T15n0608_小道地經

大正藏第 15 冊 No. 0608 小道地經

No. 608 [Nos. 606, 607]

小道地經

後漢天竺三藏支曜譯

道人求息，所以不得息者，有四因緣。何等為四？一者、怙其善，不曉護戒自欲身；二者、以不護戒便黠意不生，以黠意不生便不知身，以不知身意便惑；三者、不解經，以不解經便不了了，以不了了意便疑；四者、不數校計命福日盡，心自可。用是四因緣故不得息。

道人求息，欲得息者，要當知坐行二事：一者、喘；二者、息。亦在二因緣：一者、為生；二者、為死。何等為喘？何等為息？所起意生為喘，意止為息。何等為生？何等為死？意滅為生，意起為死。要當先知是因緣，當那得分別知因緣所從起盡。

事在四對。何等為四？一者、不知食、多食、不學、不制，貪味過足；二者、意隨色，不諦校計多求自欲，為種苦本；三者、警意蓋起，多睡眠失本念耶，向夢中種栽；四者、疑惑便惡日增，便兩舌墮非，妄瞋恚，身口不相應。為是故，不墮禪棄，當那得近禪？

常數思惟喘息生滅起盡，當持何等意思惟分別？亦在四因緣：一者、近善知識；二者、識受語不妄；三者、貪誦經，晨夜習意；四者、守戒莫離法。息易得。

【現代漢語翻譯】現代漢語譯本《小道地經》

道人尋求寂靜，卻不能得到寂靜的原因，有四種因緣。是哪四種呢？一是，依仗自己的善行，卻不明白守護戒律，放縱自己的慾望；二是，因為不守護戒律，智慧就不能生起，因為智慧不能生起，就不能瞭解自身，因為不能瞭解自身，心意就迷惑；三是，不理解經義，因為不理解經義，就不能明瞭，因為不能明瞭，心意就疑惑；四是，不經常計算生命福報日漸減少，內心還自以為是。因為這四種因緣，所以不能得到寂靜。

道人尋求寂靜，想要得到寂靜，必須要知道坐禪和行走這兩件事：一是，喘息；二是，止息。也存在於兩種因緣之中：一是，爲了生存；二是，爲了死亡。什麼是喘息？什麼是止息？意念生起就是喘息，意念止息就是止息。什麼是生存？什麼是死亡？意念滅去就是生存，意念生起就是死亡。必須要先知道這些因緣，才能分別知道因緣從哪裡生起，在哪裡滅盡。

事情在於四種對治。是哪四種呢？一是，不知道適量飲食，吃得過多，不學習，不節制，貪圖美味超過所需；二是，心意追逐外色，不仔細衡量，過多地追求自己的慾望，這是種下痛苦的根源；三是，警惕昏沉睡眠的覆蓋生起，過多睡眠會失去原本的念頭，就像在夢中播種一樣；四是，疑惑就會日益增長，就會搬弄是非，墮入邪說，虛妄地嗔恚，身口不一致。因為這些原因，不能進入禪定，又怎麼能接近禪定呢？

經常思惟喘息的生滅起盡，應當用什麼樣的意思來思惟分別呢？也在於四種因緣：一是，親近善知識（Kalyāṇa-mittatā，指良師益友）；二是，認識並接受教誨而不虛妄；三是，貪求誦讀經典，早晚練習心意；四是，守護戒律不離開佛法。這樣，止息就容易得到。

【English Translation】 English version The Sutra on the Small Path to the Ground

A mendicant seeks tranquility, but the reasons for not attaining it are fourfold. What are these four? Firstly, relying on one's own good deeds, without understanding how to guard the precepts and indulging one's desires; secondly, because of not guarding the precepts, wisdom cannot arise, and because wisdom cannot arise, one cannot understand oneself, and because one cannot understand oneself, the mind becomes confused; thirdly, not understanding the meaning of the scriptures, and because of not understanding the scriptures, one cannot be clear, and because one cannot be clear, the mind becomes doubtful; fourthly, not frequently calculating that the days of life and blessings are diminishing, and yet being self-satisfied. Because of these four causes, one cannot attain tranquility.

A mendicant seeks tranquility, wishing to attain it, must know these two things: sitting meditation and walking meditation: firstly, breathing; secondly, ceasing of breath. It also exists in two causes: firstly, for survival; secondly, for death. What is breathing? What is ceasing of breath? The arising of intention is breathing, the cessation of intention is the ceasing of breath. What is survival? What is death? The extinction of intention is survival, the arising of intention is death. One must first know these causes, then one can distinguish and know where the causes arise from and where they cease.

The matter lies in four antidotes. What are these four? Firstly, not knowing moderation in eating, eating too much, not learning, not restraining oneself, being greedy for flavors beyond what is needed; secondly, the mind following external forms, not carefully considering, excessively pursuing one's desires, which is planting the root of suffering; thirdly, being vigilant against the arising of drowsiness and sleepiness, excessive sleep will lose the original mindfulness, like planting seeds in a dream; fourthly, doubt will increase daily, leading to tale-bearing, falling into wrong views, falsely angering, and inconsistency between body and speech. Because of these reasons, one cannot enter into meditative absorption, how can one approach meditative absorption?

Constantly contemplate the arising, extinction, beginning, and end of breathing, what kind of intention should one use to contemplate and distinguish? It also lies in four causes: firstly, associating with good spiritual friends (Kalyāṇa-mittatā); secondly, recognizing and accepting teachings without falsehood; thirdly, being eager to recite scriptures, practicing the mind morning and night; fourthly, guarding the precepts and not departing from the Dharma. In this way, the ceasing of breath is easily attained.

身有四病：或時地多，身不得安；或時水多，身不得安；或時火多，身不得安；或時風多，身不得安。此四得安，乃得身止。

意有四病：一者、癡多，意不得止；二者、瞋恚多，意不得止；三者、淫多，意不得止；四者、疑多，意不得止。四事不安，意不得止。

息亦有四病：或時多求，息不得止；或時念多，息不得止；或時歡喜多，息不得止；或時喘多，息不得止。道人行道，離是因緣，便得定意。

若身臃腫疥瘡肥盛，欲坐身不得安；或時食多，便火起，身不得安；或時飲多，便水起，身重目澀，身不得安；或時食多已復食，貪味過足，不學不制，便風起不得安，亦謂少食。

若癡多，不宜數入眾人群聚，當先誦經，不宜多聞好自守。若瞋恚多，不宜居家若少所有。若淫多，不宜觀伎樂及諸好色。若疑多，不宜數聞好言善語，常自守思惟責對。若求多，常當念不常，坐起著意。若念多，常當行證我所念皆為苦本。若歡喜多，計不得久，苦在後，當病制。若喘欷多，常當和心，不宜數出粗語，坐作罪。道人行道不識是因緣，終不近道；當能制此，黠意稍增，道易得。

道人求向道，要當知過去念事以過去，莫復念。何以故？復知為種故。譬如種穀，種稻便念當收稻，種豆

【現代漢語翻譯】現代漢語譯本身體有四種病患：有時地大（地元素過盛），身體就不得安寧；有時水大（水元素過盛），身體就不得安寧；有時火大（火元素過盛），身體就不得安寧；有時風大（風元素過盛），身體就不得安寧。這四種病患得到平息，才能使身體安定。意念有四種病患：一是愚癡（癡迷無知）過多，意念就不能安定；二是嗔恚（憤怒憎恨）過多，意念就不能安定；三是淫慾（邪淫）過多，意念就不能安定；四是疑惑（懷疑不定）過多，意念就不能安定。這四件事不安穩，意念就不能安定。呼吸也有四種病患：有時貪求（慾望）過多，呼吸就不能安定；有時雜念（妄念）過多，呼吸就不能安定；有時歡喜（喜悅）過多，呼吸就不能安定；有時喘息（呼吸急促）過多，呼吸就不能安定。修行人修行，遠離這些因緣，就能得到禪定。如果身體臃腫，生疥瘡，肥胖，想坐下身體都不得安寧；有時吃得太多，體內火氣上升，身體就不得安寧；有時喝得太多，體內水氣上升，身體沉重，眼睛發澀，身體就不得安寧；有時吃了很多之後又吃，貪圖口味超過限度，不學習控制，體內風氣上升就不得安寧，也說是吃得太少。如果愚癡過多，不適合經常進入人群聚集的地方，應當先誦經，不適合聽太多，好好守護自己。如果嗔恚過多，不適合居家，即使擁有的很少。如果淫慾過多，不適合觀看歌舞伎樂以及各種美好的色相。如果疑惑過多，不適合經常聽好聽的話和善意的言語，經常守護自己，思考反省，責問自己。如果貪求過多，應當經常唸誦無常，坐著站起來都要留意。如果雜念過多，應當經常通過修行來驗證，我所想的都是痛苦的根源。如果歡喜過多，要知道快樂不會長久，痛苦在後面，應當用疾病來警醒自己。如果喘息過多，應當經常平和內心，不適合經常說粗暴的話，坐著也是在造罪。修行人修行不認識這些因緣，終究不能接近真道；如果能夠控制這些，智慧就會逐漸增長，就容易得道。修行人求道，一定要知道過去的念頭已經過去，不要再想。為什麼呢？因為再想就會成為種子。譬如種穀子，種稻子就會想著將來要收稻子，種豆子

【English Translation】 English version The body has four ailments: sometimes the earth element is excessive, and the body cannot be at peace; sometimes the water element is excessive, and the body cannot be at peace; sometimes the fire element is excessive, and the body cannot be at peace; sometimes the wind element is excessive, and the body cannot be at peace. When these four are pacified, the body can find rest. The mind has four ailments: first, excessive ignorance (delusion), and the mind cannot be still; second, excessive anger (hatred), and the mind cannot be still; third, excessive lust (sexual desire), and the mind cannot be still; fourth, excessive doubt (uncertainty), and the mind cannot be still. When these four are not at peace, the mind cannot be still. The breath also has four ailments: sometimes excessive craving (desire), and the breath cannot be still; sometimes excessive thoughts (distractions), and the breath cannot be still; sometimes excessive joy (happiness), and the breath cannot be still; sometimes excessive panting (shortness of breath), and the breath cannot be still. A practitioner, by distancing themselves from these causes, can attain samadhi (concentration). If the body is swollen, has scabies, or is excessively fat, one cannot sit comfortably; sometimes eating too much causes fire to rise within, and the body cannot be at peace; sometimes drinking too much causes water to rise within, the body becomes heavy, the eyes become dry, and the body cannot be at peace; sometimes eating much and then eating again, indulging in flavors beyond measure, without learning restraint, causes wind to rise and one cannot be at peace, or it is said to be eating too little. If ignorance is excessive, it is not suitable to frequently enter crowds of people, one should first recite scriptures, and not listen too much, but guard oneself well. If anger is excessive, it is not suitable to live at home, even if one owns little. If lust is excessive, it is not suitable to watch performances of music and dance, and all beautiful forms. If doubt is excessive, it is not suitable to frequently hear pleasant words and kind speech, but constantly guard oneself, contemplate, reflect, and question oneself. If craving is excessive, one should constantly contemplate impermanence, and be mindful when sitting and standing. If thoughts are excessive, one should constantly practice to verify that all my thoughts are the root of suffering. If joy is excessive, know that happiness does not last long, suffering is in the future, and one should use illness to awaken oneself. If panting is excessive, one should constantly harmonize the mind, and it is not suitable to frequently utter coarse words, sitting also creates sin. A practitioner who does not recognize these causes will never approach the true path; if one can control these, wisdom will gradually increase, and the path will be easily attained. A practitioner seeking the path must know that past thoughts are past, and should not be thought of again. Why? Because thinking again becomes a seed. For example, planting grain, planting rice, one thinks of harvesting rice in the future, planting beans

便念當收豆。何以故？為生故。念亦如是，以種念便生，一切聚在十方，待殃福當受要，不得脫苦。墮殺便種殺，栽盜為種盜，栽淫為種淫，栽兩舌為種兩舌，栽惡口為種惡口，栽妄言為種妄言，栽綺語為種綺語，栽嫉為種嫉，栽瞋恚為種瞋恚，栽疑為種疑栽為。是故數數爲念復增念，難得離苦。

當持何離是眾苦？要當禪棄，為不復種是十惡故，雖有餘種會當盡。何以故？譬如種穀，雖多得收，不復種種，但稍稍飯。雖久，飯不止，會有盡時。禪棄亦爾。何以故？不復種故。以墮禪棄，罪稍稍滅。何以故？稍稍禪棄為福，福以生，萬惡皆竟。但種道栽念，道以生便有黠，以有黠便能活人，亦能自活。

道人求向佛道，今世欲曉了知行意者，要在三念：有過去念、未來念、現在念；有福念、有罪念。或時，若讀經行禪，忽念久事曾為人所辱，若侵人墮好色，便因念生意，為作頭足，復增罪不能自制，從是因緣得罪為苦本，是為過去罪念。或時，從禪中若讀經，忽生善念，念素所行苦樂，思惟知不常，是為過去福念。

或時安靜，忽亂念生，唸作非常，便失本念。貪淫多求，便作不死念，是為未來罪念。或時，若得安靜，便善念念栽，當從是因緣增黠，是為未來福念。

端在家居自守持戒，便

【現代漢語翻譯】現代漢語譯本：如果只是想著收豆子，那是不行的。為什麼呢？因為爲了生存的緣故。念頭也是如此，因為種下念頭就會產生，一切聚集在十方，等待著承受災禍和福報，無法擺脫痛苦。墮入殺戮就種下殺戮，栽種偷盜就種下偷盜，栽種淫慾就種下淫慾，栽種兩舌就種下兩舌，栽種惡口就種下惡口，栽種妄語就種下妄語，栽種綺語就種下綺語，栽種嫉妒就種下嫉妒，栽種嗔恚就種下嗔恚，栽種懷疑就種下懷疑。因此，一次又一次地產生念頭，不斷增加念頭，就難以脫離痛苦。應當用什麼來脫離這些痛苦呢？必須要通過禪定來捨棄，因為不再種下這十惡的緣故，即使還有剩餘的種子，也會終將耗盡。為什麼呢？譬如種植穀物，雖然收穫很多，但不再繼續種植，只是慢慢地食用。雖然食用很久，但只要不停下來，總會有吃完的時候。通過禪定來捨棄也是如此。為什麼呢？因為不再種下新的惡因的緣故。因為通過禪定來捨棄，罪業就會慢慢地消滅。為什麼呢？因為慢慢地通過禪定來捨棄就會產生福報，福報產生后，所有的罪惡都會結束。只要種下道，栽種正念，道產生后就會有智慧，有了智慧就能救活自己，也能救活他人。修行人追求佛道，今生想要明白瞭解知行意的人，關鍵在於三種念頭：有過去念、未來念、現在念；有福念、有罪念。有時，如果讀經、行走、禪定，忽然想起很久以前被人侮辱的事情，或者侵犯別人、沉迷美色，就會因爲念頭而產生惡意，為之添油加醋，反而增加罪業，不能自我控制，從此因為這些因緣而得到罪業，成為痛苦的根源，這就是過去的罪念。有時，從禪定中或者讀經時，忽然產生善念，想起過去所經歷的苦樂，思考明白世事無常，這就是過去的福念。有時安靜的時候，忽然產生雜亂的念頭，想著去做不尋常的事情，就會失去原本的正念。貪圖淫慾，多方索求，就會產生不死之念，這就是未來的罪念。有時，如果能夠得到安靜，就好好地栽種善念，應當從這些因緣中增長智慧，這就是未來的福念。安分守己地在家遵守戒律，便

【English Translation】 English version: Merely thinking about collecting beans is not enough. Why? Because it's for the sake of survival. Thoughts are similar; because planting a thought generates more, everything gathers in the ten directions, waiting to bear the consequences of misfortune and blessings, unable to escape suffering. Falling into killing plants killing, planting stealing plants stealing, planting lust plants lust, planting divisive speech plants divisive speech, planting harsh speech plants harsh speech, planting false speech plants false speech, planting embellished speech plants embellished speech, planting jealousy plants jealousy, planting anger plants anger, planting doubt plants doubt. Therefore, repeatedly generating thoughts and increasing thoughts makes it difficult to escape suffering. What should one use to escape these sufferings? One must abandon them through meditation, because one no longer plants these ten evils, even if there are remaining seeds, they will eventually be exhausted. Why? For example, planting grains, although one harvests a lot, one no longer continues to plant, but slowly consumes them. Although consuming for a long time, as long as one doesn't stop, there will be a time when it's all finished. Abandoning through meditation is also like this. Why? Because one no longer plants new evil causes. Because of abandoning through meditation, sins will slowly be extinguished. Why? Because slowly abandoning through meditation generates blessings, and once blessings arise, all evils will end. Just plant the path, plant right mindfulness, and once the path arises, there will be wisdom, and with wisdom, one can save oneself and others. A practitioner seeking the Buddha's path, who in this life wants to understand the meaning of knowledge and action, the key lies in three thoughts: there are past thoughts, future thoughts, and present thoughts; there are thoughts of blessings and thoughts of sins. Sometimes, if while reading scriptures, walking, or meditating, one suddenly remembers being insulted by someone long ago, or violating others, or indulging in beauty, one will generate malice because of the thought, adding fuel to the fire, and instead increase sins, unable to control oneself. From these causes and conditions, one obtains sins, which become the root of suffering. This is a past sinful thought. Sometimes, from meditation or while reading scriptures, a good thought suddenly arises, remembering the past experiences of suffering and joy, and contemplating the impermanence of things, this is a past blessed thought. Sometimes, when quiet, chaotic thoughts suddenly arise, thinking about doing extraordinary things, one will lose the original right mindfulness. Coveting lust and seeking in many ways will generate thoughts of immortality, this is a future sinful thought. Sometimes, if one can attain quietude, one should diligently plant good thoughts, and one should increase wisdom from these causes and conditions, this is a future blessed thought. Staying at home peacefully, abiding by the precepts, then

邪念生，當作是念，多畜六畜更增憂失戒，是為現在罪念。以自家居自守持戒，復增善念常欲離，是為現在福念。

求向佛道，當先曉是罪福，乃可增黠。若求羅漢，一切斷，是為求向佛道。但欲增福多黠求羅漢，但欲墮禪滅惡，其黠在後。求佛增福要當多聞；黠要當諷經。欲知其要在護戒，護戒便能解經，便能福人亦能自福。

道人求向佛道，今世欲解菩薩行意者，要當復知是三戒：第一、當知持戒亦守戒；第二、當知不犯戒亦能戒；第三、當知戒曉戒能戒亦護戒。第一當知持戒者，若人有妻子，居家常齋不失，是為持戒；一身無妻子，自守不邪向，是為守戒。第二當知不犯戒者，若人眼視耳聽，能不墮聲色亦餘一切，是為不犯戒。為道寒苦，復為人所辱，能不失本念，是為耐戒，亦應忍辱。第三當知戒者，知某人持某戒，是為知戒。曉戒者，知某人樂道，為父母宗親知識所非嫉，不數數于眾人中曉說戒。能戒者，當知人能應何業，隨力所任授與，能使不失，若增若減應病與藥，是為能戒。護戒者，一切當護，附順當得其意，離惡知識當有護意，欲說十方人非人。若在伎樂、若在淫色，能教多少說善言，能不亂意，復令有福，是為護戒。求向佛道菩薩行業者，要當知是，乃能脫人亦能自脫，復能業人亦

【現代漢語翻譯】現代漢語譯本邪念產生時，應當意識到這是邪念。如果大量畜養六畜，會增加憂愁，喪失戒律，這就是現在的罪惡之念。以自己的住所為家，自己守護戒律，又增長善良的念頭，常常想要遠離惡念，這就是現在的福德之念。

想要追求佛道，應當首先明白什麼是罪，什麼是福，這樣才能增長智慧。如果想要證得阿羅漢果位（Arhat，斷絕一切煩惱，達到涅槃的聖者），就要斷絕一切，這才是追求佛道。如果只是想要增加福德和智慧來求得阿羅漢果位，或者只是想要進入禪定，滅除罪惡，那麼他的智慧就會滯後。追求成佛，增加福德，應當多聞佛法；增長智慧，應當諷誦經典。想要知道其中的關鍵，就在於守護戒律，守護戒律就能理解經典，就能使他人獲得福報，也能使自己獲得福報。

修道之人想要追求佛道，今生想要理解菩薩（Bodhisattva，立志成佛，普度眾生的修行者）的行愿，應當要知道這三種戒律：第一，應當知道持戒也守護戒；第二，應當知道不犯戒也能持戒；第三，應當知道了解戒律、明白戒律、能夠持戒也能夠守護戒律。第一，應當知道持戒，如果有人有妻子，居家常常持齋不失，這就是持戒；如果自身沒有妻子，自己守護身心，不向邪惡，這就是守戒。第二，應當知道不犯戒，如果人的眼睛看，耳朵聽，能夠不被聲色以及其他一切所迷惑，這就是不犯戒。爲了修道而忍受寒冷和困苦，又被人侮辱，能夠不失去本來的念頭，這就是忍耐戒律，也應當忍受屈辱。第三，應當知道戒律，知道某人持守某條戒律，這就是知道戒律。明白戒律，知道某人樂於修道，卻被父母宗親和朋友所誹謗嫉妒，不要在眾人之中多次宣說戒律。能夠持戒，應當知道這個人能夠勝任什麼行業，根據他的能力，授予他所能勝任的事務，使他不至於失職，或者增加或者減少，就像醫生根據病情給予藥物一樣，這就是能夠持戒。守護戒律，一切都應當守護，依附順從，應當瞭解對方的心意，遠離惡知識，應當有守護的心意，想要說十方世界的人或非人的過失。如果在歌舞伎樂的場合，或者在**的場所，能夠教導多少人說善言，能夠不擾亂自己的心意，又使他們獲得福報，這就是守護戒律。想要追求佛道，行菩薩道的人，應當知道這些，才能使他人解脫，也能使自己解脫，又能成就他人。

【English Translation】 English version When evil thoughts arise, one should recognize them as such. Excessive raising of livestock increases worries and leads to the loss of precepts; this is a sinful thought in the present moment. Dwelling in one's own home, guarding the precepts oneself, and increasing good thoughts, constantly desiring to be free from evil thoughts, this is a virtuous thought in the present moment.

To seek the path to Buddhahood, one must first understand what is sin and what is virtue, so that one can increase wisdom. If one seeks to attain the state of an Arhat (Arhat, a saint who has cut off all afflictions and attained Nirvana), one must cut off everything; this is seeking the path to Buddhahood. If one only desires to increase merit and wisdom to seek Arhatship, or only desires to enter into meditation and extinguish evil, then one's wisdom will lag behind. To seek Buddhahood, increasing merit requires much learning; increasing wisdom requires reciting scriptures. To know the key, one must protect the precepts; protecting the precepts enables one to understand the scriptures, to bring blessings to others, and also to bless oneself.

A practitioner seeking the path to Buddhahood, desiring to understand the conduct of a Bodhisattva (Bodhisattva, a practitioner who aspires to Buddhahood and vows to liberate all beings) in this life, must know these three precepts: first, one should know that upholding precepts is also guarding precepts; second, one should know that not violating precepts is also upholding precepts; third, one should know that understanding precepts, being clear about precepts, being able to uphold precepts, and also protecting precepts are all important. First, one should know about upholding precepts; if a person has a wife and children, and regularly observes a vegetarian diet at home without fail, this is upholding precepts; if one is without a wife and children, guarding oneself and not turning towards evil, this is guarding precepts. Second, one should know about not violating precepts; if a person's eyes see and ears hear, but is not deluded by sights and sounds or anything else, this is not violating precepts. Enduring cold and hardship for the sake of cultivation, and being humiliated by others, if one can maintain one's original intention, this is enduring precepts, and one should also endure humiliation. Third, one should know about precepts; knowing that someone is upholding a certain precept, this is knowing precepts. Understanding precepts means knowing that someone is happy to cultivate the Way, but is slandered and envied by parents, relatives, and friends; one should not repeatedly explain the precepts in public. Being able to administer precepts means knowing what kind of work a person is capable of, and assigning them tasks according to their ability, so that they do not fail in their duties, or increasing or decreasing the tasks as needed, like a doctor prescribing medicine according to the illness; this is being able to administer precepts. Protecting precepts means protecting everything; when associating with others, one should understand their intentions, and when staying away from bad company, one should have the intention to protect oneself; wanting to speak of the faults of people or non-humans in the ten directions. If one is in a place of music and entertainment, or in a place of ** (prostitution), being able to teach people to speak good words, being able to not disturb one's own mind, and also enabling them to gain blessings, this is protecting precepts. Those who seek the path to Buddhahood and practice the Bodhisattva path should know these things, so that they can liberate others, liberate themselves, and also accomplish others.

能自業。

佛說小道地經

【現代漢語翻譯】現代漢語譯本：能由自身所造的業。

《佛說小道地經》

【English Translation】 English version: Karma created by oneself.

'Fo Shuo Xiao Dao Di Jing' (The Sutra on the Lesser Path to the Ground Spoken by the Buddha)