T15n0609_禪要經
大正藏第 15 冊 No. 0609 禪要經
No. 609
禪要經
失譯人名在後漢錄
訶欲品第一
行者求道欲修定時，爾時法師應隨根相行四攝道，示教利喜、廣凈信戒。凈信戒已，次除六慾。所謂：色慾、形容欲、威儀欲、言聲欲、細滑欲、人相欲。著上五欲，令觀可得不凈之相。著人相欲，令觀骨人分分斷相。觀彼全屍，能斷二欲：威儀欲、言聲欲。若觀壞尸，悉斷六慾。
可得不凈，有二種觀：一即死屍臭爛不凈，我身不凈亦復如是。如是觀已、心生厭患。取是相已，至閑靜處，山澤冢間、空舍樹下，自觀不凈，處處可得。繫心身中不令馳散。二者聞法憶想。分別自觀身中三十六物：發、毛、爪、齒、涕、淚、涎、唾，汗、垢、肪𦙽、皮、膜、肌、肉，筋、脈、髓、腦、心、肝、脾、腎，肺、𦝩、腸、肚、胞膽、痰、癊，生藏、膿、血、屎、尿、諸蟲。臭穢不凈聚以為身，往來五道熾然眾苦，猶如浮屍隨流東西，所至之處物皆可惡。
又念我身，以骨為柱、以肉為泥、筋纏血澆，如瘡如毒，皮毛九孔以為門戶，腸胃胞膜以為庫藏，妒慢噁心謂以為身，貪求無厭猶如溪壑。是故行者除三欲想，受信施時，如火毒想，救諸蟲想，系死屍想，涎沫、齒
【現代漢語翻譯】 現代漢語譯本 《禪要經》
No. 609
《禪要經》
後漢錄中記載的失譯人名
訶欲品第一
修行者爲了求道而想要修習禪定時，這時法師應該根據修行者的根器，施行四攝法（佈施、愛語、利行、同事），開示教導，使他們得到利益和歡喜，廣泛地建立清凈的信心和戒律。在清凈的信心和戒律建立之後，接著就要去除六慾。這六慾是：**欲（原文缺失，無法翻譯）、形容欲、威儀欲、言聲欲、細滑欲、人相欲。對於執著於前面五種慾望的人，要讓他們觀察可以得到的身體不凈的相狀。對於執著於人相欲的人，要讓他們觀察骨骼分離斷裂的相狀。觀察完整的屍體，能夠斷除兩種慾望：威儀欲和言聲欲。如果觀察腐爛的屍體，就能完全斷除六慾。
觀察可以得到的不凈之相，有兩種方法：一是觀察死屍的臭爛不凈，從而認識到自己的身體也是如此不凈。這樣觀察之後，心中就會產生厭惡感。掌握了這個不凈之相后，到閑靜的地方，如山林、沼澤、墳墓之間、空屋、樹下，自己觀察身體的不凈，這種不凈之處處都可以發現。將心繫在身體上，不讓它散亂。二是聽聞佛法，憶念思量。分別觀察自己身體中的三十六種不凈之物：頭髮、毛髮、指甲、牙齒、鼻涕、眼淚、口水、唾液，汗水、污垢、脂肪、膏油、面板、薄膜、肌肉、筋、脈、骨髓、腦、心、肝、脾、腎，肺、膀胱、腸、胃、肚、膽、痰、涎，生臟、膿、血、屎、尿、各種蟲子。這些臭穢不凈之物聚集在一起構成了身體，在五道中往來輪迴，承受著熾盛的眾苦，就像漂浮的屍體隨著水流東西漂盪，所到之處都令人厭惡。
還要想到自己的身體，以骨頭為柱子，以肉為泥土，用筋纏繞，用血澆灌，像瘡像毒瘤一樣，用面板毛髮和九個孔竅作為門戶，用腸胃胞膜作為倉庫，把嫉妒傲慢的噁心當作自身，貪求無厭，就像無底的溪谷。因此，修行者要去除這三種慾望的想法，接受供養時，要把它看作是火和毒藥，要想到救濟身體內的蟲子，要想到繫縛死屍，要想到涎沫、牙齒
【English Translation】 English version The Sutra on the Essentials of Dhyana
No. 609
The Sutra on the Essentials of Dhyana
Lost in translation; name of translator recorded in the Later Han Records
Chapter 1: Reproaching Desires
When a practitioner seeks the path and desires to cultivate Samadhi (定, fixed concentration), the Dharma master should then, according to the practitioner's capacity, practice the Four Embracing Dharmas (四攝道, Sì Shè Dào): giving (佈施, bùshī), kind speech (愛語, àiyǔ), beneficial action (利行, lìxíng), and cooperation (同事, tóngshì), demonstrating teachings, benefiting and gladdening them, and broadly establishing pure faith and precepts. Having established pure faith and precepts, next remove the six desires. These are: ** desire (missing in the original text, untranslatable), desire for appearance, desire for demeanor, desire for speech and sound, desire for smoothness, and desire for human form. For those attached to the first five desires, have them contemplate the obtainable impure aspects of the body. For those attached to the desire for human form, have them contemplate the aspect of bones being separated and broken. Contemplating a complete corpse can sever two desires: desire for demeanor and desire for speech and sound. If one contemplates a decaying corpse, all six desires are severed.
There are two ways to contemplate the obtainable impurity: first, contemplate the foul and rotten impurity of a dead corpse, realizing that one's own body is also impure in the same way. Having contemplated thus, aversion arises in the mind. Having grasped this aspect, go to a quiet place, such as mountains, marshes, among tombs, empty houses, or under trees, and contemplate one's own impurity, which can be found everywhere. Keep the mind focused on the body, not allowing it to wander. Second, listen to the Dharma and recollect and contemplate. Discern and contemplate the thirty-six impure substances in one's own body: hair, body hair, nails, teeth, mucus, tears, saliva, sweat, dirt, fat, grease, skin, membrane, muscle, flesh, tendons, veins, marrow, brain, heart, liver, spleen, kidneys, lungs, bladder, intestines, stomach, belly, gall bladder, phlegm, pus, raw organs, pus, blood, feces, urine, and various worms. These foul and impure things gather together to form the body, wandering in the five paths (五道, Wǔ Dào) and enduring blazing sufferings, like a floating corpse drifting east and west with the current, making everything it reaches detestable.
Also, contemplate one's own body, with bones as pillars, flesh as mud, tendons wrapped around and blood poured over it, like a sore or a poison, with skin, hair, and nine orifices as doors, with intestines, stomach, and membranes as storehouses, regarding jealousy, arrogance, and evil thoughts as the self, greedily seeking without satisfaction, like a bottomless ravine. Therefore, the practitioner should remove these three kinds of desire-thoughts, and when receiving offerings, regard them as fire and poison, think of saving the worms in the body, think of binding a dead corpse, and think of saliva and teeth.
垢、污滋味想，我無空慧壞白凈想，貪愛因緣成惡露想。如是思惟，慚愧具足，能度生死、為世福田。
若觀骨人，二足甲骨、指骨、趺骨、踝骨、脛骨，膝骨髀骨、胯骨、腰骨，脊骨、頸骨、頭骨、頷骨，兩手甲骨、指骨、掌骨，腕骨、臂骨、肘骨、膊骨，胸骨、心骨、齒骨、肋骨。左右思惟皆如目見，所著外身亦如是觀。三百二十骨相拄在內，皮囊九孔惡漏于外。如是觀身，猶如死屍為鬼所起，行來語默常是死屍，即於我身作死屍想、青瘀想、膀脹想、膿爛想、破壞想、血涂想、食殘想、蟲出想、骨鎖想、分離想、腐敗想、世界眾生無可樂想。
若心恐怖，應作因緣虛妄空觀，猶如幻化無所有觀，第一義空清凈智觀。若心懈怠，當自責言：「老病死苦甚為至近，命如電逝須臾難保！人身難得、善師難遇、佛法欲滅、正言似反，如曉時燈雖有無用！惡人出家助俗毀法，貪淫邪濁令道衰酢，惡法增長大闇將至，破定因緣眾患甚多。內諸煩惱、外魔魔民，鬼疫行災世間空荒，惡對揚謗諸惱萬端，八苦輪迴晝夜無舍，我身可哀屬當斯禍。于煩惱賊未有微損，于禪定法未有所得，雖服法衣猶思欲味，內實虛空俗人無異，諸惡趣門一切皆開，諸善法中未入正定，于諸惡法未畢不作。我今云何著是屎囊而生憍恣，不
【現代漢語翻譯】 現代漢語譯本： 觀想身體的垢穢、污濁，如同品嚐這些滋味一般。我沒有空性的智慧，無法破除對潔白乾凈的執著，因為貪愛，反而形成了對身體惡臭不潔的觀想。這樣思惟，慚愧之心自然具足，能夠由此度脫生死，成為世間的福田。
如果觀想骨人，就觀想他的雙足的甲骨、指骨、趺骨（腳背的骨頭）、踝骨、脛骨（小腿骨），膝骨、髀骨（大腿骨）、胯骨、腰骨，脊骨、頸骨、頭骨、頷骨（下巴骨），兩手的甲骨、指骨、掌骨，腕骨、臂骨、肘骨、膊骨（肩胛骨），胸骨、心骨、齒骨、肋骨。左右兩邊都這樣思惟，如同親眼所見，再觀想覆蓋在骨骼之外的身體。三百二十塊骨頭在內部互相支撐，面板像個袋子，九個孔竅向外流出污穢。這樣觀想身體，就像一具死屍被鬼所操控，行走、說話、沉默都如同死屍一般。於是，對於自己的身體，生起死屍想、青瘀想、膨脹想、膿爛想、破壞想、血涂想、被鳥獸啃食殘餘的想、蟲子從身體里爬出來的想、骨骼散落的想、身體分離的想、腐敗的想，以及對整個世界和眾生都無可留戀的想。
如果內心感到恐怖，應當觀想一切因緣都是虛妄空性的，就像幻化一樣，沒有真實的存在，以第一義空的清凈智慧來觀照。如果內心懈怠，應當自我責備說：『衰老、疾病、死亡的痛苦非常逼近，生命像閃電一樣短暫，難以保全！人身難得，善知識難遇，佛法將要衰滅，正直的言語聽起來卻像謬論，如同黎明時的燈火，雖然有卻無用！惡人出家，助長世俗之風，毀壞佛法，貪婪淫慾，邪惡污濁，使佛道衰敗。惡法增長，黑暗將要降臨，破壞禪定的因緣，各種禍患非常多。內部有各種煩惱，外部有天魔和魔民，鬼怪瘟疫流行，災難橫行，世間空虛荒涼，惡人誹謗，各種惱人的事情層出不窮，八苦輪迴，日夜不停歇，我的身體可悲啊，終將遭受這些禍患。對於煩惱賊，沒有絲毫的損傷，對於禪定之法，沒有絲毫的獲得，雖然穿著法衣，仍然想著慾望的滋味，內心空虛，與世俗之人沒有區別，各種惡道的門都敞開著，在各種善法中，沒有進入正定，對於各種惡法，沒有完全停止去做。我如今怎麼能執著于這個裝滿屎尿的皮囊而生起驕慢放縱之心呢？』
【English Translation】 English version: Contemplate the body's impurities and filth, as if savoring their taste. I lack the wisdom of emptiness to destroy the thought of whiteness and purity; due to attachment and love, I instead form the thought of the body as a foul and impure thing. By contemplating in this way, shame and remorse will be complete, enabling one to cross over birth and death and become a field of merit for the world.
If contemplating a skeleton, visualize the nail bones, finger bones, metatarsal bones (bones of the instep), ankle bones, shin bones (tibia), knee bones, thigh bones (femur), hip bones, waist bones, spinal bones, neck bones, skull, jawbone, nail bones of both hands, finger bones, metacarpal bones (bones of the palm), wrist bones, arm bones, elbow bones, shoulder bones (scapula), breastbone, heart bone, teeth bones, and rib bones. Contemplate both sides as if seeing them with your own eyes, and then contemplate the external body covering the bones in the same way. Three hundred and twenty bones support each other internally, while the skin is like a bag with nine openings leaking filth externally. By contemplating the body in this way, it is like a corpse controlled by a ghost, walking, speaking, and remaining silent like a corpse. Then, towards my own body, generate the thought of a corpse, the thought of lividity, the thought of bloating, the thought of pus and rot, the thought of disintegration, the thought of being smeared with blood, the thought of being eaten and left as remains, the thought of worms emerging, the thought of scattered bones, the thought of separation, the thought of decay, and the thought that there is nothing to enjoy in the world and among sentient beings.
If the mind is terrified, one should contemplate the emptiness of all causes and conditions, like an illusion, without any real existence, and contemplate with the pure wisdom of the ultimate emptiness. If the mind is lazy, one should rebuke oneself, saying: 'The suffering of old age, sickness, and death is very near, life is as fleeting as lightning, difficult to preserve! A human body is difficult to obtain, a good teacher is difficult to meet, the Buddha's teachings are about to decline, and righteous words sound like the opposite, like a lamp at dawn, though it exists, it is useless! Evil people leave home, aiding worldly customs and destroying the Dharma, greed, lust, and evil defilements cause the path to decline. Evil dharmas increase, darkness is about to descend, the causes for breaking samadhi are numerous. Internally, there are various afflictions, externally, there are demons and demonic people, ghosts and plagues spread, disasters rage, the world is empty and desolate, evil people slander, and all kinds of annoying things arise endlessly, the cycle of the eight sufferings continues day and night without ceasing, my body is pitiful, destined to suffer these misfortunes. Towards the thieves of afflictions, there is not the slightest damage, towards the Dharma of samadhi, there is not the slightest attainment, although wearing the Dharma robe, one still thinks of the taste of desire, the inner self is empty, no different from a worldly person, the doors of all evil realms are open, in all good dharmas, one has not entered right concentration, towards all evil dharmas, one has not completely stopped doing them. How can I now cling to this bag filled with excrement and urine and give rise to arrogance and indulgence?'
能精勤制伏其心？如此弊身賢聖所呵，不凈可惡九孔流出。若貪此身與畜生同，死投大黑闇，當復何依？今得人身不能出要，若生惡趣，解脫何由？」
如是鞭心，還攝本處，又時勸發，令心喜悅。「解脫法王慧命常住，神通光明恒照五道。直說道教易解易行。既是我師，我得歸命，香華讚歎，心安喜悅。如依天帝游空無畏，諸大菩薩、阿羅漢等，皆我同伴。以能伏心如貓制鼠，諸根調順，六通自在。我亦如是，應自伏心，求出生死。如囚在獄，四顧牢密，唯有廁孔更無異路；如人中毒唯糞能治，更無餘藥。」思惟是已、諦觀不凈，復作是念：「初習行時心多進退，八法惡風吹破我心；我若得道心安若山，上妙五欲尚不能壞，何況弊欲？」如大目連得羅漢已，婦將伎人盛自莊飾欲壞目連。目連爾時為說偈言：
「汝身骨幹立， 皮肉相纏裹， 不凈內充滿， 無一是妙物。 皮囊盛屎尿， 九孔常流血， 如鬼無所直， 何足以自貴？ 汝身如行廁， 薄皮以自覆， 智者所棄遠， 如人舍廁去。 若人知汝身， 如我所惡厭， 一切皆遠離， 如人避屎坑。 汝身自嚴飾， 香花以瓔珞， 凡愚所貪愛， 智者所不惑。 汝是不凈聚， 集諸穢惡物， 雖服
【現代漢語翻譯】 現代漢語譯本： 『能夠精勤地制伏自己的心嗎？像這樣污穢的身體，是賢聖所呵斥的，不乾淨且令人厭惡，九個孔竅流出污物。如果貪戀這個身體，就和畜生一樣，死後投入黑暗之中，到那時又能依靠什麼呢？現在得到了人身卻不能尋求出離，如果墮入惡道，又怎麼能得到解脫呢？』
像這樣鞭策內心，然後將心收攝回原來的地方，又時常勸勉啓發，讓內心喜悅。『解脫的法王（指佛陀）的慧命長存，神通光明恒常照耀五道（地獄、餓鬼、畜生、人、天）。直接宣說道理，容易理解也容易實行。既然是我的老師，我就應當歸依，用香花讚歎，內心安穩喜悅。就像依靠天帝（帝釋天）一樣，在空中游行而無所畏懼，諸大菩薩、阿羅漢等，都是我的同伴。因為能夠像貓制伏老鼠一樣制伏內心，諸根調順，六神通自在。我也應當這樣，自己制伏內心，尋求脫離生死。就像囚犯在監獄裡，四面都是堅固的墻壁，只有廁所的孔洞可以逃脫，沒有其他的路；就像人中了毒，只有糞便能夠治療，沒有其他的藥物。』這樣思惟之後，仔細觀察身體的不凈，又這樣想：『剛開始修行的時候，心常常進退不定，八風（利、衰、毀、譽、稱、譏、苦、樂）會吹破我的心；如果我能得道，心就能像山一樣安穩，上妙的五欲（色、聲、香、味、觸）尚且不能動搖，更何況是低劣的慾望呢？』就像大目連（目犍連，釋迦牟尼佛的十大弟子之一，以神通著稱）證得阿羅漢果之後，他的妻子帶著伎人盛裝打扮，想要破壞目連的修行。目連當時為她說偈語：
『你的身體是骨頭支撐起來的，皮肉互相纏繞包裹，裡面充滿了不凈之物，沒有一樣是美好的東西。 像皮囊一樣盛著屎尿，九個孔竅經常流出血，像鬼一樣沒有什麼價值，憑什麼自以為高貴呢？ 你的身體就像移動的廁所，用薄薄的面板覆蓋著，有智慧的人都會遠離，就像人避開廁所一樣。 如果有人瞭解你的身體，像我一樣厭惡，所有人都會遠離你，就像人躲避糞坑一樣。 你用香花和瓔珞來裝飾你的身體，凡夫愚人貪戀喜愛，有智慧的人不會被迷惑。 你是不凈的聚集體，聚集著各種污穢之物，即使穿
【English Translation】 English version: 『Can you diligently subdue your mind? Such a defiled body is despised by the wise and holy, unclean and disgusting, with nine orifices flowing with impurities. If you are greedy for this body, you are no different from animals, and after death you will be cast into utter darkness. What will you rely on then? Now that you have obtained a human body but cannot seek liberation, if you are born into evil realms, how can you ever be freed?』
Thus, whip the mind, then bring it back to its original place, and often encourage and inspire it, making the mind joyful. 『The Dharma King of liberation (referring to the Buddha)'s wisdom-life is eternal, and his supernatural light constantly illuminates the five paths (hells, hungry ghosts, animals, humans, and gods). He directly proclaims the teachings, which are easy to understand and easy to practice. Since he is my teacher, I should take refuge in him, praise him with incense and flowers, and feel peace and joy in my heart. Just like relying on the Lord of Gods (Śakra/Indra), traveling in the sky without fear, all the great Bodhisattvas and Arhats are my companions. Because I can subdue my mind like a cat subduing a mouse, my senses are tamed, and I have mastery of the six supernormal powers. I too should be like this, subduing my own mind and seeking to escape from birth and death. Like a prisoner in jail, surrounded by strong walls, with only the toilet hole as a means of escape, and no other way out; like a person poisoned, who can only be cured by feces, and no other medicine.』 After contemplating this, carefully observe the impurity of the body, and then think: 『When I first started practicing, my mind often wavered, and the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure) would shatter my mind; if I can attain enlightenment, my mind will be as stable as a mountain, and even the supreme five desires (form, sound, smell, taste, and touch) will not be able to shake it, let alone inferior desires?』 Just like Mahāmaudgalyāyana (one of the ten great disciples of Śākyamuni Buddha, known for his supernatural powers) attained Arhatship, his wife brought musicians and dressed herself elaborately, wanting to disrupt Maudgalyāyana's practice. Maudgalyāyana then spoke this verse to her:
『Your body is erected by bones, intertwined and wrapped by skin and flesh, filled with impure things inside, with nothing beautiful in it. Like a leather bag filled with excrement and urine, the nine orifices constantly flow with blood, like a ghost with no value, why do you think so highly of yourself? Your body is like a moving toilet, covered with thin skin, the wise will stay far away, just like people avoid toilets. If someone understands your body, and hates it as I do, everyone will stay away from you, just like people avoid cesspools. You adorn your body with fragrant flowers and garlands, ordinary fools are greedy and fond of it, but the wise are not deceived. You are a collection of impurities, gathering all kinds of filthy things, even if you wear
珍妙衣， 如莊嚴廁舍。 汝脅肋著脊， 如椽依樑棟， 五藏在腹內， 不凈如屎篋。 我觀汝不凈， 猶如五色糞， 飾以珠瓔珞， 外好如畫瓶。 若人慾染空， 終始不可著， 汝欲來嬈我， 如蛾自投火。 一切諸欲毒， 我今已滅盡， 五欲已遠離， 魔網已壞裂。 我心如虛空， 一切無所著， 正使天欲來， 不能染我心。 墮俗生世苦， 命速猶電光， 老病死時至， 對來無豪強。 無親可恃怙， 無處可隱藏， 天福尚有盡， 人命豈久長？ 最脆不過命， 如風吹浮雲， 浮雲壞甚速， 形命不久連。 身死魂靈散， 當知非我身， 勉時力精進， 難得不過人。 生死不斷絕， 貪慾嗜味故， 養怒益丘冢， 唐受諸辛苦。 身臭如死屍， 九孔流不凈， 如廁蟲樂糞， 愚貪身無異。」 雖明在宮中， 五欲色味間， 志意不甘樂， 常思幽隱禪。 晝夜觀牕牖， 有天叉手言： 「時至今可行， 眾伎皆睡眠。 世間不足樂， 恒與憂惱俱， 恩愛正合會， 當復之別離。 家室轉相哭， 不知死所趣， 慧人見苦諦， 是故行學道。 世間歡日少
【現代漢語翻譯】 現代漢語譯本 『珍妙的衣裳，就像裝飾華麗的廁所。』 『你的肋骨貼著脊背，就像椽子依靠著樑柱，』 『五臟在腹內，像裝滿糞便的箱子一樣骯髒。』 『我看你不乾淨，就像五顏六色的糞便，』 『用珠寶瓔珞裝飾，外表好看像彩繪的花瓶。』 『如果有人想給天空染色，始終是無法實現的，』 『你想要來迷惑我，就像飛蛾自己撲向火焰。』 『一切諸欲的毒害，我現在已經完全滅盡，』 『五欲我已經遠離，魔王的羅網已經被破壞撕裂。』 『我的心像虛空一樣，一切都沒有執著，』 『即使天上的慾望來臨，也不能污染我的心。』 『墮入世俗，生活充滿痛苦，生命迅速如閃電，』 『衰老、疾病、死亡到來時，面對它們，無論多麼強大的人都無能為力。』 『沒有親人可以依靠，沒有地方可以隱藏，』 『天上的福報尚且有窮盡的時候，人的壽命怎麼會長久呢？』 『最脆弱的莫過於生命，像風吹拂的浮雲，』 『浮雲消散得非常快，形體和生命不會長久相連。』 『身體死亡，魂靈消散，應當知道這不是我，』 『努力抓緊時間，奮力精進，最難得的莫過於做人。』 『生死輪迴不斷絕，因為貪圖慾望和滋味，』 『滋養憤怒，增益墳墓，白白遭受各種辛苦。』 『身體臭穢如死屍，九孔流出不乾淨的東西，』 『像廁所里的蟲子喜歡糞便一樣，愚蠢的人貪戀身體沒有差別。』 『即使身處宮中，沉溺於五欲（色、聲、香、味、觸）之中，』 『心志也不甘於享樂，常常思念幽靜的禪定。』 『日夜觀察窗戶，有天人合掌說道：』 『現在時機已到，可以離開了，眾伎女都已入睡。』 『世間沒有什麼值得快樂的，總是與憂愁煩惱相伴，』 『恩愛正當結合的時候，終究還是要分離。』 『家人互相哭泣，不知道死後將去向何處，』 『有智慧的人看清了苦諦（dukkha-satya），所以修行學習佛道。』 『世間的歡樂日子太少』
【English Translation】 English version 『Exquisite clothes are like decorating a splendid toilet.』 『Your ribs cling to your spine, like rafters leaning on beams and pillars,』 『The five organs are inside the abdomen, as unclean as a box filled with excrement.』 『I see you as impure, like five-colored feces,』 『Adorned with pearl necklaces, the exterior is as beautiful as a painted vase.』 『If one tries to dye the sky, it can never be done,』 『You want to seduce me, like a moth throwing itself into the fire.』 『All the poisons of desires, I have now completely extinguished,』 『The five desires I have distanced myself from, the net of Mara (the demon) has been broken and torn.』 『My heart is like empty space, without any attachments,』 『Even if heavenly desires come, they cannot taint my heart.』 『Falling into the mundane world, life is full of suffering, life is as swift as lightning,』 『When old age, sickness, and death arrive, facing them, no matter how powerful one is, they are helpless.』 『There are no relatives to rely on, no place to hide,』 『Even heavenly blessings have an end, how can human life be long-lasting?』 『Nothing is more fragile than life, like floating clouds blown by the wind,』 『Floating clouds dissipate very quickly, the body and life are not connected for long.』 『When the body dies, the soul scatters, one should know that this is not me,』 『Strive to seize the time, exert effort and advance diligently, nothing is more difficult to obtain than being human.』 『The cycle of birth and death continues endlessly, because of greed for desires and flavors,』 『Nurturing anger, increasing the tomb, vainly enduring all kinds of hardships.』 『The body is as foul as a corpse, the nine orifices flow with impure substances,』 『Like worms in the toilet enjoying feces, foolish people are no different in their attachment to the body.』 『Even though being in the palace, indulging in the five desires (form, sound, smell, taste, touch),』 『The mind is not content with pleasure, constantly thinking of secluded meditation.』 『Day and night observing the window, a deva (god) with hands clasped said:』 『Now is the time to leave, the musicians are all asleep.』 『There is nothing in the world worth enjoying, always accompanied by sorrow and worries,』 『When love and affection are just uniting, they will eventually be separated.』 『Family members cry for each other, not knowing where they will go after death,』 『Wise people see the truth of suffering (dukkha-satya), therefore they practice and study the Dharma (Buddhist teachings).』 『There are too few days of joy in the world』
， 憂惱甚太多， 安由得此苦， 自作不由他。 俗人樂恩愛， 道以為怨家， 富貴是苦本， 如鳥墮網羅。 人命甚速駛， 五馬不能追， 殘命日減盡， 各各自思惟。 恩愛正合會， 夫盛當有衰， 是故自拔出， 得道當來歸。」
禪要經
【現代漢語翻譯】 現代漢語譯本 憂愁煩惱實在太多， 這痛苦從何而來？都是自己造作，並非他人所致。 世俗之人以恩愛為樂，得道之人卻視其為怨家， 榮華富貴是痛苦的根源，如同鳥兒落入羅網。 人的生命非常短暫迅速，即使五匹快馬也追趕不上， 殘餘的生命一天天減少耗盡，每個人都應該各自好好思考。 恩愛聚合之時，繁盛之時終將有衰敗之日， 因此要從中拔脫出來，得道之後自然會迴歸（真理）。』
《禪要經》
【English Translation】 English version 『Sorrow and vexation are exceedingly many, How does this suffering arise? It is self-made, not caused by others. Worldly people delight in love and affection, but those on the path regard it as an enemy, Wealth and honor are the root of suffering, like a bird falling into a net. Human life is very swift and fleeting, even five horses cannot catch up, The remaining life diminishes and ends day by day, each person should contemplate this individually. When love and affection gather, and when prosperity is at its peak, there will inevitably be a day of decline, Therefore, one must extract oneself from it, and after attaining the Dao (the Way), one will naturally return (to the truth).』
Dhyana Key Sutra