T17n0732_佛說罵意經
大正藏第 17 冊 No. 0732 佛說罵意經
No. 732
佛說罵意經
後漢安息國三藏安世高譯
佛說罵意。十方蟲蟻一切皆啖已，十方蟲蟻一切亦啖我——何不知慚？十方蟲蟻一切我為作婦，我亦一切取十方蟲蟻作婦——何不能作愧？在生死大久不可數，當種習道，不當習種畜生業。犯淫妷有五罪：一者，亡錢財；二者，墮驚怖；三者，畏縣官；四者，得怨禍；五者，己命盡墮惡地獄中。
人從色飲食得身，作人無所畏，但恐得畜生，從入地獄、餓鬼中耳！道人除鬚髮，行乞食，忍于飢渴；去家，棄財產；目不妄視，守護六根；避惡因緣，為欲脫苦。又起一意有百劫殃，譬如種穀百倍萬倍，谷無所知，常得萬倍。人意有知，恐不啻耳！
人坐行道，若見海水蟲、若所有物，皆前世水中蟲物。若禽獸，通世作禽獸，今世得因緣故，罪但當行多，所見皆為罪，當覺是意，前世為共地獄中。
過去罪為衰，現在為罪未為殃。
惡有父母：癡為惡父，愛為惡母。善亦有父母：三十七品經為善父，六波羅蜜為善母。復有父母：佛為父，法為母。隨佛語，案法行，是為父母行。
人墮地獄中，鬼欲持棒擊之。其人意便念：「鬼會當覆滅不得久！」
意念如是，則便解脫生天上。
有六事沒法：一者，不事佛；二者，不事法；三者，不事戒比丘僧；四者，不事黠人；五者，不多教人精進行道；六者，論議賢者。卻是六事為增法。
不當于福中作罪，寧于罪中作福。人在學處不行道、誦經，是為于福中作罪；人得病瘦、縣官、水火、亡錢財不憂，是為罪中作福。不當于福中作罪，燒香、散花、乘車，訶作是取是候，是為福中作罪。
殺有九輩，罪有輕重。寧殺千頭蟻，不殺一頭蠅。如是上至人，殺大得罪益大。作百佛寺，不如活一人。活十方天下人，不如守意一日。人得好意，其福難量。
施與惡人物，后當與惡人為因緣，是為受惱。施與善人物，是為福相從。亦不當受惡人物，后與相逢，是為惱得惱。寧受善人物，施與善人物，不當受惡人物，施與惡人。寧與惡人物，不受善人物；寧受善人物，不受惡人物。人得惡意當斷，得善亦當斷。惡意者，地獄、畜生、餓鬼；善意者，天上、人中——一切當斷。
有五魔生亂人意，令人不得道：一者，天魔；二者，罪魔；三者，行魔；四者，惱魔；五者，死魔。道人行道，當覺是五魔。
有五事，十方佛無能制者：一者，宿命當忘；二者，命應當上生；三者，命當盡壞；四者，命當
【現代漢語翻譯】 現代漢語譯本：意念如果是這樣，那麼就能解脫而生到天上。
有六件事會使人失去佛法：第一，不侍奉佛（Buddha，覺悟者）；第二，不侍奉法（Dharma，佛法）；第三，不侍奉持戒的比丘僧（Sangha，僧團）；第四，不侍奉聰明的人；第五，不多教導別人精進修行；第六，議論賢者。反過來，做到這六件事就能增長佛法。
不應當在行善中作惡，寧可在作惡中行善。人在學習佛法的地方不行道、誦經，這就是在行善中作惡；人得了疾病、遭遇官司、水火災害、損失錢財而不憂愁，這就是在作惡中行善。不應當在行善中作惡，燒香、散花、乘坐華麗的車子，挑剔這個、選擇那個，這就是在行善中作惡。
殺生有九種情況，罪過有輕重。寧可殺死一千隻螞蟻，也不要殺死一隻蒼蠅。像這樣向上推及到殺人，殺害的對象越大，得到的罪過也越大。建造一百座佛寺，不如救活一個人。救活十方天下的人，不如守護自己的意念一天。人得到好的意念，他的福報難以衡量。
佈施給惡人，將來會和惡人結下因緣，這會給自己帶來煩惱。佈施給善人，這是福報相隨的象徵。也不應當接受惡人的東西，將來和他們相遇，這是煩惱帶來煩惱。寧可接受善人的東西，佈施給善人，也不應當接受惡人的東西，佈施給惡人。寧可給惡人東西，也不接受善人的東西；寧可接受善人的東西，也不接受惡人的東西。人產生了惡念應當斷除，產生了善念也應當斷除。惡念會導致地獄、畜生、餓鬼道；善念會導致天上、人間——一切都應當斷除（指不執著）。
有五種魔會擾亂人的心意，使人無法得道：第一，天魔（Mara，欲界天的魔）；第二，罪魔（Klesha-mara，煩惱魔）；第三，行魔（Skandha-mara，五蘊魔）；第四，惱魔（Mrtyu-mara，死魔）；第五，死魔（Devaputra-mara，天子魔）。修行人修行時，應當覺察這五種魔。
有五件事，十方諸佛（Buddha，覺悟者）也無法阻止：第一，宿命應當忘記；第二，命應當上升到天界；第三，命應當終結壞滅；第四，命應當
【English Translation】 English version: If the thought is such, then one will be liberated and reborn in heaven.
There are six things that cause one to lose the Dharma: first, not serving the Buddha (Buddha, the awakened one); second, not serving the Dharma (Dharma, the teachings of the Buddha); third, not serving the monastic Sangha (Sangha, the community of monks) who uphold the precepts; fourth, not serving wise people; fifth, not teaching others diligently to practice the Way; sixth, discussing the virtuous. Conversely, doing these six things will increase the Dharma.
One should not create sin within merit; rather, one should create merit within sin. If a person does not practice the Way or recite scriptures in a place of learning, this is creating sin within merit. If a person is sick, faces lawsuits, suffers from fire or water disasters, or loses money and does not worry, this is creating merit within sin. One should not create sin within merit; burning incense, scattering flowers, riding in fancy carriages, criticizing this and choosing that, this is creating sin within merit.
There are nine kinds of killing, and the sins have varying degrees of severity. It is better to kill a thousand ants than to kill one fly. Likewise, ascending to the killing of humans, the greater the object killed, the greater the sin obtained. Building a hundred Buddhist temples is not as good as saving one person. Saving all the people in the ten directions is not as good as guarding one's mind for a day. If a person obtains a good thought, their merit is immeasurable.
Giving to evil people will create karmic connections with evil people in the future, which will bring suffering. Giving to good people is a sign of following fortune. One should also not receive from evil people, as encountering them in the future will bring trouble upon trouble. It is better to receive from good people and give to good people than to receive from evil people and give to evil people. It is better to give to evil people and not receive from good people; it is better to receive from good people and not receive from evil people. When a person has an evil thought, it should be cut off; when a person has a good thought, it should also be cut off. Evil thoughts lead to hell, the animal realm, and the realm of hungry ghosts; good thoughts lead to heaven and the human realm—all should be cut off (meaning not to be attached to).
There are five demons that disturb people's minds, preventing them from attaining the Way: first, the heavenly demon (Mara, demon of the desire realm); second, the sin demon (Klesha-mara, the demon of afflictions); third, the action demon (Skandha-mara, the demon of the five aggregates); fourth, the vexation demon (Mrtyu-mara, the demon of death); fifth, the death demon (Devaputra-mara, the son of the gods demon). When a practitioner practices the Way, they should be aware of these five demons.
There are five things that even the Buddhas (Buddha, the awakened one) of the ten directions cannot prevent: first, past lives should be forgotten; second, life should ascend to the heavens; third, life should end and decay; fourth, life should
老；五者，命當死。是事無能制者。
人在生有四事：一者，有善計善相隨。二者有惡計惡相隨。三者有善計惡相隨。四者有惡計善相隨。
人所有所念，意亦滅，身亦滅，所見因緣亦滅。後世行受殃福者，譬如種果，今年已熟墮地，後年復有果。罪譬如樹，意因緣譬如果。
人所作善惡，有四神知之：一者，地神知之；二者，天神知之；三者，傍人知之；四者，自意知之。
有三因緣固道：一者，行；二者，受；三者，殃。作惡事，是為行；已生，是為受；已受，為殃。有五屠家子，暮歸便念道，后壽終於惡道中，暮夜以五樂樂之至明，復以五毒治之。
有二輩人受佛語，謂已黠人、亦癡人，是為二輩。三事不可見，譬如持戒，諸惡不可見。
道人傳經已，行道有四受福：一者，行道一心，無所食飲，得受人禮；二者，素貧窮無所有，得受人禮；三者，居自有足，不得受人禮；四者，人身行道，乍食取足不得多受。
人語應經法當受，不應莫受，聞經亦爾。為人說經，雖亂人意，無有罪。何以故？本說經時，不欲亂人意，說經雖亂人意，譬如食毒當死，因教服止毒藥，便不復死，佛經譬如止毒藥。
道人有四事，火不能燒，兵不能加：一者，佛所使未受；二者，
【現代漢語翻譯】 現代漢語譯本：老；五者，命中註定要死亡。這些事情是無法避免的。 人在一生中有四種情況：一是，有好的打算，好的結果也隨之而來。二是，有壞的打算，壞的結果也隨之而來。三是，有好的打算，壞的結果卻隨之而來。四是，有壞的打算，好的結果卻隨之而來。 人所有的念頭，意識也會消滅，身體也會消滅，所見因緣也會消滅。後世承受善惡果報，就像種植果樹，今年果實成熟落地，來年又會有新的果實。罪惡就像樹木，意識因緣就像果實。 人所做的善事惡事，有四位神明知道：一是，地神知道；二是，天神知道；三是，周圍的人知道；四是，自己的意識知道。 有三種因緣構成固定的道路：一是，行為（行）；二是，承受（受）；三是，災禍（殃）。作惡事，這叫做『行』；已經產生，這叫做『受』；已經承受，這叫做『殃』。有五個屠夫的兒子，晚上回家就念誦佛道，後來壽命終結于惡道之中，晚上用五種音樂來娛樂，直到天亮，又用五種毒藥來折磨。 有兩類人接受佛的教誨，一類是自以為聰明的人，一類是真正的愚癡之人，這就是兩類人。有三件事是不可見的，比如持戒，諸多的惡行是不可見的。 修行之人傳講佛經之後，行道有四種獲得福報的情況：一是，行道時一心一意，不求飲食，能夠接受別人的禮敬；二是，原本貧窮一無所有，能夠接受別人的禮敬；三是，自己生活富足，就不能接受別人的禮敬；四是，以人身修行佛道，暫時吃點東西滿足需要就可以了，不能過多接受供養。 人們說的話如果符合佛經的教義就應當接受，如果不符合就不要接受，聽經也是如此。為人講解佛經，即使擾亂了別人的心意，也沒有罪過。為什麼呢？因為最初講經的時候，並不想擾亂別人的心意，講經雖然擾亂了別人的心意，就像吃了毒藥將要死去，因為教他服用了解毒的藥，便不會再死，佛經就像是解毒的藥。 修行之人有四件事，火不能燒，刀兵不能加害：一是，佛所派遣但使命尚未完成；二是，
【English Translation】 English version: Old age; fifth, destined to die. These things cannot be controlled. In a person's life, there are four situations: first, good plans are followed by good results; second, bad plans are followed by bad results; third, good plans are followed by bad results; fourth, bad plans are followed by good results. All of a person's thoughts, consciousness, and the causes and conditions they perceive will cease. The consequences of good and bad deeds in future lives are like planting fruit trees: this year the fruit ripens and falls to the ground, and next year there will be more fruit. Sin is like a tree, and the causes and conditions of consciousness are like fruit. The good and bad deeds that people do are known by four deities: first, the earth deity knows; second, the heaven deity knows; third, the people around know; fourth, one's own consciousness knows. There are three causes and conditions that form a fixed path: first, action (karma); second, reception; third, calamity. Doing evil deeds is called 'action'; already arising is called 'reception'; already received is called 'calamity'. There were five sons of butchers who recited the Buddha's teachings when they returned home in the evening, and later their lives ended in evil realms, where they were entertained with five kinds of music at night until dawn, and then tormented with five kinds of poisons. There are two kinds of people who receive the Buddha's teachings: one is those who think they are clever, and the other is those who are truly foolish. These are the two kinds of people. There are three things that cannot be seen, such as upholding precepts, and many evil deeds are invisible. After a practitioner transmits the sutras, there are four situations in which practicing the Way brings blessings: first, practicing the Way with a single mind, not seeking food or drink, and being able to receive the respect of others; second, being originally poor and having nothing, and being able to receive the respect of others; third, living a wealthy life, and not being able to receive the respect of others; fourth, practicing the Buddha's Way in a human body, temporarily eating something to satisfy needs is enough, and one should not accept too much offering. If people's words are in accordance with the teachings of the Buddha, they should be accepted; if they are not in accordance, they should not be accepted. It is the same with listening to the sutras. When explaining the sutras for others, even if it disturbs their minds, there is no sin. Why? Because when first explaining the sutras, one did not intend to disturb their minds. Although explaining the sutras disturbs their minds, it is like eating poison and being about to die, but because one teaches them to take an antidote, they will no longer die. The Buddha's teachings are like an antidote. There are four things that a practitioner has that fire cannot burn and weapons cannot harm: first, being sent by the Buddha but the mission is not yet completed; second,
得滅盡；三者，得四禪；四者，在道意，不在生死。
佛在世時到人家，主人便閉門，不欲令餘人見佛，後世兩目無所見，是故佛經欲發露。然燈得天眼，亦得遠見，亦得光明；作炷，得好眼眶；與麻油膏，得好瞳子；與火，得識諦。從是因緣，得好眼與燈，後世得金銀珍寶器。
人來說惡事，迷亂人意是魔，所作當覺；是名好人得惡父母，是為罪。魔人來罵，但有風，耳當避之，是為惡風；不避，反為惡人風所中。從是五得坐，是五行墮惡道。
入眾人聚會中，有四輩事應牽出：一者，非法說為亂人意到，便牽出；二者，見所語非，不制，為牽出；三者，見所為不是，不教，為牽出，四者，所問不如法，不復與語，為牽出。
聚者比近道人聚中，蚤、虱、蟲、蟻嚙人，有四因緣：一者，宿命當從受罪；二者，魔來壞人，不欲使得道；三者，不索凈處；四者，不等心。
有八輩人不可信：一者，貪人；二者，嫉人；三者，瞋恚人；四者，輕薄人；五者，吏人；六者，異心人；七者，怨家人；八者，女人、縣官、水火、蛇蚖、利刀，是不可近，近便殺人。
貪愛經有五輩：一者，欲使人知我有經，多欲自貢高得名聞故；二者，欲持行窮，人自不解；三者，欲依經受人禮；四者，一
【現代漢語翻譯】 現代漢語譯本： 得滅盡（Nirvana）；二者，得四禪（four stages of Dhyana）；三者，在道意（path of enlightenment），不在生死（cycle of birth and death）。
佛（Buddha）在世時到人家裡，主人便閉門，不欲令餘人見佛，後世兩目無所見，是故佛經欲發露。然燈得天眼（divine eye），亦得遠見，亦得光明；作炷，得好眼眶；與麻油膏，得好瞳子；與火，得識諦（understanding of truth）。從是因緣，得好眼與燈，後世得金銀珍寶器。
人來說惡事，迷亂人意是魔（Mara），所作當覺；是名好人得惡父母，是為罪。魔人來罵，但有風，耳當避之，是為惡風；不避，反為惡人風所中。從是五得坐，是五行墮惡道（evil paths）。
入眾人聚會中，有四輩事應牽出：一者，非法說為亂人意到，便牽出；二者，見所語非，不制，為牽出；三者，見所為不是，不教，為牽出，四者，所問不如法，不復與語，為牽出。
聚者比近道人聚中，蚤、虱、蟲、蟻嚙人，有四因緣：一者，宿命當從受罪；二者，魔來壞人，不欲使得道；三者，不索凈處；四者，不等心。
有八輩人不可信：一者，貪人；二者，嫉人；三者，瞋恚人；四者，輕薄人；五者，吏人；六者，異心人；七者，怨家人；八者，女人、縣官、水火、蛇蚖、利刀，是不可近，近便殺人。
貪愛經有五輩：一者，欲使人知我有經，多欲自貢高得名聞故；二者，欲持行窮，人自不解；三者，欲依經受人禮；四者，一
【English Translation】 English version: One attains Nirvana (extinction of suffering); two, one attains the four stages of Dhyana (meditative absorption); three, one is on the path of enlightenment (道意), not in the cycle of birth and death (生死).
When the Buddha (佛) visited people's homes during his lifetime, the owners would close the door, not wanting others to see the Buddha. In future lives, they will have no sight in both eyes. Therefore, the Buddha's teachings should be revealed. Lighting a lamp brings divine eye (天眼), also brings far-sightedness, and also brings light; making a wick brings good eye sockets; giving sesame oil brings good pupils; giving fire brings understanding of truth (識諦). From these causes and conditions, one obtains good eyes and lamps, and in future lives, one obtains gold, silver, and precious treasures.
When people speak of evil deeds, confusing people's minds is the work of Mara (魔). One should be aware of what is being done. It is a sin for good people to have bad parents. When demonic people come to scold, it is merely wind; the ears should avoid it, for it is evil wind. Not avoiding it will result in being struck by the wind of evil people. From these five ways of sitting, one falls into the five evil paths (惡道).
When entering a gathering of people, there are four types of matters that should be drawn out: first, speaking unlawfully to confuse people's minds should be drawn out; second, seeing that what is said is wrong and not stopping it should be drawn out; third, seeing that what is done is not right and not teaching should be drawn out; fourth, if the questions asked are not in accordance with the Dharma, one should not speak further, and this should be drawn out.
Gatherings are like gatherings near those practicing the Way. Fleas, lice, insects, and ants biting people have four causes: first, one is destined to receive suffering from past karma; second, Mara (魔) comes to ruin people, not wanting them to attain the Way; third, not seeking a clean place; fourth, not having an equal mind.
There are eight types of people who cannot be trusted: first, greedy people; second, jealous people; third, angry people; fourth, frivolous people; fifth, officials; sixth, two-faced people; seventh, vengeful family members; eighth, women, county officials, water, fire, snakes, vipers, and sharp knives are not to be approached, for approaching them will kill people.
There are five types of people who are attached to scriptures: first, those who want people to know that they have scriptures, mostly wanting to boast and gain fame; second, those who want to uphold practices but are poor, and people do not understand them; third, those who want to rely on scriptures to receive people's respect; fourth, one
切欲令人皆從我受經，我為師故；五者，求經欲脫生死得度世道，可與經道。
學經有五輩：一者，意欲多聞經；二者，欲多行福；三者，欲解經；四者，為他人說經；五者，欲斷生死。
五嫉者：一者，如人共事師，欲令獨愛我，不欲令復愛餘人，是為居嫉；二者，自念我但作人，獨生小姓家，是為生嫉；三者，見他人富有，愿欲與等，是為財嫉；四者，佛有深經獨欲得之，不欲令餘人得之，是為經嫉；五者，見他人端正，自念我獨不如，是為色嫉。犯是五嫉不得道。
道人莫墮五諍：一者，諍佛；二者，諍法；三者，諍戒；四者，諍經；五，諍賢者。道人莫諍有是、無是也。
有五誤堅：一者，身誤堅；二者，要誤堅；三者，邪誤堅；四者，貪誤堅；五者，誡誤堅。
有七淫：一者，見衣被色；二者，聞珠環聲；三者，聞婦人語聲；四者，心意念談女人；五者，眼視；六者，念夫婦禮；七者，意思想犯。是七淫不得道。
人喜忘有五因緣：一者，身忘；二者，多念忘；三者，著愛；四者，見著；五者，本宿命者，謂故世惱人、斷語驚怖人。勞忘，謂意念勞。
飲酒得毒，四分飲水得天氣，四分臥出得死，四分說善言得天，四分說惡事得地獄——四分地獄。王有婦，弟
【現代漢語翻譯】 現代漢語譯本 『切欲令人皆從我受經，我為師故』：一心只想讓所有人都跟我學習佛經，因為我是他們的老師。 『五者，求經欲脫生死得度世道，可與經道』：第五種人，尋求佛經是爲了脫離生死輪迴，得到解脫世間的道理，這種人可以傳授佛經。
『學經有五輩』：學習佛經的人有五種型別： 『一者，意欲多聞經』：第一種人，只是想廣泛地聽聞佛經。 『二者，欲多行福』：第二種人，想要多多行善積福。 『三者，欲解經』：第三種人，想要理解佛經的含義。 『四者，為他人說經』：第四種人，爲了給其他人講解佛經。 『五者，欲斷生死』：第五種人，想要斷絕生死輪迴。
『五嫉者』：有五種嫉妒心： 『一者，如人共事師，欲令獨愛我，不欲令復愛餘人，是為居嫉』：第一種，比如有人一起侍奉師父，就想讓師父只愛自己，不希望師父再去愛其他人，這叫做居嫉。 『二者，自念我但作人，獨生小姓家，是為生嫉』：第二種，自己想著我只是個普通人，獨自出生在卑微的家庭，這叫做生嫉。 『三者，見他人富有，愿欲與等，是為財嫉』：第三種，看到別人富有，就希望自己能和他們一樣，這叫做財嫉。 『四者，佛有深經獨欲得之，不欲令餘人得之，是為經嫉』：第四種，佛陀有精深的佛經，就只想自己得到，不希望其他人得到，這叫做經嫉。 『五者，見他人端正，自念我獨不如，是為色嫉』：第五種，看到別人相貌端正，就想著只有自己不如別人，這叫做色嫉。犯了這五種嫉妒心就不能得道。
『道人莫墮五諍』：修道之人不要陷入五種爭論： 『一者，諍佛』：第一種，爭論佛陀。 『二者，諍法』：第二種，爭論佛法。 『三者，諍戒』：第三種，爭論戒律。 『四者，諍經』：第四種，爭論佛經。 『五，諍賢者』：第五種，爭論賢者。修道之人不要爭論是對是錯。
『有五誤堅』：有五種錯誤的執著： 『一者，身誤堅』：第一種，對身體的錯誤執著。 『二者，要誤堅』：第二種，對重要事情的錯誤執著。 『三者，邪誤堅』：第三種，對邪見的錯誤執著。 『四者，貪誤堅』：第四種，對貪婪的錯誤執著。 『五者，誡誤堅』：第五種，對戒律的錯誤執著。
『有七淫』：有七種淫慾： 『一者，見衣被色』：第一種，看到衣服的顏色。 『二者，聞珠環聲』：第二種，聽到珠環的聲音。 『三者，聞婦人語聲』：第三種，聽到婦女的說話聲。 『四者，心意念談女人』：第四種，心裡想著談論女人。 『五者，眼視』：第五種，眼睛觀看。 『六者，念夫婦禮』：第六種，想著夫婦之事。 『七者，意思想犯』：第七種，心裡想著犯淫慾之事。犯了這七種淫慾就不能得道。
『人喜忘有五因緣』：人容易忘記事情有五種原因： 『一者，身忘』：第一種，身體疲憊導致的遺忘。 『二者，多念忘』：第二種，思慮過多導致的遺忘。 『三者，著愛』：第三種，執著于愛慾。 『四者，見著』：第四種，執著于所見。 『五者，本宿命者，謂故世惱人、斷語驚怖人。勞忘，謂意念勞』：第五種，前世的宿命，也就是前世惱害他人、用惡語驚嚇他人。勞忘，指的是意念上的勞累。
『飲酒得毒，四分飲水得天氣，四分臥出得死，四分說善言得天，四分說惡事得地獄——四分地獄。王有婦，弟』：飲酒如同中毒，喝四口水可以得到天氣（可能是指清醒），睡四次覺就會死亡，說四句善言可以昇天，說四句惡事就會下地獄——四分地獄。國王有妻子，弟弟...
【English Translation】 English version 『Cherishing the desire to have everyone learn the scriptures from me, because I am their teacher』: Single-mindedly wanting everyone to learn the Buddhist scriptures from me, because I am their teacher. 『Fifth, seeking scriptures to escape birth and death and attain liberation from the world, one can impart the scriptures to them』: The fifth type of person seeks the scriptures in order to escape the cycle of birth and death and attain the principles of liberation from the world; such a person can be taught the scriptures.
『There are five types of people who study the scriptures』: 『First, those who intend to hear many scriptures』: The first type of person simply wants to hear a wide range of Buddhist scriptures. 『Second, those who want to accumulate much merit』: The second type of person wants to accumulate merit by doing good deeds. 『Third, those who want to understand the scriptures』: The third type of person wants to understand the meaning of the scriptures. 『Fourth, those who explain the scriptures to others』: The fourth type of person explains the scriptures to others. 『Fifth, those who want to end birth and death』: The fifth type of person wants to end the cycle of birth and death.
『The five jealousies』: 『First, like someone serving a teacher together, wanting the teacher to love only me, not wanting them to love others, this is called dwelling jealousy』: The first is like someone serving a teacher together, wanting the teacher to love only oneself and not wanting the teacher to love others; this is called dwelling jealousy. 『Second, thinking to oneself, 'I am just an ordinary person, born into a humble family,' this is called birth jealousy』: The second is thinking to oneself, 'I am just an ordinary person, born into a humble family'; this is called birth jealousy. 『Third, seeing others wealthy and wishing to be equal to them, this is called wealth jealousy』: The third is seeing others wealthy and wishing to be equal to them; this is called wealth jealousy. 『Fourth, wanting to obtain the Buddha's (Buddha) profound scriptures alone, not wanting others to obtain them, this is called scripture jealousy』: The fourth is wanting to obtain the Buddha's (Buddha) profound scriptures alone and not wanting others to obtain them; this is called scripture jealousy. 『Fifth, seeing others handsome and thinking to oneself, 'Only I am not as good,' this is called appearance jealousy』. Committing these five jealousies prevents one from attaining the Way』: The fifth is seeing others handsome and thinking to oneself, 'Only I am not as good'; this is called appearance jealousy. Committing these five jealousies prevents one from attaining the Way.
『A follower of the Way (Dao Ren) should not fall into the five contentions』: 『First, contending about the Buddha (Buddha)』: 『Second, contending about the Dharma (Fa)』: 『Third, contending about the precepts (Jie)』: 『Fourth, contending about the scriptures (Jing)』: 『Fifth, contending about the wise (Xian Zhe)』. A follower of the Way should not contend about what is right or wrong.
『There are five mistaken attachments』: 『First, mistaken attachment to the body』: 『Second, mistaken attachment to what is important』: 『Third, mistaken attachment to wrong views』: 『Fourth, mistaken attachment to greed』: 『Fifth, mistaken attachment to precepts』:
『There are seven lusts』: 『First, seeing the colors of clothing』: 『Second, hearing the sound of jewelry』: 『Third, hearing the voice of a woman』: 『Fourth, mentally thinking and talking about women』: 『Fifth, visual sight』: 『Sixth, thinking about marital relations』: 『Seventh, mentally contemplating transgression』. Committing these seven lusts prevents one from attaining the Way.
『There are five causes for people's forgetfulness』: 『First, bodily forgetfulness』: 『Second, forgetfulness due to excessive thoughts』: 『Third, attachment to love』: 『Fourth, attachment to what is seen』: 『Fifth, past karma, meaning harming others and frightening people with harsh words in previous lives. Laborious forgetfulness refers to mental fatigue』:
『Drinking alcohol leads to poison, drinking four portions of water leads to weather (possibly referring to clarity), sleeping four times leads to death, speaking four good words leads to heaven, speaking four evil deeds leads to hell—four portions of hell. The king has a wife, a younger brother...』
死當入地獄中，婦白王言：「莫令我弟入是獄中！」王言：「汝為我止之。」其弟欲入，婦言：「是獄門不可入！」弟言：「是中多所有。」便走入獄中。人為罪所牽如是。
人有直取他人犁軛用，不報其主，犁已欲還之。佛言：「不應，爾已為盜！」人言：「我欲作金軛償之。」佛言：「盜不解。」
人持戒乃孝順，報父母恩耳。何以故？不殺萬物得長生，不盜物皆富，不淫、不亂、不欺皆信，不飲酒皆凈，父母有時墮是中便安隱。于佛寺中齋宿，不得臥沙門繩床、榻橙、機上及被中，皆為犯戒。
人請道人，道人未食，不應問經；道人為說，有罪。道人食，乃得問經道。
不持戒、不行道，居佛寺中不如自投釜中，釜中燒一身耳。不持戒、不行道，在佛寺中，燒無數身。
道人亦應說經，人有問經者，無違。人持物上道人，不應問經，后乃得問。受物亦不應說經，有罪。
道人有五因緣，請不可行：一者，請甲不如乙，不當行；二者，請乙不如請甲，不當行；三者，若請甲，甲言為故請乙，乙不當行；四者，我從遠方來，即時不請，后乃請，不應行；五者，若怨家不相便與之同里相近。若坐中，不當行。何以故？睡眠用止意故。
止有三輩：一者，生死行止；二者，
道行意不至，生死因緣意中止故。
復睡眠人喜睡眠，有三因緣：一者，多食；二者，飲；三者，憂。復有三因緣：一者，身休息；二者，余意極臥出更受意；三者，留受故。
人臥出有意、有識、有壽、有命、有喘、有息，晝日凡三萬六千五百息小完等耳。有八行除睡眠：一者，小食；二者，坐；三者，立；四者經行；五者，誦經；六者，視星；七者，洗面；八者，觀骨。不解當念諸善事，意已轉，當自還物。欲得福道定意故，得念餘事已自解。
有身得福，有口意得福，有空得福；亦有身得罪，亦有口意得罪，亦有空得罪。空得福者，謂夢得金銀、珍寶、豪貴、富樂，是為空得福。空得罪者，夢人來殺人，若侵人，是為空得罪。口教人作惡，若勸人殺人，后因緣橫為人所捶，是為坐口罪意；自作因為緣，人所傷殺，是為意罪。
人所以有善惡夢者，欲飲食、無有物，但有意，因夢好飲食。意欲殺人，因夢人來殺之。皆有因緣，或前世、後世或現世。上夜夢者，朝暮現在事。
夢所為善惡，皆意所作，所對亦俱意。譬如有人直取一物觀視已，便藏去之。雖不見，意念即來，與見無異。前世所作，便自與今世意作對。
人死後復坐住者，用生時喜作鬼恐人；或世得病時，語邊人
呼我覺。以是故，已死復起坐住。
墮龍中有四因緣：一者，多佈施；二者，多瞋恚；三者，輕易人；四者，自貢高坐。是為四事作龍。上頭一得福，后三事得龍身。
《律經》說：諸畜生有角者，為前世喜著角，橫叉為好，得角罪，畜生身。或有異色者，爲著綵衣，有惡意，貪以為好，故得是罪。
鸚鵡有赤唇嘴、赤足者，前世喜綵衣、朱脣。女人喜著長裙，後世墮雉鸐中長尾，皆過世所喜，今因得之。
人及畜生身體多瘡者，前世以木竹刺生魚、畜生口故，今世得罪如是。
若人畜生視見，有喜者、有瞋恚者，為前世相與善，今世相見便喜；前世不可故，今相見不喜。
作畜生為惡福，得食便喜，是為惡喜。謂其人前世作惡已便喜，故得是福。畜生不得美食，有三因緣：一者，不習；二者，善福盡；三者，罪使自然。
畜生亦欲色、聲、香、味、細滑，亦自相與語，但不能如人語耳。
女人有須者，故世從羊中、雞鶩地中來，以故有須。
魚鱉無聲者，前世斷人語頭故。魚生不即生，乃七日乃生故；著草木在干處四五十歲，得水乃生。所以多子者，作惡人多，罪同俱生。好瞋恚、嫉妒、癡、淫，行是四，墮獼猴中；作事不安諦，亦墮獼猴中。人好作倡伎
【現代漢語翻譯】 現代漢語譯本 呼我覺（Huwojue，人名）。因此，已經死去的人又重新坐起來。
墮入龍道中有四種因緣：第一，喜歡佈施；第二，常常發怒；第三，輕視他人；第四，自以為是，貢高我慢。這四件事會導致轉生為龍。其中，佈施是善因，而後三種是導致龍身的原因。
《律經》（Lǜ Jīng，佛教戒律經典）中說：各種畜生有角的，是因為前世喜歡裝飾角，把角橫著插起來覺得好看，因此得到有角的罪報，轉生為畜生。或者有些畜生有異樣的顏色，是因為喜歡穿彩色的衣服，心懷惡意，貪圖好看，所以得到這樣的罪報。
鸚鵡有紅色的嘴唇和腳，是因為前世喜歡穿彩色的衣服，塗抹紅色的嘴唇。女人喜歡穿長裙，來世會墮入野雞（雉鸐）中，長出長長的尾巴，這些都是因為前世的喜好，今生才得到這樣的果報。
人和畜生身體上有很多瘡，是因為前世用木頭或竹子刺穿活魚或畜生的嘴巴，所以今生得到這樣的罪報。
如果人和畜生相見，有的感到高興，有的感到憤怒，是因為前世關係好，今生相見就感到高興；前世關係不好，今生相見就不高興。
轉生為畜生是惡業和福報共同作用的結果，得到食物就高興，這是惡喜。這是說那個人前世做了惡事之後就感到高興，所以得到這樣的福報。畜生得不到美食，有三種因緣：第一，不習慣；第二，善福已經用盡；第三，罪業驅使自然而然。
畜生也有對色、聲、香、味、觸的慾望，也互相交談，只是不能像人一樣說話罷了。
女人有鬍鬚，是因為前世從羊群、雞鴨群中來，所以有鬍鬚。
魚鱉沒有聲音，是因為前世阻斷別人說話的緣故。魚卵不是立刻就孵化，而是要過七天才能孵化；將魚卵放在乾燥的草木上四五十年，遇到水才能孵化。之所以多子多孫，是因為作惡的人多，罪業相同，一起出生。喜歡發怒、嫉妒、愚癡、淫慾，做了這四件事，會墮入獼猴中；做事不穩重，也會墮入獼猴中。人喜歡做歌舞伎樂的事情。
【English Translation】 English version Huwojue (a name). Therefore, the dead have risen and are sitting.
There are four causes for falling into the dragon realm: first, abundant giving; second, frequent anger; third, looking down on others; fourth, being arrogant and conceited. These four things cause one to become a dragon. Among them, giving is a good cause, while the latter three lead to the dragon body.
The 《Lǜ Jīng》 (Vinaya Sutra, Buddhist disciplinary texts) says: Those animals with horns have them because in their previous lives they liked to decorate their horns, inserting them horizontally because they thought it looked good, thus incurring the sin of having horns and being reborn as animals. Or some animals have unusual colors because they liked to wear colorful clothes, harboring malicious intent, greedily thinking it looked good, thus incurring this sin.
Parrots with red lips and feet have them because in their previous lives they liked colorful clothes and red lips. Women who like to wear long skirts will be reborn as pheasants (雉鸐), growing long tails, all because of their past preferences, and they receive these consequences in this life.
People and animals with many sores on their bodies have them because in their previous lives they pierced the mouths of live fish or animals with wood or bamboo, so they receive such punishment in this life.
If people and animals see each other and some feel joy while others feel anger, it is because they had good relations in their previous lives, so they feel joy upon seeing each other in this life; if their relations were bad in their previous lives, they do not feel joy upon seeing each other in this life.
Being reborn as an animal is the result of both bad karma and good fortune; being happy when receiving food is 'evil joy'. This means that the person was happy after doing evil deeds in their previous life, so they receive this kind of fortune. Animals do not get delicious food for three reasons: first, they are not accustomed to it; second, their good fortune has been exhausted; third, their sins naturally drive them.
Animals also have desires for sights, sounds, smells, tastes, and textures; they also communicate with each other, but they cannot speak like humans.
Women with mustaches have them because they came from sheep, chickens, or ducks in their previous lives, so they have mustaches.
Fish and turtles are silent because they cut off people's speech in their previous lives. Fish eggs do not hatch immediately but take seven days to hatch; placing fish eggs on dry grass and wood for forty or fifty years, they will hatch when they encounter water. The reason for having many offspring is that there are many evildoers, with the same sins, born together. Liking anger, jealousy, ignorance, and lust, doing these four things, one will fall into the realm of monkeys; acting without stability will also cause one to fall into the realm of monkeys. People who like to perform singing and dancing.
，後世墮鳥、蟲、獼猴中。喜學殺祠祀，後世墮羊中。何以故？斷人頭皮剝皮解。或前世喜劫人，解取人衣被，故得殃。蟲亦復前世劫人，解取人衣被，令寒凍向火。故自先得是殃，吐絲自凍，入湯火中死。愚癡喜殺，後世作豬。驚怖人，後世作鹿。多貪嗜美，後世作蠅。好捶人，後世作驢。所以長耳者，好挽人耳。畜生好搏人耳，或故世征卒。何以故？一卒傳，余卒皆作聲；一驢鳴，余驢亦鳴。負債不償，作牛。牛所以破蹄者，有二因緣：一者，負債；二者，好著木屐以作好。馬所以完蹄者，有二因緣：一者，負債；二者，好著木舄以為好。
有六人共為伴，俱墮地獄中，同在一釜中皆欲說本罪：一人言：「沙」，二人言：「那」，三人言：「持」，四人言：「涉」，五人言：「姑」，六人言：「陀羅」。佛見之便笑，目連問佛何以笑？佛言：「有六人為伴，共在地獄釜中，各欲自說湯沸踴躍，不能得再語，各一語便覆沒。第一人言沙者，世間六千億萬歲，在地獄中為一日，當何時竟也？第二人言那者，無有期，亦不知當何時得脫？第三人言持者，咄咄當用生為治生，如是不能得自製意，過世我所多少不知厭足。第四人言涉者，我治生至誠，亦令我財產屬他人，我為得苦痛。第五人言姑者，誰當保我從地獄中
【現代漢語翻譯】 現代漢語譯本 後來世會墮入鳥類、昆蟲、獼猴之中。喜歡學習殺生祭祀，後世會墮入羊群之中。為什麼呢？因為（前世）斷人頭、剝人皮、肢解人。或者前世喜歡搶劫別人，脫取別人的衣物，所以得到這樣的災殃。昆蟲也是因為前世搶劫別人，脫取別人的衣物，使人寒冷受凍靠近火堆。所以自己先得到這樣的災殃，吐絲把自己凍住，進入湯火中死去。愚蠢又喜歡殺生，後世會變成豬。驚嚇別人，後世會變成鹿。貪婪地嗜好美味，後世會變成蒼蠅。喜歡捶打別人，後世會變成驢。驢的耳朵之所以長，是因為（前世）喜歡拉別人的耳朵。畜生喜歡抓咬人的耳朵，或者前世是徵兵的小卒。為什麼呢？因為一個士兵傳話，其餘的士兵都跟著發出聲音；一頭驢叫，其餘的驢也跟著叫。欠債不還，會變成牛。牛的蹄子之所以會裂開，有兩個原因：一是欠債；二是喜歡穿著木屐來炫耀。馬的蹄子之所以完整，也有兩個原因：一是還清了債務；二是喜歡穿著木鞋來炫耀。
有六個人結伴，一同墮入地獄中，同在一個鍋里，都想說出自己的罪行：一人說『沙』，一人說『那』，一人說『持』，一人說『涉』，一人說『姑』，一人說『陀羅』。佛陀看見了就笑了，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）問佛陀為什麼笑？佛陀說：『有六個人結伴，一同在地獄的鍋里，各自想說出自己的罪行，湯沸騰翻滾，不能再說第二句話，各說一句就又沉沒了。第一個人說『沙』，（意思是）世間六千億萬歲，在地獄中才算一天，什麼時候才能結束啊？第二個人說『那』，（意思是）沒有期限，也不知道什麼時候才能脫離苦海？第三個人說『持』，（意思是）唉，唉，應當用生命來經營生活，像這樣不能控制自己的慾望，過世后我所擁有的多少都不知道滿足。第四個人說『涉』，（意思是）我誠心誠意地經營生活，卻讓我的財產歸屬他人，我為此感到痛苦。第五個人說『姑』，（意思是）誰能保佑我從地獄中'
【English Translation】 English version In future lives, they will fall into the forms of birds, insects, and macaques. Those who enjoy learning about sacrificial offerings will be reborn as sheep. Why is this so? Because (in their past lives) they severed people's heads, skinned them, and dismembered them. Or, in a previous life, they enjoyed robbing people, stripping them of their clothing, thus incurring this calamity. Insects also suffer because in a past life they robbed people, stripping them of their clothing, causing them to feel cold and seek warmth by the fire. Therefore, they first experience this calamity themselves, spinning silk to freeze themselves, and dying in boiling water or fire. Those who are foolish and enjoy killing will be reborn as pigs. Those who frighten others will be reborn as deer. Those who greedily crave delicacies will be reborn as flies. Those who like to beat others will be reborn as donkeys. The reason donkeys have long ears is because (in a past life) they liked to pull people's ears. Animals like to bite people's ears, or they were conscripted soldiers in a previous life. Why is this so? Because when one soldier relays a message, the other soldiers all make noise; when one donkey brays, the other donkeys also bray. Those who fail to repay debts will be reborn as cows. There are two reasons why a cow's hooves are cracked: first, because of unpaid debts; second, because they liked to wear wooden clogs to show off. There are two reasons why a horse's hooves are intact: first, because they have repaid their debts; second, because they liked to wear wooden shoes to show off.
Six people were companions, and together they fell into hell. They were all in the same cauldron, and each wanted to confess their sins: one said 'Sha', one said 'Na', one said 'Chi', one said 'She', one said 'Gu', and one said 'Tuoluo'. The Buddha (Buddha, the enlightened one) saw this and smiled. Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) asked the Buddha why he was smiling. The Buddha said, 'Six people were companions, and together they are in a cauldron in hell. Each wants to confess their sins, but the soup is boiling and churning, and they cannot say a second word. Each says one word and then sinks again. The first person said 'Sha', (meaning) six thousand trillion years in the world is only one day in hell, when will it ever end? The second person said 'Na', (meaning) there is no limit, and I don't know when I will be able to escape from this sea of suffering? The third person said 'Chi', (meaning) alas, alas, I should have used my life to manage my livelihood, but I could not control my desires, and after death, I did not know how much I had, and I was never satisfied. The fourth person said 'She', (meaning) I managed my livelihood with sincerity, but my property belongs to others, and I am in pain because of this. The fifth person said 'Gu', (meaning) who can protect me from hell?'
得出，便不復犯道禁，得上天受天下樂者。第六人言陀羅者，是事上頭本不為心計，譬如驅車失大道，入邪道折車輻，悔無所復及。」
佛說四關，從世間上至第六天為死關，從第七天上至十八天為空關，從十九天上至二十三天為非常關，從二十五天上至二十八天為出關。出是四關，為出要。極福不過二十八天，極惡不過阿鼻泥犁，其餘殃罪，皆有多少。從一事便有三毒，從三毒便有三惡道；無有三惡道，人亦皆得道。從阿鼻大泥犁至六天同為一界；從七天上至十九天同行四等心，復為一界；從二十五天行非常、苦、空、非身，上至二十八天，復為一界。不脫二十八天，三毒未盡，復下作人，往來三界，欲求出要，當滅思想。
從阿鼻摩訶泥犁上至第六天為欲界；從七天上至十九天為色界；從二十五天上至二十八天為無有色界，無有思想，亦有思想。從阿鼻泥犁以上至二十八天為生死界；過二十八天，為無為界。斷貪淫，乃到色界；斷瞋恚，墮無思想界；斷愚癡，乃到要出。三界有三處：一者，從阿鼻泥犁上至六天，為貪淫處；二者，從七天上至十九天，名為行色著；三者，除四天上至阿那含，從二十五天上至二十八天，無有思想亦有思想，名為行無有色。是為三處，墮生、死轉行色著。譬如火光但可見
【現代漢語翻譯】 現代漢語譯本： 『如果能夠得出結論，便不再觸犯道的禁忌，能夠升上天界享受人間的快樂。』第六個人說：『陀羅（陀羅尼，總持的意思）這種事情，在事情開始的時候根本不用放在心上，譬如駕車偏離了大道，進入邪路就會折斷車輪，後悔也來不及了。』
佛說有四關：從世間到第六天為死關，從第七天到第十八天為空關，從第十九天到第二十三天為非常關，從第二十五天到第二十八天為出關。超出這四關，就是脫離苦海的關鍵。最大的福報也不過是到達第二十八天，最大的罪惡也不過是墮入阿鼻泥犁（阿鼻地獄），其餘的罪業，都有輕重之分。從一件事就會產生三毒（貪嗔癡），從三毒就會產生三惡道（地獄、餓鬼、畜生）；如果沒有三惡道，人也都可以得道。從阿鼻大泥犁（阿鼻大地獄）到第六天同屬於一個界；從第七天到第十九天，修行四等心（慈悲喜捨），又屬於一個界；從第二十五天修行非常、苦、空、非身，直到第二十八天，又屬於一個界。不能脫離第二十八天，三毒就沒有斷盡，還會下生為人，往來於三界（欲界、色界、無色界），想要脫離苦海的關鍵，應當滅除思想。
從阿鼻摩訶泥犁（阿鼻大泥犁）到第六天為欲界；從第七天到第十九天為色界；從第二十五天到第二十八天為無色界，無有思想，也有思想。從阿鼻泥犁（阿鼻地獄）以上到第二十八天為生死界；超過第二十八天，為無為界。斷除貪淫，才能到達色界；斷除嗔恚，就會墮入無思想界；斷除愚癡，才能到達脫離苦海的關鍵。三界有三個處所：第一，從阿鼻泥犁（阿鼻地獄）到第六天，為貪淫的處所；第二，從第七天到第十九天，名為執著於色；第三，除去四天上的阿那含（不還果），從第二十五天到第二十八天，無有思想也有思想，名為修行無色。這就是三個處所，墮入生死輪迴，執著於色。譬如火光只能看見。
【English Translation】 English version: 'If one can reach a conclusion, then one will no longer violate the precepts of the Dao, and will be able to ascend to the heavens to enjoy the pleasures of the world.' The sixth person said, 'As for things like Dharani (陀羅, meaning 'total retention'), one doesn't need to keep them in mind from the very beginning. It's like driving a cart and losing the main road, entering a wrong path and breaking the cart's spokes; regret will be of no use.'
The Buddha said there are four gates: from the world to the sixth heaven is the gate of death; from the seventh heaven to the eighteenth heaven is the gate of emptiness; from the nineteenth heaven to the twenty-third heaven is the gate of non-ordinary; from the twenty-fifth heaven to the twenty-eighth heaven is the gate of exit. Exceeding these four gates is the key to escaping suffering. The greatest blessing is only reaching the twenty-eighth heaven, and the greatest sin is only falling into Avici Niraya (阿鼻泥犁, Avici Hell). The remaining sins have varying degrees of severity. From one thing, the three poisons (greed, hatred, and delusion) arise; from the three poisons, the three evil paths (hell, hungry ghosts, and animals) arise. If there were no three evil paths, people could all attain enlightenment. From Avici Maha Niraya (阿鼻大地獄, Great Avici Hell) to the sixth heaven, they belong to the same realm; from the seventh heaven to the nineteenth heaven, practicing the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), they belong to another realm; from the twenty-fifth heaven, practicing non-ordinary, suffering, emptiness, and non-self, up to the twenty-eighth heaven, they belong to yet another realm. If one cannot escape the twenty-eighth heaven, the three poisons are not exhausted, and one will be reborn as a human, traveling back and forth in the three realms (desire realm, form realm, formless realm). If one wants to escape the key to suffering, one should extinguish thoughts.
From Avici Maha Niraya (阿鼻大泥犁, Great Avici Hell) to the sixth heaven is the desire realm; from the seventh heaven to the nineteenth heaven is the form realm; from the twenty-fifth heaven to the twenty-eighth heaven is the formless realm, without thought, yet with thought. From Avici Niraya (阿鼻泥犁, Avici Hell) upwards to the twenty-eighth heaven is the realm of birth and death; beyond the twenty-eighth heaven is the realm of non-action. Cutting off greed and lust leads to the form realm; cutting off anger and hatred leads to the realm of no thought; cutting off ignorance and delusion leads to the key to escaping suffering. The three realms have three places: first, from Avici Niraya (阿鼻地獄, Avici Hell) to the sixth heaven, is the place of greed and lust; second, from the seventh heaven to the nineteenth heaven, is called attachment to form; third, excluding the Anagamin (阿那含, Non-Returner) of the four heavens, from the twenty-fifth heaven to the twenty-eighth heaven, without thought yet with thought, is called practicing formlessness. These are the three places, falling into the cycle of birth and death, attached to form. It's like the light of a fire can only be seen.
，不可得持也。在貪慾處，在喜色處，是為三處。從泥犁、畜生、餓鬼，貪淫色當出向，三活在愿。
何等道要？有三本：有惡本，有善本，有道本。地獄、畜生、餓鬼，是為惡本；從人中上至第六天，是為善本；從第七天以上出十二門，是為道本。已到二十八天，不得脫者，有三因緣：一者，貪；二者，有癡；三者，有意。故不得脫。已出十二門，當愿無有意。三毒不斷，不上脫者，未盡故。二十八天何以故？先身本世間時，不貪身、散意故，斷外七事；上第六天受福，斷內三事。上十八天上，從二十一天為四處，屬阿那含。
行十善有生第一天上者，有生第六天上者，作善有多少，故不同處。行十惡有入地獄者，有入畜生、餓鬼者，作惡有輕重，故不同處。行善復得惡，行惡復得善，善中有小惡，惡中有小善，微不可見。善中無小惡，亦不復墮惡中；惡中無小善，亦不得出。極惡極惡不過阿鼻泥犁，極善不過二十八天，不覺知微意故，不得脫也。
一切從行十善得生天上人中，天人所以化生者，本在世間時不向色，覺惡露不凈，從是得化生；有向意便當更女子胞胎。諸天得化生，有五因緣：一者，不近女人；二者，意不起；三者，不願小兒；四者，喜獨坐；五者，不用世間。不貪身，亦得化生
【現代漢語翻譯】 現代漢語譯本：無法把握。在貪慾之處，在喜好美色之處，這就是三個地方。從泥犁（Niraya，地獄）、畜生、餓鬼道中，貪慾應當引導向往，希望能夠在這三處獲得解脫。
什麼是道的要點？有三個根本：惡的根本，善的根本，道的根本。地獄、畜生、餓鬼，這是惡的根本；從人道向上到第六天，這是善的根本；從第七天以上超出十二個門，這是道的根本。已經到達二十八天，卻無法解脫的人，有三個原因：一是貪婪；二是愚癡；三是有意念。因此無法解脫。已經超出十二個門，應當希望沒有意念。三毒（貪嗔癡）不斷除，就無法向上解脫，因為還沒有完全消除。為什麼是二十八天？因為前世在世間時，不貪戀身體、散亂心意，所以斷除了外在的七件事；上升到第六天享受福報，斷除了內在的三件事。上升到十八天以上，從第二十一天開始分為四個地方，屬於阿那含（Anagamin，不還果）。
修行十善有生到第一天上的人，也有生到第六天上的人，因為所作的善事有多少不同，所以所處的境界也不同。修行十惡有墮入地獄的人，也有墮入畜生、餓鬼道的人，因為所作的惡事有輕重不同，所以所處的境界也不同。行善可能會得到惡報，行惡也可能會得到善報，善中有小的惡，惡中有小的善，這些細微之處難以察覺。善中沒有小的惡，就不會再墮入惡道；惡中沒有小的善，就無法從中脫離。極惡的惡報不會超過阿鼻泥犁（Avici Niraya，無間地獄），極善的善報不會超過二十八天，因為沒有覺察到細微的意念，所以無法解脫。
一切眾生都是因為修行十善才能投生到天上或人間，天人之所以是化生，是因為前世在世間時不執著於美色，覺悟到身體的醜陋和不凈，因此才能化生；如果還有情慾，就還要經歷女子胞胎。諸天能夠化生，有五個原因：一是不接近女人；二是意念不起；三是不希望有小孩；四是喜歡獨自靜坐；五是不貪戀世間。不貪戀身體，也能獲得化生。
【English Translation】 English version: It cannot be grasped. In the place of greed, in the place of delight in beauty, these are the three places. From Naraka (Niraya, hell), animals, and hungry ghosts, greed should lead to aspiration, hoping to be liberated in these three places.
What are the essentials of the path? There are three roots: the root of evil, the root of good, and the root of the path. Hell, animals, and hungry ghosts are the roots of evil; from the human realm up to the sixth heaven, these are the roots of good; from the seventh heaven and beyond the twelve gates, these are the roots of the path. Those who have reached the twenty-eighth heaven but cannot be liberated have three causes: first, greed; second, ignorance; third, intentionality. Therefore, they cannot be liberated. Having passed beyond the twelve gates, one should wish for no intentionality. If the three poisons (greed, hatred, and delusion) are not eradicated, one cannot be liberated upwards, because they have not been completely eliminated. Why the twenty-eighth heaven? Because in their previous lives in the world, they were not greedy for the body and did not have scattered thoughts, so they cut off the seven external things; ascending to the sixth heaven to enjoy blessings, they cut off the three internal things. Ascending above the eighteenth heaven, from the twenty-first heaven onwards, there are four abodes, belonging to the Anagamin (non-returner).
Those who practice the ten good deeds are born in the first heaven, and some are born in the sixth heaven, because the amount of good deeds performed varies, so the realms they are born into are different. Those who practice the ten evil deeds are born in hell, and some are born as animals or hungry ghosts, because the severity of the evil deeds performed varies, so the realms they are born into are different. Practicing good may result in evil, and practicing evil may result in good; there is a small amount of evil in good, and a small amount of good in evil, which are subtle and difficult to perceive. If there is no small amount of evil in good, one will not fall into evil realms again; if there is no small amount of good in evil, one cannot escape from it. The most extreme evil will not exceed Avici Niraya (uninterrupted hell), and the most extreme good will not exceed the twenty-eighth heaven, because one does not perceive subtle intentionality, so one cannot be liberated.
All beings are born in the heavens or the human realm because they practice the ten good deeds. The reason why heavenly beings are born through transformation is that in their previous lives in the world, they were not attached to beauty, and they realized the ugliness and impurity of the body, so they are born through transformation; if there is still desire, they will have to go through a woman's womb again. The heavens are able to be born through transformation for five reasons: first, they do not approach women; second, thoughts do not arise; third, they do not desire children; fourth, they enjoy sitting alone; fifth, they do not use the world. Not being greedy for the body also leads to transformation.
也。
人命欲絕時，當持意，念息已，意者著喘息有時。從第一天上是意息觀身有三十二物者，計：發、毛、齒、骨、皮、肉、五藏，十一事屬地；淚、涕、唾、膿、血、肪、髓、小便，七事屬水；溫熱注、消食，二事屬火；風有十二事。是三十二物皆從地、水、火、風出。何等為地？人生從谷精氣，谷為地，意為種，精氣為水，兩便合，生身故。求一衣、一食，是為養氣，護主人身。為本無故，滅盡無常。得道，便知身非身，念身不久，要當死敗。意為人種，便守意一心。癡人不可守護魂魄神，但養四柯，為色味所欺，謂身是我，計不知惡，一切從身起飲食貪味，便墮苦，往來生死不脫。本逢惡對，魂魄空去，趣善惡之道，身死墮地，日夜消腐，亦本無所有，但意行故化成，身死皆歸土，萬物亦爾，皆過去是為非常。人不自計，多念萬端，皆不為一已，是為苦。身死索棄，萬端亦爾，亦滅是為已，復生生復苦，便作善惡行，種栽未知所趣，是為非身。道人行道，當爲斷。人不知四非常，終不得道。己自計身，視諸死敗，知人物皆空，空無所有，意便守止，得行歡喜。已得行，心便安。不離五者，其心一，是為道。
己自計身，知無所有，便身意止，痛癢意法亦身意止。止謂三事，痛癢止，痛癢意止，謂
【現代漢語翻譯】 現代漢語譯本： 也。 當人壽命將要終結時，應當保持意念專注，即使呼吸停止，意念也要專注于呼吸的出入。從一開始就要用意念觀察身體，身體由三十二種不凈之物組成，包括：頭髮、體毛、牙齒、骨骼、面板、肌肉、五臟，這十一項屬於地大；眼淚、鼻涕、唾液、膿、血、脂肪、骨髓、小便，這七項屬於水大；維持體溫和促進消化，這兩項屬於火大；風大有十二項。這三十二種不凈之物都由地、水、火、風四大組成。什麼是地大呢？人的生命從穀物的精華之氣而來，穀物是地大，意念是種子，精華之氣是水大，父母精血結合，產生身體。爲了獲得一件衣服、一口食物，這是爲了滋養氣息，保護這個身體。因為身體原本就是虛無的，最終會滅盡，是無常的。得道之人，便會明白身體並非真我，想到身體不久之後就會死亡敗壞。意念是人的種子，因此要守護意念，一心不亂。愚癡的人無法守護魂魄神識，只知道滋養四大，被色、味所迷惑，認為身體是『我』，不知道什麼是惡，一切都從身體的飲食貪慾而起，便會墮入痛苦，在生死輪迴中無法解脫。一旦遇到惡的境況，魂魄就會空虛離去，趨向善惡之道。身體死亡后墮入塵土，日夜消散腐爛，原本也是一無所有，只是因為意念的作用才化成身體。身體死亡后最終都歸於塵土，萬物也是如此，一切都會過去，這就是無常。人們不自我反省，思慮萬千，卻都不是爲了自己，這就是痛苦。身體死亡后被拋棄，萬千思慮也是如此，也會消滅，這就是『已』。再次投生，再次受苦，於是造作善惡行為，種下業因，卻不知道將要趨向何方，這就是非身。修行之人，應當斷除這些。 人們不知道四種無常的道理，終究無法得道。自己觀察身體，看到各種死亡敗壞的現象，明白人與萬物都是空虛的，一無所有，意念便會停止攀緣，得到修行的喜悅。一旦得到修行的喜悅，內心便會安定。不離五蘊，心便能專注，這就是道。 自己觀察身體，明白一無所有，身體和意念便會停止攀緣。痛苦和快樂的感受，以及意念的生滅，也都是身體和意念的停止攀緣。停止攀緣是指三種情況：痛苦停止，痛苦的感受停止，意念的生滅停止。
【English Translation】 English version: Also. When a person's life is about to end, one should maintain focused intention. Even when breathing ceases, the intention should remain focused on the inhalation and exhalation. From the very beginning, one should use intention to observe the body, which is composed of thirty-two impure substances, including: hair, body hair, teeth, bones, skin, muscles, and the five internal organs. These eleven belong to the earth element; tears, mucus, saliva, pus, blood, fat, marrow, and urine, these seven belong to the water element; maintaining body temperature and promoting digestion, these two belong to the fire element; the wind element has twelve. These thirty-two impure substances all arise from the four great elements of earth, water, fire, and wind. What is the earth element? Human life comes from the essence of grains; grains are the earth element, intention is the seed, and the essence is the water element. The combination of the parents' essence and blood produces the body. To obtain a piece of clothing or a mouthful of food is to nourish the breath and protect this body. Because the body is originally empty, it will eventually perish and is impermanent. A person who has attained the Dao (the Way) will understand that the body is not the true self, and will realize that the body will soon die and decay. Intention is the seed of a person, therefore one must guard the intention and maintain single-mindedness. Foolish people cannot guard their souls and spirits, they only know how to nourish the four elements, and are deceived by form and taste, thinking that the body is 'I', not knowing what is evil. Everything arises from the body's craving for food and taste, and they will fall into suffering, unable to escape the cycle of birth and death. Once encountering evil circumstances, the soul will depart empty, heading towards the path of good and evil. After the body dies, it falls into the earth, decaying and rotting day and night, originally being nothing at all, but transformed by the function of intention. After the body dies, it ultimately returns to the earth, and all things are the same, everything will pass, this is impermanence. People do not reflect on themselves, thinking of myriad things, but none of them are for themselves, this is suffering. After the body dies, it is discarded, and so are the myriad thoughts, they will also perish, this is 'already'. Rebirth, again suffering, then creating good and evil actions, planting karmic seeds, but not knowing where they will lead, this is non-self. Those who practice the Dao should cut off these things. People who do not know the four impermanent principles will never attain the Dao. Observe your own body, seeing the various phenomena of death and decay, understanding that people and all things are empty, nothing at all, and the intention will stop clinging, obtaining the joy of practice. Once the joy of practice is obtained, the mind will be at peace. Not separating from the five aggregates, the mind can be focused, this is the Dao. Observe your own body, understanding that there is nothing to be grasped, and the body and intention will stop clinging. The feelings of pain and pleasure, as well as the arising and ceasing of intention, are also the stopping of the body and intention. Stopping refers to three situations: pain stops, the feeling of pain stops, and the arising and ceasing of intention stops.
四事：貪慾止，意止內三事；思想止、作意止，謂識滅外法止。是為四意止。止便守，守止便觀。故經言：「止觀俱行，為得四諦。」
故佛言：「獨坐思惟自意，謂思惟滅色、痛癢、思想、生死、識。」自意止者，外滅意止，常行如有，見道為如有，坐行便自見故。經言：「比丘能如是內意止乃守止。」是意當先觀，思惟滅念，念待自意便守意。意不出身，為道人待外，謂萬物；念在內，謂思。識欲滅念，待常念物非常敗，皆非我所，我亦非物。生急唸唸死時，持何等去？持善持一心，持諷經多樂故。佛言：「是汝物持去，其餘一切皆非我所。」意當識念何等恩愛會當別離，各自消腐，念之但亂人意、隨人罪，要有還身守凈，趣泥洹道。
佛從一心至九道，念四色皆當消滅。謂人死四日、五日欲臭敗，色轉正青；五日、六日膿血從口、鼻、耳、目中出正赤；后肌肉壞敗，腸胃生蟲，還自食肉，革消腐骨項正白；久久轉黑作灰土。地、水、火、風、空皆非我所意！汝從無數世以來，亦為人作妻子、奴婢，亦作畜生牛、馬、蟲，勤苦重負債，亦為人所屠剝、膾炙。今為人復取人作妻子、奴婢，亦取畜生牛、馬、蟲，屠剝、膾炙、刺斫自在，身死皆當復受。行道人！汝寧見人死氣絕，便無所知，身挺正直，便
【現代漢語翻譯】 現代漢語譯本 四事：貪慾止息，意念止於內在的三件事；思想止息、作意止息，意思是當意識滅除時，對外在事物的執著也隨之止息。這被稱為四意止。止息之後便能守護，守護之後便能觀照。所以經書上說：『止和觀同時進行，就能證得四諦。』
所以佛說：『獨自靜坐思惟自己的意念，就是思惟滅除色（形態，物質）、痛癢（感受）、思想（念頭）、生死（生命過程）、識（意識）。』自我意念止息的人，對外在的滅除意念也隨之止息，常常修行就像已經證得道一樣，見到真理就像已經證得道一樣，坐著修行就能自己見到真理。經書上說：『比丘能夠這樣內在的意念止息才能守護止息。』這個意念應當先觀照，思惟滅除念頭，念頭等待自我意念才能守護意念。意念不離開自身，對於修行人來說是等待外在，指的是萬物；念頭在內在，指的是思惟。意識想要滅除念頭，等待常常念想事物都是無常敗壞的，都不是我所擁有的，我也不是屬於它們的。生命緊急唸唸想著死亡的時候，能帶走什麼呢？帶走善行，帶走一心不亂，帶走誦經帶來的快樂。佛說：『這些才是你能夠帶走的東西，其餘一切都不是你所擁有的。』意念應當認識到念想什麼恩愛都會有別離的時候，各自消散腐朽，念想這些只會擾亂人的心意、隨著人的罪業，一定要回到自身守護清凈，走向涅槃之道。
佛從一心到九道，念想四色（地、水、火、風）都將消滅。比如人死後四天、五天就要腐臭敗壞，屍體的顏色轉為青色；五天、六天膿血從口、鼻、耳、目中流出，顏色轉為紅色；之後肌肉壞敗，腸胃生蟲，反過來吃自己的肉，面板消散腐爛，只剩下骨頭頸項呈現白色；時間久了逐漸轉為黑色變成灰土。地、水、火、風、空都不是我所擁有的！你從無數世以來，也曾經為人作妻子、奴婢，也曾經作畜生牛、馬、蟲，辛勤勞苦揹負重債，也曾經被人宰殺剝皮、切成肉醬。現在為人又娶人為妻子、奴婢，又抓取畜生牛、馬、蟲，宰殺剝皮、切成肉醬、隨意刺殺砍剁，身死之後都將再次承受。修行的人！你難道沒見過人死斷氣，就什麼都不知道了，身體僵硬挺直，便
【English Translation】 English version The Four Intentions: When greed ceases, the mind dwells on the three internal matters; when thought ceases and intention ceases, it means that when consciousness is extinguished, attachment to external phenomena also ceases. This is called the Four Intentions. Cessation leads to guarding, and guarding leads to contemplation. Therefore, the scripture says: 'When cessation and contemplation are practiced together, one attains the Four Noble Truths.'
Therefore, the Buddha said: 'Sitting alone and contemplating one's own mind means contemplating the cessation of form (rupa, material existence), sensation (vedana, feeling), thought (samjna, perception), birth and death (samsara, cycle of existence), and consciousness (vijnana).' One whose self-intention ceases also ceases the intention to extinguish external things. Constant practice is like having already attained the path, seeing the truth is like having already attained the path, and sitting in practice allows one to see the truth for oneself. The scripture says: 'A Bhikkhu who can thus internally cease intention is able to guard cessation.' This intention should first be contemplated, thinking about extinguishing thoughts. Thoughts wait for self-intention to guard intention. Intention does not leave oneself, which for a practitioner means waiting for the external, referring to all things; thoughts are internal, referring to contemplation. Consciousness wants to extinguish thoughts, waiting for constant thought that things are impermanent and decaying, none of which are mine, and I do not belong to them. When life is urgent and constantly thinking about death, what can one take away? Take away good deeds, take away single-mindedness, take away the joy of reciting scriptures. The Buddha said: 'These are the things you can take away; everything else is not yours.' Intention should recognize that any loving relationships will have times of separation, each dissipating and decaying. Thinking about these only disturbs one's mind, following one's sins. One must return to oneself, guard purity, and go towards the path of Nirvana.
The Buddha, from one mind to the nine realms, contemplates that the four elements (earth, water, fire, wind) will all perish. For example, when a person dies, after four or five days, the body will decay and rot, and the color of the corpse will turn blue; after five or six days, pus and blood will flow from the mouth, nose, ears, and eyes, and the color will turn red; later, the muscles will decay, and worms will grow in the intestines and stomach, eating their own flesh. The skin will dissolve and rot, leaving only the bones and neck, which will appear white; over time, they will gradually turn black and become ash and dust. Earth, water, fire, wind, and space are not mine! From countless lifetimes, you have also been wives, servants, and slaves to others, and you have also been animals such as cows, horses, and insects, toiling hard and bearing heavy debts. You have also been slaughtered, skinned, and minced by others. Now, as a human, you again take humans as wives, servants, and slaves, and you also capture animals such as cows, horses, and insects, slaughtering, skinning, mincing, stabbing, and chopping at will. After death, you will all suffer again. Practitioners! Have you not seen that when a person dies and their breath ceases, they know nothing, and their body becomes stiff and straight, then
臭壞可惡，諦念便畏不欲見。何以故不怖？令人上天得泥洹道也。
佛知九道皆空無所有故，還就一心。行道人急滅念，侍無所他如，便至物深固行拘深俱在，所見用不在故不見。意欲、貪念非常敗，淫當唸對、瞋恚念等、心愚癡念。本行不常，無為安隱，人不知非常，終不去貪，亦不離薜荔道。世間所有如夢耳，夢飯食見好，覺便不見。世間所有如是，生便死、成便壞，要皆歸空，當何等貪？人有妻子、財產亦爾。何以故？人治生得錢財利時，若室家合會喜樂。譬如飛鳥聚會，亦皆無常，一旦別離，亦便不見；正使有常，憂恐萬端，意在生死中為日積罪。黠人自約少欲，趣求一衣一食；從定意行，不求地止，常還身守凈，斷求念空。
問曰：「行道守意本從何起？」
說曰：「天地性成，人從十五天上來下，壽無有夭。拔生死五道從六衰起。」人生心意本自善，無有貪愛、痛癢、思想、生死，識，為目、耳、鼻、口所欺。目先視色，耳聽音，鼻知香，口知味，心爲念，作十事成五陰，意為識，合為六衰，因作善惡行種成，我從是便有老病死生。五道求道，欲斷生死故，自守意止，目色止，耳聲止，鼻香止，口味止，身好斷六衰行，觀壞心念，坐禪滅意。識得道者，五陰悉滅。知本無便，念空想空
【現代漢語翻譯】 現代漢語譯本： 令人厭惡的腐臭氣味，只要一認真思考，就會感到畏懼，不想看見。為什麼呢？因為它不會使人恐懼，反而能使人昇天，證得涅槃（Nirvana，解脫）之道。 佛陀深知九道（Nine realms of existence）皆是空無所有的，最終迴歸一心。修行之人應迅速滅除雜念，心無旁騖，如此便能深入事物本質，堅定修行，深刻領悟。所見之物並非真實存在，因此不應執著于所見。慾望和貪念都是無常的，必然會帶來敗壞，應當專注于對治淫慾之念、嗔恚之念等，以及心中的愚癡之念。原本的修行並非恒常不變，無為才是安穩的境界。人們不瞭解無常的道理，最終無法去除貪慾，也無法脫離薜荔道（Preta realm，餓鬼道）。世間的一切都如同夢境一般，夢中吃飯、看到美好的事物，醒來后便消失不見。世間的一切也是如此，出生后便會死亡，成就后便會敗壞，最終都要歸於空無，又有什麼值得貪戀的呢？人們所擁有的妻子、財產也是如此。為什麼呢？因為人們在經營生活、獲取錢財利益時，與家人團聚，享受喜樂，這就像飛鳥聚集在一起一樣，都是無常的，一旦離散，便再也見不到了；即使能夠長久擁有，也會有各種各樣的憂慮和恐懼，在生死輪迴中日積月累地造作罪業。聰明的人會約束自己，減少慾望，只求一件蔽體的衣服和一口充飢的食物；從禪定中出發，不追求安身之處，時常保持身心的清凈，斷除各種欲求，使念頭空寂。 問：『修行人守護意念的根本是從哪裡開始的？』 答：『天地是自然形成的，人是從十五天（Fifteen heavens）上下來的，原本沒有夭折。拔除生死輪迴的五道（Five realms of reincarnation），是從六衰（Six entrances）開始的。』人生來的心意原本是善良的，沒有貪愛、痛癢、思想、生死、識，卻被眼、耳、鼻、口所欺騙。眼睛首先看到顏色，耳朵聽到聲音，鼻子聞到氣味，嘴巴嚐到味道，心產生念頭，造作十事（Ten unwholesome actions）形成五陰（Five aggregates），意成為識，合起來就是六衰，因為造作善惡之行而種下種子，從此便有了老、病、死、生。五道（Five realms）眾生爲了尋求解脫之道，想要斷除生死輪迴，所以要守護意念，停止眼睛對顏色的追逐，停止耳朵對聲音的追逐，停止鼻子對氣味的追逐，停止嘴巴對味道的追逐，身體停止對美好的追求，斷除六衰之行，觀察並破壞心中的念頭，通過坐禪來滅除意念。認識到真理的人，五陰（Five aggregates）都會消滅。知道一切本無自性，念頭是空性的，想法也是空性的。
【English Translation】 English version: The foul and disgusting stench, with mindful contemplation, one will fear and not want to see it. Why is it not frightening? Because it enables people to ascend to heaven and attain the path of Nirvana (Nirvana, liberation). The Buddha knows that the nine realms of existence (Nine realms of existence) are all empty and without substance, ultimately returning to the one mind. Practitioners should quickly extinguish distracting thoughts and remain focused, thereby deeply penetrating the essence of things, firmly cultivating, and profoundly understanding. What is seen is not truly existent, therefore one should not be attached to what is seen. Desires and greed are impermanent and will inevitably lead to decay. One should focus on counteracting thoughts of lust, anger, and the like, as well as the thoughts of ignorance in the mind. The original practice is not constant and unchanging; non-action is the state of peace and stability. People do not understand the principle of impermanence, and ultimately cannot remove greed, nor can they escape the Preta realm (Preta realm, realm of hungry ghosts). Everything in the world is like a dream. In a dream, one eats and sees beautiful things, but upon waking, they disappear. Everything in the world is like this: birth leads to death, achievement leads to decay, and ultimately everything returns to emptiness. What is there to be greedy for? People's wives and possessions are also like this. Why? Because when people manage their lives and obtain wealth and benefits, they gather with their families and enjoy happiness, just like birds gathering together. All of this is impermanent, and once scattered, they will never be seen again. Even if one can possess them for a long time, there will be all kinds of worries and fears, accumulating sins day by day in the cycle of birth and death. Wise people restrain themselves, reduce desires, and only seek a garment to cover the body and a mouthful of food to satisfy hunger; proceeding from meditative concentration, not seeking a place to settle down, constantly maintaining the purity of body and mind, cutting off all desires, and making thoughts empty. Question: 'Where does the root of a practitioner's guarding of intention begin?' Answer: 'Heaven and earth are formed naturally, and people come down from the Fifteen Heavens (Fifteen heavens), originally without premature death. Eradicating the five paths of reincarnation (Five realms of reincarnation) begins from the Six Entrances (Six entrances).' The mind of a person at birth is originally good, without greed, love, pain, thought, birth, death, or consciousness, but is deceived by the eyes, ears, nose, and mouth. The eyes first see colors, the ears hear sounds, the nose smells odors, the mouth tastes flavors, and the mind generates thoughts, creating ten actions (Ten unwholesome actions) that form the five aggregates (Five aggregates). Intention becomes consciousness, which together are the six entrances, planting seeds by creating good and evil deeds, and from this, there is old age, sickness, death, and birth. Beings in the five realms (Five realms) seek the path of liberation, wanting to cut off the cycle of birth and death, so they must guard their intention, stop the eyes from chasing colors, stop the ears from chasing sounds, stop the nose from chasing odors, stop the mouth from chasing flavors, and the body stop chasing beauty, cutting off the actions of the six entrances, observing and destroying the thoughts in the mind, and extinguishing intention through meditation. Those who recognize the truth, the five aggregates (Five aggregates) will all be extinguished. Knowing that everything is originally without self-nature, thoughts are empty, and ideas are empty.'
，逕向泥洹門。于已守者，意為識主行故，要六衰為禍，行種五道根本。道人精思，自守四意、欲止無邪，念識思想走何道？人慾滅念、識、思想，當一切行，不當斷身十事。身、口、意三事者定，五陰、六衰乃正。三定者：口無所知為口定，身無所知為身定，意無所念為意定也。
意有四病，癡多者，謂五陰多。五陰多，意便走、不得行。不得行，便自瞋恚、便淫念起，不能制，便墮癡。故行道要當斷五陰，斷五陰痛癢不安多欲是。師曰：「身不欲行，用多疲極故；意不欲行，不欲念死敗苦空故。」
問曰：「何等為本生？」師言：「謂不疑為本根生。」
「何等為向？何等為對？何等為行？」師曰：「不轉意為向，不轉念為對，可意為行。」
問曰：「是何等田？誰名為田？」「意汝為有意，田家不知為無意耶！田家不覺，汝為有意覺，田家為無意不覺耶！可言意覺。淫味亦意。何以故？不覺近。出家無有田，如是為是。」
問：「有意佛鄉里無意耶？」「如是為本無身意，但自作是得是，譬如五種本，亦無有種便生，人生亦本，無有種便有。如然火，焰出為𤏳；𤏳去薪便止。人自計身非身，萬物亦止。」
難曰：「本無有意，所以守何？」師曰：「用本無故，可守；滅本
【現代漢語翻譯】 現代漢語譯本：直接通往涅槃（Nirvana）之門。對於已經守護自身的人來說，認為意識是主導行為的原因，必須將六衰（六根接觸外境產生的衰敗）視為禍患，行為是產生五道輪迴的根本。修行之人應精進思考，守護四念處（四念住），想要止息邪念，那麼念、識、思想會走向何處呢？人想要滅除念、識、思想，應當在一切行為中，不應當斷絕身體的十件事。身、口、意三件事安定，五陰（色、受、想、行、識）、六衰才能歸正。所謂三定是：口無所知為口定，身無所知為身定，意無所念為意定。
意的四種病患是，愚癡多的人，是因為五陰熾盛。五陰熾盛，意就會散亂遊走、無法安住。無法安住，就會自生嗔恚、淫念，不能剋制，就會墮入愚癡。所以修行要斷除五陰，斷除五陰帶來的痛苦、瘙癢、不安和多欲。師父說：『身體不想行動，是因為過度疲勞；意不想行動，是因為不想念及死亡、衰敗、痛苦和空虛。』
問：『什麼是本生？』師父說：『所謂不懷疑就是本根生。』
『什麼是向？什麼是對？什麼是行？』師父說：『不轉移意念為向，不轉移念頭為對，隨順意念為行。』
問：『這是什麼田？誰被稱為田？』『意念你認為是有意的，農夫不知道是無意嗎！農夫沒有覺察，你認為是有意覺察，農夫是無意不覺察嗎！可以說意念是覺察的。淫慾的滋味也是意念。為什麼呢？因為不覺察就在眼前。出家人沒有田地，這樣才是對的。』
問：『有意佛的家鄉裡沒有意念嗎？』『這樣才是本來沒有身意，只是自己造作才得到，譬如五種根本，也沒有不播種就生長的，人生也是如此，沒有種子就沒有產生。如同燃燒火焰，火焰熄滅成為灰燼；灰燼離開柴火就停止。人自己計算身體不是身體，萬物也就停止了。』
難：『本來沒有意念，那麼守護什麼呢？』師父說：『因為本來沒有，才可以守護；滅除本』
【English Translation】 English version: Directly towards the gate of Nirvana (Nirvana). For those who have already guarded themselves, believing that consciousness is the cause of actions, it is necessary to regard the six decays (the decay caused by the six senses contacting the external environment) as a disaster, and actions are the root of the five paths of reincarnation. Practitioners should diligently contemplate, guard the four foundations of mindfulness (four Smṛtyupasthānas), wanting to stop evil thoughts, then where will thoughts, consciousness, and ideas go? If one wants to extinguish thoughts, consciousness, and ideas, one should not sever the ten things of the body in all actions. When the three things of body, speech, and mind are stable, the five aggregates (Skandhas) and six decays can be corrected. The so-called three samadhis are: the mouth knowing nothing is mouth samadhi, the body knowing nothing is body samadhi, and the mind having no thoughts is mind samadhi.
The four sicknesses of the mind are that those with much ignorance have flourishing five aggregates. When the five aggregates are flourishing, the mind will be scattered and wandering, unable to abide. Unable to abide, one will generate anger and lustful thoughts, unable to restrain them, and will fall into ignorance. Therefore, cultivation requires cutting off the five aggregates, cutting off the pain, itching, unease, and excessive desires brought by the five aggregates. The master said: 'The body does not want to act because it is overly tired; the mind does not want to act because it does not want to think of death, decay, suffering, and emptiness.'
Question: 'What is original birth?' The master said: 'So-called non-doubt is the birth from the original root.'
'What is 'towards'? What is 'against'? What is 'action'?' The master said: 'Not shifting intention is 'towards', not shifting thought is 'against', following intention is 'action'.'
Question: 'What kind of field is this? Who is called a field?' 'Mind, do you think it is intentional, does the farmer not know it is unintentional! The farmer is not aware, do you think it is intentional awareness, is the farmer unintentional unawareness! It can be said that the mind is aware. The taste of lust is also the mind. Why? Because unawareness is near. A monk has no field, this is correct.'
Question: 'Is there no intention in the Buddha's hometown of intention?' 'This is originally without body and mind, only self-created to obtain, for example, the five kinds of roots, there is no growth without sowing, life is also like this, there is no birth without seeds. Like burning fire, the flame goes out and becomes ashes; the ashes leave the firewood and stop. People calculate that the body is not the body, and all things also stop.'
Objection: 'Originally there is no intention, so what to guard?' The master said: 'Because originally there is nothing, it can be guarded; extinguishing the original'
有，不可守。」
師曰：「道有四要：一者，眾持戶；二者，知身非身，便壞身不復愛，是為從人得出門，第六天上戶；三者，知非常意不復向，是為得出第十八天戶，四者，如空滅空，是為得出二十八天戶，空滅乃墮道故。經言：『行道覺者得出，謂覺苦、空、非身、非常。』得出者，謂得出四要界，得第一禪上七天，有身但有影。何以故？行道壞身故。念身觀頭、發、腦，念發本無所來，作為化成皆當腐落；腦如凝米粥，皆當臭敗；眼但有穴，水皆當汁出空；耳但有穴，皆垢水漏；鼻口唾涕，皆當流出，棄散消壞；舌、咽喉、肺卷、肝、心，心中惡血；膽、膈、脾著胃，腎著脊骨，胃中有味消食；大腸有屎，小腸有穴有溺發便，少腸皆當膀脹壞爛；腸、胃屎溺相澆濽，臭處可惡；下有尻肉血兩脛脡兩足，肌肉消盡，筋脈壞敗；骨鎖節節解墮；脛脡礭正白，髀骨如車輪，尻骨與脊相連，髆骨與肘臂手相連，皮革亦消腐，節節解墮；頸骨與髑髏相連，血肉消盡，還作灰土。一切蠕動出氣不報，便以過世，身體挺直，不復動搖。火去身冷，風去氣絕，汁從九孔流出便為水去，不復食為地去。三四日色轉青黑，膿血從口、鼻、耳、眼從九孔流出，正赤肌、骨、肉壞，腸、胃、五藏支節，一切還為灰土。視萬物如是，
【現代漢語翻譯】 有，不可守。'
師曰：'道有四要：一者，眾持戶（指守護門戶）；二者，知身非身，便壞身不復愛，是為從人得出門，第六天上戶；三者，知非常意不復向，是為得出第十八天戶；四者，如空滅空，是為得出二十八天戶，空滅乃墮道故。經言：『行道覺者得出，謂覺苦、空、非身、非常。』得出者，謂得出四要界，得第一禪上七天，有身但有影。何以故？行道壞身故。念身觀頭、發、腦，念發本無所從來，作為化成皆當腐落；腦如凝米粥，皆當臭敗；眼但有穴，水皆當汁出空；耳但有穴，皆垢水漏；鼻口唾涕，皆當流出，棄散消壞；舌、咽喉、肺卷、肝、心，心中惡血；膽、膈、脾著胃，腎著脊骨，胃中有味消食；大腸有屎，小腸有穴有溺發便，少腸皆當膀脹壞爛；腸、胃屎溺相澆濽，臭處可惡；下有尻肉血兩脛脡兩足，肌肉消盡，筋脈壞敗；骨鎖節節解墮；脛脡礭正白，髀骨如車輪，尻骨與脊相連，髆骨與肘臂手相連，皮革亦消腐，節節解墮；頸骨與髑髏相連，血肉消盡，還作灰土。一切蠕動出氣不報，便以過世，身體挺直，不復動搖。火去身冷，風去氣絕，汁從九孔流出便為水去，不復食為地去。三四日色轉青黑，膿血從口、鼻、耳、眼從九孔流出，正赤肌、骨、肉壞，腸、胃、五藏支節，一切還為灰土。視萬物如是，'
【English Translation】 'Yes, it cannot be guarded.'
The master said: 'The path has four essentials: first, the multitude guards the gate (referring to guarding the senses); second, knowing that the body is not the self, then one destroys the body and no longer loves it, this is to exit through the gate from people, the gate of the sixth heaven; third, knowing that impermanence is not to be desired, this is to exit the gate of the eighteenth heaven; fourth, like emptying emptiness, this is to exit the gate of the twenty-eighth heaven, emptying emptiness is to fall into the path. The sutra says: 'Those who practice the path and awaken can exit, meaning awakening to suffering, emptiness, non-self, and impermanence.' Exiting means exiting the four essential realms, attaining the seven heavens above the first dhyana, having a body but only a shadow. Why? Because practicing the path destroys the body. Contemplate the body, observing the head, hair, and brain, contemplating that the hair originally comes from nowhere, created and transformed, all will decay and fall; the brain is like congealed rice porridge, all will become foul and rotten; the eyes are just holes, water will flow out as juice into emptiness; the ears are just holes, all leak with dirty water; saliva and mucus from the nose and mouth will all flow out, be discarded, and dissolve; the tongue, throat, lung lobes, liver, heart, evil blood in the heart; gallbladder, diaphragm, spleen attached to the stomach, kidneys attached to the spine, the stomach contains flavors to digest food; the large intestine contains feces, the small intestine has holes with urine and excrement, the small intestines will all swell and rot; intestines and stomach are drenched with feces and urine, a foul and disgusting place; below are the buttocks with flesh and blood, two shanks, two feet, muscles wasting away, tendons and veins decaying; bones locked, joints separating and falling apart; shanks are hard and straight white, thigh bones like cartwheels, hip bones connected to the spine, shoulder blades connected to the elbows, arms, and hands, the skin also dissolves and rots, joints separating and falling apart; neck bones connected to the skull, blood and flesh wasting away, returning to ashes and dust. All wriggling ceases, breathing is not reported, then one passes away, the body straightens, no longer moving. Fire leaves, the body is cold, wind leaves, breath ceases, fluids flow out from the nine orifices, then water leaves, no longer eating, earth leaves. In three or four days the color turns blue-black, pus and blood flow out from the mouth, nose, ears, eyes, from the nine orifices, bright red flesh, bones, and meat decay, intestines, stomach, five organs, limbs, all return to ashes and dust. View all things thus.'
自身亦爾，皆滅盡為空。出息、入息諦知為空，便可近道。」
佛說罵意經
【現代漢語翻譯】 現代漢語譯本：自身也是如此，最終都會滅盡迴歸于空。呼氣和吸氣都要清楚地認知到其本性為空，這樣就可以接近真道。
《佛說罵意經》
【English Translation】 English version: The self is also like this, all will eventually be extinguished and return to emptiness. Clearly recognize the nature of exhaling and inhaling as empty, and then you can approach the true path.
'The Sutra Spoken by the Buddha on Subduing the Mind'