T15n0620_治禪病秘要法

大正藏第 15 冊 No. 0620 治禪病秘要法

No. 620

治禪病秘要法捲上

宋居士沮渠京聲譯

治阿練若亂心病七十二種法(尊者舍利弗所問，出《雜阿含》阿練若事中)

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與千二百五十比丘俱。夏五月十五日，五百釋子比丘在竹林下行阿練若法修心十二，于安那般那入毗琉璃三昧。

時波斯匿王有一太子，名毗琉璃，與五百長者子乘大香像在祇洹邊作那羅戲，復醉諸象，作斗象戲。

有一行蓮華黑象，其聲可惡，狀如霹靂，中間細聲如貓子吼。

釋子比丘——禪難提、優波難提等——心驚毛豎，于風大觀發狂癡想，從禪定起，如醉象奔不可禁制。

尊者阿難敕諸比丘：「堅閉房戶，我諸釋子今者發狂，脫能傷壞。」

諸比丘僧即往舍利弗所白言：「大德！大德所知智慧無障，如天帝釋第一勝幢所至無畏。唯愿慈哀，救諸釋子狂亂之苦。」

爾時，舍利弗即從坐起，牽阿難手往詣佛所，繞佛三匝為佛作禮，長跪合掌白佛言：「世尊！唯愿天尊慈悲一切，為未來世諸阿練若比丘因五種事發狂者——一者、因亂聲，二者、因惡名，三者、因利養，四者、因外風，五者、因

【現代漢語翻譯】現代漢語譯本大正藏第 15 冊 No. 0620 治禪病秘要法

No. 620

治禪病秘要法捲上

宋居士沮渠京聲譯

治阿練若（Aranya，指遠離人煙的修行場所）亂心病七十二種法(尊者舍利弗（Sariputra）所問，出自《雜阿含》阿練若事中)

如是我聞：

一時，佛在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十比丘俱。夏五月十五日，五百釋迦族（Sakya）比丘在竹林下行阿練若法，修心十二，于安那般那（anapana，即入出息念）入毗琉璃（Vaidurya）三昧（Samadhi）。

當時，波斯匿王（Prasenajit）有一太子，名毗琉璃（Virudhaka），與五百長者子乘坐大香象，在祇洹（Jetavana）邊作那羅戲，又灌醉這些像，作斗象戲。

有一頭行走如蓮花的黑象，其聲音可怖，狀如霹靂，中間夾雜著細微的聲音，如同貓的吼叫。

釋迦族比丘——禪難提（Zenandi）、優波難提（Upanandi）等——心驚膽戰，毛髮豎立，對於風大觀想產生狂亂癡想，從禪定中起身，如同醉象奔跑，無法控制。

尊者阿難（Ananda）告誡眾比丘：『緊閉房門，我這些釋迦族弟子現在發狂，恐怕會傷人毀物。』

眾比丘僧便前往舍利弗（Sariputra）處稟告說：『大德！您所知的智慧沒有阻礙，如同天帝釋（Sakra devanam Indra）的第一勝幢，所到之處無所畏懼。唯愿您慈悲憐憫，救治這些釋迦族弟子狂亂的痛苦。』

當時，舍利弗（Sariputra）立即從座位上起身，拉著阿難（Ananda）的手前往佛陀處，繞佛三圈，向佛作禮，長跪合掌稟告佛陀說：『世尊！唯愿天尊慈悲一切眾生，為未來世那些因五種原因而發狂的阿練若（Aranya）比丘說法——一者、因為嘈雜的聲音，二者、因為惡劣的名聲，三者、因為貪圖利養，四者、因為外來的風，五者、因為…

【English Translation】 English version Taisho Tripitaka Volume 15, No. 0620: The Essential Secret Methods for Curing Dhyana Sickness

No. 620

The Essential Secret Methods for Curing Dhyana Sickness, Volume 1

Translated by Layman Juqu Jingsheng of the Song Dynasty

Seventy-Two Methods for Curing Mental Confusion in Aranya (Aranya, meaning a secluded place for practice) (Asked by Venerable Sariputra, from the Aranya section of the Samyukta Agama)

Thus have I heard:

At one time, the Buddha was in the Jeta Grove of Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti), together with 1,250 bhikshus. On the fifteenth day of the fifth month of summer, five hundred Sakya (Sakya) bhikshus were practicing the Aranya Dharma under the bamboo forest, cultivating their minds for twelve, entering the Vaidurya (Vaidurya) Samadhi (Samadhi) through Anapana (anapana, mindfulness of breathing).

At that time, King Prasenajit (Prasenajit) had a prince named Virudhaka (Virudhaka), who, with five hundred sons of elders, rode large fragrant elephants and played Nara games near Jetavana (Jetavana), and also intoxicated the elephants to make them fight.

There was a black elephant walking like a lotus flower, its sound was terrifying, like a thunderbolt, with a subtle sound in between, like the roar of a kitten.

The Sakya bhikshus—Zenandi (Zenandi), Upanandi (Upanandi), etc.—were frightened and their hair stood on end. They developed wild and delusional thoughts about the element of wind, arose from their samadhi, and ran like drunken elephants, uncontrollable.

Venerable Ananda (Ananda) instructed the bhikshus: 'Close the doors tightly. These Sakya disciples of mine are now going mad and may injure people and damage things.'

The Sangha of bhikshus then went to Sariputra (Sariputra) and reported: 'Great Virtue! The wisdom you know is unobstructed, like the first victorious banner of Sakra devanam Indra (Sakra devanam Indra), fearless wherever it goes. We beseech you to have compassion and save these Sakya disciples from the suffering of madness.'

At that time, Sariputra (Sariputra) immediately rose from his seat, took Ananda's (Ananda) hand, and went to the Buddha, circumambulating the Buddha three times, paying homage to the Buddha, kneeling with palms together, and said to the Buddha: 'World Honored One! May the Celestial Honored One have compassion for all beings and speak for the Aranya (Aranya) bhikshus of the future who go mad due to five reasons—first, because of noisy sounds; second, because of bad reputation; third, because of greed for gain; fourth, because of external wind; fifth, because of...'

內風——此五種病當云何治？唯愿天尊為我解說。」

爾時，世尊即便微笑，有五色光從佛口出，繞佛七匝還從頂入，告舍利弗：「諦聽諦聽，善思念之，吾當為汝分別解說。

「若有行者行阿練若修心十二，于阿那般那因外惡聲觸內心根，四百四脈持心急故一時動亂。風力強故，最初發狂，心脈動轉五風入咽，先作惡口。應當教是行者服食酥蜜及呵梨勒，繫心一處，先想作一頗梨色鏡，自觀己身在彼鏡中作諸狂事。見此事已，復當更觀而作是言：『汝于明鏡自見汝身作狂癡事，父母、宗親皆見汝作不祥之事。我今教汝離狂癡法，汝當憶知。先教除聲。』

「除聲法者，舉舌向腭，想二摩尼珠在兩耳根中，如意珠端猶如乳滴，滴滴之中流出醍醐，潤于耳根使不受聲。設有大聲，如膏油潤終不動搖。

「此想成已，次想一九重金剛蓋從如意珠王出，覆行者身，下有金剛華，行者坐上。有金剛山，四面周匝繞彼行者，其間密緻靜絕外聲，一一山中有七佛坐，為於行者說四念處。爾時，寂然不聞外聲，隨於佛教，此名除亂法門去惡聲想。」

告舍利弗：「汝等行者宜當修習，慎莫忘失(是名治亂倒心法)。

「複次，舍利弗！既去外聲已，當去內聲。

「內聲者，因於外聲動六

【現代漢語翻譯】現代漢語譯本：『內風——這五種病應該如何治療？希望世尊為我解說。』

當時，世尊便露出微笑，有五色光芒從佛口中發出，環繞佛身七圈后從頭頂進入，然後告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『仔細聽，仔細聽，好好思考，我將為你分別解說。』

『如果有修行者在寂靜處修行，修習十二頭陀行，因為阿那般那（ānāpāna，呼吸）的緣故，受到外界惡劣聲音的觸動，內心煩亂，四百四脈（身體內的脈絡）因緊張而一時動亂。風力強盛，最初發狂，心脈動轉，五風（身體內的五種風）進入咽喉，首先表現爲惡語傷人。應當教導這位修行者服用酥油、蜂蜜以及訶梨勒（haritaki，一種藥用植物），將心專注於一處，首先想像一個頗梨（sphatika，水晶）色的鏡子，自己觀察自己在鏡子中做出各種瘋狂的事情。見到這些事情后，再進一步觀察並這樣說：『你在明鏡中看到自己做出瘋狂愚癡的事情，父母、親族都看到你做出不吉祥的事情。我現在教你遠離瘋狂愚癡的方法，你應當記住。首先教你去除聲音。』

『去除聲音的方法是，抬起舌頭抵住上顎，想像兩顆摩尼珠（maṇi，寶珠）在兩耳根中，如意珠（cintāmaṇi，能滿足願望的寶珠）的末端猶如乳滴，在滴滴之中流出醍醐（amrita，甘露），滋潤耳根，使其不受聲音的影響。即使有很大的聲音，也像膏油一樣滋潤，終究不會動搖。』

『這種觀想完成後，接著觀想一個九重金剛蓋從如意珠王中出現，覆蓋修行者的身體，下面有金剛華（vajra-puṣpa，金剛花），修行者坐在上面。有金剛山（Vajra-parvata，金剛山），四面環繞著這位修行者，其間嚴密，隔絕外界的聲音，每一座山中都有七佛（七位過去佛）端坐，為修行者講說四念處（smṛtyupasthāna，四種禪修方法）。這時，寂靜無聲，聽不到外界的聲音，跟隨佛陀的教導，這叫做去除混亂的法門，去除惡劣聲音的觀想。』

告訴舍利弗：『你們這些修行者應當修習，切莫忘記（這叫做治療混亂顛倒心的方法）。』

『此外，舍利弗！已經去除外界的聲音后，應當去除內心的聲音。』

『內心的聲音，是因為外界的聲音擾動六根……』

【English Translation】 English version: 『Internal Wind—How should these five types of illnesses be treated? I beseech the World-Honored One to explain this to me.』

At that time, the World-Honored One then smiled, and five-colored light emanated from the Buddha's mouth, circling the Buddha seven times before entering from the crown of his head. He then said to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom): 『Listen carefully, listen carefully, and contemplate well. I shall explain this to you in detail.』

『If there is a practitioner who practices in a secluded place, observing the twelve dhūta practices, due to ānāpāna (breath) and being touched by external evil sounds, their inner mind becomes disturbed, and the four hundred and four pulses (channels in the body) become agitated due to tension. Because of the strength of the wind element, they initially become mad, the heart pulses move, and the five winds (the five types of winds in the body) enter the throat, first manifesting as malicious speech. One should teach this practitioner to consume ghee, honey, and haritaki (a medicinal plant), focusing the mind in one place, first visualizing a crystal (sphatika) colored mirror, observing oneself performing various mad acts in that mirror. Having seen these things, one should further contemplate and say: 『In the clear mirror, you see yourself performing mad and foolish acts, and your parents and relatives all see you performing inauspicious deeds. I now teach you the method to be free from madness and foolishness, you should remember it. First, I teach you to eliminate sound.』

『The method of eliminating sound is to raise the tongue to the palate, visualizing two maṇi jewels (precious jewels) in the roots of both ears, the tip of the cintāmaṇi (wish-fulfilling jewel) resembling a drop of milk, from which flows amrita (nectar) in each drop, nourishing the ear roots so that they are not affected by sound. Even if there is a loud sound, it is like being lubricated with ointment, ultimately unshaken.』

『Once this visualization is complete, next visualize a nine-layered vajra (diamond) canopy emerging from the king of cintāmaṇi jewels, covering the practitioner's body, with a vajra-puṣpa (vajra flower) below, upon which the practitioner sits. There is a Vajra-parvata (Vajra Mountain), surrounding the practitioner on all sides, densely packed, isolating external sounds. In each mountain, there are seven Buddhas (the seven past Buddhas) seated, teaching the practitioner the four smṛtyupasthānas (foundations of mindfulness). At this time, there is silence, and no external sounds are heard, following the Buddha's teachings. This is called the Dharma gate of eliminating confusion, eliminating the visualization of evil sounds.』

He told Śāriputra: 『You practitioners should practice this diligently, and do not forget it (this is called the method of curing the confused and inverted mind).』

『Furthermore, Śāriputra! Having eliminated external sounds, one should eliminate internal sounds.』

『Internal sounds are caused by external sounds disturbing the six senses...』

情根，心脈顛倒。五種惡風從心脈入，風動心故，或歌、或舞，作種種變。汝當教洗心觀。

「洗心觀者，先自觀心，令漸漸明猶如火珠——四百四脈如毗琉璃，黃金芭蕉直至心邊——火珠出氣，不冷、不熱，不粗、不細，用熏諸脈。想一梵王持摩尼鏡照行者胸。爾時，行者自觀胸如如意珠王，明凈可愛火珠為心。大梵天王掌中有轉輪印，轉輪印中有白蓮花，白蓮華上有天童子手擎乳湩，從如意珠王出以灌諸脈。乳漸漸下至於心端，童子手持二針——一、黃金色，二、青色——從心兩邊安二金花以針鉆之，七鉆之後心還柔軟。

「如前，復以乳還洗於心，乳滴流注入大腸中，大腸滿已入小腸中，小腸滿已流出諸乳，滴滴不絕入八萬戶蟲口中，諸蟲飽滿遍於身內，流注諸骨三百三十六節皆令周遍。然後想一乳池，有白蓮花在乳池中生，行者坐上以乳澡浴，想兜羅綿如白蓮華繞身七匝，行者處中。梵王自執己身乳令行者嗽，行者嗽已，梵王執蓋覆行者上，于梵王蓋普見一切諸勝境界，還得本心，無有錯亂。」

佛說此語時，五百釋子比丘隨順佛語一一行之，心即清涼，觀色、受、想、行、識，無常苦空、無我，不貪世間、達解空法，豁然還得本心。破八十億烔然之結，成須陀洹，漸漸修學得阿羅漢——

【現代漢語翻譯】現代漢語譯本：情慾的根源在於顛倒的心脈。五種惡風從心脈進入，風擾動心，因此人會唱歌、跳舞，做出各種變化。你應該教導他們洗心觀。

『洗心觀』的方法是，首先觀想自己的心，使其漸漸明亮，猶如火珠——四百四脈如同毗琉璃，黃金芭蕉直達心邊——火珠散發氣息，不冷不熱，不粗不細，用來熏諸脈。想像一位梵天王手持摩尼寶鏡照耀行者的胸膛。這時，行者觀想自己的胸膛如同如意珠王，明凈可愛，火珠即是心。大梵天王掌中有轉輪印，轉輪印中有白蓮花，白蓮花上有天童子手擎乳汁，從如意珠王中流出，灌注諸脈。乳汁漸漸下流至心端，童子手持兩根針——一根是黃金色，一根是青色——從心的兩邊安上兩朵金花，用針鉆刺，七次鉆刺之後，心便恢復柔軟。

如前所述，再次用乳汁洗滌心，乳滴流注入大腸中，大腸充滿后流入小腸中，小腸充滿后流出諸乳，滴滴不斷地流入八萬戶蟲的口中，諸蟲飽滿，遍佈全身，流注于諸骨三百三十六節，使其周遍。然後觀想一個乳池，乳池中生長著白蓮花，行者坐在上面用乳汁沐浴，觀想兜羅綿如同白蓮花般環繞身體七圈，行者處於其中。梵天王親自拿著自己的乳汁讓行者漱口，行者漱口完畢后，梵天王執蓋覆蓋在行者上方，在梵天王的傘蓋下，普遍見到一切殊勝境界，從而恢復本心，不再有錯亂。』

佛陀說此話時，五百釋迦族比丘隨順佛陀的教誨一一實行，心即刻清涼，觀色、受、想、行、識，皆是無常、苦、空、無我，不再貪戀世間，通達理解空性之法，豁然恢復本心。破除了八十億熾熱的煩惱結，成就須陀洹果位，漸漸修學最終證得阿羅漢果位。

【English Translation】 English version: The root of passion lies in the inverted heart channels. The five evil winds enter through the heart channels, and when the wind stirs the heart, one sings, dances, and makes various changes. You should teach them the 'Washing the Heart' contemplation.

The method of 'Washing the Heart' contemplation is to first contemplate one's own heart, making it gradually bright like a fire pearl—the four hundred and four channels are like lapis lazuli, and the golden banana extends directly to the heart's edge—the fire pearl emits breath that is neither cold nor hot, neither coarse nor fine, and uses it to fumigate all the channels. Imagine a Brahma King holding a Mani mirror shining on the practitioner's chest. At this time, the practitioner contemplates their chest as a wish-fulfilling jewel king, bright and lovely, with the fire pearl as the heart. The Great Brahma King has a wheel-turning seal in his palm, and within the wheel-turning seal is a white lotus flower. On the white lotus flower is a celestial child holding milk, flowing from the wish-fulfilling jewel king and pouring into all the channels. The milk gradually flows down to the tip of the heart, and the child holds two needles—one golden and one blue—affixing two golden flowers on either side of the heart and piercing them with the needles. After seven piercings, the heart becomes soft again.

As before, wash the heart again with milk, the milk droplets flowing into the large intestine. When the large intestine is full, it flows into the small intestine. When the small intestine is full, the milk flows out, dripping continuously into the mouths of eighty thousand types of worms. The worms are satiated, filling the entire body, flowing into the three hundred and thirty-six joints of the bones, making them all pervaded. Then, imagine a milk pond, with a white lotus flower growing in the milk pond. The practitioner sits on it and bathes in the milk, imagining soft cotton like a white lotus flower wrapping around the body seven times, with the practitioner in the center. The Brahma King personally holds his own milk and has the practitioner rinse their mouth with it. After the practitioner rinses, the Brahma King holds a canopy covering the practitioner, and under the Brahma King's canopy, one universally sees all the supreme realms, thereby regaining the original heart, without confusion.'

When the Buddha spoke these words, the five hundred Shakya monks followed the Buddha's teachings and practiced them one by one. Their hearts immediately became cool and clear. They contemplated form, feeling, thought, volition, and consciousness as impermanent, suffering, empty, and without self. They no longer craved the world, understood the Dharma of emptiness, and suddenly regained their original heart. They broke the eighty billion knots of burning afflictions, attained the Srotaapanna stage, and gradually cultivated to attain the Arhat stage.

三明、六通、具八解脫。時諸比丘聞佛所說，歡喜奉行(此名柔軟治四大內風法)。

「複次，舍利弗！若行者欲行禪定，宜當善觀四大境界隨時增損。春時應入火三昧，以溫身體。火光猛盛，身體蒸熱，宜當治之。想諸火光作如意珠從毛孔出，焰焰之間作金蓮華，化佛坐上說治病法。以三種珠，一者、月精摩尼，二者、星光摩尼，猶如天星，光白身青，三者、水精摩尼，想此三珠一照頭上、一照左肩、一照右肩。見三珠已，想身毛孔出三珠光極為清涼，身心柔軟，入火三昧不為所壞(是名治火大三昧法)。

「複次，舍利弗！秋時應當入地三昧。入地三昧見此地相：百千石山、鐵山、鐵圍山、金剛山從頭至足，三百三十六節各為百千山，山神巖㟧，爾時應當疾疾治之。治地大法，想此諸山一一諦觀猶若芭蕉，如是次第，如經十譬，一一諦觀。爾時，但見十方大地如白琉璃，有白寶花，見舍利弗、目連、迦葉、迦旃延坐白金剛窟，履地如水，為行者說五破、五合，說地無常。行者見已，身心柔軟，還得本心(是名治地大法)。

「複次，舍利弗！行者入水三昧者，自見己身如大涌泉，三百三十六節隨水流去，見十方地滿中青水或白、或赤，宜當急治。治水法者，先當觀身作摩尼珠，吉祥之瓶、金花

【現代漢語翻譯】現代漢語譯本：三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、具八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）。當時，各位比丘聽聞佛陀所說，歡喜地奉行（這被稱為柔軟調理四大內風的方法）。

『再者，舍利弗（佛陀的十大弟子之一，以智慧著稱）！如果修行者想要進行禪定，應該仔細觀察四大（地、水、火、風）的境界，隨時進行增減調整。春天的時候應該進入火三昧（專注火元素的禪定），以溫暖身體。如果火光過於猛烈，身體感到蒸熱，就應該進行調理。觀想各種火光變成如意珠，從毛孔中散發出來，火焰之間顯現出金蓮花，化身佛坐在上面宣說治療疾病的方法。用三種寶珠來調理，第一種是月精摩尼（月亮精華形成的寶珠），第二種是星光摩尼（星光形成的寶珠），像天上的星星一樣，光芒是白色的，珠身是青色的，第三種是水精摩尼（水晶形成的寶珠），觀想這三種寶珠，一顆照在頭上，一顆照在左肩，一顆照在右肩。看到這三顆寶珠后，觀想身體的毛孔散發出三顆寶珠的光芒，極其清涼，身心柔軟，進入火三昧也不會被其所傷害（這被稱為調理火大三昧的方法）。』

『再者，舍利弗！秋天的時候應該進入地三昧（專注土元素的禪定）。進入地三昧后，會看到大地的景象：成百上千的石山、鐵山、鐵圍山、金剛山從頭到腳，身體的三百三十六個關節都變成成百上千的山，山神和巖石洞穴顯現出來，這時應該迅速地進行調理。調理地大的方法是，觀想這些山一座一座地仔細觀察，就像芭蕉樹一樣，像這樣依次按照《經》中所說的十種譬喻，一一仔細觀察。這時，只能看到十方大地像白色的琉璃一樣，有白色的寶花，看到舍利弗、目連（佛陀的十大弟子之一，以神通著稱）、迦葉（佛陀的十大弟子之一，以頭陀行著稱）、迦旃延（佛陀的十大弟子之一，以論議著稱）坐在白色的金剛窟中，踩在地上像踩在水上一樣，為修行者宣說五破、五合的道理，宣說大地的無常。修行者看到這些景象后，身心柔軟，恢復本來的心（這被稱為調理地大的方法）。』

『再者，舍利弗！修行者進入水三昧（專注水元素的禪定）時，會看到自己身體像巨大的涌泉一樣，身體的三百三十六個關節隨著水流流走，看到十方大地充滿青色、白色或紅色的水，這時應該趕緊進行調理。調理水大的方法是，首先應當觀想身體變成摩尼珠（如意寶珠）、吉祥之瓶、金花。

【English Translation】 English version: Possessing the Threefold Clarity (Sanming) [Threefold Clarity: Clarity of past lives, Clarity of future vision, Clarity of the extinction of outflows], the Six Supernatural Powers (Liutong) [Six Supernatural Powers: Divine eye, Divine ear, Knowledge of others' minds, Knowledge of past lives, Supernatural power, Extinction of outflows], and equipped with the Eight Deliverances (Ba Jietuo) [Eight Deliverances: Internal contemplation of external forms, Internal absence of form contemplating external forms, Pure deliverance through realization by body, Deliverance of the sphere of infinite space, Deliverance of the sphere of infinite consciousness, Deliverance of the sphere of nothingness, Deliverance of the sphere of neither perception nor non-perception, Deliverance of the cessation of perception and sensation]. At that time, the Bhikshus (Biqiu) [Buddhist monks] heard what the Buddha (Fo) [Enlightened One] said, and joyfully practiced it (this is called the method of gently regulating the internal wind of the Four Great Elements).

'Furthermore, Shariputra (Shelifu) [One of the Buddha's ten great disciples, known for his wisdom]! If a practitioner wishes to engage in Samadhi (Chan Ding) [meditative absorption], they should carefully observe the realms of the Four Great Elements (Si Da) [Earth, Water, Fire, Wind], increasing or decreasing them as needed. In spring, one should enter the Fire Samadhi (Huo Sanmei) [meditative absorption focused on the fire element] to warm the body. If the firelight is too intense and the body feels overheated, it should be regulated. Visualize the various firelights transforming into wish-fulfilling jewels (Ruyi Zhu), emanating from the pores, with golden lotus flowers appearing between the flames, and a manifested Buddha (Hua Fo) [transformation body of a Buddha] sitting on them, expounding the methods of healing. Use three types of jewels to regulate: first, the Moon Essence Mani (Yue Jing Moni) [jewel formed from the essence of the moon], second, the Starlight Mani (Xingguang Moni) [jewel formed from starlight], like a star in the sky, with white light and a blue body, and third, the Water Essence Mani (Shui Jing Moni) [jewel formed from water crystal]. Visualize these three jewels, one shining on the head, one shining on the left shoulder, and one shining on the right shoulder. After seeing these three jewels, visualize the pores of the body emitting the light of the three jewels, extremely cool and refreshing, making the body and mind soft and supple, so that entering the Fire Samadhi will not be harmful (this is called the method of regulating the Fire Great Element Samadhi).'

'Furthermore, Shariputra! In autumn, one should enter the Earth Samadhi (Di Sanmei) [meditative absorption focused on the earth element]. Upon entering the Earth Samadhi, one will see the appearance of the earth: hundreds of thousands of stone mountains, iron mountains, iron surrounding mountains, and diamond mountains from head to toe, with the three hundred and thirty-six joints of the body each becoming hundreds of thousands of mountains, with mountain gods and rocky caves appearing. At this time, one should quickly regulate it. The method of regulating the Earth Great Element is to visualize each of these mountains, observing them carefully as if they were banana trees, in this order, according to the ten metaphors described in the Sutras (Jing), observing each one carefully. At this time, one will only see the ten directions of the earth like white crystal, with white precious flowers, and see Shariputra, Maudgalyayana (Mujianlian) [One of the Buddha's ten great disciples, known for his supernatural powers], Kashyapa (Jiaye) [One of the Buddha's ten great disciples, known for his ascetic practices], and Katyayana (Jiadianyan) [One of the Buddha's ten great disciples, known for his eloquence] sitting in white diamond caves, treading on the ground as if it were water, expounding to the practitioner the principles of the five destructions and five unions, and expounding the impermanence of the earth. After the practitioner sees these sights, their body and mind become soft and supple, and they regain their original mind (this is called the method of regulating the Earth Great Element).'

'Furthermore, Shariputra! When a practitioner enters the Water Samadhi (Shui Sanmei) [meditative absorption focused on the water element], they will see their own body like a great gushing spring, with the three hundred and thirty-six joints of the body flowing away with the water, and see the ten directions of the earth filled with blue, white, or red water. At this time, one should quickly regulate it. The method of regulating the Water Great Element is to first visualize the body transforming into a Mani jewel (Moni Zhu) [wish-fulfilling jewel], an auspicious vase, and golden flowers.'

覆上，使十方水流入瓶中。此吉祥瓶涌出七花，七莖分明，一一莖間有七泉水、一一泉中有七金花、一一華上有一佛坐，說七覺支(是名治水大法)。

「複次，舍利弗！若行者入風三昧，自見己身作一九頭龍，一一龍頭有九百耳、無量口，身毛孔、耳及口如大溪谷皆出猛風，宜急治之。治之法者，當教行者自觀己身作金剛座，從於四面想四金剛輪以持此風。金輪復生七金剛華，華上化佛手捉澡灌，澡灌中有一六頭龍動身吸風，令十方風恬靜不動。爾時，行者復見七佛、四大聲聞，重為解說七覺支，漸入八聖道分(是名治內風大法也)，擁酥觀柔軟四大，漸入聖分爾焰境界。

「複次，舍利弗！若有行者四大粗澀——或瞋、或喜，或悲、或笑，或復腹行、或放下風——如是諸病當教急治。

「治之法者，先觀薄皮，從半節起見於薄皮，九十九重猶如泡氣；次觀厚皮，九十九重猶如芭蕉；次復觀膜，如眼上翳，九十九重潰潰欲穿；次復觀肉，亦九十九重，如芭蕉葉，中間有蟲細于秋毫，蟲各四頭、四口，九十九尾；次當觀骨，見骨皎白如白琉璃，九十八重，四百四脈入其骨間，流注上下猶如芭蕉；次當觀髓，九十八重，如蟲網絲。

「觀諸節已，次觀頭骨，一一發下有四百四脈直入腦中；其餘

【現代漢語翻譯】現代漢語譯本：覆蓋其上，使十方之水流入瓶中。這吉祥瓶涌出七朵花，七個花莖分明可見，每一個花莖之間有七道泉水，每一道泉水中有七朵金花，每一朵金花上都有一尊佛坐著，宣說七覺支（Saptabodhyanga）（這是名為治理水的大法）。

『再者，舍利弗（Sariputra）！如果修行者進入風三昧（Vata-samadhi），自己看見自己的身體變成一條九頭龍，每一個龍頭有九百隻耳朵、無數的口，身體的毛孔、耳朵和口都像巨大的溪谷一樣發出猛烈的風，應該趕緊治理它。治理的方法是，應當教導修行者自己觀想自己的身體變成金剛座（Vajrasana），從四個方向觀想四個金剛輪（Vajra-cakra）來控制這些風。金輪又生出七朵金剛花，花上化現的佛手拿著澡罐，澡罐中有一條六頭龍動身吸風，使十方的風平靜不動。這時，修行者又看見七佛（Sapta-buddha）、四大聲聞（Catur-sravaka），再次為他解說七覺支，逐漸進入八聖道分（Aryastangika-marga）（這是名為治理體內風的大法），用柔軟的酥油觀想四大，逐漸進入聖者的爾焰境界。

『再者，舍利弗！如果有修行者四大（Catur-mahabhuta）粗澀——或者嗔怒、或者歡喜，或者悲傷、或者歡笑，或者腹部蠕動、或者放下屁——像這樣的各種疾病應當教導他趕緊治理。

『治理的方法是，先觀想薄皮，從半個關節開始看見薄皮，有九十九重，好像氣泡一樣；其次觀想厚皮，有九十九重，好像芭蕉一樣；其次再觀想膜，像眼睛上的翳障，有九十九重，潰爛得好像要穿透一樣；其次再觀想肉，也有九十九重，像芭蕉葉，中間有蟲子細小得像秋毫，蟲子各有四個頭、四個口，九十九條尾巴；其次應當觀想骨頭，看見骨頭潔白如白琉璃，有九十八重，四百四條脈絡進入骨頭之間，流動上下好像芭蕉；其次應當觀想骨髓，有九十八重，像蟲網的絲。

『觀想各個關節之後，其次觀想頭骨，每一根頭髮下面有四百四條脈絡直接進入腦中；其餘的...

【English Translation】 English version: Cover it, so that the water from the ten directions flows into the bottle. This auspicious bottle gushes forth seven flowers, with seven distinct stems. Between each stem are seven springs of water, in each spring are seven golden flowers, and on each flower sits a Buddha, expounding the Seven Factors of Enlightenment (Saptabodhyanga) (this is called the great method of governing water).

'Furthermore, Sariputra! If a practitioner enters the Wind Samadhi (Vata-samadhi), he sees his own body transform into a nine-headed dragon. Each dragon head has nine hundred ears and countless mouths. The body's pores, ears, and mouths, like great valleys, all emit fierce winds. He should quickly remedy this. The method of remedy is to teach the practitioner to visualize his own body as a Vajra Seat (Vajrasana), and from the four directions, visualize four Vajra Wheels (Vajra-cakra) to control these winds. The Vajra Wheels then produce seven Vajra Flowers, and on the flowers, a manifested Buddha holds a bathing vessel. In the bathing vessel, a six-headed dragon moves its body, sucking in the wind, causing the winds of the ten directions to become still and unmoving. At that time, the practitioner again sees the Seven Buddhas (Sapta-buddha) and the Four Sravakas (Catur-sravaka), who again explain the Seven Factors of Enlightenment to him, gradually entering the Eightfold Noble Path (Aryastangika-marga) (this is called the great method of governing internal wind), using soft ghee to contemplate the Four Great Elements, gradually entering the realm of the holy ardor.'

'Furthermore, Sariputra! If a practitioner's Four Great Elements (Catur-mahabhuta) are coarse and rough—whether it be anger, joy, sorrow, laughter, abdominal rumbling, or releasing wind—such illnesses should be quickly remedied.'

'The method of remedy is to first contemplate the thin skin, starting from half a joint, seeing the thin skin with ninety-nine layers, like bubbles; next, contemplate the thick skin, with ninety-nine layers, like banana leaves; next, contemplate the membrane, like a cataract on the eye, with ninety-nine layers, decaying as if about to pierce through; next, contemplate the flesh, also with ninety-nine layers, like banana leaves, with insects in the middle, as thin as autumn down, each insect with four heads, four mouths, and ninety-nine tails; next, one should contemplate the bones, seeing the bones as white and bright as white crystal, with ninety-eight layers, four hundred and four veins entering between the bones, flowing up and down like banana plants; next, one should contemplate the marrow, with ninety-eight layers, like the silk of a spider web.'

'After contemplating the joints, next contemplate the skull, with four hundred and four veins directly entering the brain beneath each hair; the rest...'

薄皮、厚皮、骨與身無異，唯有腦膜十四重，腦為四分，九十八重，四百四脈流注入心。大腸、小腸、脾、腎、肝、肺、心、膽、喉嚨、肺腴、生熟二藏、八萬戶蟲，一一諦觀皆使空虛，皎然白凈，皮皮相裹，中間明凈如白琉璃。

「如是一一半節諦觀，使三百三十六節皆悉明瞭，令心停住；復更反覆一千九百九十九遍。然後當聚氣一處，數息令調，想一梵王手持梵瓶，與諸梵眾至行者前，捉金剛刀授與行者。既得刀已，自剜頭骨——大如馬珂——置左膝上，于梵瓶中生白蓮花，九節、九莖、九重。有一童子隨梵王后從初蓮華出，其身白色如白玉人，手執白瓶，瓶內醍醐。

「梵王髻上如意珠中出衆色藥置醍醐中，童子灌之從頂而入，入于腦脈，直下流注至於左腳大拇指半節。半節滿已津潤具足，乃至薄皮，復至一節。如是，漸漸遍滿半身；滿半身已，復滿全身；滿全身已，四百四脈眾藥流注，觀身三百三十六節皆悉盈滿。爾時，行者還取頭骨安置頭上，童子復以青色之藥布其頭上，此藥滴滴從毛孔入。

「恐外風入，梵王復教作雪山酥皆令鮮白，醍醐流注如頗梨壁，持用擁身七七四十九遍，復更廣大作醍醐池，白酥為華，行者坐上酥蓋酥窟，梵王慈藥佈散酥間。

「如是諦觀九百九十九遍

【現代漢語翻譯】現代漢語譯本：薄皮、厚皮、骨頭和身體沒有區別，只有腦膜有十四層，腦分為四個部分，共有九十八個小部分，四百四條脈絡流注入心臟。大腸、小腸、脾、腎、肝、肺、心、膽、喉嚨、肺腴（指肺部的脂肪），生藏和熟藏（指消化系統中的兩個部分）、八萬戶蟲（指人體內的微生物），一一仔細觀察，都使之空虛，變得潔白明凈，面板一層層包裹，中間明亮潔凈如同白色琉璃。

『像這樣，一半一半地仔細觀察身體的每一部分，使三百三十六個關節都完全明瞭，讓心停留在這種觀想中；再反覆觀想一千九百九十九遍。然後應當將氣聚集在一處，調整呼吸，想像一位梵天（Brahma，印度教的創造之神）手持梵瓶（kamandalu，一種水瓶），與眾梵天來到修行者面前，將金剛刀（vajra knife，一種象徵智慧和力量的刀）授予修行者。得到刀后，自己剜下頭骨——大如馬珂（一種寶石）——放在左膝上，從梵瓶中生出白蓮花，有九節、九莖、九重。有一個童子跟隨在梵天身後，從最初的蓮花中出現，他的身體白色如白玉人，手執白瓶，瓶內盛著醍醐（ghrita，一種澄清的奶油）。』

『梵天髮髻上的如意珠（cintamani，一種能實現願望的寶珠）中出現各種顏色的藥，放入醍醐中，童子將醍醐灌注，從頭頂進入，進入腦脈，直接向下流注，直到左腳大拇指的半截。半截充滿后，津液滋潤充足，乃至薄皮，又到一節。像這樣，漸漸遍滿半身；滿半身之後，又滿全身；滿全身之後，四百四條脈絡眾藥流注，觀想身體三百三十六個關節都完全盈滿。這時，修行者將頭骨放回頭上，童子又用青色的藥塗布在他的頭上，這藥一滴滴地從毛孔進入。』

『恐怕外面的風進入，梵天又教導製作雪山酥（一種用雪山上的牛奶製成的酥油），都使其鮮白，醍醐流注如同頗梨壁（水晶墻），用它來擁抱身體七七四十九遍，又更加廣大地製作醍醐池，用白酥作為蓮花，修行者坐在上面，用酥油覆蓋，梵天將慈悲的藥物散佈在酥油之間。』

『像這樣仔細觀想九百九十九遍。』

【English Translation】 English version: Thin skin, thick skin, bones and body are no different, only the meninges have fourteen layers, the brain is divided into four parts, with ninety-eight smaller parts, and four hundred and four meridians flowing into the heart. Large intestine, small intestine, spleen, kidneys, liver, lungs, heart, gallbladder, throat, lung fat (referring to fat in the lungs), the two repositories of raw and cooked (referring to two parts of the digestive system), eighty thousand types of worms (referring to microorganisms in the body), observe each one carefully, making them all empty, becoming pure white and clean, skin wrapped layer upon layer, the middle bright and clean like white crystal.

'Like this, observe each half section carefully, making all three hundred and thirty-six joints completely clear, allowing the mind to dwell in this contemplation; then repeatedly contemplate one thousand nine hundred and ninety-nine times. Then one should gather the breath in one place, regulate the breathing, imagine a Brahma (the Hindu god of creation) holding a kamandalu (a water pot), coming with the Brahma assembly before the practitioner, and handing the vajra knife (a knife symbolizing wisdom and power) to the practitioner. Having received the knife, one should carve out one's own skull—as large as a makara (a type of gem)—and place it on the left knee, and from the kamandalu a white lotus flower grows, with nine nodes, nine stems, and nine layers. A boy follows behind Brahma, emerging from the initial lotus flower, his body white like a white jade person, holding a white pot, with ghrita (clarified butter) inside.'

'From the cintamani (a wish-fulfilling jewel) on Brahma's headdress, various colored medicines appear, placed into the ghrita, the boy pours the ghrita, entering from the top of the head, entering the brain meridians, flowing directly downwards, until the half section of the left big toe. After the half section is filled, the fluids are fully nourished, even to the thin skin, and then to one section. Like this, gradually filling half the body; after half the body is filled, then the whole body is filled; after the whole body is filled, the four hundred and four meridians flow with various medicines, contemplate all three hundred and thirty-six joints of the body being completely filled. At this time, the practitioner returns the skull to the head, and the boy again applies blue medicine to the head, this medicine entering through the pores drop by drop.'

'Fearing that external wind might enter, Brahma also teaches to make snow mountain ghee (a type of ghee made from milk from snow mountains), making it all fresh and white, the ghrita flowing like a crystal wall, using it to embrace the body for seven times seven, forty-nine times, and then even more broadly making a ghrita pool, using white ghee as flowers, the practitioner sits on it, covered with ghee, Brahma scattering compassionate medicine among the ghee.'

'Contemplate carefully like this nine hundred and ninety-nine times.'

，然後復當想第二節。蓮華中有一紅色童子，持赤色藥散於發間及遍身體一切毛孔，使赤色藥從薄皮入乃至於髓，使心下明，遍體漸漸軟。

「第三節中，蓮華復敷，金色童子持黃色藥，散於發間及遍身體一切毛孔，使黃色藥從薄皮入乃至於髓，使心下青，遍體漸漸增長，復更增長軟。

「第四節，毗琉璃童子持青色藥，右手持之，散於發間及遍身體一切毛孔，使青色藥從薄皮入乃至於髓，使心下赤。

「一一毛孔各下一針，從於足下上刺二針。心上作三蓮花，三花之中有三火珠放赤色光，光照於心，令心下漸漸暖。然後兩掌諸節各下三針，隨脈上下調和諸氣，生四百四脈，不觸大腸、腎脈增長。復以五針刺左腸脈。如是，童子調和諸針，以不思議熏、不思議修，挽出諸針置五爪下，以手摩觸遍行者身。

「第五節，綠色童子手捉玉瓶，從於糞門灌綠色藥遍大、小腸、五藏諸脈，還從糞門流出此水。雜穢諸蟲隨水而流，不損醍醐，蟲止水盡。復散綠色干藥，從於發間及遍身體一切毛孔，使綠色干藥從薄皮入乃至於髓，使心下白，遍體漸增柔軟。

「第六節，紫色童子捉玫瑰珠瓶，盛玫瑰水遍洗諸脈，令玫瑰水從一切毛孔出，毛下諸蟲皆從水出。復以一琥珀色干藥，散於發間及遍身體一

【現代漢語翻譯】現代漢語譯本然後繼續觀想第二節。蓮花中出現一個紅色童子，手持紅色藥粉，將其散在頭髮間以及遍佈身體的所有毛孔，使紅色藥粉從面板表面滲入直至骨髓，使心胸部位明亮，全身漸漸柔軟。

『第三節中，蓮花再次綻放，金色童子手持黃色藥粉，將其散在頭髮間以及遍佈身體的所有毛孔，使黃色藥粉從面板表面滲入直至骨髓，使心胸部位呈現青色，全身漸漸增長，並且更加增長柔軟。

『第四節，毗琉璃童子（Vaidurya Kumara，青琉璃色童子）手持青色藥粉，用右手拿著，將其散在頭髮間以及遍佈身體的所有毛孔，使青色藥粉從面板表面滲入直至骨髓，使心胸部位呈現紅色。

『在每一個毛孔各紮下一根針，然後從腳下向上刺兩針。在心上觀想三朵蓮花，三朵花之中有三顆火珠，放出紅色光芒，光芒照耀在心上，使心胸部位漸漸溫暖。然後，在兩手掌的各個關節各扎三針，隨著脈絡上下調和各種氣息，產生四百四條脈絡，不觸及大腸、腎臟的脈絡，使其增長。再用五根針刺左側的腸脈。就這樣，童子調和各種針法，用不可思議的薰香、不可思議的修行，拔出所有的針，放在五指之下，用手摩擦觸碰修行者的全身。

『第五節，綠色童子手拿玉瓶，從糞門灌入綠色藥液，遍及大腸、小腸、五臟的各個脈絡，然後這些藥水又從糞門流出。各種污穢的蟲子隨著藥水流出，不會損害醍醐（amrita，甘露），蟲子停止，藥水流盡。再散上綠色干藥粉，從頭髮間以及遍佈身體的所有毛孔，使綠色干藥粉從面板表面滲入直至骨髓，使心胸部位呈現白色，全身漸漸增長柔軟。

『第六節，紫色童子拿著盛有玫瑰水的珠瓶，用玫瑰水遍洗各個脈絡，使玫瑰水從所有的毛孔流出，毛孔下的各種蟲子都隨著水流出。再用琥珀色的干藥粉，散在頭髮間以及遍佈身體的所有毛

【English Translation】 English version Then, contemplate the second section. Within the lotus, there is a red child holding red medicinal powder, scattering it among the hairs and throughout all the pores of the body, allowing the red medicine to penetrate from the thin skin down to the marrow, making the area below the heart bright and the whole body gradually soft.

『In the third section, the lotus blooms again, and a golden child holds yellow medicinal powder, scattering it among the hairs and throughout all the pores of the body, allowing the yellow medicine to penetrate from the thin skin down to the marrow, making the area below the heart blue, and the whole body gradually grows, further growing and becoming soft.

『In the fourth section, the Vaidurya Kumara (Vaidurya Kumara, Lapis Lazuli colored child) holds blue medicinal powder, holding it in his right hand, scattering it among the hairs and throughout all the pores of the body, allowing the blue medicine to penetrate from the thin skin down to the marrow, making the area below the heart red.

『Insert one needle into each pore, then insert two needles upwards from the soles of the feet. Visualize three lotus flowers above the heart, with three fire pearls within the three flowers emitting red light, illuminating the heart, gradually warming the area below the heart. Then, insert three needles into each joint of both palms, regulating the various energies up and down along the meridians, generating four hundred and four meridians, without touching the meridians of the large intestine or kidneys, allowing them to grow. Then, insert five needles into the left intestinal meridian. Thus, the child harmonizes the various needles, using inconceivable incense and inconceivable practice, pulling out all the needles and placing them under the five fingers, using his hands to rub and touch the practitioner's entire body.

『In the fifth section, the green child holds a jade bottle, pouring green medicinal liquid from the anal gate, throughout the large intestine, small intestine, and the various meridians of the five organs, and then this water flows out from the anal gate. Various impure insects flow out with the water, without harming the amrita (amrita, nectar), the insects stop, and the water is exhausted. Then, scatter green dry medicinal powder, from the hairs and throughout all the pores of the body, allowing the green dry medicine to penetrate from the thin skin down to the marrow, making the area below the heart white, and the whole body gradually grows soft.

『In the sixth section, the purple child holds a pearl bottle filled with rose water, washing all the meridians with rose water, allowing the rose water to flow out from all the pores, and all the insects under the hairs flow out with the water. Then, scatter amber-colored dry medicinal powder among the hairs and throughout the entire body.

切毛孔，使琥珀色干藥從薄皮入乃至於髓，使心下轉明如白雪光，遍體漸增柔軟。

「第七節，黃色童子捉金剛鉆，鉆兩腳下、鉆兩掌、鉆心兩邊，然後持如意珠王摩拭六根，諸根開受最上禪味樂，諸皮脈間如涂白膏，一切柔軟。

「第八節，金剛色童子手持二瓶，以金剛色藥灌兩耳中及一切毛孔，如按摩法停調諸節，身如鉤鎖游諸節間。

「第九節，摩尼珠色童子從瓶口出至行者所，內五指置行者口中，其五指端流五色藥。行者飲已，觀身及心乃至諸脈凈若明鏡，頗梨摩尼色不得譬。童子授蓮花莖令行者啖，啖時如啖藕法，滴滴之中流注甘露。食此莖已唯九華在，一一華中有一梵王持梵王床授與行者，令行者坐。坐此床已，七寶大蓋覆行者上，梵王各各說慈法門以教行者。梵王力故，十方諸佛住行者前為說慈悲喜捨，隨根授藥柔軟四大。」

告舍利弗：「汝好持此柔軟四大伏九十八使身內身外一切諸病梵王灌頂擁酥灌法，為四眾說。」

爾時，舍利弗、尊者阿難等聞佛所說，歡喜奉行。

治噎法

「複次，舍利弗！若阿練比丘用心大急、數息太粗、眠臥單薄，因外風寒、因動脾管、脾、腎等脈，諸筋起風、逆氣胸塞、節節流水停住胸中，因成激血氣發頭痛、背滿諸筋攣

【現代漢語翻譯】現代漢語譯本：

使毛孔張開，讓琥珀色的乾燥藥物從薄薄的面板進入，直至骨髓，使心胸變得像白雪般明亮，全身逐漸變得柔軟。『第七節，黃色童子拿著金剛鉆，鉆行者的兩腳下、兩掌、心臟兩邊，然後拿著如意珠王摩擦六根（眼、耳、鼻、舌、身、意），使六根打開，接受最上等的禪味之樂，全身面板脈絡間像塗了白色的膏藥一樣，一切都變得柔軟。『第八節，金剛色童子手持兩個瓶子，用金剛色的藥物灌入行者的兩耳中以及一切毛孔，像**法一樣調整各個關節，身體像鉤鎖一樣在各個關節間遊動。『第九節，摩尼珠色童子從瓶口出來到修行者面前，將五指放入修行者口中，五指指端流出五色藥。修行者飲用后，觀察自身及心，乃至所有脈絡都像明鏡一樣清凈，無法用頗梨（水晶）或摩尼（寶珠）的顏色來比喻。童子授予蓮花莖給修行者食用，食用時像吃藕一樣，每一滴都流淌著甘露。食用此蓮花莖后，只剩下九朵蓮花，每一朵蓮花中都有一位梵王拿著梵王床授予修行者，讓修行者坐下。坐在此床上后，七寶大傘覆蓋在修行者上方，各位梵王各自宣說慈悲法門來教導修行者。由於梵王的力量，十方諸佛出現在修行者面前，為修行者宣說慈悲喜捨（四無量心），根據修行者的根器授予藥物，使四大（地、水、火、風）變得柔軟。』告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『你要好好地保持這柔軟四大，降伏九十八使（九十八種煩惱），身內身外的一切疾病，接受梵王的灌頂，像用酥油灌溉一樣灌溉佛法，為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說。』當時，舍利弗、尊者阿難（佛陀十大弟子之一，以多聞著稱）等聽聞佛陀所說，歡喜地接受並遵照執行。治療噎塞的方法『再次，舍利弗！如果阿練若比丘（在寂靜處修行的比丘）用心過度急切、數息（呼吸）過於粗重、睡眠不足，因為外來的風寒、因為觸動脾管、脾、腎等脈，各種筋脈生起風、逆氣胸悶、各個關節流水停留在胸中，因此形成激血氣，引發頭痛、背部脹滿、各種筋脈攣縮。

【English Translation】 English version:

Open the pores, allowing the amber-colored dry medicine to enter from the thin skin, reaching even the marrow, making the heart and chest as bright as white snow, and gradually increasing the softness throughout the body. 'Section 7: A yellow child holds a vajra (diamond scepter), drilling under both feet, both palms, and both sides of the heart of the practitioner, then uses a Cintamani jewel king (wish-fulfilling jewel) to rub the six roots (eyes, ears, nose, tongue, body, mind), opening the roots to receive the supreme bliss of Zen flavor, making the skin and veins feel as if coated with white ointment, everything becoming soft. 'Section 8: A vajra-colored child holds two bottles, using vajra-colored medicine to pour into both ears and all pores of the practitioner, adjusting all joints like [missing text, likely a specific method], the body moving like a hook and chain between the joints. 'Section 9: A mani-jewel-colored child emerges from the bottle's mouth and comes to the practitioner, placing five fingers into the practitioner's mouth, with five-colored medicine flowing from the fingertips. After the practitioner drinks it, observe the body and mind, even all the veins, as pure as a clear mirror, beyond comparison with the color of lapis lazuli (sphatik) or mani (jewel). The child gives a lotus stem to the practitioner to eat, eating it like eating a lotus root, with nectar flowing in each drop. After eating this stem, only nine lotuses remain, each lotus containing a Brahma king holding a Brahma king's bed, giving it to the practitioner to sit on. After sitting on this bed, a seven-jeweled canopy covers the practitioner, and each Brahma king speaks the Dharma of loving-kindness to teach the practitioner. By the power of the Brahma kings, all Buddhas of the ten directions appear before the practitioner, speaking of loving-kindness, compassion, joy, and equanimity (the four immeasurables), administering medicine according to the practitioner's capacity, softening the four elements (earth, water, fire, wind).' Tell Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'You must carefully maintain this softness of the four elements, subdue the ninety-eight afflictions (ninety-eight kinds of defilements), all diseases within and outside the body, receive the Brahma kings' empowerment, irrigating the Dharma like irrigating with ghee (clarified butter), and preach it to the four assemblies (bhikshus, bhikshunis, upasakas, upasikas).' At that time, Shariputra, Venerable Ananda (one of the Buddha's ten great disciples, known for his great learning), and others, hearing what the Buddha said, joyfully accepted and followed it. Method for curing choking 'Furthermore, Shariputra! If an aranyaka bhikshu (a bhikshu practicing in a secluded place) is overly eager in mind, breathes too heavily, sleeps too little, due to external wind and cold, due to disturbing the spleen duct, spleen, kidney, and other veins, various tendons generate wind, causing reverse qi (energy) to block the chest, with fluid flowing from each joint and stopping in the chest, thus forming stagnant blood qi, causing headaches, back fullness, and various tendon contractions.

縮，當疾治之。

「治之法者，先服肥膩世間羙藥，然後仰眠，數息令定，想阿耨達池其水盈滿，滿一由旬，底有金沙、四寶、金輪，生黃金華大如車輪。花中有四寶——獸頭象鼻出水、師子口出水、馬口出水、牛口出水——繞池七匝，阿耨達龍王七寶宮殿在四獸頭間。

「龍王頂上如意珠中，龍王力故生一千五百雜色蓮華、青蓮花五百，尊者賓頭盧等五百阿羅漢各坐其上，日暮則合、晝時則開，有七寶蓋在比丘上、有七寶床在蓮華下。五百金色蓮花，淳陀婆等五百沙彌各坐其上，日暮則合、日晝則開，有七寶蓋在沙彌上、有七寶床在蓮華下。五百紅蓮花，尊者優波難陀、和須蜜多等大阿羅漢，或言是大菩薩眷屬五百，各坐其上，日暮則合、日晝則開，有七寶蓋在比丘上、有七寶床在蓮花下，有七寶高臺長八千丈從下方出。

「當阿耨達龍王宮前有五百童子在其臺上，身真金色，第一童子名曰阇婆、第二童子名曰善財，第五百童子名灌頂力。

「王若欲治噎病者，先念尊者賓頭盧等一千五百人——如上所說——令了了見已，尊者賓頭盧當將是阇婆童子取阿耨達龍王所服白色庵婆陀藥(庵婆陀藥者，味如甘蔗，形似藕根，味亦有似石蜜者)。服此藥已，噎病得差，四大調和，眼即明凈。

【現代漢語翻譯】現代漢語譯本：如果（病人）有噎塞的癥狀，應當儘快治療。

治療的方法是，首先服用肥膩的世間美好藥物，然後仰臥，調整呼吸使其平穩，觀想阿耨達池（Anavatapta，無熱惱池），池水盈滿，方圓一由旬（Yojana，古印度長度單位），池底有金沙、四寶、金輪，生長著像車輪一樣大的黃金蓮花。花中有四寶——獸頭象鼻出水、獅子口出水、馬口出水、牛口出水——環繞池子七圈，阿耨達龍王（Anavatapta-nāgarāja）的七寶宮殿就在四個獸頭之間。

龍王頭頂的如意珠中，由於龍王的力量，生出一千五百朵雜色蓮花，其中五百朵是青蓮花，尊者賓頭盧（尊者賓頭盧Pindola）等五百位阿羅漢各自坐在蓮花上，日落時蓮花閉合，白天時蓮花開放，比丘的上方有七寶傘蓋，蓮花的下方有七寶床。五百朵金色蓮花，淳陀婆（Cunda）等五百位沙彌各自坐在蓮花上，日落時蓮花閉合，白天時蓮花開放，沙彌的上方有七寶傘蓋，蓮花的下方有七寶床。五百朵紅色蓮花，尊者優波難陀（Upānanda）、和須蜜多（Vasumitra）等大阿羅漢，或者說是大菩薩的五百眷屬，各自坐在蓮花上，日落時蓮花閉合，白天時蓮花開放，比丘的上方有七寶傘蓋，蓮花的下方有七寶床，還有一座長八千丈的七寶高臺從下方升起。

在阿耨達龍王的宮殿前，有五百個童子站在臺上，身體是純金色，第一個童子名叫阇婆（Jiva），第二個童子名叫善財（Sudhana），第五百個童子名叫灌頂力（Abhiseka-bala）。

國王如果想治療噎病，首先念誦尊者賓頭盧等一千五百人的名號——如上面所說——讓他們清晰地顯現出來，然後尊者賓頭盧將讓阇婆童子取來阿耨達龍王所服用的白色庵婆陀藥（Ambattha，庵婆陀藥，味道像甘蔗，形狀像藕根，味道也有點像石蜜）。服用此藥后，噎病就能痊癒，四大調和，眼睛也會變得明亮。

【English Translation】 English version: If there is a symptom of choking, it should be treated quickly.

The method of treatment is to first take rich and delicious worldly medicine, then lie on your back, adjust your breathing to make it steady, and visualize Anavatapta Lake (Anavatapta, the lake without heat), with its water full, extending one Yojana (Yojana, an ancient Indian unit of length) in circumference. At the bottom of the lake, there is gold sand, the four treasures, and a golden wheel, and golden lotus flowers as large as chariot wheels grow. In the flowers are the four treasures—beast heads with elephant trunks spouting water, lion mouths spouting water, horse mouths spouting water, and bull mouths spouting water—encircling the lake seven times. The seven-jeweled palace of the Anavatapta-nāgarāja is located between the four beast heads.

From the wish-fulfilling jewel on the dragon king's head, due to the dragon king's power, fifteen hundred variegated lotus flowers are born, of which five hundred are blue lotus flowers. The Venerable Pindola (Venerable Pindola) and five hundred Arhats each sit on a lotus flower. At sunset, the lotus flowers close; during the day, they open. There is a seven-jeweled canopy above the Bhikshus, and a seven-jeweled bed beneath the lotus flowers. Five hundred golden lotus flowers, Cunda and five hundred Shramanas each sit on a lotus flower. At sunset, the lotus flowers close; during the day, they open. There is a seven-jeweled canopy above the Shramanas, and a seven-jeweled bed beneath the lotus flowers. Five hundred red lotus flowers, the Venerable Upānanda, Vasumitra, and other great Arhats, or it is said five hundred attendants of great Bodhisattvas, each sit on a lotus flower. At sunset, the lotus flowers close; during the day, they open. There is a seven-jeweled canopy above the Bhikshus, and a seven-jeweled bed beneath the lotus flowers. There is also a seven-jeweled high platform, eight thousand measures long, rising from below.

In front of the palace of the Anavatapta Dragon King, there are five hundred boys standing on the platform, their bodies pure gold. The first boy is named Jiva, the second boy is named Sudhana, and the five hundredth boy is named Abhiseka-bala.

If the king wants to treat choking disease, he should first recite the names of the Venerable Pindola and the fifteen hundred people—as mentioned above—so that they appear clearly. Then the Venerable Pindola will have the boy Jiva fetch the white Ambattha medicine (Ambattha, Ambattha medicine, tastes like sugarcane, looks like lotus root, and tastes a bit like rock candy) that the Anavatapta Dragon King takes. After taking this medicine, the choking disease will be cured, the four elements will be harmonized, and the eyes will become clear and bright.

「若發大乘心者，阇婆善財等五百童子為說大乘法，因是得見跋陀婆羅等十六賢士，亦見賢劫彌勒等千菩薩。因發阿耨多羅三藐三菩提心、具六波羅蜜；發聲聞心者，尊者賓頭盧為說四念處法乃至八聖道分，經九十日得阿羅漢道。」

告舍利弗：「汝好受持此治噎法，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治行者貪淫患法

「複次，舍利弗！若行者入禪定時欲覺起，貪淫風動四百四脈，從眼至身根一時動搖，諸情閉塞動於心風，使心顛狂。因是發狂，鬼魅所著，晝夜思欲如救頭然，當疾治之。

「治之法者，教此行者觀子藏。子藏者，在生藏下、熟藏之上，九十九重膜如死豬胞。四百四脈從於子藏，猶如樹根佈散諸根；如盛屎囊，一千九百節似芭蕉葉，八萬戶蟲圍繞周匝四百四脈及以子藏；猶如馬腸直至產門，如臂釧形，團團大小，上圓下尖，狀如貝齒。

「九十九重，一一重間有四百四蟲，一一蟲有十二頭、十二口。人飲水時，水精入脈佈散諸蟲，入毗羅蟲頂直至產門，半月半月出不凈水，諸蟲各吐猶如敗膿；入九十蟲口中，從十二蟲六竅中出，如敗絳汁。復有諸蟲細于秋毫，遊戲其中。

「諸男子等宿惡罪故，四百四脈從眼根佈散四支，流注諸

【現代漢語翻譯】現代漢語譯本：『如果有人發起大乘之心，阇婆（Jaba，人名）善財（Sudhana，人名）等五百童子會為他們宣說大乘佛法，因此得以見到跋陀婆羅（Bhadra-pala，賢護）等十六賢士，也能見到賢劫（Bhadrakalpa）彌勒（Maitreya，未來佛）等千位菩薩。因為發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），具足六波羅蜜（six pāramitās，六度）；如果發起聲聞心，尊者賓頭盧（Pindola，人名）會為他們宣說四念處法（four foundations of mindfulness）乃至八聖道分（Noble Eightfold Path），經過九十天就能證得阿羅漢道（Arhat）。』

佛陀告訴舍利弗（Sariputra，智慧第一的佛陀弟子）：『你要好好受持這個治療噎病的方法，千萬不要忘記。』

當時，舍利弗（Sariputra）和阿難（Ananda，多聞第一的佛陀弟子）等聽了佛陀所說，都歡喜地信受奉行。

治療修行者貪淫的患法

『再者，舍利弗（Sariputra）！如果修行者在入禪定時，淫慾的念頭生起，貪淫之風觸動四百四脈，從眼睛到身體的根門一時動搖，各種感覺器官閉塞，觸動心中的風，使心顛狂。因此而發狂，被鬼魅所附著，日夜思念淫慾，如同救火一樣急迫，應當迅速治療。

治療的方法是，教導這位修行者觀想子藏。子藏，位於生藏之下、熟藏之上，九十九重膜如同死豬的膀胱。四百四脈從子藏發出，猶如樹根一樣分佈到各個根門；如同盛滿糞便的囊袋，一千九百節如同芭蕉葉，八萬戶蟲圍繞著四百四脈以及子藏；猶如馬腸一樣直通產門，如同臂釧的形狀，團團的大小，上圓下尖，形狀如同貝齒。

九十九重膜，每一重之間都有四百四蟲，每一蟲有十二個頭、十二張口。人喝水的時候，水中的精華進入脈絡，分佈到各個蟲子，進入毗羅蟲（Virach，蟲名）的頭頂，一直到達產門，每半個月排出不乾淨的水，各種蟲子各自吐出，如同腐爛的膿液；進入九十個蟲子的口中，從十二個蟲子的六個孔竅中流出，如同腐爛的絳汁。還有各種蟲子，細小得像秋天的毫毛，在其中嬉戲。

各位男子等因為宿世的罪惡，四百四脈從眼根分佈到四肢，流注到各個

【English Translation】 English version: 『If someone generates the Mahayana mind, Jaba and Sudhana, along with five hundred youths, will expound the Mahayana Dharma for them, enabling them to see Bhadra-pala and the sixteen worthy ones, and also to see Maitreya and the thousand Bodhisattvas of the Bhadrakalpa. Because of generating the anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) and perfecting the six pāramitās (perfections); if someone generates the Sravaka mind, the Venerable Pindola will expound the four foundations of mindfulness and even the Noble Eightfold Path, and after ninety days, they will attain the state of Arhat.』

The Buddha told Sariputra: 『You should uphold this method for curing hiccups well, and do not forget it.』

At that time, Sariputra and Ananda, and others, hearing what the Buddha said, joyfully accepted and practiced it.

Curing the Affliction of Lust in Practitioners

『Furthermore, Sariputra! If a practitioner, while entering samadhi, has thoughts of lust arise, the wind of lust stirs the four hundred and four channels, causing the sense organs from the eyes to the body to shake at once, the various senses become blocked, stirring the wind in the heart, causing the mind to become deranged. Because of this, they become mad, possessed by demons, thinking of lust day and night, as urgent as putting out a fire, they should be quickly cured.

The method of curing is to teach this practitioner to contemplate the womb. The womb is located below the raw stomach and above the cooked stomach, with ninety-nine layers of membrane like a dead pig's bladder. The four hundred and four channels originate from the womb, spreading to the various sense organs like the roots of a tree; like a sack filled with excrement, with one thousand nine hundred segments like banana leaves, eighty thousand types of worms surrounding the four hundred and four channels and the womb; like a horse's intestines extending straight to the birth canal, like the shape of an arm bracelet, round in size, round at the top and pointed at the bottom, shaped like a cowrie shell.

In each of the ninety-nine layers, there are four hundred and four worms, each worm having twelve heads and twelve mouths. When people drink water, the essence of the water enters the channels, spreading to the various worms, entering the top of the Virach worm and reaching the birth canal, discharging impure water every half month, the various worms each vomit, like rotten pus; entering the mouths of ninety worms, flowing out from the six orifices of twelve worms, like rotten crimson juice. There are also various worms, finer than autumn down, playing within them.

Because of past evil deeds, all men have four hundred and four channels spreading from the eye organs to the four limbs, flowing into the various

腸至生藏下、熟藏之上。

「肺腴、腎脈，于其兩邊各有六十四蟲。蟲各十二頭，亦十二口，綩綣相著，狀如指環，盛青色膿，如野豬精，臭惡叵堪。至陰藏處分為三支，二支在上，如芭蕉葉有一千二百脈，一一脈中生於風蟲，細若秋毫，似毗蘭多鳥嘴。

「諸蟲口中生筋色蟲(此蟲形體似筋，連持子藏，能動諸脈，吸精出入，男蟲青白、女蟲紅赤)七萬八千，共相纏裹，狀如累環，似瞿師羅鳥，眼九十八，脈上衝於心乃至頂髻。

「諸男子等，眼觸於色，風動心根，四百四脈為風所使，動轉不停。八萬戶蟲一時張口，眼出諸膿流注諸脈乃至蟲頂，諸蟲崩動狂無所知，觸前女根——男精青白是諸蟲淚、女精黃赤是諸蟲膿。九十八使所熏修法；八萬戶蟲，地、水、火、風，動作作此。」

告舍利弗：「若有四眾著慚愧衣、服慚愧藥、欲求解脫度世苦者，當學此法，如飲甘露。

「學此法者，想前子藏乃至女根、男子身份，大小諸蟲張口豎耳、瞋目吐膿。以手反之置左膝端，數息令定，一千九百九十九過觀；此想成已，置右膝端，如前觀之。

「復以手反之，用覆頭上，令此諸蟲、眾不凈物先適兩眼、耳、鼻及口，無處不至。

「見此事已，於好女色及好男色、乃至天子、天

【現代漢語翻譯】現代漢語譯本：腸位於生藏之下，熟藏之上。『肺的脂肪和腎的脈絡，在其兩邊各有六十四條蟲。每條蟲各有十二個頭，也有十二張口，彎曲地相互連線在一起，形狀像指環，盛滿了青色的膿液，像野豬的精液一樣，臭氣熏天，令人難以忍受。到達陰藏之處分為三個分支，兩個分支在上方，像芭蕉葉一樣有一千二百條脈絡，每一條脈絡中都生長著風蟲，細小得像秋毫，像毗蘭多鳥的嘴。』（毗蘭多鳥：一種鳥的名字）『各種蟲的口中生長著筋色的蟲（這種蟲的形體像筋，連線著子藏，能夠牽動各種脈絡，進出，雄蟲呈青白色，雌蟲呈紅赤色）七萬八千條，互相纏繞在一起，形狀像累積的環，像瞿師羅鳥，有九十八隻眼睛，脈絡向上衝擊到心，甚至到頭頂。』（瞿師羅鳥：一種鳥的名字）『各種男子等，眼睛接觸到顏色，風觸動心根，四百四條脈絡被風所驅使，不停地轉動。八萬戶蟲一時張開嘴巴，眼睛裡流出各種膿液，流注到各種脈絡，甚至到蟲的頭頂，各種蟲崩裂騷動，狂亂無所知，接觸到前面的女根——男人的精液呈青白色，是各種蟲的眼淚；女人的精液呈黃赤色，是各種蟲的膿液。九十八種煩惱驅使著修行的方法；八萬戶蟲，地、水、火、風，動作產生這些。』告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『如果四眾弟子穿著慚愧的衣服，服用慚愧的藥物，想要求解脫，度過世間的苦難，就應當學習這種方法，像飲用甘露一樣。』『學習這種方法的人，觀想前面的子藏，甚至到女根、男子身份，大小各種蟲張開嘴巴，豎起耳朵，怒目吐膿。用手反轉過來，放在左膝的末端，數呼吸令心安定，一千九百九十九次地觀看；這種觀想成功后，放在右膝的末端，像前面一樣地觀看。』『再用手反轉過來，用手覆蓋在頭上，讓這些蟲、各種不凈之物先接觸到兩眼、耳朵、鼻子和嘴巴，沒有哪個地方不到。』『見到這件事後，對於美好的女色和美好的男色，甚至天子、天女，』

【English Translation】 English version: The intestines are located below the 'raw store' (生藏) and above the 'cooked store' (熟藏). 'The fat of the lungs and the vessels of the kidneys each have sixty-four worms on both sides. Each worm has twelve heads and twelve mouths, intertwined and connected like finger rings, filled with greenish pus, like the essence of a wild boar, with an unbearable stench. Reaching the hidden place of the genitals, it divides into three branches, two branches above, like banana leaves with one thousand two hundred veins, each vein growing wind worms, as fine as autumn down, like the beak of a Vilanda bird.' (Vilanda bird: a type of bird) 'From the mouths of these worms grow sinew-colored worms (these worms are shaped like sinews, connecting the womb, able to move the vessels, going in and out, the male worms are bluish-white, the female worms are reddish-red) seventy-eight thousand, intertwined together, shaped like accumulated rings, like the Kushira bird, with ninety-eight eyes, the vessels surging upwards to the heart and even to the crown of the head.' (Kushira bird: a type of bird) 'Various men, etc., when their eyes touch colors, the wind moves the root of the mind, four hundred and four vessels are driven by the wind, turning without stopping. Eighty thousand 'household' worms open their mouths at once, pus flows from the eyes, flowing into the vessels and even to the tops of the worms, the worms collapse and stir, mad and unknowing, touching the female genitals in front—the semen of men is bluish-white, it is the tears of the worms; the semen of women is yellowish-red, it is the pus of the worms. Ninety-eight afflictions drive the method of cultivation; eighty thousand 'household' worms, earth, water, fire, wind, actions create these.' The Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'If the fourfold assembly wears the clothes of shame, takes the medicine of shame, and desires to seek liberation and cross over the suffering of the world, they should learn this method, like drinking sweet dew.' 'Those who learn this method should visualize the womb in front, even to the female genitals and the male body, all kinds of worms, large and small, opening their mouths, raising their ears, glaring and spitting pus. Turn it over with your hand and place it on the end of your left knee, count your breaths to calm your mind, and observe it one thousand nine hundred and ninety-nine times; after this visualization is successful, place it on the end of your right knee and observe it as before.' 'Turn it over again with your hand, cover it on your head, and let these worms and various impure things first touch your eyes, ears, nose, and mouth, leaving no place untouched.' 'After seeing this, towards beautiful female forms and beautiful male forms, even gods and goddesses,'

女，若眼視之如見癩人那利瘡蟲、如地獄箭半多羅鬼神狀、如阿鼻地獄猛火熱。應當諦觀自身、他身，是欲界一切眾生身份不凈皆悉如是。」

告舍利弗：「汝今知不？眾生身根根本種子悉不清凈，不可具說，但當數息一心觀之。若服此藥，是大丈夫、天人之師、調御人主，免欲淤泥，不為使水、恩愛大河之所漂沒、淫泆不祥幻色妖鬼之所嬈害。

「當知是人未出生死，其身香潔如優波羅，人中香象、龍王、力士，摩醯首羅所不能及，大力丈夫，天、人所敬。」

告舍利弗：「汝好受持，為四眾說，慎勿忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治利養瘡法

「複次，舍利弗！若有行者貪火所燒，利養毒箭惡風吹動以射其心。以貪因緣心或顛倒，晝夜六時思念貪方便，如貓伺鼠心無厭足、如七步蛇吐毒覆身。如此惡人利養細滑，五百毒蛇集在身中，剎那剎那頃其心毒火熾然不息。晝夜六時煩惱猛風吹利養薪，在其心內熾然不息，諸蛇競作燒善根芽。以是因緣，狂亂黑鬼猛毒熾盛，見他得利如箭射心、如刺入眼、如釘入耳。諸情閉塞，五百五蛇、四大毒龍、五拔刀賊、六村羅剎一時競作，因是發狂，當疾治之。

「治之法者，先當數息，繫心令定，想一丈六像—

【現代漢語翻譯】現代漢語譯本：佛告比丘尼：『如果（你）看（待異性的）眼睛，（覺得他們）如同看到長滿癩瘡的那利人，如同看到地獄裡半人半鬼的箭，如同看到阿鼻地獄的猛烈火焰。應當仔細觀察自身和他身，欲界一切眾生的身體都是不乾淨的，都是如此。』佛告舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：『你現在知道嗎？眾生身根的根本種子都是不清凈的，不可一一詳說，只需通過數息來一心觀照。如果服用此藥，就是大丈夫、天人的導師、調御人主，免於慾望的泥潭，不被慾望之水、恩愛大河所漂沒，不被淫蕩不祥的幻色妖鬼所迷惑。』『應當知道這個人尚未脫離生死，他的身體香潔如優波羅（utpala，藍色蓮花），是人中的香象、龍王、力士，摩醯首羅（Maheśvara，大自在天）也比不上，是大力丈夫，為天人所敬。』佛告舍利弗：『你要好好受持，為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說，切勿忘記。』當時，舍利弗及阿難（Ānanda，佛陀十大弟子之一，以多聞著稱）等聽聞佛所說，歡喜奉行。治療利養瘡法『再次，舍利弗！如果修行者被貪慾之火所焚燒，利養的毒箭被惡風吹動而射入他的心中。因為貪婪的緣故，心或顛倒，晝夜六時都在思念貪婪的方便，如同貓伺候老鼠一樣，心無厭足，如同七步蛇吐毒覆蓋全身。如此惡人，利養細滑，五百毒蛇聚集在他的身體中，剎那剎那之間，他的心毒之火熾烈燃燒不息。晝夜六時，煩惱的猛烈之風吹動利養的柴薪，在他的心中熾烈燃燒不息，眾蛇競相焚燒善根的幼芽。因為這個緣故，狂亂的黑鬼猛毒熾盛，看到他人得到利益，如同箭射入心中，如同刺扎入眼中，如同釘子釘入耳朵中。諸情閉塞，五百五蛇、四大毒龍、五拔刀賊、六村羅剎一時競相作亂，因此而發狂，應當迅速治療。』『治療的方法是，首先應當數息，使心安定，觀想一丈六尺高的佛像—』

【English Translation】 English version: The Buddha told the Bhikshuni (female monastic): 'If your eyes see (a man) as if seeing a leper with Nali sores and worms, as if seeing a half-demon arrow in hell, as if seeing the fierce heat of Avici (Avīci, the lowest level of hell). You should carefully observe your own body and the bodies of others; all beings in the desire realm have impure bodies, all are like this.' The Buddha told Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom): 'Do you know now? The fundamental seeds of the body's roots of sentient beings are all impure, and cannot be fully described. Just focus on observing them with one mind through counting breaths. If one takes this medicine, he is a great man, a teacher of gods and humans, a tamer of people, freed from the mud of desire, not drowned by the water of desire, the great river of love, and not harmed by the licentious and inauspicious illusory demons.' 'You should know that this person has not yet escaped birth and death, his body is fragrant and pure like an Utpala (utpala, blue lotus), he is a fragrant elephant among men, a dragon king, a strongman, even Maheśvara (Maheśvara, Great Lord) cannot compare, he is a mighty man, respected by gods and humans.' The Buddha told Śāriputra: 'You should uphold this well, and speak it for the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), do not forget it.' At that time, Śāriputra and Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his great memory), and others, hearing what the Buddha said, rejoiced and practiced accordingly. The Method of Curing the Sore of Profit and Support 'Furthermore, Śāriputra! If a practitioner is burned by the fire of greed, and the poisonous arrows of profit and support are blown by the evil wind and shot into his heart. Because of the cause of greed, his mind may be inverted, and he thinks of ways to be greedy day and night, like a cat waiting for a mouse, his heart is never satisfied, like a seven-step snake spitting poison to cover his body. Such an evil person, with the smoothness of profit and support, has five hundred poisonous snakes gathered in his body, and in every moment, the fire of poison in his heart burns fiercely without ceasing. Day and night, the fierce wind of afflictions blows the firewood of profit and support, burning fiercely within his heart without ceasing, and the snakes compete to burn the sprouts of good roots. Because of this cause, the mad black ghost's fierce poison is rampant, and seeing others gain profit is like an arrow shooting into his heart, like a thorn entering his eye, like a nail entering his ear. His senses are blocked, and five hundred and five snakes, four great poisonous dragons, five knife-wielding thieves, and six village Rakshasas (Rākṣasa, a type of demon) all compete to cause trouble at once, causing him to go mad, and he should be quickly cured.' 'The method of curing is to first count the breaths, stabilize the mind, and visualize a sixteen-foot-tall image of the Buddha—'

—身紫金色，三十二相——在耆阇崛山七寶窟中坐寶師子座，與諸四眾說除貪法。告言：『法子！汝觀貪人所著袈裟、六物、眾具，如棘刺林針縫之中，當生劍樹、百千鐵釘、鐵嘴諸蟲啄食其身。融銅鑊湯、鐵鋸、鐵床是汝坐具；沸屎、毒蛇、鐵丸鑊湯、刀林劍戟、百億棘刺、火河流銅、灰漿膿血是汝飲食。』

「爾時，世尊說是語已默然無聲，令於行者自見己身臥七重鐵城內，見五羅剎張口兩向，以八十鐵鉗拔舌令出；無量鐵犁狀如劍樹以耕其舌；鐵牛甲間流注融銅，鐵卒身內有百千色膿，膿中諸蟲不可稱數。觀見此事，心驚毛豎。出定入定，見所著衣如膿、屎和血，鐵嘴諸蟲、刀林劍戟以為莊嚴；見所食物猶如蛔蟲，百千小蟲耳生諸膿、屎、尿、諸血，八十嘴蟲、風蟲、火蟲、水蟲、地蟲、地獄蟲，一切諸蟲吐膿、吐毒滿缽多羅；鐵丸、劍戟以為果蓏。

「爾時，世尊而說偈言：

「『生死不斷絕，　　貪慾嗜味故，　　養怨入丘冢，　　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。　　智者應觀身，　　不貪染世間，　　無累、無所欲，　　是名真涅槃。　　如諸佛所說，　　一心一意行，　　數息在靜處，　　是名行頭陀。』」

【現代漢語翻譯】現代漢語譯本： —身紫金色，具足三十二相（佛陀的32種殊勝體貌特徵）——在耆阇崛山（Grdhrakuta，又名靈鷲山）的七寶窟中，坐在寶師子座上，為四眾弟子宣說去除貪慾的方法。佛告誡道：『法子（Dharmaputra，佛陀對弟子的稱呼）！你們觀察貪婪之人所穿的袈裟、六物（比丘的六種必需品）、以及各種用具，它們就像佈滿尖刺的叢林，針腳縫隙之間，如同劍樹一般，還有成百上千的鐵釘、鐵嘴蟲啃食其身。熔化的銅水、鑊湯、鐵鋸、鐵床是你們的坐具；沸騰的糞便、毒蛇、鐵丸鑊湯、刀林劍戟、數以億計的尖刺、流淌著銅水的火河、灰漿膿血是你們的飲食。』『那時，世尊說完這些話后，便默然不語，讓修行者自己看到自己的身體臥在七重鐵城之內，看見五個羅剎（Rakshasa，惡鬼）張開大口，從兩個方向用八十個鐵鉗拔出他們的舌頭；無數鐵犁形狀如同劍樹一般耕犁他們的舌頭；鐵牛的甲冑之間流淌著熔化的銅水，鐵卒的身體內有成百上千種顏色的膿液，膿液中的蟲子多得無法計數。』看到這些景象，修行者們心驚膽戰，毛髮豎立。出定入定之後，看見自己所穿的衣服如同膿液、糞便和血的混合物，鐵嘴蟲、刀林劍戟作為裝飾；看見自己所吃的食物猶如蛔蟲，成百上千的小蟲子從耳朵里生出膿液、糞便、尿液、各種血液，八十種嘴的蟲子、風蟲、火蟲、水蟲、地蟲、地獄蟲，一切蟲子都吐出膿液、毒液，盛滿了缽多羅（Patra，食器）；鐵丸、劍戟作為水果。『這時，世尊說了以下偈語：』『生死輪迴無止境，皆因貪戀諸美味，滋養怨恨入墳墓，徒勞遭受諸痛苦。身體惡臭如死屍，九孔常流不凈物，如廁蟲樂於糞便，愚人貪身無差別。智者應當觀自身，不貪戀這世間物，無牽無掛無所求，這才是真正的涅槃（Nirvana，解脫）。如諸佛所教導的，一心一意去修行，靜處專心於數息，這才是真正的頭陀（Dhuta，苦行）。』

【English Translation】 English version: —His body is purple-golden, possessing the thirty-two marks (32 major marks of a Buddha) —seated on a jeweled lion throne in the Seven Treasure Cave on Grdhrakuta Mountain (Vulture Peak Mountain), he speaks the Dharma of eliminating greed to the four assemblies. He proclaims: 『Dharmaputras (sons of the Dharma, a term for disciples)! Observe the robes, the six articles (the six essential possessions of a monk), and the various implements of greedy people, which are like a forest of thorns, and within the seams of the needles, like sword trees, with hundreds of thousands of iron nails and iron-beaked insects devouring their bodies. Molten copper, cauldrons of boiling water, iron saws, and iron beds are your seats; boiling excrement, poisonous snakes, cauldrons of iron pellets, forests of knives and swords, hundreds of millions of thorns, rivers of molten copper, and mixtures of ash, pus, and blood are your food and drink.』『At that time, after the World Honored One spoke these words, he remained silent, allowing the practitioners to see their own bodies lying within a sevenfold iron city, and to see five Rakshasas (demons) opening their mouths in two directions, using eighty iron pincers to pull out their tongues; countless iron plows shaped like sword trees plowing their tongues; molten copper flowing between the armor of iron oxen, and within the bodies of iron soldiers, there are hundreds of thousands of colors of pus, with countless insects within the pus.』 Seeing these scenes, the practitioners were terrified, and their hair stood on end. Emerging from and re-entering meditation, they saw their own clothes as a mixture of pus, excrement, and blood, adorned with iron-beaked insects, forests of knives and swords; they saw their food as roundworms, with hundreds of thousands of small insects growing pus, excrement, urine, and various bloods from their ears, eighty-mouthed insects, wind insects, fire insects, water insects, earth insects, hell insects, all insects vomiting pus and poison, filling their Patras (bowls); iron pellets and swords as fruits. 『At that time, the World Honored One spoke the following verse:』『The cycle of birth and death is endless, because of craving for flavors, nurturing resentment into the grave, vainly enduring all kinds of suffering. The body is foul like a corpse, the nine orifices constantly flowing with impurities, like worms in a toilet delighting in feces, fools who crave the body are no different. Wise ones should contemplate the body, not craving worldly things, without burdens, without desires, this is called true Nirvana (liberation). As the Buddhas have taught, with one heart and one mind practice, counting breaths in a quiet place, this is called practicing Dhuta (asceticism).』

告舍利弗：「利養傷身、敗人善根，不可具說，但當數息一心觀之。若服此藥，是大丈夫、天人之師、調御人主，免欲淤泥，不為使水、恩愛大河之所漂沒、貪利不祥之所燒害。當知是人未出生死，其身香潔如優波羅，人中香象、龍王、力士、摩醯首羅所不能及，大力丈夫、天、人所敬。」

告舍利弗：「汝好受持，為四眾說，慎勿忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治犯戒法

「複次，舍利弗！若比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷受佛禁戒，身心狂亂猶如猿猴，種植之法未及生長滅枝毀根；七眾亦爾，于佛禁戒戒色未生，犯突吉羅乃至波羅夷，猶如醉象不避好惡、不識諸方，蹈壞一切諸善好物；四眾亦爾，蹈破凈戒青蓮花池，破戒猛盛猶如狂狗，見人、見木、乃至鳥、獸隨逐嚙之。

「犯戒惡人見佛、羅漢、清凈比丘功德福田，隨逐罵辱、誹謗毀之，自飲毒藥遍體血現，節節火然。狂愚無智，結使猛風動煩惱山——貪淫為眼、瞋為手足、愚癡身體——踐蹈世間，植種惡子，既自種已，復教他人求覓。地獄獄卒、羅剎、牛頭阿傍、劫火惡鬼、劍林之神、閻羅王等十八獄主，常為己作大親友上善知識，必定當與如是獄種晝夜遊處。

「此

【現代漢語翻譯】佛陀告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）: 『貪圖利養會傷害自身，敗壞人的善根，這其中的害處無法一一詳盡訴說，但應當專注于數息觀，一心修行。如果服用這劑良藥，這個人就是大丈夫、天人的導師、調御人主，能夠免於慾望的泥沼，不被情愛的河流所淹沒，不被貪婪的災禍所燒害。應當知道，這樣的人尚未脫離生死輪迴，他的身體香潔如同優波羅（utpala，藍色蓮花），在人群中如同香像一般尊貴，即使是龍王、力士、摩醯首羅（Mahesvara，印度教主神濕婆的別名）也無法相比，是大力丈夫，受到天人和人的尊敬。』佛陀告訴舍利弗：『你要好好地接受並奉持這些教誨，為比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、式叉摩尼（siksamana，預備出家的女眾）、沙彌（sramanera，出家男童）、沙彌尼（sramanerika，出家女童）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）四眾弟子宣說，千萬不要忘記或遺失。』當時，舍利弗以及阿難（Ananda，佛陀十大弟子之一，以記憶力著稱）等聽聞佛陀所說，都非常歡喜，並決心遵照奉行。 治犯戒法 『再者，舍利弗！如果比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷受持佛陀的禁戒后，身心卻變得狂亂，就像猿猴一樣躁動不安，所種植的善法還未及生長就已滅枝毀根；七眾弟子也是如此，對於佛陀的禁戒，戒的色彩尚未顯現，就犯下突吉羅（dukkhata，輕罪）乃至波羅夷（parajika，重罪），就像喝醉了的大象一樣，不辨好壞，不識方向，踐踏毀壞一切美好的事物；四眾弟子也是如此，踐踏破壞清凈戒律的青蓮花池，破戒的兇猛程度就像瘋狗一樣，見到人、見到木頭，乃至鳥獸，都追逐撕咬。『犯戒的惡人見到佛陀、阿羅漢（arhat，已證得涅槃的聖者）、清凈的比丘這些功德福田，就追逐謾罵、誹謗詆譭，如同自己飲下毒藥，全身血流不止，每個關節都像被火燒一樣痛苦。他們狂妄愚蠢，沒有智慧，結使（klesha，煩惱）的猛烈狂風吹動煩惱之山——貪淫是他們的眼睛，嗔恨是他們的手腳，愚癡是他們的身體——踐踏世間，種植惡的種子，自己種下之後，還教唆他人去尋求。地獄的獄卒、羅剎（rakshasa，惡鬼）、牛頭阿傍（地獄中的獄卒）、劫火惡鬼、劍林之神、閻羅王等十八獄主，常常把他們當作自己的大親友和上善知識，必定會和這些地獄的種子日夜相處。『這種人』

【English Translation】 The Buddha told Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'Gaining profit and offerings harms oneself and ruins one's roots of goodness. The harms cannot be fully described, but one should focus on mindfulness of breathing and observe it with a concentrated mind. If one takes this medicine, he is a great man, a teacher of gods and humans, a tamer of people, able to avoid the mud of desire, not to be drowned by the river of love and affection, nor burned by the misfortune of greed. Know that such a person has not yet escaped birth and death, his body is as fragrant and pure as an utpala (utpala, blue lotus), surpassing even the dragon kings, strongmen, Mahesvara (Mahesvara, another name for the Hindu god Shiva), and the fragrant elephants among men. He is a mighty man, respected by gods and humans.' The Buddha told Sariputra: 'You should receive and uphold these teachings well, and explain them to the fourfold assembly of bhikshus (bhiksu, ordained monks), bhikshunis (bhiksuni, ordained nuns), sikshamanas (siksamana, female novices), sramaneras (sramanera, novice monks), sramanerikas (sramanerika, novice nuns), upasakas (upasaka, lay male devotees), and upasikas (upasika, lay female devotees). Be careful not to forget or lose them.' At that time, Sariputra and Ananda (Ananda, one of the ten great disciples of the Buddha, known for his memory) and others, hearing what the Buddha said, were delighted and resolved to follow and practice it. Treating Offenses Against the Precepts 'Furthermore, Sariputra! If bhikshus, bhikshunis, sikshamanas, sramaneras, sramanerikas, upasakas, and upasikas, after receiving the Buddha's precepts, become mentally and physically disturbed like monkeys, the planted seeds of goodness are destroyed before they can grow, with branches broken and roots ruined. The same is true for the seven assemblies: regarding the Buddha's precepts, before the color of the precepts has even appeared, they commit dukkhatas (dukkhata, minor offenses) and even parajikas (parajika, major offenses), like a drunken elephant that does not avoid good or bad, does not recognize directions, and tramples and destroys all good things. The four assemblies are also like this, trampling and breaking the blue lotus pond of pure precepts. The fierceness of breaking precepts is like a mad dog, chasing and biting people, trees, and even birds and beasts. 'Offending evil people, seeing the Buddha, arhats (arhat, enlightened saints who have attained Nirvana), and pure bhikshus as fields of merit and virtue, chase after them to scold, insult, slander, and defame them, as if drinking poison themselves, with blood appearing all over their bodies, and every joint burning with fire. They are mad, foolish, and without wisdom. The fierce winds of kleshas (klesha, afflictions) stir the mountain of afflictions—greed and lust are their eyes, anger is their hands and feet, and ignorance is their body—trampling the world, planting evil seeds. After planting them themselves, they also teach others to seek them. The jailers of hell, rakshasas (rakshasa, evil spirits), ox-headed wardens, evil spirits of the kalpa fire, the gods of the sword forest, and the eighteen lords of hell, such as King Yama, always treat them as their great friends and supreme good advisors, and will certainly spend day and night with such seeds of hell. 'This kind of person'

破戒人，諸惡猛火已來入心，為利養故、為名聞故，自稱善好、威德具足，詣阿練若知法者所，猶如幻師幻惑他目。此幻偽人詐行頭陀，破戒惡風吹罪業華常散己上，惡口誹謗，不善心香以熏身心。此人身心猶如伊蘭，似百千蟲狗，雖行禪定，偽現數息所見境界。

「始初之時，見黑色佛如黑象腳、見如灰人，見諸比丘頭破腳折、見比丘尼莊嚴花鬘。見諸天象化為獼猴，毛端火然來觸擾已。或見一野狐及一野干有百千尾，一一尾端無量諸蟲、種種雜惡。或見羸瘦駝驢、豬狗、鳩槃荼等。諸惡夜叉、羅剎、魁膾，各持種種武器、惡火打撲比丘，因是發狂——或歌、或舞、臥地糞穢、作種種惡——當疾治之。

「治之法者，向諸智者至誠自說，懺悔所作惡不善業。智者應當教此比丘念釋迦牟尼佛，乃至次第念於七佛；念七佛已，念三十五佛；然後復當念諸菩薩、念大乘心。觀于空法深自慚愧，想一一佛捉澡罐水以灌其頂。

「復自想身墮阿鼻地獄，十八地獄受諸苦惱，于地獄中稱南無佛、南無法、南無比丘僧，修行六念，諸佛、如來於其夢中放白毫光救地獄苦。見此事已，如負債人心懷慚愧應當償之，一心一意脫僧伽梨、著安多會、詣清凈僧所，五體投地如大山崩，心懷慚愧懺悔諸罪，為僧執事作諸苦

【現代漢語翻譯】現代漢語譯本：破戒之人，各種罪惡的猛火已經侵入內心，爲了獲得利養、爲了博取名聲，就自稱是善良美好、威德圓滿的人，去到阿練若（遠離塵囂的修行處）有智慧、懂佛法的人那裡，就像幻術師用幻術迷惑他人的眼睛一樣。這種虛假偽善的人假裝修行頭陀行（苦行），破戒的惡風吹散罪業之花，經常散落在自己身上，用惡毒的言語誹謗他人，用不善的心像香一樣薰染身心。這種人的身心就像伊蘭（一種臭草），像百千條蟲子和狗一樣令人厭惡，即使修行禪定，虛假地顯現數息觀（一種禪修方法）所見的境界。『一開始的時候，會看見黑色的佛像，像黑色的象腳一樣；看見像灰色的人；看見各位比丘（出家男子）頭破腳斷；看見比丘尼（出家女子）打扮著華麗的花鬘。看見諸天（天神）的形象變化成獼猴，毛髮的末端燃燒著火焰來觸碰擾亂自己。或者看見一隻野狐和一隻豺狼長著成百上千條尾巴，每一條尾巴的末端都有無數的蟲子，各種各樣污穢醜惡。或者看見瘦弱的駱駝、驢子、豬狗、鳩槃荼（一種惡鬼）等等。各種邪惡的夜叉（一種惡鬼）、羅剎（一種惡鬼）、魁膾（劊子手），各自拿著各種各樣的武器、惡火毆打比丘，因此導致發狂——或者唱歌、或者跳舞、躺在地上沾滿糞便污穢、做出各種各樣的惡行——應當迅速醫治他。』『醫治的方法是，向各位有智慧的人真誠地訴說，懺悔自己所做的罪惡不善之業。有智慧的人應當教導這位比丘唸誦釋迦牟尼佛（現在佛），乃至依次唸誦七佛；唸誦七佛之後，唸誦三十五佛；然後還應當唸誦各位菩薩（覺悟的有情）、唸誦大乘之心。觀想空性之法，深深地感到慚愧，想像每一尊佛都拿著澡罐（水瓶）中的水來灌溉他的頭頂。』『再次想像自己的身體墮入阿鼻地獄（八大地獄中最苦之處），在十八地獄中遭受各種痛苦折磨，在地獄中稱念南無佛（皈依佛）、南無法（皈依法）、南無比丘僧（皈依僧），修行六念（唸佛、念法、念僧、念戒、念施、念天），諸佛、如來（佛的稱號）在他的夢中放出白毫光（佛眉間的光明）來救度地獄的苦難。看見這件事之後，就像欠債的人一樣心懷慚愧應當償還債務，一心一意地脫下僧伽梨（大衣）、穿上安多會（內衣），去到清凈的僧團那裡，五體投地像大山崩塌一樣，心懷慚愧地懺悔各種罪過，為僧團服務做各種苦工。

【English Translation】 English version: A person who has broken the precepts, with the fierce fires of all evils having entered their heart, for the sake of gain and fame, claims to be virtuous and possesses complete power and virtue. They go to the Aranya (a secluded place for practice) where knowledgeable Dharma practitioners reside, like a magician who deceives the eyes of others with illusions. This false and hypocritical person pretends to practice asceticism (Tudong), the evil wind of broken precepts blows the flowers of sinful karma, constantly scattering them upon themselves, slandering with malicious words, and using an impure mind to perfume their body and mind like incense. This person's body and mind are like Eran (a foul-smelling plant), resembling hundreds of thousands of worms and dogs, even if they practice meditation, falsely displaying the realms seen in breath counting (a meditation technique). 'In the beginning, they will see black Buddhas like black elephant feet; see beings like gray people; see monks (Bhikkhus) with broken heads and fractured feet; see nuns (Bhikkhunis) adorned with splendid flower garlands. See the forms of Devas (gods) transformed into monkeys, with flames burning at the tips of their hairs, coming to touch and disturb them. Or see a fox and a jackal with hundreds of thousands of tails, with countless insects at the end of each tail, all kinds of mixed evils. Or see emaciated camels, donkeys, pigs, dogs, Kumbhandas (a type of demon), and so on. Various evil Yakshas (a type of demon), Rakshasas (a type of demon), and executioners, each holding various weapons and evil fires, strike and beat the Bhikkhu, causing them to go mad—either singing, or dancing, lying on the ground covered in feces and filth, doing all kinds of evil deeds—they should be quickly treated.' 'The method of treatment is to sincerely confess to wise individuals, repenting of the evil and unwholesome deeds they have committed. The wise should teach this Bhikkhu to recite the name of Shakyamuni Buddha (the present Buddha), and then to recite the names of the Seven Buddhas in order; after reciting the Seven Buddhas, to recite the names of the Thirty-Five Buddhas; then they should also recite the names of the Bodhisattvas (enlightened beings), and contemplate the mind of the Mahayana. Contemplate the Dharma of emptiness, deeply feeling ashamed, imagining each Buddha holding a water pitcher and pouring water on their head.' 'Again, imagine their body falling into Avici Hell (the most painful of the eight great hells), suffering all kinds of torments in the eighteen hells, reciting Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Bhikkhu Sangha (Homage to the Sangha) in hell, practicing the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and Devas), the Buddhas and Tathagatas (title of a Buddha) emit white light (light from the Buddha's brow) in their dreams to save them from the suffering of hell. After seeing this, like a debtor who feels ashamed and should repay their debt, with one mind and one intention, they should take off their Sanghati (outer robe), put on their Antaravasaka (inner robe), go to the pure Sangha, prostrate themselves with their five limbs touching the ground like a collapsing mountain, feeling ashamed and repenting of all their sins, serving the Sangha and doing all kinds of hard labor.'

役——掃廁、擔糞——經八百日。

「然後復當澡浴身體，還著僧伽梨。入于塔中，一心合掌諦觀如來眉間白毫大人相光一日至七日，還至智者所求索懺悔。智者應當告言：『比丘！汝今自觀汝身，猶如金瓶盛四毒蛇——二上、二下——吐毒可畏。復觀一龍六頭繞瓶，龍亦吐毒滴蛇口中，四方大樹從金瓶出遍三界。黑象復來欲拔此樹，四面火起。』見此事已，應當告言：『比丘當知：金瓶者，是地氣也；青色蛇者，從風大生，是風大毒；綠色蛇者，從水大生，是水大毒；白色蛇者，從地大生，是地大毒；黃色蛇者，從火大生，是火大毒；六頭龍者，是汝身中五陰及空。如此身者，毒害不凈，云何縱惡、犯戒不治？』

「說此語已，復教掃塔、塗地、作諸苦役，更教觀佛，見佛放金色光以手摩頭。然後方當教不凈觀，不凈門徹無有諸障，然後可與僧中說戒。

「欲說戒時應唱是語：『某甲比丘、某甲比丘尼，已八百日行於苦役、七日觀佛眉間白毫，作毒蛇觀、地獄想成。復觀一佛說懺悔法、不凈觀門、無我人鏡，還復通達境界中。佛以澡罐水灌比丘頂，天神現夢說已清凈。今已慚愧，我所證知，唯愿聽許。』

「爾時，律師復應以律撿問此人，復教誦戒。經八百遍，然後方與如凈比丘得無有異

【現代漢語翻譯】現代漢語譯本：勞役——掃廁所、挑糞——經歷八百天。

『然後應當沐浴身體，重新穿上僧伽梨（僧侶的袈裟）。進入佛塔中，一心合掌，仔細觀察如來眉間的白毫大人相光，持續一日到七日，然後回到智者處請求懺悔。智者應當告知：『比丘（出家人）！你現在自己觀察你的身體，就像一個金瓶盛著四條毒蛇——兩條在上，兩條在下——吐著可怕的毒液。再觀察一條六個頭的龍纏繞著瓶子，龍也吐著毒液滴入蛇口中，四方的大樹從金瓶中長出，遍佈三界。黑象又來想要拔掉這棵樹，四面燃起大火。』見到這些景象后，應當告知：『比丘應當知道：金瓶，是地氣；青色的蛇，是從風大產生的，是風大之毒；綠色的蛇，是從水大產生的，是水大之毒；白色的蛇，是從地大產生的，是地大之毒；黃色的蛇，是從火大產生的，是火大之毒；六個頭的龍，是你的身體中的五陰（色、受、想、行、識）和空。這樣的身體，充滿毒害不潔凈，怎麼能放縱惡行、違犯戒律而不加以整治呢？』

『說完這些話后，再教他清掃佛塔、塗抹地面、做各種苦役，再教他觀想佛，見到佛放出金色的光芒，用手摩他的頭。然後才應當教導不凈觀，使他對不凈觀徹底領悟，沒有各種障礙，然後才可以讓他參與僧團的說戒。』

『想要說戒時，應當唱誦這些話：『某甲比丘（或某甲比丘尼），已經經歷了八百天的苦役，七天觀想佛的眉間白毫，做了毒蛇觀、地獄的觀想。又觀想一尊佛說懺悔之法、不凈觀之門、無我人鏡，重新通達境界之中。佛用澡罐中的水灌注比丘的頭頂，天神在夢中顯現說他已經清凈。現在已經慚愧，我所證知，唯愿聽許。』

『這時，律師還應當用戒律來檢查詢問這個人，再教他誦戒。誦戒八百遍后，然後才能像對待清凈的比丘一樣，沒有任何區別。』

【English Translation】 English version: Service—sweeping toilets, carrying manure—for eight hundred days.

『Then he should bathe his body and put on the Sanghati (monk's robe) again. Entering the stupa, with one mind, palms together, he should attentively observe the white hair between the eyebrows of the Tathagata (another name for Buddha, meaning 'the one who has thus come') for one to seven days, and then return to the wise one to seek repentance. The wise one should say: 'Bhikkhu (Buddhist monk)! Now observe your own body, like a golden vase containing four poisonous snakes—two above, two below—spitting out terrible venom. Observe also a dragon with six heads coiling around the vase, the dragon also spitting venom into the mouths of the snakes, and great trees in all directions growing from the golden vase, pervading the three realms. A black elephant also comes wanting to uproot this tree, and fire arises on all sides.' Having seen these things, he should be told: 'Bhikkhu, know that the golden vase is the earth element; the blue snake arises from the wind element, and is the poison of the wind element; the green snake arises from the water element, and is the poison of the water element; the white snake arises from the earth element, and is the poison of the earth element; the yellow snake arises from the fire element, and is the poison of the fire element; the six-headed dragon is the five skandhas (form, feeling, perception, mental formations, consciousness) and emptiness in your body. This body is poisonous and impure, how can you indulge in evil deeds, violate the precepts, and not correct yourself?'

『After saying these words, he should be taught to sweep the stupa, plaster the ground, and perform various arduous tasks. He should be taught to contemplate the Buddha, seeing the Buddha emit golden light and stroke his head with his hand. Then he should be taught the contemplation of impurity, so that he thoroughly understands the gate of impurity, without any obstacles. Only then can he participate in the Sangha's (Buddhist monastic order) recitation of the precepts.』

『When wanting to recite the precepts, these words should be chanted: 'Bhikkhu So-and-so (or Bhikkhuni So-and-so), has undergone eight hundred days of arduous service, contemplated the white hair between the eyebrows of the Buddha for seven days, performed the contemplation of poisonous snakes, and the contemplation of hell. He has also contemplated a Buddha speaking the Dharma of repentance, the gate of the contemplation of impurity, the mirror of no-self and no-person, and has once again penetrated the realm. The Buddha pours water from a bathing vessel onto the Bhikkhu's head, and a deity appears in a dream saying that he is now pure. Now he is ashamed, and I know what he has realized, may you please grant permission.』

『At that time, the Vinaya master (expert in monastic rules) should examine and question this person according to the Vinaya (monastic rules), and teach him to recite the precepts again. After reciting the precepts eight hundred times, then he can be treated no differently from a pure Bhikkhu.』

。」

告舍利弗：「若有七眾犯于輕戒，過二夜不懺悔者，是人現身雖行禪定終不獲道。若犯重戒墮大地獄，從地獄出受畜生身，如是具足，足滿三劫然後為人。雖得人身，貧窮、癩病七十七身，不見佛、不聞法、諸根不具。是故，智者若犯佛戒，于突吉羅應生怖畏，如被刀斫，極懷慚愧。何況重戒？若能服此持戒藥者，當知是人最上慚愧忍辱丈夫，無能過者。」

爾時，世尊而說偈言：

「破戒心不凈，　　猶如偷賊狗，　處處求利養，　　為貪心所殺。　當服慚愧藥，　　忍辱為衣裳，　懺悔莊嚴華，　　熏用善心香。　一心觀佛相，　　除苦無憂苦，　亦當念空法，　　修心觀不凈。　是名諸如來，　　甘露灌頂藥，　服者心無憂，　　可至涅槃岸。　如法應修行、　　非法不應作，　今世若過世，　　行法者得度。　隨順佛所說，　　持戒行頭陀，　身心無惡行，　　疾至於解脫。」

爾時，世尊告舍利弗：「汝好受此治犯戒藥，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治禪病秘要法捲上大正藏第 15 冊 No. 0620 治禪病秘要法

治禪病秘要法卷下

宋居士沮渠京聲譯

治樂音樂法

【現代漢語翻譯】現代漢語譯本：佛陀告訴舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）: '如果七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）之中有人犯了輕戒，超過兩個晚上不懺悔，這個人即使今生修行禪定，最終也無法證得道果。如果犯了重戒，就會墮入大地獄，從地獄出來後會投生為畜生，這樣經歷完整的三劫（kalpa，極長的時間單位）之後才能轉生為人。即使得到了人身，也會遭受貧窮、癩病等七十七種苦難，見不到佛，聽不到佛法，諸根也不健全。因此，有智慧的人如果犯了佛戒，對於突吉羅（dukkhata，輕微的過失）都應該感到恐懼，如同被刀砍一樣，內心充滿慚愧。更何況是重戒呢？如果能夠服用這持戒之藥，應當知道這個人是最上等的具有慚愧心和忍辱之心的丈夫，沒有人能超過他。' 這時，世尊（釋迦牟尼佛）說了偈語： '破戒之人內心不清凈，就像偷東西的狗一樣，到處尋求利益供養，最終被貪心所殺。應當服用慚愧之藥，以忍辱作為衣裳，用懺悔作為莊嚴的鮮花，用善良的心香來薰染。一心觀想佛的相好，去除痛苦，沒有憂愁和痛苦，也應當唸誦空性的佛法，修習觀想不凈之法。這被稱為諸如來用甘露灌頂的妙藥，服用的人心中沒有憂愁，可以到達涅槃（Nirvana，解脫）的彼岸。應當如法修行，不應當做非法之事，今生或者來世，修行佛法的人都能得到解脫。隨順佛所說的話，持戒修行頭陀行（dhūta，苦行），身心沒有惡行，就能迅速達到解脫。' 這時，世尊告訴舍利弗：'你要好好接受這治療犯戒之藥，千萬不要忘記。' 當時，舍利弗以及阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）等聽了佛所說的話，都歡喜地接受並奉行。《治禪病秘要法》捲上《大正藏》第15冊 No. 0620 《治禪病秘要法》《治禪病秘要法》卷下宋朝居士沮渠京聲翻譯《治樂音樂法》

【English Translation】 English version: The Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'If any of the seven assemblies (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā, upāsaka, upāsikā) violates a minor precept and does not repent for more than two nights, even if that person practices meditation in this life, they will ultimately not attain enlightenment. If they violate a major precept, they will fall into the great hells. After emerging from hell, they will be reborn as animals. After fully completing three kalpas (an extremely long unit of time) in this way, they will be reborn as humans. Even if they attain a human body, they will suffer from poverty, leprosy, and seventy-seven other kinds of suffering. They will not see the Buddha, will not hear the Dharma, and their faculties will be incomplete. Therefore, a wise person who violates a Buddha's precept should feel fear even for dukkhaṭa (a minor offense), as if they were cut by a knife, and be filled with shame. How much more so for a major precept? If one can take this medicine of upholding the precepts, know that this person is the most superior of men, possessing shame and forbearance, and no one can surpass them.' At that time, the World-Honored One (Śākyamuni Buddha) spoke in verse: 'The mind of one who breaks the precepts is impure, like a thieving dog, seeking profit and offerings everywhere, and ultimately killed by greed. One should take the medicine of shame, with forbearance as clothing, use repentance as adorning flowers, and perfume with the incense of a virtuous mind. Single-mindedly contemplate the Buddha's excellent marks, remove suffering, and have no sorrow or pain. One should also recite the Dharma of emptiness, and practice contemplating the impurity of the body. This is called the nectar-sprinkling medicine of all the Tathāgatas (Buddhas), those who take it will have no sorrow in their hearts and can reach the shore of Nirvana (liberation). One should practice according to the Dharma, and should not do what is unlawful. In this life or the next, those who practice the Dharma will be liberated. Following what the Buddha said, upholding the precepts and practicing dhūta (ascetic practices), with no evil deeds in body and mind, one will quickly attain liberation.' At that time, the World-Honored One told Śāriputra: 'You must carefully receive this medicine for treating precept-breaking, and do not forget it.' At that time, Śāriputra and Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory), and others, hearing what the Buddha said, joyfully accepted and practiced it. 'The Secret Essential Methods for Curing Meditation Sickness, Volume One' 'Taishō Tripiṭaka, Volume 15, No. 0620, The Secret Essential Methods for Curing Meditation Sickness' 'The Secret Essential Methods for Curing Meditation Sickness, Volume Two' Translated by Layman Jūqú Jīngshēng of the Song Dynasty 'The Methods for Curing with Music'

「複次，舍利弗！若四部眾樂諸音樂，作倡無厭，因是動風，如縱逸馬、亦如秋狗、似伊尼利鹿王，耽惑愚癡，心如黐膠，處處隨著不可禁制，當疾治之。

「治之法者，先想一天女端正無雙，兩手自然有諸樂器，聲萬種音。行者見已，見此天女過於外色百億萬倍、聞此天聲世所無比，因是惑著觀色、聽聲。因是當教觀此女人六情諸根所起境界，數息力故見可愛眼生六毒蛇，從眼根出，入耳根中；復見二蟲，狀如鴟鵂發大惡聲，破頭出腦爭取食之；餘四根中，見貓、見鼠、見狗、野干爭取食之。因是得見一切女色，三十六物污露不凈——子藏蛔蟲為女瓔珞，見女所執諸雜樂器宛轉糞中，諸蟲鼓動作野干鳴，所說妖怪不可聽采，如羅剎哭——因是厭離。詣智者所，說前所作惡不善業，誠心懺悔。智者應當教無常觀。」

告舍利弗：「汝好受此治音樂法，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治好歌唄偈贊法

「複次，舍利弗！若行者好作偈頌美音讚歎，猶如風動娑羅樹葉出和雅音，聲如梵音悅可他耳，作適意辭令他喜樂。因是風向，貢高憍慢、心如亂草，隨煩惱風處處不停，起憍慢幢、打自大鼓，弄諸脈零，因是發狂——如癡猿猴採拾花果，心無暫停，不能數息——

【現代漢語翻譯】現代漢語譯本：『再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果四部眾（比丘、比丘尼、優婆塞、優婆夷）喜愛各種音樂，沒完沒了地唱歌跳舞，因此而心神動盪，就像脫韁的野馬、又像發情的秋狗、如同伊尼利鹿王（一種傳說中貪戀美色的鹿），沉迷迷惑愚癡，心像黏膠一樣，處處追逐，無法禁止，應當迅速醫治。

『醫治的方法是，首先觀想一位天女，端莊美麗，無與倫比，兩手自然拿著各種樂器，發出各種各樣的聲音。修行者看到后，覺得這位天女的美色勝過世間所有美色百億萬倍，聽到這些天樂之聲世間無比，因此被迷惑，貪戀觀看美色、聽聞美聲。因此應當教導他觀察這位女人六根（眼、耳、鼻、舌、身、意）所產生的境界，因為數息（通過計數呼吸來集中注意力）的力量，看到可愛的眼睛生出六條毒蛇，從眼根出來，進入耳根中；又看到兩隻蟲子，形狀像貓頭鷹，發出巨大的惡聲，破頭而出，爭搶腦髓吃；其餘四個根中，看到貓、老鼠、狗、野干爭搶食物。因此得以見到一切女色，都是三十六種不凈之物——子宮裡的蛔蟲是女人的瓔珞，看到女人所拿的各種樂器在糞便中旋轉，各種蟲子敲打樂器像野干在鳴叫，所說的妖怪之語不可聽取，如同羅剎（Rākṣasa，惡鬼）在哭泣——因此產生厭惡遠離之心。前往有智慧的人那裡，說出以前所作的惡業和不善業，誠心懺悔。智者應當教導他修習無常觀。』

佛告誡舍利弗（Śāriputra）: 『你要好好接受這醫治音樂之法，千萬不要忘記。』

當時，舍利弗（Śāriputra）和阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）等聽了佛所說，歡喜地接受並實行。

醫治愛好歌唄偈贊之法

『再者，舍利弗（Śāriputra）！如果修行者喜歡創作偈頌，用美妙的聲音讚歎，就像風吹動娑羅樹（Śāla，一種高大的樹木）的樹葉發出和諧的聲音，聲音像梵音一樣悅耳動聽，創作令人愉悅的辭藻使他人喜樂。因此被風所吹動，變得貢高我慢，心像雜亂的草一樣，隨著煩惱之風處處不停，豎起憍慢的旗幟，敲打自大的鼓，撥弄各種脈搏，因此發狂——就像愚癡的猿猴採摘花果，心無片刻停歇，不能數息——』

【English Translation】 English version: 『Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) delights in various musical performances, engaging in singing and dancing without end, thereby agitating their minds, like a runaway horse, or a rutting autumn dog, resembling the Iṇīli deer king (a legendary deer known for its lust for beauty), indulging in delusion and ignorance, their minds like sticky glue, chasing after things everywhere, unable to be restrained, then they should be quickly treated.

『The method of treatment is this: first, visualize a celestial maiden, supremely beautiful and unparalleled, with various musical instruments naturally in her hands, producing all kinds of sounds. When the practitioner sees this, perceiving this celestial maiden's beauty to surpass all worldly beauty by hundreds of billions of times, and hearing these celestial sounds to be incomparable in the world, they become infatuated, craving to see beauty and hear beautiful sounds. Therefore, they should be taught to observe the realms arising from this woman's six senses (eye, ear, nose, tongue, body, and mind), and through the power of mindfulness of breathing (counting breaths to focus attention), see that from her lovely eyes emerge six poisonous snakes, coming out from the eye sense and entering the ear sense; and again see two insects, shaped like owls, emitting great evil sounds, breaking their heads and emerging brains to fight over and eat; in the remaining four senses, see cats, rats, dogs, and jackals fighting over food. Thus, they come to see that all female forms are composed of thirty-six impure substances—the roundworms in the womb are the woman's necklaces, seeing the various musical instruments held by the woman spinning in excrement, various insects drumming like jackals howling, the monstrous words spoken are unbearable to hear, like a Rākṣasa (demon) crying—thereby generating aversion and detachment. Go to a wise person, confess the evil and unwholesome deeds previously committed, and sincerely repent. The wise person should then teach them to cultivate the contemplation of impermanence.』

The Buddha admonished Śāriputra: 『You should carefully receive this method of treating musical indulgence, and be sure not to forget it.』

At that time, Śāriputra and Ānanda (one of the ten principal disciples of the Buddha, known for his memory), and others, hearing what the Buddha had said, joyfully accepted and practiced it.

The Method of Treating the Love of Singing Praises and Hymns

『Furthermore, Śāriputra! If a practitioner enjoys composing verses and praising with beautiful sounds, like the wind moving the leaves of the Śāla (a tall tree) tree producing harmonious sounds, the sound is like the Brahma sound, pleasing to the ear, creating pleasant words to make others happy. Because of this, they are blown by the wind, becoming arrogant and conceited, their minds like tangled grass, constantly moving with the wind of afflictions, raising the banner of pride, beating the drum of self-importance, playing with various pulses, thereby becoming mad—like a foolish monkey picking flowers and fruits, the mind without a moment's rest, unable to count breaths—』

當疾治之。

「治之法者，先當想一七寶高幢，有乾闥婆在其幢端，身如白玉，動身贊偈，身毛孔中出大蓮華，百千比丘在蓮華上聲萬種音，過於己身百千萬倍，因是漸漸息其憍慢。

「智者復應教於行者諦觀幢端，見於幢端頗梨明鏡。諸比丘等恃聲憍慢、心不凈者化為羅剎出大惡聲，火從口出。復有夜叉從四方來，拔舌取心置於幢端，其心戰掉，號哭叫喚如醉象吼，或復細聲如毗舍阇吟。因是復見諸美音聲，如人叫喚稱己父母罵詈無道，因是厭離，耳不樂聞、生厭離想。智者應當教觀八苦，如八苦觀說。」

告舍利弗：「汝好受此治歌唄偈贊法，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治水大猛盛因是得下

「複次，舍利弗！若有四眾入水三昧，遍體水出不見身心，猶如大海。出定時，飲食不甘，患心下熱，水脈增動，患下不止，當疾治之。

「治之法者，想一金翅鳥，比丘乘上，于大海中游行無畏，諸龍、羅剎皆悉驚走。鳥取龍食，龍畏怖故，吸水都盡，化為四蛇。金翅鳥王口銜四蛇，比丘坐上求水不得。金翅鳥王眼出火燒蛇，諸蛇驚怖——猶如幻夫所作幻人隱沒不現——入比丘身。從是出定，應服世間斷下之藥，想二火珠，一在胃管溫暖諸脈、一

【現代漢語翻譯】現代漢語譯本：應當迅速治療。

『治療的方法是，首先應當觀想一座七寶高幢，有乾闥婆（Gandharva，天神）在高幢頂端，身體像白玉一樣，舞動身體讚頌偈語，身體的每個毛孔中都生出巨大的蓮花，成百上千的比丘（bhiksu，佛教僧侶）在蓮花上發出各種各樣的聲音，比自身的聲音洪亮成百千萬倍，因此漸漸平息他們的驕慢之心。

『有智慧的人還應當教導修行者仔細觀察高幢頂端，看到高幢頂端有一面頗梨明鏡。那些依仗聲音而驕慢、內心不純凈的比丘等，會化為羅剎（Rakshasa，惡鬼）發出巨大的惡聲，火焰從口中噴出。又有夜叉（Yaksa，半神）從四面八方趕來，拔出他們的舌頭，取出他們的心，放在高幢頂端，那顆心顫抖搖晃，號哭叫喚，像喝醉酒的大象吼叫，或者發出像毗舍阇（Pisaca，食人鬼）一樣的細微呻吟。因此又會看到各種美妙的聲音，如有人叫喊稱呼自己的父母，或者謾罵無道之人，因此產生厭惡和遠離之心，耳朵不再喜歡聽這些聲音，產生厭離的想法。有智慧的人應當教導他們觀想八苦，如八苦觀中所說的那樣。』

告訴舍利弗（Sariputra，佛陀的弟子）: 『你好好接受這治療歌唄偈讚的方法，千萬不要忘記。』

當時，舍利弗和阿難（Ananda，佛陀的侍者）等聽了佛陀所說，歡喜地接受並實行。

治療水大過於猛盛而導致腹瀉的方法

『此外，舍利弗！如果四眾弟子進入水三昧（samadhi，禪定），全身都像水一樣流出，看不到自己的身心，就像在大海中一樣。出定的時候，飲食沒有味道，感到心下發熱，水脈跳動增強，腹瀉不止，應當迅速治療。

『治療的方法是，觀想一隻金翅鳥（Garuda，一種神鳥），比丘乘坐其上，在大海中無所畏懼，所有的龍（Naga，蛇神）、羅剎都驚慌逃走。金翅鳥抓龍來吃，龍因為害怕的緣故，把水都吸乾了，化為四條蛇。金翅鳥王口中銜著四條蛇，比丘坐在上面卻找不到水。金翅鳥王眼中放出火來燒蛇，眾蛇驚慌恐懼——就像幻術師所製造的幻人隱藏消失一樣——進入比丘的身體。從禪定中出來后，應該服用世間止瀉的藥物，觀想兩顆火珠，一顆在胃管中溫暖各個脈絡，一顆

【English Translation】 English version: One should treat it quickly.

『The method of treatment is, first, one should visualize a seven-jeweled high banner, with a Gandharva (celestial musician) at the top of the banner, his body like white jade, moving his body to praise in verse, and from the pores of his body emerge large lotus flowers, with hundreds of thousands of bhiksus (Buddhist monks) on the lotus flowers making all kinds of sounds, a hundred thousand times louder than his own voice, and thus gradually calming their arrogance.

『The wise should also teach the practitioner to carefully observe the top of the banner, seeing a crystal-clear mirror at the top of the banner. Those bhiksus and others who are arrogant because of their voices and whose minds are impure will transform into Rakshasas (demons) emitting great evil sounds, with fire coming out of their mouths. Furthermore, Yakshas (demigods) will come from all directions, pulling out their tongues and taking out their hearts, placing them on the top of the banner, the heart trembling and shaking, wailing and crying like a drunken elephant roaring, or making subtle moans like a Pisaca (flesh-eating demon). Because of this, one will again see all kinds of beautiful sounds, such as people calling out to their parents, or cursing the immoral, and thus generating disgust and detachment, the ears no longer enjoying hearing these sounds, and generating thoughts of aversion. The wise should teach them to contemplate the eight sufferings, as described in the contemplation of the eight sufferings.』

The Buddha told Sariputra (one of the Buddha's chief disciples): 『You should carefully receive this method of treating singing, chanting, and praising, and be careful not to forget it.』

At that time, Sariputra and Ananda (the Buddha's attendant) and others, hearing what the Buddha said, joyfully accepted and practiced it.

Treating the condition where the water element is too strong, leading to diarrhea

『Furthermore, Sariputra! If the fourfold assembly enters the water samadhi (meditative state), and water flows out all over their bodies, and they cannot see their own body and mind, as if they were in the great ocean. When emerging from samadhi, food has no taste, they feel heat below the heart, the water channels pulsate more strongly, and diarrhea does not stop, one should treat it quickly.

『The method of treatment is to visualize a Garuda (mythical bird), with a bhiksu riding on it, fearless in the great ocean, all the Nagas (serpent deities) and Rakshasas fleeing in terror. The Garuda catches dragons to eat, and because the dragons are afraid, they suck up all the water, transforming into four snakes. The Garuda King holds the four snakes in its mouth, and the bhiksu sitting on top cannot find water. The Garuda King emits fire from its eyes to burn the snakes, and the snakes are terrified—just like the illusory people created by a magician hiding and disappearing—entering the bhiksu's body. After emerging from samadhi, one should take worldly medicine to stop diarrhea, and visualize two fire pearls, one in the stomach to warm the various channels, and one

在糞門狀如熱石；想雪山神名郁多伽，身長六丈，白如珂雪，持一香藥名娑呵那伽授與行者。服此藥時，先發無上菩提之心。一服藥已，四百四病終身不動；何況下耶？

「若令彼神疾疾來者，當凈澡浴、不食五辛、不飲酒、不啖肉，于靜寂處一心數息、稱彼神名、念彼神像。一日至七日，雪山大神與十二白光神等至行者前，先為說法，后授與藥，復教十二門禪。彼諸神等皆是五地大菩薩也。

「若有病者，應先念彼郁多羅伽神，次念勇健神、強力神、雄猛神、智行神、自在神、善臂神、鳩摩羅神、難勝神、白光明神、白光明王神、藥王神等十二白光神。既得見已，於一一神所各問異法門。彼諸神等先令行者得見彌勒菩薩，于彌勒菩薩所見文殊師利等一切諸菩薩及十方佛。

「若此人過去世不犯四重禁、現在世不破四重禁，見諸神時即見道跡。若犯戒者，是諸神王教已懺悔，足滿千日然後得見彌勒菩薩及文殊師利諸大士等，后獲道跡。」

告舍利弗：「若有行者因水致下動四百四病，欲得治者，當疾服是娑呵等藥，除病無患、滅業障海、疾見道跡。是故，汝等善好受持，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治因火大頭痛眼痛耳聾法

「複次，舍利弗

【現代漢語翻譯】現代漢語譯本：在糞門處感覺像熱石頭一樣灼熱；這時可以觀想雪山神，他的名字叫郁多伽（Yuktagra），身長六丈，像珂雪一樣潔白，手持一種名叫娑呵那伽（Sahanagara）的香藥授予修行者。服用此藥時，要先發起無上菩提之心。只要服用一次，四百四種疾病終身都不會發作；更何況僅僅是腹瀉呢？

『如果想讓那位神迅速降臨，應當先凈身沐浴，不吃五辛，不飲酒，不吃肉，在安靜的地方一心一意地數呼吸，稱念那位神的名字，憶念那位神的形象。從一天到七天，雪山大神會與十二位白光神等一同來到修行者面前，先為他說法，然後授予藥物，再教導十二門禪法。這些神都是五地的大菩薩。』

『如果有人生病，應該先念誦郁多羅伽神（Yuktagra），然後唸誦勇健神、強力神、雄猛神、智行神、自在神、善臂神、鳩摩羅神（Kumarra）、難勝神、白光明神、白光明王神、藥王神等十二位白光神。在見到他們之後，向每一位神請教不同的法門。這些神會先讓修行者見到彌勒菩薩（Maitreya），在彌勒菩薩那裡見到文殊師利（Manjusri）等一切諸菩薩以及十方佛。』

『如果這個人過去世沒有犯過四重禁，現在世也沒有破過四重禁，那麼在見到諸神時就能見到道跡。如果犯過戒，那麼諸神王會教導他懺悔，圓滿一千天後才能見到彌勒菩薩以及文殊師利等諸大士，之後才能獲得道跡。』

佛告舍利弗（Sariputra）：『如果修行者因為水大不調而導致腹瀉，引發四百四種疾病，想要治療的話，應當迅速服用這種娑呵等藥，消除疾病，沒有憂患，滅除業障之海，迅速見到道跡。因此，你們要好好地受持，千萬不要忘記。』

當時，舍利弗以及阿難（Ananda）等聽聞佛所說，歡喜地奉行。

治療因火大引起的頭痛、眼痛、耳聾的方法

『再者，舍利弗』

【English Translation】 English version: In the anal region, it feels like a hot stone; at this time, visualize the Snow Mountain God, whose name is Yuktagra (Snow Mountain God), six 'zhang' in height, as white as conch-shell snow, holding a fragrant medicine called Sahanagara (Fragrant Medicine Name) to give to the practitioner. When taking this medicine, first generate the supreme Bodhi mind. Once this medicine is taken, the four hundred and four diseases will never arise in this lifetime; how much more so for mere diarrhea?

'If you want that god to come quickly, you should first purify yourself by bathing, not eat the five pungent spices, not drink alcohol, not eat meat, and in a quiet place, single-mindedly count your breaths, chant the name of that god, and remember the image of that god. From one to seven days, the Great Snow Mountain God will come before the practitioner with the twelve White Light Gods, first teach the Dharma, then give the medicine, and then teach the twelve gates of Dhyana. These gods are all great Bodhisattvas of the Fifth Ground.'

'If someone is sick, they should first recite the name of Yuktagra (Yuktagra), then recite the names of the Brave God, the Powerful God, the Heroic God, the Wise God, the Free God, the Good-Armed God, Kumarra (Kumarra), the Invincible God, the White Light God, the White Light King God, and the Medicine King God, the twelve White Light Gods. After seeing them, ask each god for different Dharma gates. These gods will first allow the practitioner to see Maitreya Bodhisattva (Maitreya), and in Maitreya Bodhisattva's presence, see Manjusri (Manjusri) and all the Bodhisattvas and the Buddhas of the ten directions.'

'If this person has not violated the four major precepts in past lives, and does not break the four major precepts in this life, then upon seeing the gods, they will see the path. If they have violated the precepts, then the god-kings will teach them to repent, and after a thousand days, they will be able to see Maitreya Bodhisattva and Manjusri and other great Bodhisattvas, and then obtain the path.'

The Buddha told Sariputra (Sariputra): 'If a practitioner suffers from diarrhea due to imbalance of the water element, causing the four hundred and four diseases, and wants to be cured, they should quickly take this Sahanagara medicine, eliminate the disease, have no worries, extinguish the sea of karmic obstacles, and quickly see the path. Therefore, you should receive and uphold it well, and do not forget it.'

At that time, Sariputra and Ananda (Ananda) and others, hearing what the Buddha said, joyfully practiced it.

Methods for curing headaches, eye pain, and deafness caused by the fire element

'Furthermore, Sariputra'

！若行者入火三昧，節節火焰，大腸、小腸一時火起燒動火脈。出定時，頭微微痛、諸脈掣縮、眼赤耳聾，因是發病當疾治之。

「治之法者，先想一琉璃甕，盛眾色水、生雜寶花，花上皆有百千化佛，諸化菩薩各放白毫照諸火光，令諸火光化為金龍。行者見已即生歡喜，作念想甕——安置火下，花臺在上——己往佛所，以手攀甕，手即清涼，因是舉身投于甕邊為佛作禮。即見化佛放眉間光，雨滴甘露灑散諸節，所滴之處化成琉璃，因灌大腸，大腸、小腸甘露盈滿，火光漸息，生諸寶花，寶華有光，其色紅、白。

「復當想一摩醯首羅，乘金色牛、持寶瓶水至行者前，水中眾藥藥名破毒，令行者服。復持一珠名旃陀羅摩尼(宋言月精)置其頂上，流出諸藥灌耳、灌眼、灌鼻，但一見已即得除差。摩醯首羅——是大菩薩，常自遊戲首楞嚴三昧——即從眉間放大光明，化作佛像，五百仙人侍衛世尊，為於行者說甘露門治病之法。」

告舍利弗：「汝好受持，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治入地三昧見不祥事驚怖失心法

「複次，舍利弗！若行者入地三昧，見四方面黑山，諸山巖間有無量無邊諸鳩槃荼蹲踞土埵，現醜惡形，身根分端。復有五山，夜叉競來

【現代漢語翻譯】現代漢語譯本：如果修行者進入火三昧（一種禪定狀態），全身火焰升騰，大腸、小腸同時燃起，火脈跳動。出定后，頭部微微疼痛，全身經脈抽搐，眼睛發紅，耳朵失聰。因此引發疾病時，應當迅速治療。

治療方法是，首先觀想一個琉璃甕（一種用琉璃製成的容器），裡面盛滿各種顏色的水，水中生長著各種寶花，每朵花上都有成百上千的化佛（由佛變化而來的佛），諸位化菩薩各自放出白毫光芒，照耀著所有的火光，使火光化為金龍。修行者見到后，立即心生歡喜，作意念想：將琉璃甕安置在火焰下方，花臺在上方，自己前往佛的處所，用手攀住琉璃甕，手立即感到清涼，於是全身投入琉璃甕邊，為佛作禮。隨即見到化佛從眉間放出光明，降下甘露，灑落在身體的各個關節，甘露滴落之處化為琉璃，甘露灌注大腸，使大腸、小腸充滿甘露，火光逐漸熄滅，生長出各種寶花，寶花放出光芒，顏色有紅色、白色。

還要觀想摩醯首羅（Maheśvara，大自在天），乘坐金色牛，手持寶瓶，瓶中盛滿水，來到修行者面前，水中有各種藥物，藥名為破毒，讓修行者服用。再拿出一顆名為旃陀羅摩尼（Chandraramani，宋代譯為月精）的寶珠，放在修行者的頭頂上，流出各種藥物，灌入耳朵、眼睛、鼻子，只要一見到這些，就能立即痊癒。摩醯首羅（Maheśvara）是大菩薩，常常自在地遊戲于首楞嚴三昧（Śūraṅgama Samādhi，一種禪定），他從眉間放出大光明，化作佛像，五百仙人侍衛著世尊，為修行者宣說甘露門（Amṛta-dvāra）的治病之法。

佛告誡舍利弗（Śāriputra）說：『你要好好地受持這些方法，千萬不要忘記。』

當時，舍利弗（Śāriputra）和阿難（Ānanda）等聽了佛所說，歡喜地遵照奉行。

治療進入地三昧（Dhyāna of Earth）見到不祥之事，驚恐而失去心智的方法

『再次，舍利弗（Śāriputra）！如果修行者進入地三昧（Dhyāna of Earth），見到四面都是黑色的山，山間的巖石縫隙里有無量無邊的鳩槃荼（Kumbhāṇḍa，一種惡鬼）蹲踞在土堆上，顯現出醜陋的形狀，身體的各個部位都扭曲變形。又有五座山，夜叉（Yakṣa，一種鬼神）爭先恐後地趕來。

【English Translation】 English version: If a practitioner enters the Fire Samadhi (a state of meditative absorption), flames will arise from every joint, the large and small intestines will ignite simultaneously, and the fire channels will pulsate. Upon emerging from the Samadhi, the head will ache slightly, the meridians will twitch and contract, the eyes will turn red, and the ears will become deaf. If illness arises as a result, it should be treated promptly.

The method of treatment is as follows: First, visualize a crystal urn (a container made of crystal), filled with water of various colors, in which grow various precious flowers. On each flower are hundreds and thousands of manifested Buddhas (Buddhas transformed from the original Buddha), and each manifested Bodhisattva emits a white beam of light from their brow, illuminating all the flames, transforming them into golden dragons. Upon seeing this, the practitioner should immediately rejoice and contemplate: placing the crystal urn below the flames, with the flower platform above, and going to the Buddha's abode, grasping the urn with their hands, which will immediately feel cool. Then, they should throw their entire body towards the urn and pay homage to the Buddha. Immediately, they will see the manifested Buddha emit light from between their eyebrows, raining down drops of nectar that scatter upon every joint, transforming the places where they fall into crystal. The nectar then irrigates the large intestine, filling both the large and small intestines with nectar, gradually extinguishing the flames and causing various precious flowers to grow. These precious flowers emit light, with colors of red and white.

Furthermore, one should visualize Maheśvara (Maheśvara, the Great自在天), riding a golden bull, holding a precious vase filled with water, arriving before the practitioner. In the water are various medicines, the name of the medicine being 'Poison Breaker,' which the practitioner should take. Then, he should take a pearl called Chandraramani (Chandraramani, translated as 'Moon Essence' in the Song dynasty) and place it on the practitioner's head, causing various medicines to flow out, irrigating the ears, eyes, and nose. Upon seeing these, one will immediately be cured. Maheśvara (Maheśvara) is a great Bodhisattva who constantly enjoys playing in the Śūraṅgama Samādhi (Śūraṅgama Samādhi, a type of meditative absorption). He emits great light from between his eyebrows, transforming into a Buddha image, with five hundred immortals attending the World Honored One, who speaks the Dharma of the Amṛta-dvāra (Amṛta-dvāra, the gate of nectar) for curing illnesses to the practitioner.

The Buddha cautioned Śāriputra (Śāriputra): 'You must uphold these methods well and never forget them.'

At that time, Śāriputra (Śāriputra) and Ānanda (Ānanda), and others, hearing what the Buddha had said, joyfully followed and practiced.

Method for Curing Fear and Loss of Mind Upon Seeing Inauspicious Things When Entering the Dhyāna of Earth

'Furthermore, Śāriputra (Śāriputra)! If a practitioner enters the Dhyāna of Earth and sees black mountains on all four sides, with countless Kumbhāṇḍas (Kumbhāṇḍa, a type of evil spirit) squatting on mounds of earth between the mountain rocks, manifesting ugly forms with distorted body parts. There are also five mountains, with Yakṣas (Yakṣa, a type of ghost or deity) rushing to arrive.'

爭取彼山，諸鳩槃荼痛急驚怖，發大惡聲，向行者所。復見諸鬼頭髮蓬亂，捉大鐵棒棒端有山，至行者所。復見夜叉擔山起舞。羅剎持樹至夜叉所，羅剎瞋恚與夜叉鬥。毗舍遮鬼頭戴黑山、口銜死虎。

「行者見已，心驚毛豎。以驚怖故，羅剎熾盛，共夜叉鬥，羅剎得勝，截夜叉頭、毗舍遮手足以為瓔珞、鳩槃荼身根以為花鬘，鼓舞前地，狗牙上出如劍樹枝，眼中雨雹、霹靂火起。夜叉復勝，搏撮羅剎，剝其麵皮、剜取女根、截鳩槃荼身根、毗舍遮手足用為花鬘，串耳串頸鼓舞前地，動身大叫，發大惡聲甚可怖畏。

「復見四大海神所生之母毗牟樓至，仰臥海水——有千頭，各二千手足——挓身四向現其女根、巖崿可畏，如血塗山。其諸惡毛狀如劍樹，中生一樹如刀山林，百千無量驢耳、牛頭、師子口、馬腳、狼尾、鳩槃荼身根，如是諸鬼等從中而出。復見大龍百千頭，長數十由旬，從中而出。見有一鬼似百獸，形如師子，有一萬腳，甲間無數百千毒蛇，從中而出。復見餓鬼，其形長大十億由旬，吐毒、吐火，擔諸山從中而出。復見千狼，連尾異體，牙如石尖，從中而出。復見千虎，尾亦有頭，合身側行，從中而出。復見龍女，瓔珞嚴身，甚悅人目，從中而出。夜叉取食，貍貓、鼷鼠、獼猴、野干、狐魅

、惡鬼、一切惡獸，皆從中出。阿鼻地獄沃焦山神、十八地獄神、九億牛頭阿傍、八十億餓鬼、千億廁蟲、五百億蛔蟲，如是種種諸變狀事，可惡鬼神或持刀山、或捉劍樹、或搖須彌、或動鐵圍、由乾陀山等。

「行者自見身滿大地，三百三十六節皆如高山至無色界，齊中出水。四大毒蛇遊戲水中，口中出火；十惡羅剎在火中走，耳中出風、糞門出風，吹動諸山；一切鬼神皆來瞋目節解。

「行者因是驚怖，喜發狂病。若見是事，當疾治之。

「治之法者，先想一日與日天子乘四寶宮殿作百千伎樂，在黑山上照曜黑山令漸漸明。想一日成已，復想二日。想二日已，復當自觀己身白骨三百三十六節白如雪山，日照雪山；復想頂上有月天子四寶宮殿，百千眷屬捉于月珠置其頭上。此想成已，想第三山上覆有一日，如上無異；見此日已，復想頂骨白雪山上如上，復有一月。既見月已，復想第四山上覆有一日照此黑山；既見日已，當想己身三百三十六節白骨之山皆角相向(四角皆相對也)，一一角間有一月光。天子手捉兩珠兩向持，如是諸節角角之間皆應停心，十出入息頃諦觀令了了，見一一骨有二十八宿，明凈可愛如七寶珠。

「此想成已，復想一金翅鳥王頭戴摩尼珠，搏撮四蛇及與六龍，蛇驚龍

【現代漢語翻譯】現代漢語譯本：從那裡會涌出惡鬼、各種惡獸。阿鼻地獄（Avici Hell，無間地獄）的沃焦山神、十八地獄神、九億牛頭阿傍（ox-headed wardens，牛頭獄卒）、八十億餓鬼、千億廁蟲、五百億蛔蟲，以及各種各樣變化的事物，可憎的鬼神或拿著刀山、或抓住劍樹、或搖動須彌山（Mount Sumeru，宇宙中心的神山）、或震動鐵圍山（Iron Ring Mountains，環繞世界的山脈），從乾陀山（Gandhara Mountain）等等地方出現。

修行者會看到自己身體充滿大地，三百三十六節骨頭都像高山一樣，沒有縫隙，齊齊地涌出水。四大毒蛇在水中嬉戲，口中噴出火焰；十惡羅剎（Rakshasa，羅剎，惡鬼）在火焰中行走，耳朵里冒出風、糞門裡冒出風，吹動各種山；一切鬼神都來怒目而視，想要肢解修行者。

修行者因此感到驚恐，甚至喜極發狂。如果出現這種情況，應當迅速治療。

治療的方法是，首先觀想一日（Sun，太陽）與日天子（Sun God，太陽神）乘坐四寶宮殿，演奏百千種伎樂，在黑山上照耀，使黑山漸漸明亮。觀想一日成功后，再觀想二日。觀想二日成功后，應當自己觀察自身白骨三百三十六節，白如雪山，太陽照耀雪山；再觀想頭頂上有月天子（Moon God，月亮神）乘坐四寶宮殿，百千眷屬拿著月珠放在他的頭上。這個觀想成功后，觀想第三座山上又有一個太陽，和上面一樣；看到這個太陽后，再觀想頂骨白雪山上如上，又有一個月亮。既然看到了月亮，再觀想第四座山上又有一個太陽照耀這座黑山；既然看到了太陽，應當觀想自身三百三十六節白骨之山都角角相對，每一個角之間都有一道月光。天子手裡拿著兩顆珠子，兩邊相對地拿著，像這樣各個骨節的角角之間都應該停住心念，用十次出入息的時間仔細觀察，使之清晰明瞭，看到每一塊骨頭都有二十八星宿（Twenty-eight constellations，二十八星宿），明亮乾淨可愛，像七寶珠一樣。

這個觀想成功后，再觀想一隻金翅鳥王（Garuda King，迦樓羅王）頭戴摩尼珠（Mani jewel，如意寶珠），搏擊抓取四條蛇和六條龍，蛇驚龍

【English Translation】 English version: From there will emerge evil spirits, all kinds of evil beasts. The Avici Hell's Vokushou Mountain God, the Eighteen Hells Gods, nine hundred million ox-headed wardens, eighty billion hungry ghosts, trillions of toilet worms, five hundred billion roundworms, and all sorts of changing things, hateful ghosts and spirits either holding knife mountains, or grasping sword trees, or shaking Mount Sumeru, or moving the Iron Ring Mountains, from Gandhara Mountain and so on.

The practitioner will see his body filling the earth, all three hundred and thirty-six joints like high mountains, without gaps, water gushing out evenly. The four great poisonous snakes play in the water, fire coming out of their mouths; the ten evil Rakshasas walk in the fire, wind coming out of their ears, wind coming out of their anus, blowing the various mountains; all the ghosts and spirits come to glare angrily, wanting to dismember the practitioner.

The practitioner is therefore frightened, even overjoyed to the point of madness. If this happens, it should be treated quickly.

The method of treatment is, first, to visualize the Sun and the Sun God riding in a four-jeweled palace, playing hundreds of thousands of musical instruments, shining on the black mountain, making the black mountain gradually brighter. After visualizing the Sun successfully, visualize two Suns. After visualizing two Suns successfully, one should observe one's own white bones, three hundred and thirty-six joints, white as snow mountains, the sun shining on the snow mountains; then visualize above the head the Moon God riding in a four-jeweled palace, hundreds of thousands of attendants holding the moon pearl and placing it on his head. After this visualization is successful, visualize that on the third mountain there is another sun, the same as above; after seeing this sun, visualize again that on the skull white snow mountain, as above, there is another moon. Since the moon has been seen, visualize again that on the fourth mountain there is another sun shining on this black mountain; since the sun has been seen, one should visualize that the three hundred and thirty-six joints of the white bone mountain are all corner to corner, and between each corner there is a moonlight. The celestial holds two pearls in his hands, holding them facing each other, like this, between the corners of each joint, one should stop the mind, carefully observe for ten breaths, making it clear and distinct, seeing that each bone has the twenty-eight constellations, bright, clean, and lovely like seven-jeweled pearls.

After this visualization is successful, visualize a Garuda King wearing a Mani jewel on its head, fighting and grabbing four snakes and six dragons, the snakes startled, the dragons

走。諸山鬼神一時驚動，狀如黑色——皆是前身破戒果報——當勤懺悔嚴凈尸羅。尸羅凈故，日月光明倍更明顯；若心念惡、口說惡言、犯突吉羅，摩尼珠上則雨黑土、日月坌塵、星宿不行。阿修羅王九百九十九手千頭一時出現，映蔽日、月、星宿不現，此名為退，為噁心刀、惡口火，破戒賊之所劫奪。

「若欲服此勝甘露藥，先當持戒凈諸威儀，懺悔業障、惡不善罪。復當繫心系意端坐一處，數息閉氣，如前觀於三百三十六節，使一一節角角相向。星月之屬亦如上說。心復明利，見一一節間月光如衣、星光如縷，縫持相著；見四日出，四大海水三分減二；見五日出，須彌融盡，大海消竭；見六日出，想此諸山漸漸融盡；見七日出，大地炯然。諸鬼、羅剎飛住空中乃至欲界，火幢隨後；復至色界，火亦隨至；欲往無色界，手腳焦縮落火聚中，聲吼可畏動于大地(入此三昧時，大地稍稍動也如車輪旋)。

「當疾持心，想三百三十六節如金剛山，形狀可愛過於須彌，地、水、火、風不能傾動，唯見四蛇含摩尼珠在骨山間。爾時，應當先想佛影，見金剛際，金剛幢端有摩尼鏡，過去七佛影現鏡中。復當諦觀毗婆尸佛眉間白毫、尸棄佛眉間白毫、提舍佛眉間白毫、拘樓孫佛眉間白毫、迦那含牟尼佛眉間白毫、迦

【現代漢語翻譯】現代漢語譯本：走。所有的山神鬼神一時都驚動起來，呈現出黑色的狀態——這些都是前世破戒的果報——應當勤奮懺悔，嚴格清凈自己的戒律（尸羅）。因為戒律清凈的緣故，日月的光明會更加明顯；如果心中念頭邪惡、口中說出惡語、犯了突吉羅（輕罪），摩尼寶珠上就會降下黑土、日月被塵土覆蓋、星辰停止執行。阿修羅王九百九十九隻手和一千個頭一時出現，遮蔽了太陽、月亮和星辰，使它們無法顯現，這叫做退失，是由於噁心的刀、惡口的火，被破戒的盜賊所劫奪。

『如果想要服用這殊勝的甘露藥，首先應當持戒，清凈各種威儀，懺悔業障、惡業和不善之罪。然後應當專心致志地端坐在一處，數呼吸、閉住氣息，像之前那樣觀想身體的三百三十六個骨節，使每一個骨節的角都互相相對。星辰和月亮等也像上面所說的那樣觀想。心變得更加明亮，看見每一個骨節之間月光如衣服、星光如絲線，縫合在一起；看見四個太陽出現，四大海水減少了三分之二；看見五個太陽出現，須彌山（Sumeru）融化殆盡，大海乾涸；看見六個太陽出現，觀想這些山漸漸融化殆盡；看見七個太陽出現，大地一片焦土。各種鬼、羅剎（Rakshasa）飛住在空中，乃至欲界（Kamadhatu），火的旗幟跟隨在後；又到了，火也跟隨到達；想要前往無，手腳焦爛萎縮，掉落在火堆中，吼叫的聲音可怕，震動大地（進入這種三昧（Samadhi）時，大地會像車輪旋轉一樣稍微震動）。』

『應當迅速地守護住自己的心，觀想三百三十六個骨節像金剛山（Vajra mountain），形狀可愛勝過須彌山，地、水、火、風都不能使它傾動，只看見四條蛇含著摩尼寶珠在骨山之間。這時，應當先觀想佛的影像，看見金剛的邊緣，金剛幢的頂端有摩尼寶鏡，過去七佛的影像顯現在鏡子中。再應當仔細地觀看毗婆尸佛（Vipassi Buddha）眉間的白毫、尸棄佛（Sikhi Buddha）眉間的白毫、提舍佛（Vessabhu Buddha）眉間的白毫、拘樓孫佛（Kakusandha Buddha）眉間的白毫、迦那含牟尼佛（Konagamana Buddha）眉間的白毫、迦

【English Translation】 English version: Go forth. All the mountain gods and spirits were instantly alarmed, appearing in a black state—all of which are the karmic consequences of breaking precepts in previous lives—one should diligently repent and strictly purify one's precepts (Śīla). Because the precepts are pure, the light of the sun and moon will be even more apparent; if evil thoughts arise in the mind, evil words are spoken, and a Dukkrata (minor offense) is committed, black earth will rain down on the Mani jewel, the sun and moon will be covered in dust, and the stars will cease to move. The Asura King's nine hundred ninety-nine hands and one thousand heads will appear simultaneously, obscuring the sun, moon, and stars, making them invisible. This is called regression, caused by the knife of an evil mind, the fire of an evil mouth, and being robbed by the thief of breaking precepts.

'If you wish to take this supreme nectar medicine, you must first uphold the precepts, purify all dignified conduct, and repent of karmic obstacles, evil deeds, and unwholesome sins. Then, you should focus your mind and intention, sit upright in one place, count your breaths, and hold your breath. As before, visualize the three hundred thirty-six joints of the body, so that each corner of each joint faces each other. The stars and moon, etc., should also be visualized as described above. The mind becomes clearer, and you see the moonlight between each joint like clothing, and the starlight like threads, sewn together; you see four suns appear, and the four great oceans diminish by two-thirds; you see five suns appear, and Mount Sumeru (Sumeru) melts away completely, and the great ocean dries up; you see six suns appear, and visualize these mountains gradually melting away completely; you see seven suns appear, and the earth becomes scorched. Various ghosts and Rakshasas (Rakshasa) fly and dwell in the air, even up to the Desire Realm (Kamadhatu), with banners of fire following behind; then they reach , and the fire also follows; wanting to go to the Non-, their hands and feet are scorched and withered, falling into the fire pit, and their roaring sound is terrifying, shaking the earth (when entering this Samadhi (Samadhi), the earth will shake slightly like a turning wheel).'

'You should quickly guard your mind, and visualize the three hundred thirty-six joints as Vajra mountains (Vajra mountain), with a shape more lovely than Mount Sumeru, which cannot be shaken by earth, water, fire, or wind. You only see four snakes holding Mani jewels between the bone mountains. At this time, you should first visualize the Buddha's image, and see at the edge of the Vajra, at the top of the Vajra banner, there is a Mani mirror, and the images of the past seven Buddhas appear in the mirror. Then you should carefully observe the white hair between the eyebrows of Vipassi Buddha (Vipassi Buddha), the white hair between the eyebrows of Sikhi Buddha (Sikhi Buddha), the white hair between the eyebrows of Vessabhu Buddha (Vessabhu Buddha), the white hair between the eyebrows of Kakusandha Buddha (Kakusandha Buddha), the white hair between the eyebrows of Konagamana Buddha (Konagamana Buddha), the white hair between the

葉佛眉間白毫、釋迦牟尼佛眉間白毫，見七佛眉間白毫如頗梨色，水甚清涼，洗諸節間，三百三十六節白毫水洗，皎然大白，色潔鮮妙如頗梨鏡，無物可譬。

「因是復見五金剛輪在七寶幢端，從下方出迴旋空中說四諦義。雖見聞此，一心觀于身白骨山，即見釋迦牟尼佛以澡罐水灌其頂上；餘六佛亦爾。

「爾時，釋迦牟尼佛告言：『法子！色、受、想、行、識，苦、空、無常、無我，汝當諦觀。』又為廣說空、無相、無作、無愿，說身空寂、四大無主、五陰無家，畢竟寂滅，同於虛空。因是即悟無常壞世間，觀四真諦；五出入息頃破二十億烔然之結成須陀洹；十出入息頃免諸欲流，成斯陀含；十出入息頃斷諸鈍使、欲色界使、諸結根本，不還欲界，成阿那含；於十息頃遊戲空法，心無系礙，住三十四心相應、解脫十根本不滅不壞、摧九十八使山。大勇猛將、慧光法幢從四方至，金剛寶座從下方出，共相掁觸演說空法；五金剛輪住左膝邊，自然演說九無礙、八解脫法；過去聲聞皆入毗琉璃三昧住立其前；釋迦牟尼佛廣為宣說金剛譬定境界義味。於是，寂然不見身心，入金剛三昧。從金剛三昧起，結使山崩、煩惱根絕、無明河竭、老死奴滅，于生分永盡、梵行已立，如煉真金不受諸欲、所作已辦，是名大阿

【現代漢語翻譯】現代漢語譯本：我看見葉佛（指過去七佛之一的葉佛）眉間的白毫，以及釋迦牟尼佛眉間的白毫，看見七佛眉間的白毫如同頗梨（水晶）的顏色，水非常清涼，洗滌各個關節之間，三百三十六個關節被白毫之水洗滌，潔白明亮，顏色潔凈鮮明如同頗梨鏡，沒有東西可以比擬。因此我又看見五個金剛輪在七寶幢的頂端，從下方出現，迴旋在空中宣說四諦的意義。雖然見聞這些，一心觀想自身的白骨山，就看見釋迦牟尼佛用澡罐中的水灌注在我的頭頂上；其餘六佛也是這樣。這時，釋迦牟尼佛告訴我：『法子（佛的弟子）！色、受、想、行、識，苦、空、無常、無我，你應該仔細觀察。』又為我廣泛地宣說空、無相、無作、無愿，宣說身體空寂、四大沒有主宰、五陰沒有家，畢竟寂滅，等同於虛空。因此我領悟到無常會壞滅世間，觀察四真諦；在五次出入息的時間內，破除了二十億個熾熱的煩惱結，成就了須陀洹（入流果）；在十次出入息的時間內，免除了各種慾望的流動，成就了斯陀含（一來果）；在十次出入息的時間內，斷除了各種遲鈍的煩惱、慾望的煩惱、各種煩惱的根本，不再返回欲界，成就了阿那含（不還果）；在十次呼吸的時間內，遊戲于空法，心中沒有繫縛和障礙，安住於三十四種心相應的狀態，解脫了十種根本的煩惱，不滅不壞，摧毀了九十八種煩惱。大勇猛的將領、慧光法幢從四方到來，金剛寶座從下方出現，共同互相沖擊，演說空法；五個金剛輪停留在我的左膝邊，自然地演說九無礙、八解脫法；過去的聲聞都進入毗琉璃三昧，站立在我的面前；釋迦牟尼佛廣泛地為我宣說金剛譬定的境界和意義。於是，我寂然地不見身心，進入金剛三昧。從金剛三昧中起來，煩惱結使山崩塌、煩惱的根源斷絕、無明之河干涸、老死的奴僕滅亡，對於生的部分永遠終結、清凈的修行已經確立，如同煉過的真金不受各種慾望的沾染、所應該做的事情已經完成，這被稱為大阿羅漢。'

【English Translation】 English version: I saw the white hair between the eyebrows of Buddha Yeb (one of the past seven Buddhas), and the white hair between the eyebrows of Shakyamuni Buddha, seeing the white hair between the eyebrows of the seven Buddhas like the color of sphatikam (crystal), the water was very cool, washing between all the joints, the three hundred and thirty-six joints were washed by the white hair water, bright white, the color was clean and bright like a sphatikam mirror, nothing could be compared to it. Therefore, I also saw five Vajra wheels at the top of the seven-jeweled banner, emerging from below, revolving in the air and speaking the meaning of the Four Noble Truths. Although seeing and hearing these, focusing on the white bone mountain of my own body, I saw Shakyamuni Buddha pouring water from a bathing pot on the top of my head; the other six Buddhas were also like this. At that time, Shakyamuni Buddha told me: 'Dharma son (disciple of the Buddha)! Form, sensation, perception, volition, consciousness, suffering, emptiness, impermanence, non-self, you should carefully observe.' He also extensively explained emptiness, signlessness, non-action, non-wish, explaining that the body is empty and silent, the four great elements have no master, the five aggregates have no home, ultimately silent and extinct, equal to empty space. Therefore, I realized that impermanence will destroy the world, observing the Four Noble Truths; within the time of five breaths, I broke twenty billion burning knots of affliction, achieving Srotapanna (stream-enterer); within the time of ten breaths, I was freed from the flow of various desires, achieving Sakradagamin (once-returner); within the time of ten breaths, I cut off all dull afflictions, desire afflictions, the root of all knots, no longer returning to the desire realm, achieving Anagamin (non-returner); within the time of ten breaths, I played in the Dharma of emptiness, my heart was without bondage and obstruction, abiding in the state of thirty-four corresponding minds, liberated from the ten fundamental afflictions, indestructible and imperishable, destroying the mountain of ninety-eight afflictions. Great courageous generals, banners of wisdom and Dharma came from all directions, a Vajra throne emerged from below, jointly impacting each other, expounding the Dharma of emptiness; five Vajra wheels stayed by my left knee, naturally expounding the nine unobstructed and eight liberations; past Sravakas all entered the Vaidurya Samadhi, standing in front of me; Shakyamuni Buddha extensively explained to me the realm and meaning of the Vajra-like Samadhi. Thereupon, I silently did not see body and mind, entering the Vajra Samadhi. Rising from the Vajra Samadhi, the mountain of afflictions collapsed, the root of afflictions was cut off, the river of ignorance dried up, the slave of old age and death was destroyed, the portion of birth was forever exhausted, pure practice was established, like refined true gold not receiving various desires, what should be done has been done, this is called a great Arhat.'

羅漢。

「若發無上菩提心者，初見七佛白毫光照，一一如來白毫光明分為十支，化十寶花、寶樹、寶臺行列在空。時十方佛亦放光、水，如上所說洗諸節間，一一佛白毫光中說十八種慈心法門、說十八種大悲法門、說十八種大喜法門、說十八種大舍法門。漸漸增長教已，修習四無量心；具四無量已，為說十種明心；具明心已，教說色即是空、非色滅空；既觀空已，教菩薩六法；行六法已，修行六念，唸佛法身；唸佛法身已，起迴向心；迴向成已，立四弘誓不捨眾生；四愿成已，具菩薩戒；菩薩戒成已，學修相似檀波羅蜜；檀波羅蜜成已，學修相似十波羅蜜。

「此想成已，觀內空、外空，於是現前見百千無量諸佛以水灌頂、以繒系頭，為說空法。因空心悟入菩薩位，是名性地——菩薩最初境界(於此法多生增上慢，宜應識之，此是菩提心初境界相)」

告舍利弗：「此名治地三昧增上慢滅無明母三毒可畏相，汝好受持，慎莫忘失。」

時舍利弗及阿難等聞佛所說，歡喜奉行。

治風大法

「複次，舍利弗！若行者入風三昧，自見己身九孔之中如大溪谷出五色風。復見己身三百三十六節白如雪山，節節風出諸藹吉支(藹吉支者，起尸鬼也)。諸藹吉支手捉鐵棒，以千髑髏為身瓔

【現代漢語翻譯】現代漢語譯本阿羅漢（Arhat）。

『如果有人發起無上菩提心，最初會見到七佛的白毫光照耀，每一位如來的白毫光明都分為十支，化為十種寶花、寶樹、寶臺，排列在空中。這時，十方諸佛也放出光明和水，如前面所說，洗滌各個關節之間，每一位佛的白毫光中都宣說十八種慈心法門、十八種大悲法門、十八種大喜法門、十八種大舍法門。漸漸增長教化之後，修習四無量心；具備四無量心之後，為他說十種明心；具備明心之後，教他說色即是空，並非色滅才是空；既然觀空之後，教菩薩六法；修行六法之後，修行六念，唸佛法身；唸佛法身之後，生起迴向心；迴向成就之後，立下四弘誓願，不捨棄眾生；四愿成就之後，具足菩薩戒；菩薩戒成就之後，學習修習相似的檀波羅蜜（Dānapāramitā，佈施波羅蜜）；檀波羅蜜成就之後，學習修習相似的十波羅蜜（十種波羅蜜）。』

『這種觀想成就之後，觀內空、外空，於是現前見到百千無量諸佛用水灌頂、用繒帶系頭，為他說空法。因為空心而悟入菩薩位，這叫做性地——菩薩最初的境界（對於這種法，很多人會產生增上慢，應該認識到這一點，這是菩提心最初的境界相）。』

告訴舍利弗（Śāriputra）: 『這叫做治地三昧（Samādhi）增上慢滅無明母三毒可畏相，你要好好受持，千萬不要忘記。』

當時，舍利弗（Śāriputra）和阿難（Ānanda）等人聽了佛所說，歡喜奉行。

治風大法

『再者，舍利弗（Śāriputra）！如果修行者進入風三昧（Samādhi），自己會看到自己的身體九孔之中，像大溪谷一樣涌出五色風。又看到自己的身體三百三十六節白如雪山，每一節都涌出諸藹吉支（Ayakichi）（藹吉支（Ayakichi）就是起尸鬼）。諸藹吉支（Ayakichi）手拿鐵棒，用千個髑髏作為身體的瓔珞。

【English Translation】 English version Arhat.

'If one generates the unsurpassed Bodhi mind, initially they will see the white hair light of the Seven Buddhas shining. Each Tathagata's (如來) white hair light will divide into ten branches, transforming into ten kinds of precious flowers, precious trees, and precious platforms arranged in the sky. At this time, the Buddhas of the ten directions will also emit light and water, as described above, washing between the joints. In each Buddha's white hair light, they will speak of eighteen kinds of loving-kindness Dharma gates, eighteen kinds of great compassion Dharma gates, eighteen kinds of great joy Dharma gates, and eighteen kinds of great equanimity Dharma gates. Gradually increasing the teachings, they will cultivate the Four Immeasurables (四無量心); having the Four Immeasurables, they will be told of ten kinds of mind clarification; having mind clarification, they will be taught that form is emptiness, not that emptiness is the cessation of form; having contemplated emptiness, they will teach the Bodhisattva six Dharmas; having practiced the six Dharmas, they will cultivate the six recollections, recollecting the Dharma body of the Buddha; having recollected the Dharma body of the Buddha, they will generate the mind of dedication; having accomplished dedication, they will establish the Four Great Vows, not abandoning sentient beings; having accomplished the four vows, they will possess the Bodhisattva precepts; having accomplished the Bodhisattva precepts, they will learn and cultivate similar Dānapāramitā (檀波羅蜜, Perfection of Giving); having accomplished Dānapāramitā, they will learn and cultivate similar ten Pāramitās (十波羅蜜).'

'Having accomplished this contemplation, they will contemplate inner emptiness and outer emptiness. Then, they will see hundreds of thousands of immeasurable Buddhas pouring water on their heads and tying their heads with silk ribbons, speaking the Dharma of emptiness for them. Because of the mind of emptiness, they will awaken and enter the Bodhisattva position. This is called the nature ground—the initial state of a Bodhisattva (many develop increased pride in this Dharma, one should recognize this, this is the initial state of the Bodhi mind).'

Tell Śāriputra (舍利弗): 'This is called the Samādhi (三昧) of curing the ground, the frightening aspect of increased pride destroying the mother of ignorance and the three poisons. You should uphold it well and be careful not to forget it.'

At that time, Śāriputra (舍利弗) and Ānanda (阿難), and others, hearing what the Buddha said, joyfully practiced it.

The Great Dharma of Curing Wind

'Furthermore, Śāriputra (舍利弗)! If a practitioner enters the wind Samādhi (三昧), they will see from the nine orifices of their own body, like great valleys, five-colored winds emerging. They will also see the three hundred and thirty-six joints of their own body white like snow mountains, from each joint emerging various Ayakichi (藹吉支) (Ayakichi (藹吉支) are corpse-raising ghosts). The Ayakichi (藹吉支) hold iron rods in their hands, using a thousand skulls as ornaments for their bodies.'

珞，與諸龍鬼九十八種，至行者所。行者見已，心驚毛豎，因是發狂或白癩病，當疾治之。

「治之法者，先當觀于雪山、香山四大仙人，皆悉儘是大菩薩也。想彼仙人身黃金色，長十六丈，一手捉花、一手捉金剛輪、口銜香藥，遮護行者不令風起。仙人持花、咒水出，龍吸諸風盡，龍身脹大，在地眠臥終不能起。當觀此龍猶如芭蕉，皮皮相裹不能喘息。」

爾時，世尊而說咒曰：

「南無佛陀　南無達摩　南無僧伽　南無摩訶梨師毗阇羅阇　藹咄陀達陀　娑滿馱　跋阇羅翅(矢馳反)　陀邏崛荼誓荼　遮利遮利　摩訶遮利吁摩利吁摩勒翅(矢馳反)悉耽鞞閻鞞　阿閻鞞利究匊匊翅(矢馳反)薩婆陀羅尼翅(矢馳反)阿扇(叔看反)提摩俱梨應詣吁彌吁彌吁摩吁摩婆禍呵」

爾時，世尊說此咒已，告舍利弗：「如此神咒，過去無量諸佛所說、我今現在亦說此咒、未來彌勒賢劫菩薩亦當宣說。如此神咒功德如自在天，能令後世五百歲中諸惡比丘得凈心意，調和善治四大增損，亦治心內四百四病、四百四脈所起境界、九十八使性慾種子，亦治業障、犯戒諸惡，永盡無餘。此名『善治七十二種病憂惱陀羅尼』，亦名『拔五種陰無明根本陀羅尼』，亦名『現前見一切佛及諸聲聞為說真法破諸結使』。

【現代漢語翻譯】現代漢語譯本：『珞』，以及九十八種龍和鬼，會來到修行者所在之處。修行者見到這些，會心驚膽戰，毛髮豎立，因此發狂或者得白癩病，應當迅速治療。

『治療的方法是，首先應當觀想雪山、香山的四大仙人，他們全部都是大菩薩。觀想那些仙人身呈黃金色，身高十六丈，一隻手拿著花，一隻手拿著金剛輪，口中銜著香藥，遮護修行者，不讓風吹起。仙人拿著花，唸咒使水流出，龍吸走了所有的風，龍的身體脹大，躺在地上不能起身。應當觀想這條龍就像芭蕉樹一樣，層層包裹，不能喘息。』

這時，世尊說了如下的咒語：

『南無佛陀（皈依佛）南無達摩（皈依法）南無僧伽（皈依僧）南無摩訶梨師毗阇羅阇（偉大的仙人毗阇羅阇）藹咄陀達陀娑滿馱跋阇羅翅陀邏崛荼誓荼遮利遮利摩訶遮利吁摩利吁摩勒翅悉耽鞞閻鞞阿閻鞞利究匊匊翅薩婆陀羅尼翅阿扇提摩俱梨應詣吁彌吁彌吁摩吁摩婆禍呵』

這時，世尊說完這個咒語后，告訴舍利弗（智慧第一的佛陀弟子）:『如此神咒，過去無量諸佛所說，我今現在也說這個咒語，未來彌勒（未來佛）賢劫菩薩也將宣說。如此神咒的功德就像自在天（欲界頂天的天神），能令後世五百歲中那些惡劣的比丘（出家修行的男性佛教徒）得到清凈的心意，調和並妥善治理四大（地、水、火、風）的增損，也能治療心內的四百四病、四百四脈所引起的各種境界、九十八使（九十八種煩惱）的種子，也能治療業障、犯戒等各種惡行，使之永遠消盡無餘。此咒名為『善治七十二種病憂惱陀羅尼』，也名『拔五種陰（色、受、想、行、識）無明根本陀羅尼』，也名『現前見一切佛及諸聲聞（聽聞佛陀教誨而證悟的弟子）為說真法破諸結使（煩惱的束縛）』。

【English Translation】 English version: 『Lo』, along with ninety-eight kinds of dragons and ghosts, will come to the practitioner's location. When the practitioner sees them, their heart will be frightened, and their hair will stand on end, causing them to go mad or develop vitiligo. They should be treated quickly.

『The method of treatment is to first contemplate the four great immortals of Snow Mountain and Fragrant Mountain, all of whom are great Bodhisattvas. Visualize those immortals with golden bodies, sixteen 'zhang' (丈, a unit of length) tall, one hand holding a flower, one hand holding a vajra wheel, and fragrant medicine in their mouths, shielding the practitioner from the wind. The immortals hold flowers and chant mantras to produce water. The dragon absorbs all the wind, its body swells up, and it lies on the ground unable to rise. One should contemplate this dragon as if it were a banana tree, with layers wrapped around each other, unable to breathe.』

At that time, the World Honored One spoke the following mantra:

『Namo Buddhaya (Homage to the Buddha) Namo Dharmaya (Homage to the Dharma) Namo Sanghaya (Homage to the Sangha) Namo Maha Rishi Vairochana Raja (Homage to the Great Immortal Vairochana Raja) Ai duduo datuo Suoman tuo Bajia Luo Chi Tuo Luo Qu Tu Shi Tuo Zheli Zheli Maha Zheli Yu Moli Yu Mole Chi Xi Tan Pi Yan Pi A Yan Pi Li Jiu Ju Ju Chi Sa Po Tuo Luo Ni Chi A Shan Ti Mo Ju Li Ying Yi Yu Mi Yu Mi Yu Mo Yu Mo Po Huo He』

At that time, after the World Honored One spoke this mantra, he said to Shariputra (the Buddha's disciple foremost in wisdom): 『This divine mantra has been spoken by countless Buddhas in the past. I am now speaking this mantra, and in the future, Maitreya (the future Buddha) and the Bodhisattvas of the Bhadrakalpa (the current fortunate eon) will also proclaim it. The merit of this divine mantra is like that of the Ishvara Deva (a deity of the highest heaven in the desire realm), capable of giving pure minds to evil 'bhikshus' (ordained male Buddhist monastics) in the next five hundred years, harmonizing and properly managing the increase and decrease of the four elements (earth, water, fire, and wind), and also curing the four hundred and four diseases within the mind, the various states arising from the four hundred and four 'meridians', and the seeds of the ninety-eight 'anusayas' (latent defilements). It can also cure karmic obstacles, violations of precepts, and all kinds of evil deeds, causing them to be completely eradicated without remainder. This is called the 『Dharani for Well Curing Seventy-Two Kinds of Diseases and Afflictions,』 also called the 『Dharani for Uprooting the Fundamental Ignorance of the Five Skandhas (form, feeling, perception, mental formations, and consciousness),』 and also called the 『Dharani for Directly Seeing All Buddhas and All Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) Speaking the True Dharma to Break All Fetters (the bonds of afflictions).』

」

爾時，世尊而說偈言：

「法性無所依，　　觀空亦復然，　若能觀四大，　　不為使所殺。　服藥行禪定、　　誦此陀羅尼、　一心念諸佛，　　結使永不起。　煩惱海永盡、　　恩愛河亦絕，　諸欲無所因，　　自稱是解脫。　無患心恬怕，　　遊戲六神通，　亦以陀羅尼，　　教授於他人。」

爾時，世尊說此偈已，告舍利弗：「汝今當知，我涅槃后，未來世中若有比丘、比丘尼、優婆塞、優婆夷，得聞此甚深秘要凈尸羅法及行禪定諸病方藥——此光明王勝幢陀羅尼——當知此人不於一佛、二佛、三、四、五佛種諸善根，久于無量百千佛所修習三種菩提之心，今得聞此甚深秘要。如說修行，當知是人最後邊身，如駛水流，速疾當得四沙門果及菩薩行。」

佛說是語時，五百釋子倍更增進，具六神通；舍衛城中一千首陀羅宿世行禪發狂之者，聞佛所說即生歡喜，得須陀洹；八十億諸天治四大病，身心無患，應時即發無上道心，普雨天花以散佛上及諸大眾。

爾時，會中天龍八部聞佛所說，異口同音而說是言：「如來出世正為治此狂惡邪見羅剎行人，令得本心，如好花幢甚可愛樂。善哉，世尊！如優曇花時乃一現。」

時會大眾以偈贊言：

「日種王太子，

【現代漢語翻譯】現代漢語譯本：　　這時，世尊用偈語說道：

『法性沒有可以依靠的地方，觀空也是這樣。如果能觀察四大（地、水、火、風），就不會被煩惱所殺害。服用藥物，修習禪定，誦持這個陀羅尼（總持、真言），一心憶念諸佛，煩惱結使永遠不會生起。煩惱的海洋永遠乾涸，恩愛的河流也斷絕，各種慾望沒有原因，自然就可稱為解脫。沒有憂患，內心平靜安寧，自在地擁有六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），也可以用這個陀羅尼，教導其他人。』

這時，世尊說完這個偈語后，告訴舍利弗（智慧第一的弟子）：『你現在應當知道，我涅槃（寂滅）后，未來世中如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），能夠聽聞到這個甚深秘密重要的清凈戒律之法以及修習禪定治療各種疾病的方藥——這個光明王勝幢陀羅尼——應當知道這個人不是在一佛、二佛、三、四、五佛那裡種下善根，而是在無量百千佛那裡修習三種菩提之心（至誠心、深心、迴向發願心），現在才得以聽聞這個甚深秘密重要的法門。如果能夠按照所說的去修行，應當知道這個人是最後之身，如同快速流動的水，迅速地就能證得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）以及菩薩的修行。』

佛陀說完這些話時，五百釋迦族子弟更加精進，具足六神通；舍衛城中一千個因為前世修行禪定而發狂的人，聽到佛陀所說的話后立即心生歡喜，證得須陀洹果（預流果）；八十億諸天治癒了四大不調的疾病，身心沒有憂患，當時就發起了無上菩提之心，普遍降下天花來散在佛陀身上以及各位大眾。

這時，法會中的天龍八部（天眾、龍眾、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）聽到佛陀所說的話，異口同聲地說：『如來出世正是爲了醫治這些狂惡邪見的羅剎（惡鬼）行人，使他們恢復本來的心性，如同美好的花幢非常可愛。善哉，世尊！如同優曇花（祥瑞之花）難得一現。』

當時法會大眾用偈語讚歎道：

『日種王太子，』

【English Translation】 English version: At that time, the World-Honored One spoke in verse:

'The nature of Dharma has nothing to rely on, and so is the contemplation of emptiness. If one can contemplate the four great elements (earth, water, fire, wind), one will not be killed by the afflictions. Taking medicine, practicing meditation, reciting this Dharani (mantra, incantation), Single-mindedly remembering all the Buddhas, the bonds of affliction will never arise. The ocean of afflictions will be forever exhausted, and the river of love will also be cut off. All desires have no cause, and one can naturally be called liberated. Without worries, the mind is peaceful and calm, freely possessing the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows), One can also use this Dharani to teach others.'

At that time, after the World-Honored One spoke this verse, he told Shariputra (foremost in wisdom among the disciples): 'You should know now that after my Nirvana (extinction), in the future world, if there are Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (laymen), Upasikas (laywomen) who can hear this profound and secret essential pure precepts Dharma and the methods of practicing meditation to cure various diseases—this Light King Victory Banner Dharani—you should know that this person has not planted good roots in one Buddha, two Buddhas, three, four, or five Buddhas, but has cultivated the three Bodhi minds (sincere mind, profound mind, mind of dedication and aspiration) in immeasurable hundreds of thousands of Buddhas, and now is able to hear this profound and secret essential Dharma. If one can practice according to what is said, you should know that this person is in their last body, and like swiftly flowing water, will quickly attain the four Sramana fruits (Sotapanna, Sakadagami, Anagami, Arhat) and the practice of a Bodhisattva.'

When the Buddha spoke these words, five hundred Shakya clan sons became even more diligent and possessed the six supernormal powers; one thousand people in Shravasti who had gone mad due to practicing meditation in past lives, upon hearing what the Buddha said, immediately rejoiced and attained the Sotapanna fruit (stream-enterer); eighty billion devas (gods) were cured of diseases caused by imbalance of the four elements, their bodies and minds were without worry, and at that time they aroused the unsurpassed Bodhi mind, universally raining down heavenly flowers to scatter on the Buddha and all the assembly.

At that time, the assembly of the eight classes of gods and dragons (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas) hearing what the Buddha said, spoke in unison: 'The Tathagata's appearance in the world is precisely to cure these mad, evil, and heretical Rakshasa (demons) practitioners, enabling them to restore their original nature, like a beautiful flower banner that is very lovely. Excellent, World-Honored One! Like the Udumbara flower (auspicious flower) that rarely appears.'

At that time, the assembly praised in verse:

'Sun-race king's crown prince,'

甘蔗之苗裔，　星光月外甥，　　摩耶夫人子。　生時行七步，　　足躡動大千，　十方諸神應，　　嘉瑞三十二。　棄國如涕唾，　　坐於畢缽羅，　金剛勝道場，　　降伏萬億魔。　得成菩提道，　　面凈如滿月，　心垢亦永盡，　　我今一心禮。　諸釋中最勝，　　具勝慈悲者，　能令諸眾生，　　永脫生死苦。」

爾時，世尊聞諸四眾說此偈已，復更慇勤申金色手摩舍利弗及阿難頂，付囑是事。

時舍利弗及阿難等並余大眾聞佛所說，歡喜奉行。

初學坐者鬼魅所著種種不安不能得定治之法(尊者阿難所問)

如是我聞：

一時佛在舍衛國祇樹給孤獨園，那利樓鬼所住之處，末利夫人所造講堂。羅旬逾等一千長者子始初出家，請尊者阿難、摩訶迦葉、舍利弗等以為和上，摩訶迦葉教千比丘數息靜處。

鬼魅所著，見一鬼神——面如琵琶，四眼、兩口，舉面放光——以手擊擽兩腋下及余身份，口中唱言：「埠惕埠惕。」如旋火輪、似掣電光，或起、或滅，令於行者心不安所。

若見此者，當急治之。治之法者，教此行人，埠惕來時，一心閉眼，陰而罵之，而作是言：「我今識汝，知汝是此閻浮提中食火、嗅香、偷臘吉支。汝為邪見，喜破戒

【現代漢語翻譯】現代漢語譯本甘蔗的後代，是星光和月亮的外甥，是摩耶夫人（Mahamaya）的兒子。出生時行走七步，足跡震動大千世界，十方諸神都來應和，呈現三十二種吉祥的徵兆。

拋棄國家如同丟棄唾沫，安坐在畢缽羅樹（Pippala）下，在金剛殊勝的道場，降伏萬億魔軍。

證得菩提大道，面容清凈如滿月，心中的污垢也永遠消除，我今天一心一意地禮敬您。

在所有釋迦族人中最殊勝，具備殊勝慈悲的人，能夠使一切眾生，永遠脫離生死的痛苦。

這時，世尊聽了四眾弟子說了這首偈頌后，又更加慇勤地伸出金色的手，摩挲舍利弗（Sariputra）和阿難（Ananda）的頭頂，囑託這件事。

當時舍利弗和阿難等以及其他大眾聽了佛所說的話，都歡喜地接受並實行。

為初學禪坐者被鬼魅附身，產生各種不安，無法入定而設的治療方法（尊者阿難所問）。

我是這樣聽說的：

一時，佛在舍衛國（Sravasti）的祇樹給孤獨園（Jetavana Anathapindika-arama），那是那利樓鬼（Naliru）所居住的地方，是末利夫人（Mallika）所建造的講堂。羅旬逾（Rasunyuta）等一千位長者之子剛開始出家，請尊者阿難、摩訶迦葉（Mahakasyapa）、舍利弗等作為他們的和尚，摩訶迦葉教導這一千位比丘修習數息法，在安靜的地方禪修。

（他們）被鬼魅附身，看見一個鬼神——面容像琵琶，有四隻眼睛、兩張嘴，從臉上放出光芒——用手搔他們的兩腋下以及其他身體部位，口中唱著：『埠惕埠惕（Bhutik Bhutik）』。像旋轉的火輪、像閃電的光芒，忽起忽滅，使修行者的內心感到不安。

如果見到這種情況，應當立即治療。治療的方法是，教導這位修行人，當『埠惕（Bhutik）』來的時候，一心閉上眼睛，在心中默默地罵它，這樣說：『我現在認識你了，知道你是這閻浮提（Jambudvipa）中吃火、聞香、偷臘吉支（Lakhici）的鬼。你因為邪見，喜歡破壞戒律。

【English Translation】 English version A descendant of sugarcane, The nephew of starlight and moonlight, the son of Maya (Mahamaya). When he was born, he walked seven steps, His feet shook the great chiliocosm, The gods of the ten directions responded, With thirty-two auspicious signs.

He abandoned his kingdom as if spitting, Sat under the Pippala tree (Pippala), In the Vajra supreme Bodhimanda, Subduing billions of demons.

Attaining the path of Bodhi, His face is as pure as the full moon, The defilements of his heart are also forever exhausted, I now single-mindedly pay homage.

Most supreme among all the Shakyas, One who possesses supreme compassion, Able to liberate all sentient beings, Forever from the suffering of birth and death."

At that time, the World Honored One, having heard the fourfold assembly recite this verse, further earnestly extended his golden hand and stroked the heads of Sariputra (Sariputra) and Ananda (Ananda), entrusting them with this matter.

At that time, Sariputra and Ananda, along with the rest of the assembly, having heard what the Buddha said, joyfully accepted and practiced it.

The method for treating those who are newly learning to meditate and are possessed by ghosts and demons, experiencing various anxieties and being unable to attain samadhi (asked by Venerable Ananda).

Thus have I heard:

At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Sravasti), the place where the Naliru ghost (Naliru) resided, the lecture hall built by Mallika (Mallika). Rasunyuta (Rasunyuta) and one thousand sons of elders had just begun their monastic life, inviting Venerable Ananda, Mahakasyapa (Mahakasyapa), Sariputra, and others to be their preceptors. Mahakasyapa taught these one thousand bhikshus the practice of counting breaths, meditating in quiet places.

(They) were possessed by ghosts and demons, seeing a ghost—its face like a pipa (a Chinese lute), with four eyes and two mouths, emitting light from its face—using its hands to tickle their armpits and other parts of their bodies, chanting in its mouth: 'Bhutik Bhutik (Bhutik Bhutik)'. Like a spinning fire wheel, like the light of lightning, sometimes rising, sometimes disappearing, causing the practitioners' hearts to feel uneasy.

If one sees this, one should quickly treat it. The method of treatment is to teach this practitioner that when 'Bhutik (Bhutik)' comes, to close their eyes single-mindedly, and silently curse it in their heart, saying: 'I now recognize you, I know that you are the ghost in this Jambudvipa (Jambudvipa) who eats fire, smells incense, and steals Lakhici (Lakhici). Because of your wrong views, you like to break the precepts.

種。我今持戒，終不畏汝。」

若出家人，應誦戒序；若在家人，應誦三歸、五戒、八戒，鬼便卻行，匍匐而去。

爾時，阿難聞此語已，白佛言：「世尊！今此長者子比丘因世尊說治埠惕鬼以免諸惡，不為鬼魅之所縛著。後世比丘——佛涅槃后，過千歲已——欲教比丘、比丘尼、優婆塞、優婆夷數息靜處，念定安般。若諸鬼神為亂道故，化作鼠形，或黑、或赤，掊行者心、搔行者腳、兩手、兩耳，無處不至；或作鳥聲、或作鬼吟、或復竊語；或有狐魅作新婦形莊嚴其身，為於行者按摩調身、說于非法；或現作狗，號哭無度；或作雕；鷲百類眾鳥，作種種聲，竊語大喚，其音不同；或作小兒，百千為行，十十五五若一、二、三，作種種聲至行者所；或見虻、蠅、蟲、蚤、蛇、蚖，或入耳中如蜂王鳴、或入眼中如迸酪沙、或復觸心作種種亂事。因是發狂，舍離靜處，作放逸行，當云何治？」

佛告阿難：「諦聽諦聽，善思念之，當爲汝說。

「若有四眾患此鬼者，汝當爲說治鬼之法。此埠惕鬼有六十三名，乃是過去迦那含牟尼佛時，有一比丘垂向須陀洹，因邪命故為僧所擯，瞋恚命終自誓為鬼，乃至今日惱亂四眾。壽命一劫，劫盡命終落阿鼻獄。汝等今日宜識名字，一心繫念，莫為所亂。」

【現代漢語翻譯】現代漢語譯本：『我今已受持戒律，最終不會畏懼你。』

如果出家人遇到這種情況，應當誦戒序；如果在家人遇到這種情況，應當誦三歸、五戒、八戒，鬼便會退卻，匍匐逃離。

當時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）聽了這些話后，對佛說：『世尊！現在這位長者子比丘因為世尊您說了對治埠惕（Bhutatva，一種鬼的名字）鬼的方法，從而免受各種邪惡侵擾，不被鬼魅所束縛。後世的比丘——佛陀涅槃后，過了一千年之後——想要教導比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）修習數息靜處，念定安般（Anapana，一種禪修方法，專注于呼吸）。如果各種鬼神爲了擾亂修行，變化成老鼠的形狀，或黑或紅，抓撓修行者的心，搔擾修行者的腳、雙手、雙耳，無處不到；或者發出鳥叫聲、或者發出鬼的吟叫聲、或者暗中竊竊私語；或者有狐貍精變化成新娘的模樣，打扮得花枝招展，爲了引誘修行者，擾亂身心，說一些非法的言論；或者顯現成狗，沒完沒了地嚎叫哭泣；或者變成雕、鷲等各種各樣的鳥類，發出各種各樣的聲音，竊竊私語，大聲叫喊，聲音各不相同；或者變成小孩子，成百上千地來來往往，三五成群，或者一兩個、兩三個，發出各種各樣的聲音來到修行者的地方；或者看見虻、蠅、蟲、蚤、蛇、蚖等，或者進入耳朵里像蜂王一樣鳴叫、或者進入眼睛裡像濺入酪沙一樣、或者觸碰內心，製造各種各樣的混亂。因此導致修行者發狂，捨棄靜處，做出放逸的行為，應當如何對治呢？』

佛告訴阿難：『仔細聽，仔細聽，好好思考，好好記住，我將為你解說。

『如果四眾弟子（比丘、比丘尼、優婆塞、優婆夷）被這種鬼所困擾，你應當為他們宣說對治鬼的方法。這種埠惕鬼有六十三個名字，乃是過去迦那含牟尼佛（Kanakamuni Buddha，過去七佛之一）在世時，有一位比丘即將證得須陀洹果（Srotapanna，小乘初果），因為邪命（不正當的謀生手段）的緣故被僧團驅逐，心懷瞋恨而死，發誓要變成鬼，直到今天還在惱亂四眾弟子。壽命長達一劫（Kalpa，極長的時間單位），劫盡命終后墮入阿鼻地獄（Avici Hell，八大地獄中最苦之處）。你們今天應當記住這些名字，一心繫念，不要被它們所擾亂。』

【English Translation】 English version: 『I now uphold the precepts and will ultimately not fear you.』

If a monastic encounters this, they should recite the precept preface; if a layperson encounters this, they should recite the Three Refuges, the Five Precepts, or the Eight Precepts. The ghost will then retreat and crawl away.

At that time, Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory), having heard these words, said to the Buddha: 『World Honored One! Now this son of a wealthy man, a bhikkhu (monk), is free from all evils and is not bound by ghosts and demons because the World Honored One has spoken of the method to subdue the Bhutatva (name of a ghost) ghost. In future generations, bhikkhus—after the Buddha's Nirvana, after a thousand years—want to teach bhikkhus, bhikkhunis (nuns), upasakas (male lay devotees), and upasikas (female lay devotees) to practice mindfulness of breathing in a quiet place, to contemplate and settle the Anapana (a meditation practice focusing on breath). If various ghosts and spirits, in order to disturb the practice, transform into the shape of mice, either black or red, scratching the practitioner's heart, tickling the practitioner's feet, hands, and ears, reaching everywhere; or make bird sounds, or make ghostly groans, or whisper secretly; or if a fox spirit transforms into the form of a bride, adorning herself beautifully, in order to seduce the practitioner, disturb their body and mind, and speak of unlawful things; or appear as a dog, howling and crying without end; or transform into eagles, vultures, and hundreds of kinds of birds, making various sounds, whispering, shouting loudly, with different tones; or transform into children, hundreds and thousands coming and going, in groups of three or five, or one, two, or three, making various sounds to reach the practitioner's place; or see gadflies, flies, insects, fleas, snakes, and lizards, or enter the ear like the buzzing of a queen bee, or enter the eye like splattered curds and sand, or touch the heart, creating all kinds of disturbances. Because of this, they go mad, abandon the quiet place, and engage in unrestrained behavior. How should this be treated?』

The Buddha said to Ananda: 『Listen carefully, listen carefully, think well, and remember well, I will explain it to you.

『If the fourfold assembly (bhikkhus, bhikkhunis, upasakas, upasikas) are troubled by this ghost, you should explain to them the method to subdue the ghost. This Bhutatva ghost has sixty-three names. In the past, during the time of Kanakamuni Buddha (one of the past seven Buddhas), there was a bhikkhu who was about to attain the Srotapanna fruit (stream-enterer, the first stage of enlightenment in Theravada Buddhism), but because of wrong livelihood (improper means of earning a living) he was expelled by the Sangha (monastic community), and he died with anger and vowed to become a ghost, and until today he is still troubling the fourfold assembly. His lifespan is one kalpa (an extremely long period of time), and after the kalpa ends, he will fall into Avici Hell (the most painful of the eight great hells). You should remember these names today, focus your mind, and do not be disturbed by them.』

爾時，世尊即說曰：「埠惕埠惕是惡夜叉，亦名夢鬼。夢見此時即便失精，當起懺悔：『埠惕來也。我是過去惡因緣故，遇此破戒賊害惡鬼，我今鞭心束縛諸情不使放逸。』

「如此鬼神，住虛空時名虛空鬼、在床褥間名腹行鬼。復有三名：一名深索(沙劇反)迦伏丘那丘泥脂隸覆嗅覆嗅阿摩勒迦沙禍訶，方道鬼、魑魅鬼、魍魎鬼、餐膿鬼、食唾鬼、水神鬼、火神鬼、山神鬼、園林神鬼、婦女鬼、男子鬼、童男鬼、童女鬼、剎利鬼、婆羅門鬼、毗舍鬼、首陀羅鬼、步行鬼、倒行鬼、騎乘鬼、驢耳鬼、虎頭鬼、貓子聲鬼、鳩鴿鬼、車鵂聲鬼、士鵁鳥鬼、角鴟鳥鬼，或復化作八部鬼神、虛耗鬼、八角鬼、白鼠鬼、蓮華色鬼、狐魅鬼、鬼魅鬼、百蟲精魅鬼、四惡毗舍遮鬼、鳩槃荼鬼。如是等醜惡鬼神六十三種，是鬼神名。

「鬼為亂時，應當數息極令閑靜，應當至心念過去七佛、稱彼佛名——南無毗婆尸佛、尸棄佛、提舍佛、鳩樓孫佛、迦那含牟尼佛、迦葉佛、釋迦牟尼佛——稱彼佛名已，應當憶持一切音聲陀羅尼。」

即說咒曰：

「阿彌阿彌迦梨奢酸地利腹棄㝹翅偷涕他偷涕他摩訶迦樓尼迦彌多羅菩提薩埵

「若有亂心為埠惕鬼所惑亂者——或作種種諸幻境界——應當誦持此陀羅

【現代漢語翻譯】現代漢語譯本這時，世尊就說：『埠惕埠惕（Bu-ti Bu-ti，一種鬼的名字）是惡夜叉（Yaksa，一種鬼神），也叫夢鬼。夢見這種鬼就會遺精，應當起來懺悔：『埠惕來了。我因為過去不好的因緣，遇到這種破壞戒律、賊害的惡鬼，我現在要鞭策內心，約束各種情慾，不讓它們放縱。』『像這樣的鬼神，住在虛空時叫做虛空鬼，在床褥間叫做腹行鬼。還有三種名字：一名深索迦伏丘那丘泥脂隸覆嗅覆嗅阿摩勒迦沙禍訶（音譯，無實義）。還有方道鬼、魑魅鬼、魍魎鬼、餐膿鬼、食唾鬼、水神鬼、火神鬼、山神鬼、園林神鬼、婦女鬼、男子鬼、童男鬼、童女鬼、剎利鬼（Kshatriya，印度種姓制度中的武士階層鬼）、婆羅門鬼（Brahmin，印度種姓制度中的祭司階層鬼）、毗舍鬼（Pisacha，食人惡鬼）、首陀羅鬼（Sudra，印度種姓制度中的奴隸階層鬼）、步行鬼、倒行鬼、騎乘鬼、驢耳鬼、虎頭鬼、貓子聲鬼、鳩鴿鬼、車鵂聲鬼、士鵁鳥鬼、角鴟鳥鬼，或者變化成八部鬼神、虛耗鬼、八角鬼、白鼠鬼、蓮華色鬼、狐魅鬼、鬼魅鬼、百蟲精魅鬼、四惡毗舍遮鬼、鳩槃荼鬼（Kumbhanda，一種惡鬼）。像這樣醜惡的鬼神共有六十三種，這些是鬼神的名字。』『當鬼來擾亂時，應當數呼吸，儘量保持安靜，應當至誠地念誦過去七佛的名號——南無毗婆尸佛（Vipasyin，過去七佛之一）、尸棄佛（Sikhin，過去七佛之一）、提舍佛（Visvabhu，過去七佛之一）、鳩樓孫佛（Krakucchanda，過去七佛之一）、迦那含牟尼佛（Kanakamuni，過去七佛之一）、迦葉佛（Kasyapa，過去七佛之一）、釋迦牟尼佛（Sakyamuni，現在佛）——稱念這些佛的名號后，應當憶持一切音聲陀羅尼。』就說咒語：『阿彌阿彌迦梨奢酸地利腹棄㝹翅偷涕他偷涕他摩訶迦樓尼迦彌多羅菩提薩埵（音譯，無實義）』『如果有人心神不定，被埠惕鬼迷惑擾亂——或者出現各種幻境——應當誦持這個陀羅尼。』

【English Translation】 English version At that time, the World Honored One said: 'Bu-ti Bu-ti (name of a ghost) is an evil Yaksa (a type of spirit), also known as a dream ghost. If one dreams of this ghost, they will experience seminal emission. They should arise and repent: 'Bu-ti has come. Because of my past evil karma, I have encountered this evil ghost who breaks precepts and harms. Now I will whip my heart and bind my senses, not allowing them to be unrestrained.' 'Such ghosts and spirits, when dwelling in the void, are called void ghosts; when in the bedding, they are called belly-crawling ghosts. There are also three names: one is Shen Suo Jia Fu Qiu Na Qiu Ni Zhi Li Fu Xiu Fu Xiu A Mo Le Jia Sha Huo He (transliteration, no actual meaning). There are also ghosts of paths, Chimei ghosts, Wangliang ghosts, pus-eating ghosts, saliva-eating ghosts, water spirit ghosts, fire spirit ghosts, mountain spirit ghosts, garden spirit ghosts, female ghosts, male ghosts, boy ghosts, girl ghosts, Kshatriya ghosts (warrior caste ghosts), Brahmin ghosts (priest caste ghosts), Pisacha ghosts (flesh-eating demons), Sudra ghosts (slave caste ghosts), walking ghosts, backward-walking ghosts, riding ghosts, donkey-eared ghosts, tiger-headed ghosts, cat-sounding ghosts, dove-pigeon ghosts, cart-owl sounding ghosts, Shi Jiao bird ghosts, horned owl bird ghosts, or they may transform into eight kinds of ghosts and spirits, wasteful ghosts, eight-cornered ghosts, white rat ghosts, lotus-colored ghosts, fox-spirit ghosts, ghost-spirit ghosts, hundred-insect spirit ghosts, four evil Pisacha ghosts, Kumbhanda ghosts (a type of demon). These ugly ghosts and spirits number sixty-three kinds; these are the names of the ghosts and spirits.' 'When ghosts cause disturbance, one should count their breaths, making them extremely quiet. One should sincerely recite the names of the Seven Buddhas of the Past—Namo Vipasyin Buddha (one of the Seven Buddhas of the Past), Sikhin Buddha (one of the Seven Buddhas of the Past), Visvabhu Buddha (one of the Seven Buddhas of the Past), Krakucchanda Buddha (one of the Seven Buddhas of the Past), Kanakamuni Buddha (one of the Seven Buddhas of the Past), Kasyapa Buddha (one of the Seven Buddhas of the Past), Sakyamuni Buddha (the present Buddha)—after reciting the names of these Buddhas, one should remember and uphold the All-Sound Dharani.' Then he spoke the mantra: 'A Mi A Mi Jia Li She Suan Di Li Fu Qi Nu Chi Tou Ti Ta Tou Ti Ta Mo He Jia Lou Ni Jia Mi Duo Luo Pu Ti Sa Duo (transliteration, no actual meaning)' 'If someone's mind is disturbed and confused by the Bu-ti ghost—or if various illusory states arise—they should recite and uphold this Dharani.'

尼七佛名字、彌勒菩薩，一心數息誦波羅提木叉經一百遍，此諸惡鬼各各調伏，終不惱亂行道四眾。」

佛告阿難：「汝好持是凈身口意調伏威儀擯惡鬼法，為得增長四部弟子——使不起亂念、得入三昧——當好受持，慎莫忘失。」

爾時，尊者阿難聞佛所說，歡喜奉行。

「複次，阿難！若行者坐時，患兩耳滿、骨節疼痛、兩手掌癢、兩腳下痛、心下動項、筋轉眼眩，坐處肶鬼來竊語、或散香花作種種妖怪，當疾治之。

「治之法者，先當觀藥王、藥上二菩薩手執金瓶持水灌之。次復當觀雪山神王持一白花至行者所覆其頂上，白光流入潤身毛孔即得柔軟，更無異相。然後復見阇婆童子持仙人花散行者上，一一花間雨諸妙藥潤于毛孔，諸肶疼癢、種種苦痛、音聲細語、諸鬼神輩永盡無餘。

「藥王菩薩、藥上菩薩為說平等摩訶衍法，香山、雪山、一切神王、阇婆童子亦隨其根為說種種十二門禪、隨病湯藥、醫方咒術。因是得見尊者賓頭盧及諸羅漢、五百沙彌淳陀婆等，一時悉來至行人所，一一聲聞所說種種治病之法。

「或有羅漢隨佛所說，教此比丘剜于頂上使漸漸空，舉身皆空以油灌之；梵天持藥——其藥金色——灌身令滿；菩薩醫王說種種法。若發聲聞心，隨賓頭盧所說得

【現代漢語翻譯】現代漢語譯本：唸誦過去七佛的名字、彌勒菩薩（未來佛），一心一意地通過數息來誦讀《波羅提木叉經》（戒經）一百遍，這些惡鬼就會各自被調伏，最終不會再惱亂修道的四眾弟子。

佛陀告訴阿難（佛陀的侍者）: 『你應當好好地受持這清凈身口意、調伏威儀、擯除惡鬼的方法，爲了增長四部弟子——使他們不起邪念、得以進入三昧（禪定）——應當好好地受持，千萬不要忘記。』

當時，尊者阿難聽聞佛陀所說，歡喜地接受並實行。

『此外，阿難！如果修行者在打坐時，感到兩耳脹滿、骨節疼痛、兩手掌發癢、兩腳底疼痛、心下悸動、頸部筋脈抽動、眼睛昏花，或者打坐的地方有毗舍阇鬼（食人肉的惡鬼）前來竊竊私語、或者散佈香花製造各種妖怪，應當迅速地加以治療。』

『治療的方法是，首先應當觀想藥王菩薩（精通醫術的菩薩）、藥上菩薩（精通醫術的菩薩）手持金瓶，用瓶中的水來灌注修行者。其次，應當觀想雪山神王手持一朵白花，覆蓋在修行者的頭頂上，白色的光芒流入並滋潤全身的毛孔，身體立即變得柔軟，不再有其他異常的現象。然後，再觀想阇婆童子手持仙人的花朵，散佈在修行者的身上，每一朵花之間都降下各種妙藥，滋潤毛孔，各種毗舍阇鬼帶來的疼痛、瘙癢、各種痛苦、細微的說話聲、各種鬼神之輩，永遠消失無餘。』

『藥王菩薩、藥上菩薩為修行者宣說平等的大乘佛法，香山、雪山的一切神王、阇婆童子也根據修行者的根器，為他們宣說各種十二門禪（十二種禪定方法）、隨病施藥、醫方咒術。因此，修行者得以見到尊者賓頭盧（十六羅漢之一）以及各位羅漢、五百沙彌淳陀婆（人名）等，一時都來到修行者所在的地方，每一位聲聞都宣說各種治療疾病的方法。』

『或者有羅漢根據佛陀所說，教導這位比丘挖開頭頂，使之漸漸空虛，全身都空無一物，然後用油灌注；梵天（色界天的天主）手持藥物——其藥物呈金色——灌注全身，使之充滿；菩薩醫王宣說各種佛法。如果發起聲聞心（追求自我解脫的心），就按照賓頭盧所說的去做』

【English Translation】 English version: Recite the names of the Seven Buddhas of the Past and Maitreya Bodhisattva (the future Buddha), and single-mindedly recite the Pratimoksha Sutra (the code of monastic discipline) one hundred times by counting breaths. These evil ghosts will each be subdued and will ultimately not disturb the fourfold assembly of practitioners.

The Buddha told Ananda (the Buddha's attendant): 'You should uphold well this method of purifying body, speech, and mind, subduing dignified conduct, and banishing evil ghosts. In order to increase the fourfold assembly of disciples—to prevent them from arising with disordered thoughts and to enable them to enter Samadhi (meditative absorption)—you should uphold it well and never forget it.'

At that time, Venerable Ananda, having heard what the Buddha said, joyfully accepted and practiced it.

'Furthermore, Ananda! If a practitioner, when sitting in meditation, suffers from fullness in both ears, pain in the joints, itching in both palms, pain under both feet, palpitations below the heart, twisting of the neck tendons, and dizziness, or if Pisacha ghosts (flesh-eating demons) come to whisper in the place where they are sitting, or scatter fragrant flowers and create various monsters, they should be quickly treated.'

'The method of treatment is that one should first visualize Bhaisajyaraja Bodhisattva (the Medicine King Bodhisattva) and Bhaisajyasamudgata Bodhisattva (the Medicine Superior Bodhisattva) holding golden vases in their hands, using the water in the vases to pour on the practitioner. Secondly, one should visualize the Snow Mountain God King holding a white flower and covering the practitioner's head with it. The white light flows in and nourishes the pores of the whole body, and the body immediately becomes soft, with no other abnormal phenomena. Then, visualize Jivaka (a famous physician in ancient India) holding celestial flowers and scattering them on the practitioner. Between each flower, various wonderful medicines rain down, nourishing the pores. All the pain, itching, various sufferings, subtle voices, and all kinds of ghosts and spirits brought by the Pisacha ghosts will be completely eliminated without remainder.'

'Bhaisajyaraja Bodhisattva and Bhaisajyasamudgata Bodhisattva preach the equal Mahayana Dharma for the practitioner. All the God Kings of Fragrant Mountain and Snow Mountain, and Jivaka, also preach various Twelve Gates of Dhyana (twelve methods of meditation), medicines according to the illness, medical prescriptions, and mantras according to the practitioner's capacity. Therefore, the practitioner is able to see Venerable Pindola (one of the Sixteen Arhats) and all the Arhats, five hundred Shramaneras (novice monks) such as Cunda (a name), all coming to the practitioner's place at the same time, each Shravaka (disciple of Buddha) preaching various methods of curing diseases.'

'Or some Arhats, according to what the Buddha said, teach this Bhikshu (monk) to hollow out the top of his head, gradually making it empty, and the whole body is empty, and then pour oil into it; Brahma (the lord of the Form Realm heaven) holds medicine—the medicine is golden in color—and pours it over the whole body, filling it up; the Bodhisattva Medicine King preaches various Dharmas. If one develops the Shravaka mind (the mind seeking self-liberation), then do as Pindola says.'

須陀洹；若發大乘心，隨藥王、藥上二菩薩所說，即得諸佛現前三昧。」

佛告阿難：「佛滅度后，四部弟子若欲坐禪，先當寂靜端坐七日，然後修心數息七日。復當服此除病等藥，除聲去肶、定心守意、修心修身，調和諸大令不失時。一心一意不犯輕戒及與威儀，于所持戒如護眼目、如重病人隨良醫教。行者亦爾，隨數數增不令退失，如救頭燃，順賢聖語，是名治病服暖身藥。」

佛告阿難：「汝好受持，慎莫忘失。」

時尊者阿難聞佛所說，歡喜奉行。

治禪病秘要法卷下

後序

河西王從弟，優婆塞大沮渠安陽侯，于于填國衢摩帝大寺金剛阿練若住處，天竺比丘大乘沙門佛陀斯那，其人天才特拔，國中獨步，口誦半億偈，兼明禪法，內外綜博，無籍不練，故世人咸曰：「人中師子！」沮渠親面稟受，憶誦無滯。以孝建二年九月八日于竹園精舍書出此經，至其月二十五日訖。

【現代漢語翻譯】現代漢語譯本：『須陀洹（Srota-apanna，入流果）；若發大乘心，隨藥王（Bhaisajya-raja）菩薩、藥上（Bhaisajya-samudgata）菩薩二位菩薩所說，即得諸佛現前三昧（Samadhi，等持）。』

佛告阿難：『佛滅度后，四部弟子若欲坐禪，先當寂靜端坐七日，然後修心數息七日。復當服此除病等藥，除聲去肶，定心守意，修心修身，調和諸大令不失時。一心一意不犯輕戒及與威儀，于所持戒如護眼目、如重病人隨良醫教。行者亦爾，隨數數增不令退失，如救頭燃，順賢聖語，是名治病服暖身藥。』

佛告阿難：『汝好受持，慎莫忘失。』

時尊者阿難聞佛所說，歡喜奉行。

治禪病秘要法卷下

後序

河西王從弟，優婆塞大沮渠安陽侯，于于填國衢摩帝大寺金剛阿練若住處，天竺比丘大乘沙門佛陀斯那，其人天才特拔，國中獨步，口誦半億偈，兼明禪法，內外綜博，無籍不練，故世人咸曰：『人中師子！』沮渠親面稟受，憶誦無滯。以孝建二年九月八日于竹園精舍書出此經，至其月二十五日訖。

【English Translation】 English version: 『Srota-apanna (Stream-enterer); if one generates the Mahayana mind, and follows what the two Bodhisattvas Bhaisajya-raja (Medicine King) and Bhaisajya-samudgata (Medicine Superior) have said, one will attain the Samadhi (concentration) of the Buddhas appearing before one.』

The Buddha told Ananda: 『After the Buddha's Parinirvana, if the fourfold assembly of disciples wish to practice seated meditation, they should first sit quietly and upright for seven days, and then practice mindfully counting breaths for seven days. They should also take medicine to eliminate illness, eliminate noise and remove fat, settle the mind and guard the intention, cultivate the mind and body, and harmonize the four great elements so that they are not out of sync. With one mind and one intention, do not violate minor precepts and proper conduct, and guard the precepts you hold as you would your eyes, like a seriously ill person following the instructions of a good doctor. The practitioner should also increase the practice frequently without regressing, as if putting out a fire on one's head, and follow the words of the wise and holy. This is called curing illness and taking warming medicine.』

The Buddha told Ananda: 『You should receive and uphold this well, and be careful not to forget or lose it.』

At that time, the Venerable Ananda, hearing what the Buddha had said, rejoiced and practiced accordingly.

The Secret Essential Method for Curing Meditation Sickness, Volume Two

Postscript

The younger brother of the King of Hexi, the Upasaka (lay practitioner) Great Juqu Anyang Marquis, at the Vajra Aranya residence of the Qumo Emperor Great Temple in the country of Khotan, the Indian Bhiksu (monk) Mahayana Sramana (ascetic) Buddhasena, was a person of outstanding talent, unparalleled in the country, who could recite half a billion verses, and was also versed in meditation methods, comprehensively learned both internally and externally, and practiced without neglecting any text. Therefore, people all said: 『A lion among men!』 Juqu personally received his teachings and remembered them without error. This sutra was written out at the Bamboo Garden Vihara on the eighth day of the ninth month of the second year of Xiaojian, and completed on the twenty-fifth day of that month.