T15n0611_法觀經

大正藏第 15 冊 No. 0611 法觀經

No. 611

法觀經

西晉月氏國三藏竺法護譯

佛言：「第一、何以故數息？用息輕易知故。以世間人皆貪身，未能捨身守意，又身中事難分別，皆不信本無意不止。何以有故說空意？顛倒習息見有無，故先說息；稍稍解人意，上頭為數，已得行為第一禪。」

佛言：「坐禪當三定。何等為三定？一者、身定；二者、口定；三者、意定。痛癢止為身定，聲止為口定，意念止為意定。念止者，為受行常念道；聲止者，斷四惡；痛癢止者，為不墮貪。意在止已，身定、口定、意定，當立戒身意持。持者，為一切無所犯，又身意持名為治。治者，意持意行三十七品經故。」經言：「所不識，所不能止，為息中不識，意去時不能止意去。如是當精進，行出力守，政坐、叉手、低頭、持意，內著心中，墮自生滅。當識意去時，已識當能止，便不墮蓋。蓋在戲疑聽六根，如是為不可。」佛言：「數息意今息數不互，何意念意為互行。」

佛言：「已三定，戒應律，為道法，愛行道。」故經言：「貪道法行道，已坐行道。上夜后夜，驚意守食，時至禺中，日西至夕，名為四守。當精不離，是為勤力。夜半、日出、日中、晡時，是名

【現代漢語翻譯】現代漢語譯本《法觀經》

西晉月氏國三藏竺法護譯

佛說：『第一，為什麼要修習數息？因為氣息容易覺察。因為世間的人都貪戀身體，不能捨棄身體而守護意念，而且身體內部的事情難以分辨，都不相信本來沒有意念，意念不會停止。為什麼因為有（意念）的緣故而說空無意念呢？因為顛倒的習氣使人執著于氣息，從而見到有和無，所以先說數息；慢慢地理解人的意念，從頭部開始數息，已經能夠行動，這是第一禪。』

佛說：『坐禪應當有三種禪定。哪三種禪定？一是身定；二是口定；三是意定。停止痛癢是身定，停止聲音是口定，停止意念是意定。意念停止，是爲了受持奉行常念道；聲音停止，是爲了斷除四種惡行；痛癢停止，是爲了不墮入貪慾。意念在於止息之後，身定、口定、意定，應當樹立戒律，身、意都要堅持。堅持，是爲了對一切都沒有冒犯，而且身意堅持就叫做治理。治理，是用意念堅持奉行三十七道品。』經上說：『所不認識的，所不能停止的，是因為在數息中不認識，意念離開時不能停止意念的遊走。應當這樣精進，努力守護，端正坐姿、合掌、低頭、守護意念，將意念放在心中，就會墮入自生自滅。應當認識到意念離開的時候，已經認識到就應當能夠停止，便不會墮入五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。五蓋在於嬉戲、疑惑、聽任六根，這樣是不可以的。』佛說：『數息時意念和氣息的數目不互相干擾，什麼意念和意念互相干擾呢？』

佛說：『已經達到三種禪定，戒律應當符合戒律，作為通往道法的途徑，喜愛奉行道。』所以經上說：『貪求道法，奉行道，已經坐著奉行道。上夜后夜，警惕意念，守護飲食，時間到了禺中（上午九、十點鐘），太陽西下到傍晚，這叫做四守。應當精進不離，這就是勤奮努力。夜半、日出、日中、晡時（下午三、四點鐘），這叫做……』

【English Translation】 English version The Sutra of Contemplation on the Dharma (法觀經, Fǎ Guān Jīng)

Translated by Dharmarakṣa (竺法護, Zhú Fǎhù), a Tripiṭaka master from Yuezhi (月氏國, Yuèzhī Guó) of the Western Jin Dynasty

The Buddha said: 'Firstly, why practice counting breaths? Because the breath is easy to perceive. Because people in the world are all attached to the body, unable to abandon the body and guard the mind, and the matters within the body are difficult to distinguish, they do not believe that there is originally no mind, and the mind will not cease. Why, because there is (mind), is it said that the mind is empty? Because of inverted habits, people cling to the breath, thereby seeing existence and non-existence, so first speak of counting breaths; gradually understanding people's minds, counting breaths from the head, already able to act, this is the first Dhyana (禪, Chán).'

The Buddha said: 'Sitting in meditation should have three samādhis (三定, sān dìng). What are the three samādhis? First is body samādhi; second is mouth samādhi; third is mind samādhi. Stopping pain is body samādhi, stopping sound is mouth samādhi, stopping thoughts is mind samādhi. Stopping thoughts is to receive and practice constant mindfulness of the path; stopping sound is to cut off the four evils; stopping pain is to not fall into greed. With the mind focused on cessation, body samādhi, mouth samādhi, and mind samādhi, one should establish precepts, and the body and mind should be maintained. Maintaining is to have no offenses against anything, and maintaining the body and mind is called governance. Governance is to maintain the mind and practice the thirty-seven factors of enlightenment (三十七道品, sānshíqī dàopǐn).' The sutra says: 'What is not recognized, what cannot be stopped, is because one does not recognize in counting breaths, and when the mind leaves, one cannot stop the mind from wandering. One should be diligent in this way, striving to guard, sitting upright, with hands clasped, head lowered, guarding the mind, placing the mind in the heart, and one will fall into self-arising and self-extinction. One should recognize when the mind leaves, and having recognized it, one should be able to stop it, and then one will not fall into the five hindrances (五蓋, wǔ gài) (desire, aversion, sloth, restlessness, doubt). The five hindrances lie in playing, doubting, and listening to the six senses, and this is not permissible.' The Buddha said: 'When counting breaths, the mind and the number of breaths do not interfere with each other, what thoughts interfere with each other?'

The Buddha said: 'Having attained the three samādhis, the precepts should conform to the precepts, as a path to the Dharma, loving and practicing the path.' Therefore, the sutra says: 'Greedy for the Dharma, practicing the path, already sitting and practicing the path. The first and last watches of the night, being vigilant of the mind, guarding food, when the time comes to mid-morning (around 9 or 10 am), the sun sets to evening, this is called the four guards. One should be diligent and not depart, this is called diligence. Midnight, sunrise, midday, late afternoon (around 3 or 4 pm), this is called...'

為四正。讀經，經行，旋塔內外；自觀身體，內視五滅，外從頭至足，從足至頭，一一觀視，斯何等有？皆當臭敗，節節解墮。本無所有來作，去亦滅盡無所有。反覆回念，用數心，意復不解。眼見死人，諦念從頭至足，若坐、若起、若飯食，常念著心中，用堅其心，是為數念。出息入息念滅時，已覺息滅盡時無所有；校計思惟，知人物皆當復盡。意止已定，便知空。」故經言：「一者、勤力；二者、數念；三者、思惟。」

佛言：「自觀身，有時當觀他人身，當觀身者為校計。當觀他人身者，為自觀身意著，當觀他人身死敗。有時可自觀身，亦可觀他人身。可自觀者，為自觀身意不著；可觀他人身，亦為觀他人身意不著。有時不可自觀身，亦不可觀他人身。不可自觀身者，為自見身肥白好；不可觀他人身，亦為見他人身肥白好、端正、膩眉、赤絮。見肥當念膀脹，見白念死人骨，見膩眉念死人慾壞時色轉青黑，見赤絮念血皆當壞敗，何等可貪？

「是意自觀身有三十二物者，計發、毛、爪、齒、骨、皮肉、五藏十一事，屬地；淚、涕、唾、膿血、肪髓、汗、小便七事，屬水；溫熱、主消食二事，屬火；風有十二事；是三十二物皆從地、水、火、風出。何等為地？人生從谷精氣，谷為地，意為種，精氣為

【現代漢語翻譯】現代漢語譯本為四正（四種正確的修行方法）。讀經，經行（繞佛行走），旋塔內外；自觀身體，內視五滅（觀察內在的五種衰敗現象），外從頭至足，從足至頭，一一觀視，這都是什麼呢？都應當是臭爛敗壞，節節解脫墮落。本來什麼都沒有而來，去也滅盡什麼都沒有。反覆回念，用心數，但心意仍然不解。眼見死人，仔細念想從頭到腳，無論是坐著、站著、吃飯，常常念在心中，用來堅定自己的心，這就是數念。出息入息念滅的時候，已經覺察到氣息滅盡時什麼都沒有；校量計算思惟，知道人和物都應當復歸於盡。心意止息安定之後，便知是空。」所以經上說：「第一是勤奮努力；第二是數念；第三是思惟。」

佛說：「自己觀察身體，有時應當觀察他人身體，應當觀察自己身體是爲了校量計算。應當觀察他人身體，是爲了自己觀察身體時心意執著，應當觀察他人身體的死亡敗壞。有時可以自己觀察身體，也可以觀察他人身體。可以自己觀察身體，是爲了自己觀察身體時心意不執著；可以觀察他人身體，也是爲了觀察他人身體時心意不執著。有時不可以自己觀察身體，也不可以觀察他人身體。不可以自己觀察身體，是因為自己看到身體肥胖白皙美好；不可以觀察他人身體，也是因為看到他人身體肥胖白皙美好、端正、細膩的眉毛、紅潤的臉色。見到肥胖應當念想膀脹，見到白皙念想死人骨頭，見到細膩的眉毛念想死人將要腐壞時顏色轉為青黑，見到紅潤的臉色念想血液都將要壞敗，有什麼值得貪戀的呢？

『這種用心自己觀察身體有三十二種不凈之物的方法，計算頭髮、毛髮、指甲、牙齒、骨頭、面板、肌肉、五臟等十一件事，屬於地大；眼淚、鼻涕、唾液、膿血、脂肪、骨髓、汗水、小便等七件事，屬於水大；溫暖、主導消化食物等兩件事，屬於火大；風有十二件事；這三十二種不凈之物都是從地、水、火、風四大產生。什麼是地大呢？人出生依靠穀物的精氣，穀物為地大，意念為種子，精氣為...

【English Translation】 English version These are the four right efforts. Reading scriptures, walking meditation (circumambulating a stupa), circling inside and outside the stupa; observing one's own body, internally contemplating the five decays (observing the five internal signs of decay), externally observing from head to toe, from toe to head, observing each and every part, what are these? They should all be foul and decaying, each joint loosening and falling apart. Originally coming from nothing, going also to extinction with nothing remaining. Repeatedly recollecting, using the mind to count, yet the mind still does not understand. Seeing a dead person, carefully contemplating from head to toe, whether sitting, standing, or eating, constantly keeping it in mind, using it to strengthen one's mind, this is called counting mindfulness. When the outgoing breath and incoming breath cease, one is already aware that when the breath ceases, there is nothing; measuring and contemplating, knowing that people and things should all return to extinction. When the mind is stilled and settled, one knows emptiness.' Therefore, the sutra says, 'First is diligence; second is counting mindfulness; third is contemplation.'

The Buddha said, 'Observing one's own body, sometimes one should observe the body of others, one should observe one's own body for the sake of measuring and calculating. One should observe the body of others, for the sake of one's own mind being attached when observing one's own body, one should observe the death and decay of the body of others. Sometimes one can observe one's own body, and one can also observe the body of others. One can observe one's own body, for the sake of one's own mind not being attached when observing one's own body; one can observe the body of others, also for the sake of one's own mind not being attached when observing the body of others. Sometimes one cannot observe one's own body, and one cannot observe the body of others. One cannot observe one's own body, because one sees one's own body as fat, white, and beautiful; one cannot observe the body of others, also because one sees the body of others as fat, white, and beautiful, handsome, with delicate eyebrows, and a rosy complexion. Seeing fatness, one should contemplate bloating; seeing whiteness, one should contemplate the bones of a dead person; seeing delicate eyebrows, one should contemplate the color turning blue-black when a dead person is about to decay; seeing a rosy complexion, one should contemplate the blood all decaying, what is there to crave?'

'This method of using the mind to observe one's own body as having thirty-two impure things, counting hair, body hair, nails, teeth, bones, skin, flesh, the five organs, eleven things belonging to the earth element; tears, mucus, saliva, pus, blood, fat, marrow, sweat, urine, seven things belonging to the water element; warmth, governing the digestion of food, two things belonging to the fire element; wind has twelve things; these thirty-two impure things all arise from the four great elements of earth, water, fire, and wind. What is the earth element? A person is born relying on the essence of grains, grains are the earth element, intention is the seed, essence is...'

水雨，便合生身故。求一衣一食是為養氣護主。人身為本無，故滅盡無常，得道便知身非身。念身不久，要當死敗；意為人種，便守意一心。癡人不守意，護魂神，但養四柯，為色味所欺。謂身是我計，不知惡一切從身起；飯食貪味，便墮苦；往來生死不脫，卒逢惡對，魂神空去，趣善惡之道；身死墮地，日夜消腐。亦本無所有，但意行，故化成身；死皆歸土，萬物亦爾，皆當過去，是為非常。

「人不自計，多念萬端，皆不為一，以是為苦，身死索棄；萬物亦爾。滅是為已復生，生復苦，便作善惡行種栽，未知所趣，是為非身。道人行道當爲斷。人不知四非常，終不得道。以自計身，視諸死敗，知人物皆無所有，意便守止，得行歡喜；已得行，心便安。不離五者，其心一是道。」

佛言：「念身，觀頭髮、腦。念發本無所有來，作為化成皆當腐落；腦如凝米粥，皆當臭敗；眼但有窌水，皆汁出空陷；耳但有肉，垢皆穿漏；鼻口涕唾，皆流棄消壞；舌、咽喉、肺、肝、心，心中惡血；肝、膽、膈、脾著胃；腎著脊；胃中有未消食；大腸有屎；小腸泡有尿。發便腹少增減，身死氣盡，皆當膀脹壞爛，腸、胃、屎、尿相澆濽，臭處可惡。下有尻肉、兩脛、兩足，肌肉稍盡，筋脈壞敗，骨鎖節節解墮。脛脡確政

【現代漢語翻譯】現代漢語譯本：水和雨結合，才構成了這個身體。尋求一件衣服、一口食物，是爲了養護氣息，守護這個身體。人身原本是虛幻的，所以終將滅盡，逃不過無常。得道之人便會明白，這個身體並非真正的『我』。常常思念身體的短暫，終將走向死亡和敗壞；意念是人的根本，所以要守護意念，專心一致。愚癡的人不守護意念，不保護魂神，只知道滋養四肢百骸，被聲色滋味所迷惑。他們認為身體是『我』，卻不知道一切罪惡都從身體而起；貪圖飲食的美味，便會墮入痛苦；在生死輪迴中無法解脫，一旦遭遇惡緣，魂神便會空虛離去，走向善惡的道路；身體死後墜入塵土，日夜消散腐爛。原本也是空無所有，只是意念的執行，才化成了這個身體；死後都歸於塵土，萬物也是如此，都將過去，這就是無常的道理。

人不會為自己打算，思緒萬千，卻不能專一，因此感到痛苦，死後被拋棄；萬物也是如此。滅亡之後又會再生，再生之後又是痛苦，於是造作善惡的業行，卻不知道將走向何方，這就是不明白身體的虛幻。修行之人應當斷除這些。人若不明白四種無常的道理，終究無法得道。如果只為自身打算，觀察各種死亡和敗壞，明白人與萬物最終都將一無所有，意念便會停止攀緣，得到修行的喜悅；一旦得到修行的喜悅，內心便會安定。不離開這五蘊，他的心便與道合一。

佛說：『思念身體，觀察頭髮、頭腦。思念頭髮，原本是虛無所有，由因緣和合而成，最終都會腐爛脫落；頭腦如同凝固的米粥，最終都會發臭腐敗；眼睛裡只有空洞的水液，最終都會汁液流出，空虛塌陷；耳朵里只有肉，污垢會穿透漏出；鼻孔和嘴巴里流出鼻涕唾液，都會流失消散；舌頭、咽喉、肺、肝、心，心中充滿污濁的血液；肝、膽、膈膜、脾臟依附著胃；腎臟依附著脊椎；胃裡有未消化的食物；大腸里有糞便；小腸的囊泡里有尿液。頭髮和腹部會隨著身體的變化而增減，身體死亡，氣息斷絕，都會膨脹腐爛，腸、胃、糞便、尿液相互澆灌浸泡，臭氣熏天，令人厭惡。下面有臀部的肉、兩條小腿、兩隻腳，肌肉逐漸耗盡，筋脈損壞腐敗，骨骼關節節節分離脫落。小腿僵硬筆直。』

【English Translation】 English version: Water and rain combine to create this body. Seeking a piece of clothing and a morsel of food is to nourish the breath and protect this body. The human body is fundamentally unreal, so it will eventually perish and cannot escape impermanence. Those who attain the Dao will understand that this body is not the true 'self'. Constantly contemplate the transience of the body, which will eventually lead to death and decay; the mind is the root of a person, so guard the mind and be single-minded. Foolish people do not guard the mind, do not protect the soul, but only know how to nourish the four limbs, deceived by sights and tastes. They think the body is 'me', but do not know that all evils arise from the body; greedy for the taste of food, they will fall into suffering; unable to escape the cycle of birth and death, once encountering evil conditions, the soul will depart empty, heading towards the path of good and evil; after the body dies and falls into the earth, it will dissipate and rot day and night. Originally, it was also empty and without anything, only the operation of the mind transformed into this body; after death, all return to the earth, and so are all things, all will pass away, this is the principle of impermanence.

People do not plan for themselves, with myriad thoughts, but cannot be single-minded, so they feel pain, and are abandoned after death; so are all things. After extinction, they will be reborn, and after rebirth, there is suffering again, so they create seeds of good and evil deeds, but do not know where they are going, this is not understanding the illusion of the body. Those who practice the Dao should cut off these things. If people do not understand the four kinds of impermanence, they will never attain the Dao. If they only plan for themselves, observe various deaths and decays, understand that people and all things will eventually have nothing, the mind will stop clinging, and obtain the joy of practice; once the joy of practice is obtained, the heart will be at peace. Not leaving these five aggregates, his heart will be one with the Dao.

The Buddha said: 'Contemplate the body, observe the hair and the brain. Contemplate the hair, originally empty and without anything, formed by conditions, and will eventually rot and fall off; the brain is like congealed rice porridge, and will eventually stink and decay; the eyes only have empty water, and will eventually flow out juice, empty and collapsed; the ears only have flesh, and dirt will penetrate and leak out; the nose and mouth flow with snot and saliva, which will all flow away and dissipate; the tongue, throat, lungs, liver, heart, the heart is full of dirty blood; the liver, gallbladder, diaphragm, spleen are attached to the stomach; the kidneys are attached to the spine; the stomach contains undigested food; the large intestine contains feces; the small intestine vesicles contain urine. The hair and abdomen will increase or decrease with the changes of the body, the body dies, the breath is cut off, and all will swell and rot, the intestines, stomach, feces, and urine will pour and soak each other, the stench is foul and disgusting. Below are the flesh of the buttocks, two legs, two feet, the muscles gradually exhausted, the tendons and veins damaged and decayed, the bones and joints separated and fallen off. The calves are stiff and straight.'

，白髀骨如車輻。尻骨與脊骨相連，脊與肋骨相連，肩骨與肘臂手相連，皮革消腐，節節解墮。頸骨與髑髏相連，肉血消盡，磨磨但有骨。氣出不報為死人，身侹正直不復搖，風去身冷，火去黃汁從九孔流出，水去死不復食，地去三四日，色轉正青，膿血從口鼻耳目中出正赤，肌肉壞敗骨正白，久久轉黑作灰土。視郭外臭死人，死人骨如是，自身亦如是，皆當滅盡是為空。出息盡時便知空，知空便知身空。何以故？知命近在息空故。」

佛言：「是意當先觀思惟，滅念待自意便守意。意不出身為道人，待在外為萬物。念在內為思，識欲滅念待，當念物非常敗，皆非我所，我亦非物主。意念死時，持何等去？持善、持一、必持經，多作多樂故。」佛言：「是汝物持去，其餘一切，皆非我所。意當識念：何等恩愛會當別離，各自消腐，念之但亂人意，墮人罪，要當還身守凈，趣泥洹道。

「佛從一心至九道，念四色皆當消滅。謂人死四、五日，欲臭壞，色轉正青；五日、六日，膿血從口、鼻、耳、目中出正赤；后肌肉壞敗，腸胃生蟲還自食，皮革消腐，骨顏正白，久久轉黑作灰土。明地、水、火、風空，皆非我所意。汝從無數世以來，亦為人作妻子、奴婢，亦作畜生、牛、馬、蟲、象，勤苦重負，亦為人所屠

【現代漢語翻譯】現代漢語譯本：大腿骨像車輪的輻條一樣。髖骨與脊椎相連，脊椎與肋骨相連，肩胛骨與肘部、手臂和手相連，面板腐爛消失，關節脫落。頸椎與頭骨相連，肉和血都消失了，只剩下光禿禿的骨頭。氣息呼出不再吸入就是死人，身體僵直不再搖動，風散去身體冰冷，火散去黃色的液體從九竅流出，水散去死人不再進食，地散去三四天後，顏色轉為青色，膿血從口、鼻、耳、眼中流出，顏色鮮紅，肌肉腐爛，骨頭變得雪白，時間長了變成黑色，化為灰土。觀察城外腐爛的死人，死人的骨頭就是這樣，自身也是這樣，最終都會消滅，這就是空。呼出最後一口氣的時候就知道空，知道空就知道身體是空的。為什麼呢？因為知道生命就在這最後一口氣上。'

佛說：'這個意思應當先觀察思考，滅掉雜念等待自己的意念，然後守護意念。意念不離開自身，就是修道之人，意念停留在外，就會追逐萬物。念頭在內就是思考，認識到要滅掉雜念，就要想到萬物都是無常敗壞的，都不是我所有的，我也不是萬物的主人。意念在死亡的時候，能帶走什麼呢？能帶走善行、帶走專一、一定能帶走經書，多行善事就能得到更多的快樂。' 佛說：'這些才是你能帶走的東西，其餘的一切，都不是你所有的。意念應當認識到：無論多麼恩愛的相會，最終都會別離，各自腐爛消失，思念這些只會擾亂人的心意，使人墮落犯罪，一定要回歸自身，守護清凈，走向涅槃（Nirvana）之道。'

'佛從一心到九道，想到四種顏色最終都會消滅。所謂人死後四五天，開始腐爛發臭，顏色轉為青色；五六天後，膿血從口、鼻、耳、眼中流出，顏色鮮紅；之後肌肉腐爛，腸胃生出蟲子反過來吃自己，面板腐爛消失，骨頭顏色雪白，時間長了變成黑色，化為灰土。明白地、水、火、風、空，都不是我所有的。你從無數世以來，也曾做過別人的妻子、兒女、奴婢，也曾做過畜生、牛、馬、蟲、象，辛勤勞作，揹負重物，也曾被人宰殺。'

【English Translation】 English version: The thigh bones are like spokes of a wheel. The hip bone is connected to the spine, the spine is connected to the ribs, the shoulder blade is connected to the elbow, arm, and hand. The skin decays and disappears, and the joints fall apart. The cervical vertebrae are connected to the skull, the flesh and blood have disappeared, leaving only bare bones. When the breath goes out and is not drawn back in, it is a dead person. The body is stiff and no longer moves. The wind departs and the body is cold. The fire departs and yellow fluid flows from the nine orifices. The water departs and the dead person no longer eats. The earth departs and after three or four days, the color turns blue. Pus and blood flow from the mouth, nose, ears, and eyes, a bright red color. The muscles decay, the bones become pure white, and over time they turn black and become ash. Observe the stinking dead person outside the city. The bones of the dead person are like this, and your own body is also like this. All will eventually perish, and this is emptiness (Sunyata). When the last breath is exhaled, one knows emptiness. Knowing emptiness, one knows the body is empty. Why? Because one knows that life is near the end of the breath.'

The Buddha said, 'This meaning should first be observed and contemplated. Extinguish distracting thoughts and wait for your own intention, then guard that intention. If the intention does not leave the body, one is a follower of the Way (Daoist). If the intention dwells outside, one will chase after all things. Thoughts within are contemplation. Recognizing the need to extinguish distracting thoughts, one should think that all things are impermanent and decaying, that none of them are mine, and that I am not the master of things. When the intention dies, what can one take with them? One can take good deeds, take singleness of mind, and certainly take the scriptures. Doing more good deeds brings more happiness.' The Buddha said, 'These are the things you can take with you. All the rest are not yours. The intention should recognize that all loving encounters will eventually lead to separation, each decaying and disappearing. Thinking of these things only disturbs the mind, causing one to fall into sin. One must return to oneself, guard purity, and go towards the path of Nirvana (Nirvana).'

'The Buddha, from one mind to the nine paths, thinks that the four colors will eventually perish. It is said that four or five days after a person dies, they begin to rot and stink, and the color turns blue. After five or six days, pus and blood flow from the mouth, nose, ears, and eyes, a bright red color. Later, the muscles decay, worms grow in the intestines and stomach and eat them from the inside, the skin decays and disappears, the bones become pure white, and over time they turn black and become ash. Understand that earth, water, fire, wind, and space are not mine. From countless lifetimes, you have been other people's wives, children, servants, and also animals, cows, horses, insects, and elephants, working hard, carrying heavy burdens, and also being slaughtered by people.'

、剝、膾、炙。今為人，復所人作妻子、奴婢，亦取畜生屠、剝、膾、刺、斫，自在身死，皆當復受。行道人！汝寧見死人不？氣絕便無所知，身挺正直便臭壞可惡，諦念便畏不欲見。何以故不怖一心？一心令人上天得泥洹道。佛知九道皆空，無所有故，還就一心。行道人急滅念，待無所他知，便至拘深國，行拘深俱在所，見用不在故不見。」

佛言：「意欲貪念非常敗，淫當唸對，瞋恚念等心，愚癡念本，一切行非常，無為安隱。人不知非常，終不去貪，亦不離薜荔道。世間所有如夢耳，夢飯食見好，寤便不見。世間所有如是，生便死，適成便壞，要皆歸空，當何等可貪？人有妻子、財產亦爾。何以故？人治生得錢利時，若家室合會喜樂，譬如飛鳥聚會，亦皆無常，一旦別離，亦便不見。正使有憂恐萬苦，意在生死中，為日積罪。黠人自約少欲，趣求一衣一食，從定意行，不求地止，常還身守凈，斷求念空。」

問曰：「行道守意根本從何起？」

佛言：「天地成后，人從十五天上來下，壽無有夭逝，生死五道從六衰起。人生心意本自善，無有貪愛、痛癢、思想、生死、識，為耳、目、鼻、口所欺。目光視色，耳聲音，鼻知香，口知味，身知寒溫粗細，心為作十事，成五陰；意為識合，為六衰；

【現代漢語翻譯】現代漢語譯本：宰殺、剝皮、切肉、燒烤。如今做人，又讓別人做自己的妻子、奴婢，也對畜生進行屠宰、剝皮、切肉、刺殺、砍斫，等到自己身死，都要重新承受這些。修行人啊！你難道沒見過死人嗎？氣息斷絕便什麼都不知道了，身體僵直腐爛臭氣熏天令人厭惡，仔細想想便會害怕不想看見。為什麼不一心向善呢？一心向善能使人昇天，證得涅槃（Nirvana）之道。佛知道九道皆是空，一無所有，所以迴歸一心。修行人要趕快滅除妄念，等到沒有什麼其他的知覺，便到達拘深（Kusina）國，修行和拘深（Kusina）同在，因為不執著于外用所以不見（外境）。佛說：『貪慾的念頭是無常敗壞的，對於淫慾應當念不凈觀，對於嗔恚應當念慈悲觀，對於愚癡應當念因緣觀，一切行為都是無常的，無為才是安穩的。人不知道無常，終究不能去除貪慾，也不能脫離薜荔（Pisaca）道。世間所有的一切都像夢一樣，夢中吃飯看見美好的事物，醒來便什麼都看不見了。世間所有的一切都是這樣，生了就會死，剛成就就會壞滅，最終都要歸於空，有什麼值得貪戀的呢？人有妻子、財產也是這樣。為什麼呢？人們努力經營獲得錢財利益的時候，如果家室和睦聚會喜樂，就像飛鳥聚集在一起，也都是無常的，一旦分別離散，也就看不見了。即使有憂愁恐懼各種痛苦，心意還在生死之中，日積月累地造罪。聰明人自我約束減少慾望，只求一件衣服一頓飯，從禪定中修行，不求固定的住所，常常守護自身清凈，斷除求取之心，使心念空寂。』（有人）問道：『修行守護意念的根本從哪裡開始呢？』佛說：『天地形成之後，人從十五天（Fifteen Heavens）上來下生，壽命沒有夭折，生死五道從六衰（Six declines）開始。人生的心意本來是善良的，沒有貪愛、痛癢、思想、生死、識，被耳、目、鼻、口所欺騙。眼睛觀看顏色，耳朵聽聲音，鼻子聞香氣，口知道味道，身體知道寒冷溫暖粗細，心為之造作十事，成就五陰（Five Skandhas）；意與識結合，成為六衰（Six declines）。』

【English Translation】 English version: Slaughtering, skinning, slicing, roasting. Now as humans, they make others their wives, servants, and also slaughter, skin, slice, stab, and chop livestock. When they die, they will have to endure all of this again. Practitioners! Have you not seen dead people? When their breath ceases, they know nothing. Their bodies become stiff, upright, and stink, becoming repulsive. Upon careful reflection, one becomes afraid and unwilling to see them. Why not focus on one mind? One mind leads people to heaven and attain the path of Nirvana (Nirvana). The Buddha knows that the nine realms are empty, without anything, so he returns to one mind. Practitioners, quickly extinguish thoughts, and when there is no other awareness, you will reach the country of Kusina (Kusina). Practice and Kusina (Kusina) are together, because one is not attached to external use, one does not see (external realms).' The Buddha said, 'The thought of greed is impermanent and corruptible. For lust, one should contemplate impurity; for anger, one should contemplate compassion; for ignorance, one should contemplate dependent origination. All actions are impermanent; non-action is peaceful. People who do not know impermanence will never abandon greed, nor will they escape the Pisaca (Pisaca) path. All things in the world are like a dream. In a dream, one eats and sees beautiful things, but upon waking, one sees nothing. All things in the world are like this: born, then die; just formed, then decay; ultimately returning to emptiness. What is there to crave? It is the same with people's wives and property. Why? When people work hard to gain wealth and profit, if the family is harmonious and joyful, it is like birds gathering together, but all are impermanent. Once separated, they are no longer seen. Even if there are worries, fears, and all kinds of suffering, the mind is still in the cycle of birth and death, accumulating sins day by day. Wise people restrain themselves, reduce desires, seek only one garment and one meal, practice from meditation, do not seek a fixed dwelling, constantly guard their own purity, cut off seeking thoughts, and make the mind empty.' (Someone) asked, 'Where does the root of guarding the mind in practice begin?' The Buddha said, 'After the formation of heaven and earth, people came down from the Fifteen Heavens (Fifteen Heavens). Their lifespans were not cut short, and the five paths of birth and death began from the Six declines (Six declines). The mind of human life is originally good, without greed, love, pain, thought, birth, death, or consciousness, but is deceived by the ears, eyes, nose, and mouth. The eyes see colors, the ears hear sounds, the nose knows fragrances, the mouth knows tastes, the body knows cold, warmth, coarseness, and fineness. The mind creates ten things for them, accomplishing the Five Skandhas (Five Skandhas); the mind combines with consciousness, becoming the Six declines (Six declines).'

因作善惡行種栽，從是便有老、病、死，生五道。求道欲斷生死故，自守意，止目色，止耳聲，止鼻香，止口味，止身如，斷六衰，行觀懷心念，坐禪滅意識。得道者，五陰悉滅；知本無，便念空想、空徑向泥洹。問所以守意者？意為識主行故惡，六衰為禍行，種五道根本。道人精思，自守四意，欲止無邪，念識思想走。何道人慾滅念識思想，當一切行非常，斷身十事。身、口、意三者，從五陰六衰乃止。三定者，口無所知為口定，身無所知為身定，意無所復念為意定。」

佛言：「道有四要，界持啟封乃得出。何等為四？一為識苦，不復向萬物，是為得出三惡道啟；二者、知身非身，便壞身不復愛，是為從人得出門第六天上啟；三者、知非常意，不復向，是為得出十八天啟；四者、知空滅空，是為得出二十八天啟。空滅乃為墮道故。」經言：「行道覺者得出，謂覺苦空非身非常。得出者，謂得出四要界，得第一禪。上七天無有身景。何以故？行道壞身故。」

法觀經

【現代漢語翻譯】現代漢語譯本因為造作善惡行為的種子，由此便有了衰老、疾病、死亡，以及在五道中輪迴。尋求佛道是爲了斷絕生死，所以要守護自己的意念，停止眼睛去看顏色，停止耳朵去聽聲音，停止鼻子去聞香氣，停止舌頭去品嚐味道，停止身體去感受觸覺，斷絕六種衰敗，通過觀察來懷抱心念，通過坐禪來滅除意識。得道的人，五陰（色、受、想、行、識）全部滅盡；知道萬事萬物的本性是空無，便修習空想、空徑，趨向涅槃（Nirvana）。問：為什麼要守護意念呢？因為意念是意識的主導，會引發惡行，六種衰敗會帶來災禍，是五道輪迴的根本。修道之人精進思考，守護四種意念，想要停止邪念，念頭、意識、思想就會停止流動。修道之人想要滅除念頭、意識、思想，應當明白一切行為都是無常的，斷絕關於身體的十種執著。身體、語言、意念這三者，從五陰和六衰中才能停止。三種禪定是：口無所知叫做口定，身無所知叫做身定，意念不再重複思念叫做意定。佛說：『佛道有四個關鍵，通過界限的把持和開啟才能證得。哪四個呢？一是認識到苦，不再執著于萬物，這是開啟脫離三惡道（地獄、餓鬼、畜生）的門徑；二是明白身體並非真實的身體，便會捨棄身體不再貪愛，這是開啟從人間脫離，到達第六天（他化自在天）的門徑；三是明白意念是無常的，不再執著於它，這是開啟脫離十八天（色界天）的門徑；四是明白空也應當滅除，這是開啟脫離二十八天（非想非非想處天）的門徑。執著于空和滅，反而會墮落。』經書上說：『修行佛道覺悟的人才能脫離，所說的覺悟就是覺悟到苦、空、非身、無常。脫離，指的是脫離四種關鍵的界限，證得初禪。上面七天（無色界天）沒有身體和形影。為什麼呢？因為修行佛道的人捨棄了身體的緣故。』《法觀經》

【English Translation】 English version Because of planting the seeds of good and evil deeds, from this arise old age, sickness, death, and rebirth in the five realms (five destinies). Seeking the path (道, Dao) is to cut off birth and death, therefore, one should guard one's mind (意, Yi), stop the eyes from seeing colors, stop the ears from hearing sounds, stop the nose from smelling fragrances, stop the tongue from tasting flavors, stop the body from feeling sensations, cut off the six decays (六衰, Liu Shuai), practice contemplation to embrace the mind's thoughts, and extinguish consciousness through meditation (坐禪, Zuòchán). Those who attain the path, all five aggregates (五陰, Wǔ Yīn) are extinguished; knowing the original nature is emptiness (空, Kong), then contemplate emptiness and follow the path of emptiness, heading towards Nirvana (泥洹, Níhuán). Question: Why guard the mind? Because the mind is the master of consciousness, leading to evil deeds, and the six decays bring misfortune, being the root of the five realms. Practitioners diligently contemplate, guarding the four intentions (四意, Sì Yì), desiring to stop evil thoughts, so that thoughts, consciousness, and ideas will cease to flow. Practitioners who wish to extinguish thoughts, consciousness, and ideas should understand that all actions are impermanent (非常, Fēicháng), and cut off the ten attachments to the body. The three aspects of body, speech, and mind can only be stopped from the five aggregates and six decays. The three samadhis (三定, Sān Dìng) are: the mouth being without knowledge is called mouth samadhi, the body being without knowledge is called body samadhi, and the mind no longer repeating thoughts is called mind samadhi. The Buddha said: 'The path has four essentials, which can only be attained through the holding and opening of boundaries. What are the four? First, recognizing suffering (苦, Kǔ), no longer clinging to all things, this is opening the gate to escape the three evil realms (三惡道, Sān È Dào) (hell, hungry ghosts, animals); second, knowing that the body is not a true body, then abandoning the body and no longer loving it, this is opening the gate to escape from the human realm and reach the sixth heaven (第六天上, Dì Liù Tiān Shàng) (Paranirmita-vasavartin); third, knowing that the mind is impermanent, no longer clinging to it, this is opening the gate to escape the eighteen heavens (十八天, Shíbā Tiān) (the Form Realm); fourth, knowing that emptiness should also be extinguished, this is opening the gate to escape the twenty-eight heavens (二十八天, Èrshíbā Tiān) (Neither Perception nor Non-Perception). Clinging to emptiness and extinction will lead to falling from the path.' The sutra says: 'Those who practice the path and awaken can escape, and what is meant by awakening is awakening to suffering, emptiness, non-self, and impermanence. Escaping refers to escaping the four essential boundaries and attaining the first dhyana (第一禪, Dì Yī Chán). The upper seven heavens (上七天, Shàng Qī Tiān) (the Formless Realm) have no body or form. Why? Because those who practice the path abandon the body.' The Sutra of Dharma Contemplation (法觀經, Fǎ Guān Jīng)