planting rice seedlings, the roots will sprout double shoots. Thus, in the intermediate state, when consciousness ceases, the five skandhas (Panca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) immediately arise, complete and without lack. The Khandha (another term for the five skandhas) of death does not carry the five skandhas to the intermediate state, nor does it leave the five skandhas of death, but the five skandhas of the intermediate state exist. Only when the five skandhas of death cease do the five skandhas of the intermediate state arise. For example, a person holding a seal, imprints it on good mud, and there is an impression in the mud; the image of the seal does not move to the mud, nor does the mud leave the image of the seal. For example, a seed sprouts roots, the seed is not the root, nor does the root leave the seed; the Gandharva (referring to the intermediate being) is also like this, its size according to the Dharma, from life to the intermediate state, it will have come from its original place.'
'Those who do good deeds obtain good five skandhas in the intermediate state; those who do evil deeds obtain evil in the intermediate state. Those who obtain the skandhas, practitioners with Divyacaksu (divine eye, superhuman vision), dwell in the intermediate state, relying on three kinds of food: joy, thought, and consciousness. Dwelling in the intermediate state, they stay for one day or seven days, until the parents unite, or until they reach the place where they are to be reborn, departing from the intermediate body. When they reach the place where they are to be reborn, at the moment of death, having already produced the intermediate body, they will have a thousand thoughts, or they will become infatuated due to longing.'
'The most wicked practitioners will naturally approach a great fire; they will also see thousands upon thousands of crows, eagles, and hawks gathered together; they will also see people with hideous faces and sharp nails, wearing burning clothes, their heads on fire, holding various poisons in their hands, walking in the intermediate state. They themselves see distant thickets and desire to enter them, and the intermediate body will cease, being born in the place where they are to fall, and soon they will see sword-leaf trees and fall into them, which is called Naraka (hell, a place of suffering).'
'The five skandhas arise, entering into sin, all because of the evil deeds done in their previous life, and they will see fierce smoke, dust, flames, wind, and rain coming and falling on their bodies; they will also see elephants, lions, tigers, and snakes, and they themselves will feel fear; they will also see mounds and deep wells, either closing up or stopping at the edge of cliffs. Thinking of entering them, they abandon the intermediate body, and because of the arising of thought, the intermediate body ceases, being born in the place where they are to fall, and soon they will fall into Tiryagyoni (the animal realm). Afterwards, their actions appear extremely foolish, without etiquette, harboring malice towards their parents, often liking...'
粗言、瞋恚、縛捶、行惡，是人不與取，便墮畜生。
「罪輕減便生熱風，命饑惱身刀矛鉆繞，還人亦見大坑，意生當入。是即意生，便滅中陰，受所墮處陰，便即時墮餓鬼，如是墮名為餓鬼。從有說行，兩賤賊人共語，亦讒失誡誣妄論議，一切食不避惡不凈，從善還不行法語，便墮盟血唾涌泥，是名為墮餓鬼處。
「行最好者得最善樂，亦得香風吹，若干種華見自散身，若干種伎樂聲相隨，若干種樹在園中。意生即入，時意已生便中陰滅，所應墮陰受生，便即時受上天身。如是墮天上，有福行者墮應上天，已有不離法是為墮天種。
「若墮人中，從本行受殃福，父母亦聚會，夙行應男從生，福亦止等。同時父母收精胞門不堅，從風熱寒，亦不染亦不邪曲；亦不屢亦不澀；亦不汁思飯、不起、不慢、不殺胞門；亦不像栗、不像輪；亦不像貍亦不像麥；中央亦不像自剛鐵，中央亦不像錫，中央一切門無有惡精；亦不薄亦不厚；亦不腐亦不黑，亦不赤亦不黃，乘色亦不散；亦不風血寒熱雜，亦不小便合精。神已止精，神念往意生欲，卻男自身代共樂羸人。羸人便惡父喜母，已喜不喜增意生，當卻是男欲獨與羸人共樂，已即跓胞門，意生已卻男。我已羸行禮，父母即時墮精，神便到意生為是我精，即可意
【現代漢語翻譯】 現代漢語譯本 粗暴的言語、嗔怒、捆綁鞭打、為非作歹，這樣的人如果不懺悔，死後就會墮入畜生道（Tiryagyoni）。
如果罪業稍微減輕，就會轉生到熱風地獄（熱風），遭受飢餓和身體的痛苦，被刀矛鉆刺纏繞。看到大坑，心想自己要掉進去。這就是意生身（Manomayakaya），隨即滅去中陰身（Antarabhava），接受所要墮落之處的陰身（klesha），立刻墮入餓鬼道（Preta）。這樣墮落就叫做墮入餓鬼道。如果經常說人壞話，兩個卑賤的人互相交談，也讒言陷害，違背戒律，虛妄議論，吃東西不避諱骯髒不潔之物，不遵循善法，不聽聞佛法，就會墮入盟血、唾液、污泥之中，這叫做墮入餓鬼道。
如果行為最好，就能得到最美好的快樂，也能得到香風吹拂，看到各種各樣的鮮花散落在自己身上，各種各樣的伎樂聲音相伴隨，各種各樣的樹木在園林中。意生身隨即進入，當意念產生時，中陰身就滅去，接受所應墮落之處的陰身，立刻得到上天的身體。這樣就墮入天道（Deva）。有福德的人因為行善而墮入天道，已經不離正法，這就是墮入天道的因。
如果墮入人道（Manushya），從前世的行為承受相應的禍福。父母也會聚會，前世的行為決定是男是女，福報也相當。同時，父母交合時，精子和卵子結合的門戶不堅固，受到風、熱、寒的影響，或者不端正，或者不正曲；或者不經常，或者不順暢；或者沒有汁液，或者思念飲食、不起身、傲慢、殺生；胞門也不像板栗、不像車輪；也不像野貓，也不像麥子；中央也不像鋼鐵，中央也不像錫，中央一切門戶沒有惡精；或者太薄，或者太厚；或者腐爛，或者太黑，或者太紅，或者太黃，顏色也不純正；或者風、血、寒、熱混雜，或者小便和精液混合。神識已經停止在精液中，神識憶念著過去的意生身，想要代替男人和虛弱的人一同享樂。虛弱的人厭惡父親，喜歡母親，已經喜歡但不增加意念，想要代替男人獨自和虛弱的人一同享樂，隨即阻止胞門，意生身已經阻止了男人。我已經虛弱地行禮，父母立刻墮落精液，神識便到達意生身，認為這是我的精液，就可以意生。
【English Translation】 English version Harsh speech, anger, binding and beating, and evil deeds: if such a person does not repent, they will fall into the animal realm (Tiryagyoni).
If the sins are slightly reduced, they will be reborn in the hot wind hell (熱風), suffering from hunger and physical pain, pierced and surrounded by knives and spears. Seeing a large pit, they think they are going to fall into it. This is the mind-made body (Manomayakaya), which immediately extinguishes the intermediate state (Antarabhava), accepts the klehsa of the place to which they are to fall, and immediately falls into the realm of hungry ghosts (Preta). This kind of falling is called falling into the realm of hungry ghosts. If they often speak ill of others, two lowly people talk to each other, also slander and frame, violate precepts, engage in false discussions, eat without avoiding dirty and impure things, do not follow good dharma, and do not listen to the Buddha's teachings, they will fall into the blood of oaths, saliva, and mud. This is called falling into the realm of hungry ghosts.
If their behavior is the best, they will obtain the most wonderful happiness, and also receive fragrant winds blowing, see all kinds of flowers scattered on their body, all kinds of musical sounds accompanying them, and all kinds of trees in the garden. The mind-made body immediately enters, and when the thought arises, the intermediate state is extinguished, and they receive the klesha of the place to which they should fall, and immediately obtain the body of the upper heavens (Deva). In this way, they fall into the heavenly realm. Those with merit fall into the heavenly realm because of their good deeds, and have not departed from the Dharma, this is the seed for falling into the heavens.
If they fall into the human realm (Manushya), they will receive corresponding blessings and misfortunes from their past actions. The parents will also come together, and their past actions will determine whether they are male or female, and their blessings will be equivalent. At the same time, when the parents have intercourse, the gate for the union of sperm and egg is not firm, and is affected by wind, heat, and cold, or is not upright, or is not straight; or is not frequent, or is not smooth; or has no fluid, or thinks of food, does not get up, is arrogant, kills living beings; the womb gate is also not like a chestnut, not like a wheel; also not like a wild cat, not like wheat; the center is also not like steel, the center is also not like tin, the center of all gates has no evil essence; or is too thin, or too thick; or is rotten, or too black, or too red, or too yellow, and the color is not pure; or wind, blood, cold, and heat are mixed, or urine and semen are mixed. The consciousness has stopped in the semen, and the consciousness remembers the past mind-made body, wanting to replace the man and enjoy pleasure with the weak person. The weak person hates the father and likes the mother, already likes but does not increase the thought, wanting to replace the man and enjoy pleasure alone with the weak person, and immediately stops the womb gate, the mind-made body has already stopped the man. I have weakly performed the ritual, and the parents immediately release semen, and the consciousness arrives at the mind-made body, thinking that this is my semen, and then it can be mind-made.
喜生，已喜生中跡滅，便在精血生。
「識在精中復生愛中，愛識不墮精，但從本復生愛識，精是兒身，所愛在精生，是為痛癢種；已知為精，為精者為思想種所本；行念為生死種；已知精為識種；是為五種要。即時得兩根：身根、心根。
「精已七日不減，二七日精生，薄如酪上酥肥。三七日精凝，如久酪在器中。四七日精稍堅，如酪成。五七日精變化，如酪酥。六七日如酪酥，變化聚堅。七七日變化聚堅藏，譬如熟烏麮。八七日變化滅烏麮，譬如磨石子。九七日在磨石子上生五腄：兩肩相、兩臏相、一頭相。十七日亦在磨石子上生四肘：兩手相、兩足相。十一七日亦在磨石子上生二十四肘：十在手指相，十在足指相，四在耳、目、鼻、口止處相。十二七日是肘為正。十三七日為起腹相。十四七日心脾腎肝心生。十五七日大腸生。十六七日小腸生。十七七日胃生。十八七日生處、肺處、熟處。十九七日髀膝足臂、掌節、手足趺約。二十七日陰臍、乳頸、項形。二十一七日為骨髓應分生，九骨著頭，兩骨著頰，三十二骨著口，七骨著咽，兩骨著肩，兩骨著臂，四十骨著腕，十二骨著膝，十六骨著脅十八骨著脊，二骨著喉，二骨著臗，四骨著脛，十四骨著足，百八微骨生肌中；如是三百節從微著身，譬如瓠
【現代漢語翻譯】 現代漢語譯本：喜的產生，在已產生的喜中尋找其消滅的痕跡，便可在精血中發現其產生。
『識在精中再次於愛中產生，愛與識不會脫離精，只是從根本上再次產生愛與識。精是嬰兒的身體，所愛在精中產生，這就是苦樂感受的根源；已經知道精，作為精，是思想的根源；行為和念頭是生死的根源；已經知道精是識的根源；這就是五種重要的因素。隨即獲得兩種根：身根和心根。
『精在七日內不會減少，第二個七日精產生，薄得像乳酪上的酥油。第三個七日精凝結，像放置很久的乳酪在器皿中。第四個七日精稍微堅硬，像乳酪成型。第五個七日精變化，像乳酪變成酥油。第六個七日像乳酪酥油一樣，變化聚集堅硬。第七個七日變化聚集堅硬地藏起來，譬如成熟的烏麮（一種果實）。第八個七日變化消滅烏麮，譬如磨石子。第九個七日在磨石子上產生五個突起：兩個肩膀的相狀、兩個膝蓋的相狀、一個頭部的相狀。第十個七日也在磨石子上產生四個肘：兩隻手的相狀、兩隻腳的相狀。第十一個七日也在磨石子上產生二十四個肘：十個在手指的相狀，十個在腳趾的相狀，四個在耳朵、眼睛、鼻子、嘴巴應該停止的地方的相狀。第十二個七日這些肘的位置是正確的。第十三個七日開始出現腹部的相狀。第十四個七日心、脾、腎、肝、心產生。第十五個七日大腸產生。第十六個七日小腸產生。第十七個七日胃產生。第十八個七日生處、肺處、熟處產生。第十九個七日大腿、膝蓋、腳臂、手掌關節、手腳腳背的約束產生。第二十個七日陰部、肚臍、乳房、頸部、項部的形狀產生。第二十一個七日骨髓應該分配的部分產生，九塊骨頭附著在頭部，兩塊骨頭附著在臉頰，三十二塊骨頭附著在口部，七塊骨頭附著在咽喉，兩塊骨頭附著在肩膀，兩塊骨頭附著在手臂，四十塊骨頭附著在手腕，十二塊骨頭附著在膝蓋，十六塊骨頭附著在脅部，十八塊骨頭附著在脊椎，兩塊骨頭附著在喉嚨，兩塊骨頭附著在髖部，四塊骨頭附著在脛骨，十四塊骨頭附著在腳部，一百零八塊細小的骨頭在肌肉中產生；這樣三百個關節從小到大附著在身體上，譬如瓠（葫蘆）。
【English Translation】 English version: The arising of joy, tracing the extinction of joy within the joy that has already arisen, can be found in the semen and blood.
'Consciousness arises again in semen and within love, love and consciousness do not fall away from the semen, but fundamentally arise again as love and consciousness. Semen is the body of the child, what is loved arises in the semen, this is the seed of pain and pleasure; having known semen, as semen, is the origin of the seed of thought; action and thought are the seed of life and death; having known semen is the seed of consciousness; these are the five essential elements. Immediately, two roots are obtained: the root of the body and the root of the mind.'
'The semen does not diminish for seven days. On the second seven days, the semen arises, as thin as the ghee on top of yogurt. On the third seven days, the semen congeals, like yogurt left in a vessel for a long time. On the fourth seven days, the semen becomes slightly firm, like yogurt forming. On the fifth seven days, the semen transforms, like yogurt turning into ghee. On the sixth seven days, like yogurt ghee, it transforms, gathers, and hardens. On the seventh seven days, it transforms, gathers, hardens, and is stored away, like a ripe wu qu (a type of fruit). On the eighth seven days, the transformation extinguishes the wu qu, like a grinding stone. On the ninth seven days, five protrusions arise on the grinding stone: the appearance of two shoulders, the appearance of two knees, the appearance of one head. On the tenth seven days, four elbows also arise on the grinding stone: the appearance of two hands, the appearance of two feet. On the eleventh seven days, twenty-four elbows also arise on the grinding stone: ten in the appearance of the fingers, ten in the appearance of the toes, four in the appearance of the places where the ears, eyes, nose, and mouth will stop. On the twelfth seven days, these elbows are in the correct position. On the thirteenth seven days, the appearance of the abdomen begins to arise. On the fourteenth seven days, the heart, spleen, kidneys, liver, and mind arise. On the fifteenth seven days, the large intestine arises. On the sixteenth seven days, the small intestine arises. On the seventeenth seven days, the stomach arises. On the eighteenth seven days, the place of birth, the place of the lungs, and the place of digestion arise. On the nineteenth seven days, the thighs, knees, feet, arms, palm joints, and the binding of the insteps of the hands and feet arise. On the twentieth seven days, the shapes of the genitals, navel, breasts, neck, and nape arise. On the twenty-first seven days, the portions of bone marrow that should be distributed arise, nine bones attach to the head, two bones attach to the cheeks, thirty-two bones attach to the mouth, seven bones attach to the throat, two bones attach to the shoulders, two bones attach to the arms, forty bones attach to the wrists, twelve bones attach to the knees, sixteen bones attach to the ribs, eighteen bones attach to the spine, two bones attach to the throat, two bones attach to the hips, four bones attach to the shins, fourteen bones attach to the feet, one hundred and eight tiny bones arise in the muscles; thus, three hundred joints attach to the body from small to large, like a hu (gourd).'
。二十二七日骨稍堅，譬如龜甲。二十三七日精復堅，譬如厚皮胡桃。是為三百節連相著，足骨連腨腸，腨腸連臗骨，臗骨連背，脊腰骨連肩，肩連頸脰，頸脰連頭頤，頭頤連齒。如是是骨聚磈礧骨城，筋纏、血澆、肉涂革覆，福從是受，靡不知痛癢，隨意隨風作俳掣。二十四七日為七千筋纏身。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，如蓮花根孔；二十七七日三百六十節具。二十八七日肉栽生。二十九七日肉稍堅滿。三十七日皮膜成臘。三十一七日皮膜稍堅。三十二七日脽䤚肌生。三十三七日耳鼻腹脾脂，節約診現。三十四七日身中皮外生九十九萬孔。三十五七日九十九萬孔，稍稍成現。三十六七日爪甲生。三十七七日母腹中若干風起，或風起令目鼻口開已開入；或復風塵起，令發毛爪生，端正亦不端正；或復風起盛肌色，或白或黑、或黃或赤、好不好，是七日中腦血肪膏髓，熱寒涕大小便道開。三十八七日母腹中風起，令得如宿命行好惡：若好行者便香風起，可身意令端正可人；惡行者令臭風起，使身意不安不可人，骨節不端正，或[月*(廿/(ㄇ@兒)/戍)]𦜏或僂或𨉝或魋，人見可是。三十八七日為九月不滿四日，骨節皆具足。
「兒生宿行有二分：一分從父，一分從母。
【現代漢語翻譯】 現代漢語譯本： 二十二七日，骨頭稍微堅硬，就像龜甲一樣。二十三七日，精氣更加堅固，就像厚皮核桃一樣。這是三百個骨節連線在一起，足骨連線小腿肌肉，小腿肌肉連線髖骨，髖骨連線背部，脊椎腰骨連線肩膀，肩膀連線頸部，頸部連線頭和下巴，頭和下巴連線牙齒。這樣就形成了骨頭聚集的堅硬骨骼之城，用筋纏繞，用血澆灌，用肉塗抹，用面板覆蓋，福報就是從這裡承受的，沒有不知道疼痛的，可以隨意隨風活動。 二十四七日，有七千條筋纏繞身體。二十五七日，產生七千條脈絡，但尚未完全形成。二十六七日，各種脈絡全部貫通，完全成就，就像蓮花根部的孔洞一樣；二十七七日，三百六十個骨節全部具備。二十八七日，肉開始生長。二十九七日，肉逐漸堅硬飽滿。三十七日，面板形成薄膜。三十一七日，面板薄膜稍微堅硬。三十二七日，臀部肌肉開始生長。三十三七日，耳朵、鼻子、腹部、脾臟的脂肪，以及關節的跡象顯現。 三十四七日，身體內部面板外產生九十九萬個孔。三十五七日，九十九萬個孔，逐漸形成顯現。三十六七日，指甲和腳甲開始生長。三十七七日，在母親的腹中，各種風開始產生，有的風使眼睛、鼻子、嘴巴張開或已經張開；有的風使頭髮、毛髮、指甲生長，端正或不端正；有的風使肌肉的顏色變得旺盛，或白或黑、或黃或赤，好或不好，在這七天中，腦、血、脂肪、膏、髓，以及冷熱、鼻涕、大小便的通道都打開。 三十八七日，在母親的腹中，風開始產生，使胎兒能夠回憶起前世所做的好事和壞事：如果前世做了好事，就會產生香風，使身體和意念端正可愛；如果做了壞事，就會產生臭風，使身體和意念不安寧不可愛，骨骼不端正，或者彎腰駝背，或者傴僂，或者身體不正，人們看到會覺得可憎。三十八七日，為九個月不滿四天，骨骼關節全部具備。 『孩子出生后，前世的行為會影響他/她，其中有兩部分：一部分來自父親，一部分來自母親。』
【English Translation】 English version: On the twenty-second seventh day, the bones become slightly harder, like a tortoise shell. On the twenty-third seventh day, the essence becomes even firmer, like a thick-skinned walnut. This is when the three hundred joints connect together, the foot bones connect to the calf muscles (shuan chang), the calf muscles connect to the hip bones (ku gu), the hip bones connect to the back, the spine and waist bones connect to the shoulders, the shoulders connect to the neck (jing du), the neck connects to the head and chin (tou yi), and the head and chin connect to the teeth. Thus, a hard city of bones is formed, bound by tendons, irrigated by blood, coated with flesh, and covered with skin. Blessings are received from this, and pain is felt, allowing movement at will. On the twenty-fourth seventh day, seven thousand tendons wrap around the body. On the twenty-fifth seventh day, seven thousand veins (mai) are produced, but they are not yet fully formed. On the twenty-sixth seventh day, all the veins are completely connected and fully formed, like the holes in a lotus root; on the twenty-seventh seventh day, all three hundred and sixty joints are complete. On the twenty-eighth seventh day, flesh begins to grow. On the twenty-ninth seventh day, the flesh gradually becomes firm and full. On the thirtieth seventh day, a membrane of skin forms. On the thirty-first seventh day, the skin membrane becomes slightly firmer. On the thirty-second seventh day, the gluteal muscles (zhui li ji) begin to grow. On the thirty-third seventh day, the fat of the ears, nose, abdomen, and spleen, and the signs of the joints appear. On the thirty-fourth seventh day, ninety-nine million pores are produced on the outside of the skin within the body. On the thirty-fifth seventh day, the ninety-nine million pores gradually form and appear. On the thirty-sixth seventh day, the fingernails and toenails begin to grow. On the thirty-seventh seventh day, various winds arise in the mother's womb, some winds cause the eyes, nose, and mouth to open or have already opened; some winds cause hair, fur, and nails to grow, whether straight or crooked; some winds cause the color of the muscles to flourish, whether white, black, yellow, or red, good or bad. In these seven days, the brain, blood, fat, marrow, and the passages for hot and cold, mucus, and large and small excrement open. On the thirty-eighth seventh day, winds arise in the mother's womb, allowing the fetus to recall the good and bad deeds of past lives: if good deeds were done in the past, fragrant winds will arise, making the body and mind upright and pleasing; if bad deeds were done, foul winds will arise, making the body and mind uneasy and unpleasing, the bones crooked, or hunched over, or bent, or deformed, making the person repulsive to see. On the thirty-eighth seventh day, which is nine months minus four days, all the bones and joints are complete. 'When a child is born, past actions influence him/her, with two parts: one part from the father, and one part from the mother.'
或時毛髮舌咽臍心肝脾眼尻血從母；或爪甲骨大小便脈精，若余骨節從父。宿行從母受生，熟在下、生在上。兒在左脅，背向前，腹向後；女在右脅，腹向前，背向后。止處臭惡露，一切骨節捲縮在革囊，在腹內血著身，在外處大便肥長。
「九月餘有四日，一日二日中，若宿行好，便意生我在園中，意計若在天上；若惡行者，意生我在獄止。二日意在三日中，即腹中樂。三日意在四日中，一日一夜母腹中上下風起，兒從是風倒頭向下，足在上，墮母胞門中。宿行好，于母胞門中意生墮池水，池水中戲，複意生在高床上，若香華中；宿命行惡者，意生從山墮樹上、墮岸上、墮坑中、墮溷中、墮蒺䔧中、墮網中、墮茅中、墮刀矛欄中，從行憂惱匆匆，亦從喜從樂名聞。好惡行，自縛身，在所到，自更得便出。
「既為胞門所纏裹，產戶急笮墮地中風，復為人溫湯所洗，手粗身遍痛如瘡，從是便忘宿行、腹中所更。已生，從血臭故，便聚為邪鬼𩲶飛尸，各[魅-未+屬]鬾，蠱魅魖行，父亦如是。譬如四街有一臠肉，為鴟鳶烏鵲眾鳥所爭，各自欲得耶！環繞嬈人如是。有宿行好耶，不能得著；宿行惡耶，能得著。
「生未久，母便養乳，稍稍大，便飲食，已能飲食，八十種蟲生身中：二種髮根生，三種
【現代漢語翻譯】 現代漢語譯本 有時毛髮、舌頭、咽喉、肚臍、心臟、肝臟、脾臟、眼睛、臀部、血液來自母親；有時指甲、骨頭、大小便、脈搏、精液，以及其餘的骨節來自父親。前世的善惡行為決定了從母親那裡受生的情況，成熟的在下，新生的在上。如果是男孩，就在母親的左脅，背部朝前，腹部朝後；如果是女孩，就在母親的右脅，腹部朝前，背部朝後。所處的地方充滿臭穢的惡露，一切骨節都蜷縮在像皮革一樣的囊中，在腹內被血污沾染，在外則與大便、肥膩之物為伴。 『懷孕九個多月，在其中的一天或兩天里，如果前世的行為是好的，就會覺得我出生在一個花園中，甚至覺得自己在天上；如果前世的行為是惡劣的，就會覺得我出生在監獄裡。在第三天，會感到腹中快樂。在第四天，一天一夜之間，母親腹中上下颳起風，胎兒因此頭朝下倒轉，腳朝上，墜入母親的產道中。如果前世的行為是好的，在母親的產道中會覺得墜入池水中，在池水中嬉戲，又覺得在高床上，或者在香花叢中；如果前世的行為是惡劣的，就會覺得從山上墜落到樹上、岸上、坑中、廁所中、蒺藜叢中、網中、茅草中、刀矛欄中，在憂愁煩惱中匆匆忙忙，也可能伴隨著喜悅和快樂，名聲遠揚。善惡的行為，如同自己束縛自己，無論到哪裡，都會自己找到出路。』 『已經被產道纏裹，在生產時被擠壓墜落地面，又被用溫水清洗，粗糙的手觸控身體，全身疼痛如同瘡傷，從此便忘記了前世的行為和在腹中所經歷的一切。出生后，因為血腥和臭穢的緣故，便聚整合為邪鬼（xie gui）、𩲶（yi）飛尸（fei shi），各種[魅-未+屬]（shu）鬾（qi），蠱魅（gu mei）魖（xu）等鬼怪橫行，父親的情況也是如此。譬如四條街道上有一塊肉，被鴟（chi）鳶（yuan）、烏鴉、喜鵲等各種鳥類爭搶，都想得到它！眾鬼環繞騷擾人也是這樣。如果前世的行為是好的，鬼怪就不能得逞；如果前世的行為是惡劣的，鬼怪就能得逞。』 『出生后不久，母親便開始餵養乳汁，漸漸長大，便開始飲食，一旦能夠飲食，身體中就會生出八十種蟲子：兩種從頭髮根部生長，三種...
【English Translation】 English version Sometimes hair, tongue, pharynx, navel, heart, liver, spleen, eyes, buttocks, and blood come from the mother; sometimes nails, bones, feces, urine, pulse, semen, and the remaining joints come from the father. Past actions determine the circumstances of being born from the mother, the mature being below, the newly born being above. If it is a boy, he is in the mother's left side, with his back facing forward and his abdomen facing backward; if it is a girl, she is in the mother's right side, with her abdomen facing forward and her back facing backward. The place is full of foul lochia, and all the joints are curled up in a leather-like sac, stained with blood inside the abdomen, and accompanied by feces and greasy substances outside. 『After more than nine months of pregnancy, on one or two of those days, if the past actions are good, one will feel that I am born in a garden, or even feel that I am in heaven; if the past actions are bad, one will feel that I am born in a prison. On the third day, one will feel happy in the abdomen. On the fourth day, wind rises up and down in the mother's abdomen for a day and a night, and the fetus turns upside down with its head down and feet up, falling into the mother's birth canal. If the past actions are good, in the mother's birth canal, one will feel like falling into a pool of water, playing in the pool, and also feel like being on a high bed, or in fragrant flowers; if the past actions are bad, one will feel like falling from a mountain onto a tree, onto a bank, into a pit, into a toilet, into a tribulus field, into a net, into thatch, into a knife and spear fence, in sorrow and anxiety, and may also be accompanied by joy and happiness, and fame spreads far and wide. Good and bad actions are like binding oneself, and wherever one goes, one will find a way out.』 『Having been wrapped in the birth canal, being squeezed and falling to the ground during childbirth, and being washed with warm water, rough hands touch the body, and the whole body aches like sores, from then on one forgets the past actions and everything experienced in the abdomen. After birth, because of the blood and foulness, they gather to become evil ghosts (xie gui), 𩲶 (yi) flying corpses (fei shi), various [魅-未+屬] (shu) 鬾 (qi), bewitching (gu mei) 魖 (xu) and other ghosts run rampant, and the father's situation is also the same. For example, there is a piece of meat on four streets, which is snatched by kites (chi), vultures (yuan), crows, magpies and other birds, all wanting to get it! The ghosts surround and harass people in this way. If the past actions are good, the ghosts cannot succeed; if the past actions are bad, the ghosts can succeed.』 『Soon after birth, the mother begins to feed milk, gradually growing up, and then begins to eat, once able to eat, eighty kinds of worms will grow in the body: two kinds grow from the roots of the hair, three kinds...
著頭，一種著腦，二種著中腦，三種在額，二種著眼根，二種著耳，二種著耳根，二種著鼻根，二種著口門，二種在齒，二種在齒根，一種在舌，一種著舌根，一種著口中上㗁，一種在咽，二種在膝下，二種著臂根，二種在手，一種著肘，二種著脾，一種著心，一種著乳根，一種著脊根，二種著脅，二種著背，一種著臍根，一種著皮，二種著肉，四種著骨，五種著髓，二種著大腸，二種著小腸，一種在熱處，一種在寒處，一種在大便道，三種在大腸根，二種著臗根，五種著陰根，一種著指節約，一種在脛，一種在膝頭，一種在足𨄔。
「如是八十種蟲著身中，日夜食身，身便生寒熱風病各百一，雜余病復有百一，如是並四百四病在身中。譬如木中出火還燒木，病亦從身生，如是但壞身無有異，如是從內壞病亦中，勿復問從外惱，常壞惱今世。現在身常著衰，世間人不聞者，意計身[仁-二+樂]，但不至誠見故。發毛、爪齒、心肉肌骨、清血熱惱、生熟、涕唾、屎尿從身流，非常亦不凈，癡人計為凈。都盧兒撥肌合裁，如一酸棗為裹著身，從如是酸棗肌。癡不聞者，世間人得調身，自壞墮惱，譬如魚但見餌，不見鉤不見網；復譬如小兒舐利刀蜜，但嗜甜不見刀刃；復譬如金錯涂銅賣，欺人，癡人不覺，以為純金
【現代漢語翻譯】 現代漢語譯本： 一種蟲著頭（頭部），一種著腦（腦部），二種著中腦（中腦），三種在額（額頭），二種著眼根（眼根），二種著耳（耳朵），二種著耳根（耳根），二種著鼻根（鼻根），二種著口門（嘴），二種在齒（牙齒），二種在齒根（牙根），一種在舌（舌頭），一種著舌根（舌根），一種著口中上腭（口腔上顎），一種在咽（咽喉），二種在膝下（膝蓋下），二種著臂根（臂根），二種在手（手），一種著肘（肘部），二種著脾（脾臟），一種著心（心臟），一種著乳根（乳根），一種著脊根（脊椎根部），二種著脅（脅部），二種著背（背部），一種著臍根（臍根），一種著皮（面板），二種著肉（肌肉），四種著骨（骨骼），五種著髓（骨髓），二種著大腸（大腸），二種著小腸（小腸），一種在熱處（身體發熱處），一種在寒處（身體寒冷處），一種在大便道（肛門），三種在大腸根（大腸根部），二種著髖根（髖部），五種著陰根（陰部），一種著指節約（手指關節），一種在脛（小腿），一種在膝頭（膝蓋），一種在足踝（腳踝）。
『如此八十種蟲著身中，日夜食身，身便生寒熱風病各百一，雜余病復有百一，如是並四百四病在身中。譬如木中出火還燒木，病亦從身生，如是但壞身無有異，如是從內壞病亦中，勿復問從外惱，常壞惱今世。現在身常著衰，世間人不聞者，意計身[仁-二+樂]，但不至誠見故。發毛、爪齒、心肉肌骨、清血熱惱、生熟、涕唾、屎尿從身流，非常亦不凈，癡人計為凈。都盧兒撥肌合裁，如一酸棗為裹著身，從如是酸棗肌。癡不聞者，世間人得調身，自壞墮惱，譬如魚但見餌，不見鉤不見網；復譬如小兒舐利刀蜜，但嗜甜不見刀刃；復譬如金錯涂銅賣，欺人，癡人不覺，以為純金。』 『這八十種蟲寄生在身體中，日夜啃食身體，身體便會產生寒病、熱病、風病各一百零一種，加上其他的雜病又有一百零一種，這樣總共有四百四種病在身體中。譬如木頭裡生出火來反過來燒木頭，疾病也是從身體內部產生，這樣只是損害身體沒有別的。既然是從內部損害，那麼外部的侵擾就不用再問了，（疾病）經常損害、惱亂今生。現在的身體經常趨向衰老，世間人不明白這個道理，還以為身體是快樂的，這是因為沒有真正看清真相的緣故。頭髮、毛髮、指甲、牙齒、心臟、肌肉、面板、骨骼、清血、熱惱、生、熟、鼻涕、唾液、屎尿從身體流出，這些都是無常且不乾淨的，愚癡的人卻認為它是乾淨的。就像都盧兒（一種蟲子）撥開肌肉縫合起來，像用一顆酸棗包裹著身體一樣，身體就是由這樣的酸棗般的肌肉組成的。愚癡不明白的人啊，世間人想要調養身體，實際上卻是在自我破壞、墮落苦惱之中，譬如魚只看見魚餌，卻看不見魚鉤和漁網；又譬如小孩子舔舐塗在利刀上的蜂蜜，只貪圖甜味卻看不見刀刃；又譬如用鍍金的銅冒充黃金來賣，欺騙人，愚癡的人不覺察，以為是純金。』
【English Translation】 English version: One type of insect dwells in the head, one in the brain, two in the midbrain, three on the forehead, two at the root of the eyes (eye root), two in the ears (ears), two at the root of the ears (ear root), two at the root of the nose (nose root), two at the mouth (mouth), two in the teeth (teeth), two at the root of the teeth (tooth root), one on the tongue (tongue), one at the root of the tongue (tongue root), one on the upper palate in the mouth (upper palate), one in the throat (throat), two below the knees (knees), two at the root of the arms (arm root), two in the hands (hands), one on the elbow (elbow), two in the spleen (spleen), one in the heart (heart), one at the root of the breasts (breast root), one at the root of the spine (spine root), two in the ribs (ribs), two on the back (back), one at the root of the navel (navel root), one on the skin (skin), two in the flesh (muscle), four in the bones (bones), five in the marrow (marrow), two in the large intestine (large intestine), two in the small intestine (small intestine), one in hot places (hot areas of the body), one in cold places (cold areas of the body), one in the anus (anus), three at the root of the large intestine (large intestine root), two at the root of the hips (hip root), five at the root of the genitals (genital root), one on the finger joints (finger joints), one in the shin (shin), one on the knee (knee), one on the ankle (ankle).
'Thus, eighty kinds of insects dwell in the body, eating it day and night, causing the body to develop one hundred and one types each of cold, heat, and wind diseases, plus another one hundred and one miscellaneous diseases, totaling four hundred and four diseases in the body. It is like fire arising from wood and burning the wood itself; diseases also arise from within the body, thus only harming the body and nothing else. Since the harm comes from within, there is no need to ask about external troubles; (diseases) constantly harm and trouble this life. The present body is always subject to decay, but people in the world do not understand this, and mistakenly think the body is pleasurable, because they do not see the truth sincerely. Hair, body hair, nails, teeth, heart, flesh, skin, bones, clear blood, heat, pus, mucus, saliva, feces, and urine flow from the body, all impermanent and impure, yet foolish people consider it pure. The Dulu children (a type of insect) separate the muscles and sew them together, like wrapping the body with a sour jujube, the body is composed of such sour jujube-like muscles. Foolish people who do not understand, people in the world try to nourish the body, but they are actually destroying themselves and falling into suffering, like fish only seeing the bait but not the hook or the net; or like a child licking honey on a sharp knife, only enjoying the sweetness but not seeing the blade; or like selling copper plated with gold, deceiving people, foolish people do not realize it and think it is pure gold.'
故，買為自侵。如是世間人，或見如酸棗肌裹身，從受若干惱不覺。如是酸棗肌發去，但有肉骨血在，人足踐蹋常惡不敢視，誰敢抱持者？
「素行殃福已盡，或時橫命盡。如陶家作器，或時在拘；或從[(草-日+口)*(栗-木+凡)]；或從行輪；或已行；或在幹流時，入灶火燒時；或已熟出時；或給用時，要會當壞。人身亦如是，或從墮腹中；或不成根去；或不具根去；或臨生時去；或適生去，在學業時去；或時從十六至三十、八十、百歲；或不啻久久，要會當死。陰如是定不久，有生輒滅，舉足滅、下足滅。世間人不聞者，自計小時、身壯時、身老時，身為是我身，與行道者意異。行道者從是有是，從無有是無有是。
「何等為從是有是？從罪行有死中，從中識墮業薄，從薄凝，從凝稍堅六根，從六根便生，從生兒身，從兒身壯長，從壯長得老病死身，如是常隨。如是世間輪不斷，無所屬、空、如幻，逐不止；譬如火起城中，火風吹，舍舍相燃，第一舍火非第二舍火，亦不啻。但為上舍已燃，次舍復燃，如是轉延。生死亦如是，是因緣無有，是亦無有是，是滅是亦滅。
「何等為無有是亦無有是？素行殃福無有死，中亦無有。已無有中，當那得往？已不得往，當那得生？已不得生，當那
【現代漢語翻譯】 現代漢語譯本：因此，貪圖購買就是自我侵犯。世間之人，有的就像酸棗核包裹著身體，承受諸多煩惱而不自覺。如果把這酸棗核去除，剩下的只是肉、骨、血，人們用腳踐踏，常常厭惡不敢看，誰又敢去擁抱它呢？
『過去的善惡業報已經耗盡，或者有時遭遇橫禍而死。就像陶工製作陶器，有時在模具中；有時在轉盤上；有時在輪子上；有時已經成型；有時在晾乾時，放入窯中燒製時；有時已經燒熟取出時；有時被使用時，最終都會壞掉。人的身體也是如此，或者從入胎時；或者不成形就死去；或者不具備完整的根身就死去；或者臨產時死去；或者剛出生就死去；或者在學習時死去；或者從十六歲到三十歲、八十歲、一百歲；或者不止這麼久，最終都會死去。陰（五陰）就是這樣註定不能長久，有生必然有滅，舉足之間生滅，落足之間也生滅。世間之人不明白這個道理，總是盤算著小時候、身強力壯時、年老時，認為身體就是我，這與修行人的想法不同。修行人明白從『有』產生『有』，從『無』產生『無』的道理。
『什麼是從『有』產生『有』呢？從罪惡的行為產生死亡，從死亡中，由於中陰身的意識業力輕薄而墮落，從輕薄而凝結，從凝結而逐漸堅固六根（眼、耳、鼻、舌、身、意），從六根而產生生命，從生命而產生嬰兒的身體，從嬰兒的身體而成長壯大，從成長壯大而得到衰老、疾病、死亡的身體，這樣循環往復。世間的輪迴就是這樣不斷，沒有歸屬、空虛、如夢如幻，追逐不止；譬如城中起火，被風吹動，房屋互相燃燒，第一間房屋的火併不是第二間房屋的火，也不相同。只是因為前一間房屋已經燃燒，下一間房屋又被點燃，這樣不斷蔓延。生死也是如此，這個因緣存在，那個因緣也存在，這個因緣滅亡，那個因緣也滅亡。
『什麼是『無有』也導致『無有』呢？過去的善惡業報沒有了，死亡也就沒有了，中陰身也就沒有了。已經沒有了中陰身，又怎麼會前往下一世呢？已經不能前往下一世，又怎麼會出生呢？已經不能出生，又怎麼會……』
【English Translation】 English version: Therefore, to crave and acquire is to violate oneself. Worldly people are like those with their bodies encased in sour jujube shells, enduring numerous afflictions without realizing it. If those sour jujube shells are removed, what remains is just flesh, bones, and blood, which people trample upon, often disgusted and不敢視不敢看, who would dare to embrace it?
'Past actions of good and bad fortune have been exhausted, or sometimes one meets with untimely death. Like a potter making vessels, sometimes they are in molds; sometimes on the shaping stand; sometimes on the wheel; sometimes already formed; sometimes while drying, when placed in the kiln for firing; sometimes when already fired and taken out; sometimes when being used, they are bound to break. The human body is also like this, either from the moment of conception; or dying before taking shape; or dying without complete faculties; or dying at the time of birth; or dying soon after birth; or dying during studies; or sometimes from sixteen to thirty, eighty, a hundred years; or even longer, eventually one will die. The skandhas (five aggregates) are thus destined to be impermanent, with birth inevitably followed by death, arising and ceasing with each step, arising and ceasing with each footfall. Worldly people, not understanding this, always plan for their childhood, their strong youth, their old age, thinking the body is themselves, which is different from the understanding of practitioners. Practitioners understand that from 'existence' arises 'existence', and from 'non-existence' arises 'non-existence.'
'What is it that from 'existence' arises 'existence'? From sinful actions arises death, and from death, due to the light karma of the intermediate being's consciousness, one falls, from lightness it condenses, from condensation the six senses (eye, ear, nose, tongue, body, mind) gradually solidify, from the six senses life arises, from life an infant's body arises, from the infant's body growth and strength arise, from growth and strength the body of old age, sickness, and death is obtained, thus constantly following. The cycle of the world is thus continuous, without belonging, empty, like an illusion, relentlessly pursuing; like a fire starting in a city, blown by the wind, houses burn each other, the fire in the first house is not the fire in the second house, nor is it the same. It is only because the previous house has already burned that the next house is ignited, thus spreading continuously. Birth and death are also like this, this condition exists, that condition also exists, this condition ceases, that condition also ceases.'
'What is it that 'non-existence' also leads to 'non-existence'? Past actions of good and bad fortune are gone, death is also gone, the intermediate state is also gone. Having no intermediate state, how can one go to the next life? Unable to go to the next life, how can one be born? Unable to be born, how can one...'
得老病死？生死如流水，不行生死業便止。行道者當知，是五陰本從生滅。」
道地五種名為成壞章也。
道地經神足行章第六
慧清入心，如水破惡、從樹離種花，度世樂功德聚，涼風可樂無有過，自歸一心何在？在不中止觀意。如稱攝鉤牽，聞經中止觀世間明，叉手持頭面從三界皆作禮彼。
或時行者居前止便得觀？或時行者當得止，觀居前得止。若行者止意已得，應從觀得解；若行者觀已足，當應從止得解。
止觀相云何？若意在使一因緣止止不動，不或念余，是應止相；若在止處，偏分別偏去，如相觀思惟，如有受、是應觀相。譬如買金家，見金不觀試，如是應止，若持金試知是金，某國某處雜銅不真，知石色好醜、長短、圓方、濡亦余病，觀譬如是。譬如人刈芻，左手把芻，右手持鐮便斷芻。彼譬如把芻是應止，如斷芻是應觀。
譬如行者見髑髏熟諦視，若如開目見、閉目亦見亦爾無有異，是應止。若分別觀頭骨異、頷骨異、齒骨異、頸骨異、臂手脅胭膝足骨，如是觀如是見骨連，從四因緣致有。何等為四？食、禮、行合、骨見，非常苦空非身，從不凈生無所有，是應觀。要聽，止觀相不分別，是為止；分別是為觀止意。
行者持何等行，得止意？報：若干因
行止意。聽說要止意，二因緣方便行得止意：一者念惡露，二者念安般守意。惡露行雲何？是間行者等意，念一切人令安隱，便行至父樹，便行至觀死屍，一日者至七日者，膀脹者、青色者、如盟者、半壞者、肉盡者、血洗者、骨骨連者、筋纏者，若白若解散四面，無有數手破，譬如鴿色。彼行者自在取一，敷意令知，不久意著止，令意在敷處熟諦觀，若自知，如今是敷處，是間在又處自見，遠在所見亦如是。是空處一處便正坐便見，如敷因緣在地所見，隨亦如是。便行無有聲處，無有說處，人空處一處便正坐，便見如上久處，令意見念無有異。若行者從敷因緣失不受，念意不生，便復往至父樹，令意受敷因緣相，令意坐，亦引不離，念常在前；若行者意敷因緣，出入遠行常在意止不遠離已，晝夜在心，令半月、一月、一歲，復不啻令行不失行。令行時、止時、坐獨坐時，多眾中共坐時、病疲時、有力時，連隨常念敷意因緣在前住，令敷因緣念，如是非常若空非身不凈無所有，令如本因緣敷意行，念無有異。
若己意在敷處得自在，便持響自身觀，若見死屍亦自身等，無有異便。若見男子、若見羸人、若見老、若壯、若少年；若不端正、若膽裸、若著衣、若莊嚴、若彼亦爾，如敷念處。若意念所在，所在一切無
【現代漢語翻譯】 現代漢語譯本：行止意（控制意念）。聽說要控制意念，有兩種因緣方便可以用來控制意念：一是念惡露（觀想身體的不凈），二是念安般守意（通過覺知呼吸來守護意念）。 什麼是惡露行？就是修行者平心靜氣，希望一切人都平安，然後走到父樹（埋死人的地方），觀看死屍，從死後一天到七天的，或者膨脹的、青色的、如盟（潰爛）的、半壞的、肉盡的、血洗的、骨骨相連的、筋纏的，或者白色的、或者解散四面的，無數的手被破壞，就像鴿子的顏色。修行者可以隨意取一種（死屍的狀態），用心去體會，不久意念就會專注停止，讓意念在所專注的地方仔細觀察，如果自己知道，現在這裡是專注的地方，那麼在其他地方看到自己，遠處看到自己也是一樣。在空曠的地方，一個人靜靜地坐著，就能看到，就像在埋死人的地方所看到的一樣，隨之也是如此。然後走到沒有聲音的地方，沒有說話的地方，空曠無人的地方，一個人靜靜地坐著，就能看到如上面所說的景象，長久地讓意念和念頭沒有差異。如果修行者從埋死人的地方失去了專注，念頭無法生起，就再次回到父樹，讓意念接受埋死人的景象，讓意念安住，並且引導它不離開，念頭始終在前面；如果修行者的意念因為埋死人的景象，出入遠行，始終讓意念專注，不遠離，日夜都在心中，經過半個月、一個月、一年，甚至更長的時間，讓修行不失去正行。讓在行走時、停止時、坐著獨處時、在眾人中一起坐著時、生病疲憊時、有力氣時，都持續不斷地想著埋死人的景象，讓埋死人的景象始終在前面，讓埋死人的景象的念頭，如是非常、若空、非身、不凈、無所有，讓它像最初的埋死人的景像一樣，念頭沒有差異。 如果自己的意念在埋死人的地方得到了自在，就用這種方式觀察自身，如果看到死屍也和自身一樣，沒有區別。如果看到男子、或者瘦弱的人、或者老人、或者壯年人、或者少年；或者不端正的、或者赤裸的、或者穿著衣服的、或者打扮的，他們也都是如此，就像埋死人的景像一樣。如果意念所在，所在的一切都沒有
【English Translation】 English version: 行止意 (Control of the mind). It is said that to control the mind, there are two causal conditions and expedient means to achieve this: first, to contemplate the impurity of the body (念惡露), and second, to practice mindfulness of breathing (念安般守意). What is the practice of contemplating impurity? It is when a practitioner calms their mind, wishing for the peace of all beings, and then goes to the 'father tree' (a place where corpses are buried), and observes the corpses, from one to seven days after death, or those that are bloated, bluish, like a '盟' (ulcerated), half-decayed, fleshless, blood-washed, bones connected, tendons entwined, or white, or scattered in all directions, countless hands broken, like the color of a pigeon. The practitioner can freely choose one (state of the corpse), and contemplate it with their mind, and soon the mind will focus and stop, allowing the mind to carefully observe the place of focus. If one knows that this is the place of focus, then seeing oneself in other places, seeing oneself far away, is the same. In an empty place, one sits quietly and sees, just as one sees in the place where corpses are buried, and so on. Then go to a place without sound, without speech, an empty and deserted place, sit quietly alone, and see the same as described above, allowing the mind and thoughts to be without difference for a long time. If the practitioner loses focus from the causal condition of the burial ground, and thoughts cannot arise, then return to the 'father tree' again, allowing the mind to receive the image of the burial ground, allowing the mind to dwell, and guiding it not to leave, with the thought always in front; if the practitioner's mind, because of the image of the burial ground, goes out and travels far, always keep the mind focused, not far away, day and night in the heart, for half a month, a month, a year, or even longer, so that the practice does not lose its proper conduct. Let the thought of the burial ground always be present when walking, stopping, sitting alone, sitting together with many, when sick and tired, when energetic, so that the thought of the burial ground is always in front, let the thought of the burial ground be like this: impermanent, empty, not self, impure, without anything, let it be like the original image of the burial ground, with no difference in thought. If one's mind gains freedom in the place of the burial ground, then use this method to observe oneself, and if one sees a corpse, it is the same as oneself, without difference. If one sees a man, or a weak person, or an old person, or a strong person, or a young person; or someone who is not upright, or naked, or wearing clothes, or adorned, they are all the same, just like the image of the burial ground. Wherever the mind is, everything is without
有異，便已應從念惡露得止意。是時意隨行，念不離，行增滿，譬如河入海。
道地經五十五觀章第七
行道者當爲五十五因緣自觀身：是身為譬如沫不能捉；是身為譬如大海，不厭不足五樂；是身為譬如大河，日愿至死海；是身為譬如大便，慧人不欲故；是身為譬如沙城，疾壞散去；是身為譬如會壞城，多怨家；是身為譬如化城，不自有亦不可取；是身為譬如骨關肉血涂；是身為譬如弊壞車，筋纏故；是身為譬如家貓，貪恚癡聚；是身為譬如荒澤中，常癡失亡；是身為譬如忘，善意常忘失；是身為譬如榆，百八愛行；是身為譬如破瓶常漏；是身為譬如畫瓶，內雜最惡滿；是身為譬如清溷，九門故；是身為譬如軯血，人所惡故；是身為譬如幻，癡計諦；是身為譬如疥；是身為譬如意，著苦故；是身為譬如腐谷舍，飲食壞故；是身為譬如大窟，多蟲多蟲止；是身為譬如骨嚾，罪如滿狐猴不失；是身為譬如不熟器，疾壞故；是身為譬如一囊兩口，凈入不凈出；是身為譬如干垢，裳衣干；是身為譬如車，常行至葬地；是身為譬如露霧，不久止；是身為譬如瘡，上漏；是身為譬如盲，不知諦；是身為譬如處，四百四病；是身為譬如坑，一切不凈聚；是身為譬如地孔，虺止會；是身為譬如空把，為癡人所欺；是身為
【現代漢語翻譯】 現代漢語譯本 如果有了差異，就應該依從於唸誦惡露來停止妄念的意圖。這時，意念隨著修行而行，唸誦不離，修行逐漸圓滿，譬如河流匯入大海。
《道地經》五十五觀章第七
修行之人應當以五十五種因緣來觀察自身：這身體譬如水沫，無法捉摸；這身體譬如大海，永遠無法滿足五種慾望；這身體譬如大河，每天都朝著死亡之海流去；這身體譬如糞便，有智慧的人都不喜歡；這身體譬如沙土堆砌的城堡，容易崩壞消散；這身體譬如即將崩壞的城池，充滿怨敵；這身體譬如幻化之城，不屬於自己，也不可執取；這身體譬如骨骼關節，用血肉塗抹而成；這身體譬如破舊的車輛，用筋絡纏繞支撐；這身體譬如家貓，貪婪、嗔恨、愚癡聚集；這身體譬如荒涼的沼澤，常常迷失方向；這身體譬如健忘，美好的意念常常遺忘；這身體譬如榆樹，有一百零八種愛慾在其中滋生；這身體譬如破損的瓶子，常常漏失；這身體譬如彩繪的瓶子，內部裝滿了最污穢的東西；這身體譬如不清凈的廁所，有九個孔竅排泄污物；這身體譬如膿血，令人厭惡；這身體譬如幻術，愚癡的人卻認為是真實的；這身體譬如疥瘡；這身體譬如意念，執著于痛苦；這身體譬如腐爛的穀倉，食物都已腐壞；這身體譬如巨大的洞穴，有很多蟲子棲息；這身體譬如骨頭堆，罪惡如同滿地的狐猴一樣無法擺脫；這身體譬如不成熟的器皿，容易損壞；這身體譬如一個兩頭開口的袋子，乾淨的東西進去，污穢的東西出來；這身體譬如干燥的污垢，附著在衣服上；這身體譬如車輛，經常行駛在通往墳墓的道路上；這身體譬如露水，不會停留很久；這身體譬如瘡口，不斷滲漏；這身體譬如盲人，不知道真理；這身體譬如住所，有四百零四種疾病；這身體譬如糞坑，聚集著一切不凈之物；這身體譬如地洞，毒蛇會聚集；這身體譬如空拳，被愚癡的人所欺騙；這身體譬如……
【English Translation】 English version If there is a difference, then one should follow the intention of stopping thoughts by reciting about the foulness of the body. At this time, the mind follows the practice, the recitation is not separated, and the practice increases and becomes complete, just like a river flowing into the sea.
The Chapter on Fifty-Five Contemplations from the Daodejing (Sutra on the Path and the Stages)
A practitioner should contemplate their own body through fifty-five causes and conditions: This body is like foam, impossible to grasp; this body is like the great sea, never satisfied with the five pleasures; this body is like a great river, daily wishing to reach the sea of death; this body is like excrement, which wise people do not desire; this body is like a sandcastle, quickly destroyed and scattered; this body is like a crumbling city, full of enemies; this body is like an illusionary city, not one's own and not to be grasped; this body is like bones and joints, smeared with flesh and blood; this body is like a dilapidated cart, bound by tendons; this body is like a house cat, a gathering of greed, hatred, and delusion; this body is like a desolate swamp, constantly lost in delusion; this body is like forgetfulness, constantly forgetting good intentions; this body is like an elm tree, with one hundred and eight forms of desire growing within it; this body is like a broken bottle, constantly leaking; this body is like a painted bottle, filled with the most vile things inside; this body is like an unclean toilet, with nine openings for excretion; this body is like pus and blood, which people detest; this body is like an illusion (幻, huan), which foolish people consider to be real; this body is like scabies; this body is like the mind, attached to suffering; this body is like a rotten granary, where food has spoiled; this body is like a large cave, with many insects dwelling within; this body is like a pile of bones, where sins are as numerous as foxes and monkeys that cannot be lost; this body is like an immature vessel, easily broken; this body is like a bag with two openings, where clean things enter and unclean things exit; this body is like dry dirt, clinging to clothing; this body is like a cart, constantly traveling to the burial ground; this body is like dew, not staying for long; this body is like a sore, constantly leaking; this body is like a blind person, not knowing the truth; this body is like a dwelling, with four hundred and four diseases; this body is like a pit, gathering all impure things; this body is like a hole in the ground, where snakes gather; this body is like an empty fist, deceived by foolish people; this body is like...
譬如冢間，常可畏可怖；是身為譬如虎師子共居，瞋恚忽然；是身為譬如顛疾盛，八十八結行故；是身為譬如恒常涂，畏死；是身為譬如銅塗金，肌覆故；是身為譬如空聚，常中細六衰；是身為譬如餓鬼，常求食飲；是身為譬如畏處，常老病死；是身為譬如腐髑髏，為常衣洫；是身為譬如怨家，常成事逢惡因緣；是身為譬如迦陀樹皮，皮中央無所有，癡人意是為最重；是身為譬如度，載多胎小；是身為譬如腐囊，腥臭；是身為譬如深冥，六十二疑不自守；是身為譬如喜妒，不可不得不受；是身為譬如腐垣壁，從惡念因緣；是身為譬如結垢，內有惡；是身為譬如不意，常著外衰；是身為譬如無所依，如無所依舍，愛不愛磣一切；是身為譬如不可近，近常破碎；是身為譬如無有能護，時時為病磣一切；是身為譬如無有自歸，死來時不得離故。
道地經一卷
【現代漢語翻譯】 現代漢語譯本：比如在墳墓之間，總是令人畏懼和恐怖；這個身體就像是與老虎、獅子共同居住，嗔恚之心隨時可能爆發；這個身體就像是患了嚴重的癲癇，因為八十八種煩惱的束縛而行動；這個身體就像是經常被塗抹的道路，令人畏懼死亡；這個身體就像是銅器表面塗了金，因為有面板覆蓋；這個身體就像是空虛的聚集，經常有細微的六種衰敗；這個身體就像是餓鬼，總是尋求食物和飲料；這個身體就像是令人畏懼的地方，經常有衰老、疾病和死亡；這個身體就像是腐爛的頭骨，經常被衣服覆蓋；這個身體就像是怨家，經常促成事情並遭遇惡劣的因緣；這個身體就像是迦陀樹的樹皮，樹皮中央空無一物，愚癡的人卻認為它最重要；這個身體就像是渡船，承載了太多的胎兒而顯得狹小；這個身體就像是腐爛的囊袋，腥臭難聞；這個身體就像是深邃的黑暗，六十二種疑惑無法自我守護；這個身體就像是喜歡嫉妒，不得不接受；這個身體就像是腐爛的墻壁，由邪惡的念頭因緣而生；這個身體就像是結了污垢，內部充滿邪惡；這個身體就像是意想不到的事情，經常遭受外在的衰敗；這個身體就像是沒有依靠，如同沒有依靠的房屋，愛與不愛都混雜在一起；這個身體就像是不可接近，接近了經常會破碎；這個身體就像是沒有人能夠保護，時時被疾病所困擾；這個身體就像是沒有自我歸宿，死亡來臨時無法逃離。
《道地經》一卷
【English Translation】 English version: For example, like a graveyard, always fearful and terrifying; this body is like living with tigers and lions, anger suddenly arises; this body is like having severe epilepsy, because of the eighty-eight fetters of afflictions; this body is like a road constantly being smeared, fearing death; this body is like copper coated with gold, because it is covered with skin; this body is like an empty gathering, constantly having subtle six decays; this body is like a hungry ghost, constantly seeking food and drink; this body is like a fearful place, constantly having old age, sickness, and death; this body is like a rotten skull, constantly covered by clothing; this body is like an enemy, constantly accomplishing things and encountering bad causes and conditions; this body is like the bark of the Kadatha (迦陀) tree, the center of the bark is empty, but foolish people think it is the most important; this body is like a ferry, carrying too many fetuses and being small; this body is like a rotten bag, stinking and foul; this body is like deep darkness, unable to guard itself from sixty-two doubts; this body is like being fond of jealousy, inevitably having to accept it; this body is like a rotten wall, arising from evil thoughts and conditions; this body is like accumulated filth, with evil inside; this body is like something unexpected, constantly suffering external decay; this body is like having no support, like a house without support, love and hate are mixed together; this body is like being unapproachable, approaching it often leads to breakage; this body is like having no one to protect it, constantly being troubled by illness; this body is like having no self-refuge, unable to escape when death comes.
The Daodijing (道地經) Sutra, one fascicle.