Chinese
等经。佛起到弗迦沙前问言：“卿师受谁道？用何等故作沙门？” 弗迦沙报言：“我闻有佛，姓瞿昙。父字悦头檀，白净王也。其子剃头须作沙门得佛道。我师事之。我用佛故作沙门。佛所说经入我心中，我甚喜之。” 佛问：“宁曾见佛不？” 弗迦沙言：“未曾见。” “设使见者，宁能识是佛不？” 弗迦沙言：“见之不能识。” 佛念：“是贤者为用我故作沙门。续当为子说宿命时所知经，尔乃解疾耳。”佛语弗迦沙言：“我为卿说经，上语亦善，中语亦善，下语亦善。为卿说身中六分事。善听之！” 弗迦沙言：“大善！” 佛言：“合此六事，能成为人身。人身凡六事有所觉知。人志用十八事转动人意。凡有四事，道人所当奉行；奉行已，志不复转；志不复转者，便得道；得道已，不复生，不复老，不复病，不复于今世死，亦不复于后世死，亦不复愁，亦不复忧，亦不复怒，亦不复思，亦不复爱。是为度世之道。 “请解六事合名为人。熟听之！一者地，二者水，三者火，四者风，五者空，六者心。何等为地？地有二品：身地、外地。何等为身地者？谓发、毛、爪、齿、皮、肉、筋、骨、脾、肾、肝、肺、肠、胃。身中诸坚者皆为地。身地、 现代汉语译本： 佛陀来到弗迦沙（Pukkusa）面前问道：‘你的老师是谁？因为什么原因而出家做沙门（Sramana）？’ 弗迦沙回答说：‘我听说有一位佛，姓瞿昙（Gautama），父亲名叫悦头檀（Suddhodana），是白净王。他的儿子剃掉头发和胡须，出家做沙门而证得佛道。我以他为师。我因为佛的缘故而出家做沙门。佛所说的经典进入我的心中，我非常喜欢。’ 佛陀问：‘你曾经见过佛吗？’ 弗迦沙说：‘未曾见过。’ ‘假设见到，你能认出那就是佛吗？’ 弗迦沙说：‘见到也不能认出。’ 佛陀心想：‘这位贤者是因为我的缘故而出家做沙门。接下来应当为他说过去世所知的经典，这样他就能很快理解。’佛陀对弗迦沙说：‘我为你讲说经典，开头的话也好，中间的话也好，结尾的话也好，都很好。为你讲说身体中的六种要素。好好听着！’ 弗迦沙说：‘太好了！’ 佛陀说：‘这六件事合在一起，才能成为人身。人身通过这六件事产生觉知。人的意志通过十八件事来转动人的意念。总共有四件事，是修道之人应当奉行的；奉行之后，意志不再动摇；意志不再动摇，就能得道；得道之后，不再出生，不再衰老，不再生病，不再在今世死亡，也不再在后世死亡，也不再忧愁，也不再悲伤，也不再愤怒，也不再思虑，也不再贪爱。这就是度脱世间之道。’ ‘请解释这六件事合在一起称为人。仔细听着！第一是地，第二是水，第三是火，第四是风，第五是空，第六是心。什么是地？地有两种：身内的地和身外的地。什么是身内的地？就是头发、毛发、指甲、牙齿、皮肤、肌肉、筋、骨、脾、肾、肝、肺、肠、胃。身体中坚硬的东西都属于地。身内的地、’
English
English version: The Buddha went to Pukkusa and asked him: 'Who is your teacher? And for what reason do you become a Sramana (ascetic)?' Pukkusa replied: 'I have heard that there is a Buddha named Gautama (Gotama). His father is named Suddhodana (Śuddhodana), the White King. His son shaved his head and beard, became a Sramana, and attained Buddhahood. I take him as my teacher. I became a Sramana because of the Buddha. The sutras spoken by the Buddha enter my heart, and I am very pleased with them.' The Buddha asked: 'Have you ever seen the Buddha?' Pukkusa said: 'I have never seen him.' 'Even if you were to see him, would you be able to recognize him as the Buddha?' Pukkusa said: 'Even if I saw him, I would not be able to recognize him.' The Buddha thought: 'This virtuous one has become a Sramana because of me. Next, I should speak to him about the sutras known from past lives, and then he will quickly understand.' The Buddha said to Pukkusa: 'I will speak the sutras for you, the beginning words are good, the middle words are good, and the ending words are good. I will speak to you about the six elements in the body. Listen carefully!' Pukkusa said: 'Very good!' The Buddha said: 'These six things combined can form a human body. The human body perceives through these six things. Human will is moved by eighteen things. There are four things that a practitioner should follow; after following them, the will no longer wavers; when the will no longer wavers, one attains the Way; after attaining the Way, one is no longer born, no longer ages, no longer gets sick, no longer dies in this life, nor dies in the next life, no longer sorrows, no longer grieves, no longer gets angry, no longer thinks, and no longer loves. This is the way to cross the world.' 'Please explain how these six things combine to be called a person. Listen carefully! The first is earth, the second is water, the third is fire, the fourth is wind, the fifth is space, and the sixth is mind. What is earth? There are two kinds of earth: internal earth and external earth. What is internal earth? It is hair, body hair, nails, teeth, skin, flesh, tendons, bones, spleen, kidneys, liver, lungs, intestines, and stomach. All the solid things in the body are earth. Internal earth,' --------------------------------------------------------------------------------
Chinese
外地同合为地。身地、外地非我地，适无所复贪爱知者。当熟思惟是以自解。 “何等为水？水有二品：身水、外水。何等为身水者？谓泪、涕、唾、脓、血、汗、肪、髓、脑、小便。身中诸软者皆为水。身水、外水同合为水。身水、外水非我水，适无所复贪爱知者。当熟思惟以自解。 “何等为火？火有二品：身火、外火。何等为身火者？谓身中温热、腹中主消食。身中诸热者皆为火。身火、外火同合为火。身火、外火非我火，适无所复贪爱知者。当熟思惟以自解。 “何等为风？风有二品：身风、外风。何等为身风者？谓上气风、下气风、骨间风、腹中风、四支风、喘息风。身中诸起者皆为风。身风、外风同合为风。身风、外风非我风，适无所复贪爱知者。当熟思惟以自解。 “何等为空？空有二品：身空、外空。何等为身空者？谓眼空、耳空、鼻空、口空、喉空、腹空、胃空、食所出入空。是为身空。身空、外空同合为空。身空、外空非我空，适无所复贪爱知者。当熟思惟以自解。 “智者学道，能自别知身中五分。余一分者心。心清净无欲，自念：‘我清洁如是’。若愿欲上第二十五空慧天，恐于二十五天上寿数千劫不得脱。若复愿上第二十六识慧天，寿复倍于二十五天上， 现代汉语译本： 外在的地界和内在的地界结合成为地。身体的地界和外在的地界不是我的地界，因此不应该再对它们产生贪爱和执着。应当仔细思考，以此来解脱自己。 ‘什么是水？水有两种：身体内的水和身体外的水。什么是身体内的水？指的是眼泪、鼻涕、唾液、脓、血、汗、脂肪、骨髓、脑、小便。身体中所有柔软的东西都属于水。身体内的水和身体外的水结合成为水。身体内的水和身体外的水不是我的水，因此不应该再对它们产生贪爱和执着。应当仔细思考，以此来解脱自己。’ ‘什么是火？火有两种：身体内的火和身体外的火。什么是身体内的火？指的是身体内的温暖、腹中消化食物的功能。身体中所有热的东西都属于火。身体内的火和身体外的火结合成为火。身体内的火和身体外的火不是我的火，因此不应该再对它们产生贪爱和执着。应当仔细思考，以此来解脱自己。’ ‘什么是风？风有两种：身体内的风和身体外的风。什么是身体内的风？指的是向上运行的气、向下运行的气、骨骼间的气、腹中的气、四肢的气、呼吸的气。身体中所有运动的东西都属于风。身体内的风和身体外的风结合成为风。身体内的风和身体外的风不是我的风，因此不应该再对它们产生贪爱和执着。应当仔细思考，以此来解脱自己。’ ‘什么是空？空有两种：身体内的空和身体外的空。什么是身体内的空？指的是眼睛的空、耳朵的空、鼻子的空、嘴巴的空、喉咙的空、腹部的空、胃的空、食物进出的空。这些是身体内的空。身体内的空和身体外的空结合成为空。身体内的空和身体外的空不是我的空，因此不应该再对它们产生贪爱和执着。应当仔细思考，以此来解脱自己。’ ‘有智慧的人学习佛法，能够自己分辨身体中的五种元素（五分，指地、水、火、风、空）。剩余的一种是心。心清净没有欲望，自己想：‘我是如此的清洁’。如果希望上升到第二十五空慧天（第二十五空慧天，指色界无色界天），恐怕在二十五天上寿命数千劫也无法解脱。如果又希望上升到第二十六识慧天（第二十六识慧天，指色界无色界天），寿命比二十五天上还要长一倍，
English
English version: The external earth element and the internal earth element combine to form earth. The earth element of the body and the external earth element are not my earth element, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself. ‘What is water? There are two kinds of water: internal water and external water. What is internal water? It refers to tears, mucus, saliva, pus, blood, sweat, fat, marrow, brain, and urine. All soft things in the body belong to water. Internal water and external water combine to form water. Internal water and external water are not my water, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.’ ‘What is fire? There are two kinds of fire: internal fire and external fire. What is internal fire? It refers to the warmth in the body and the function of digesting food in the abdomen. All hot things in the body belong to fire. Internal fire and external fire combine to form fire. Internal fire and external fire are not my fire, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.’ ‘What is wind? There are two kinds of wind: internal wind and external wind. What is internal wind? It refers to the upward-moving air, the downward-moving air, the air between the bones, the air in the abdomen, the air in the limbs, and the air of breathing. All moving things in the body belong to wind. Internal wind and external wind combine to form wind. Internal wind and external wind are not my wind, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.’ ‘What is space? There are two kinds of space: internal space and external space. What is internal space? It refers to the space of the eyes, the space of the ears, the space of the nose, the space of the mouth, the space of the throat, the space of the abdomen, the space of the stomach, and the space where food enters and exits. These are internal spaces. Internal space and external space combine to form space. Internal space and external space are not my space, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.’ ‘A wise person who studies the Dharma can distinguish the five elements (five elements, referring to earth, water, fire, wind, and space) in the body. The remaining one is the mind. The mind is pure and without desire, thinking to oneself: ‘I am so pure.’ If one wishes to ascend to the twenty-fifth 空慧天 (twenty-fifth 空慧天, referring to the Formless Realm heavens), I fear that one will not be able to escape even after thousands of kalpas of life in the twenty-fifth heaven. If one wishes to ascend to the twenty-sixth 識慧天 (twenty-sixth 識慧天, referring to the Formless Realm heavens), the lifespan will be twice as long as that in the twenty-fifth heaven, --------------------------------------------------------------------------------
Chinese
恐复不得脱。若复愿欲上第二十七无所念慧天，寿复倍二十六天上，恐复不得脱。若复愿欲上第二十八无思想天，寿八十四千万劫，恐复不得脱。志便厌苦，寿久不得脱，便取泥洹道。 “何等为六事各合者？谓目合于色，耳合于声，鼻合于香，舌合于味，身合于细滑，心合于知。是为六合。 “何等为志十八转者？谓目为好色转，为恶色转，为中色转；耳为好声转，为悲声转，为恶声转；鼻为好香转，为恶香转，为臭香转；舌为美味转，为恶味转，为无味转；身为细软转，为粗坚转，为寒温转；心为善事转，为恶事转，为世事转。为志十八转。 “何等为四事坚制人者？一为至诚，二为等意，三为智慧，四为消灭诸恶。是为四坚志。目所贪爱，得之，因快乐。快乐离人，自觉过去。从苦、致苦能知为苦；苦已去，自知为脱苦。人行苦，难得乐。当思惟断诸恶事。因得不苦、不乐，自知远离诸苦。譬如两木相揩生火，因别两木，各着一面。火亦灭，木亦冷。恩爱合便得苦。弃捐恩爱，自知为脱。譬如锻金师得好金，自在欲作何等奇物——臂环、耳珰、步瑶、华光及百种——皆能作之。道人持心，当如是锻金师自在欲生，不假令欲生二十五天、二十六天、二十七天、二十八天。然审皆有是，虽久会当 现代汉语译本 恐怕仍然无法解脱。如果还想上升到第二十七无所念慧天（Akanistha Deva，色界顶天），寿命是二十六天（Paranirmita-vasavartin Deva，欲界顶天）的数倍，恐怕仍然无法解脱。如果还想上升到第二十八无思想天（Naivasamjna-nasamjna-ayatana，无色界顶天），寿命长达八十四千万劫，恐怕仍然无法解脱。因此立志厌离痛苦，即使长寿也无法解脱，于是便证得涅槃（Nirvana）之道。 ‘什么是六事各合呢？’是指眼（eye）与色（rupa）相合，耳（ear）与声（shabda）相合，鼻（nose）与香（gandha）相合，舌（tongue）与味（rasa）相合，身（body）与细滑（sprashtavya）相合，心（mind）与知（dharma）相合。这就是六合。 ‘什么是志十八转呢？’是指眼（eye）为喜爱之色（pleasing rupa）而转，为厌恶之色（displeasing rupa）而转，为中性之色（neutral rupa）而转；耳（ear）为悦耳之声（pleasing shabda）而转，为悲伤之声（sorrowful shabda）而转，为难听之声（displeasing shabda）而转；鼻（nose）为好闻之香（pleasant gandha）而转，为恶臭之香（unpleasant gandha）而转，为臭气之香（foul gandha）而转；舌（tongue）为美味（delicious rasa）而转，为恶味（unpleasant rasa）而转，为无味（tasteless rasa）而转；身（body）为细软（soft sparshtavya）而转，为粗硬（rough sparshtavya）而转，为寒温（cold and warm sparshtavya）而转；心（mind）为善事（wholesome dharma）而转，为恶事（unwholesome dharma）而转，为世事（worldly dharma）而转。这就是志十八转。 ‘什么是四事坚制人呢？’一是至诚（sincerity），二是等意（equanimity），三是智慧（wisdom），四是消灭诸恶（eradication of all evils）。这就是四坚志。眼睛（eye）所贪爱之物，得到它，因而快乐。快乐离人而去，自觉已经过去。从苦（duhkha）到苦（duhkha），能知是苦（duhkha）；苦（duhkha）已经过去，自然知道已经脱离苦（duhkha）。人行于苦（duhkha）中，难以得到快乐（sukha）。应当思惟断绝各种恶事。因为得到不苦不乐（neither suffering nor happiness），自然知道远离各种痛苦（duhkha）。譬如两块木头互相摩擦生火，一旦分开两块木头，各自放在一边。火也熄灭了，木头也冷了。恩爱结合便会得到痛苦（duhkha）。抛弃恩爱，自然知道已经解脱。譬如锻金师得到好金子，可以随意制作各种奇巧之物——臂环、耳珰、步摇、华光以及各种各样的饰品——都能制作出来。修道之人持守心念，应当像这样，像锻金师一样自在，想要生起什么念头都可以，不必假借欲望而生起二十五天（Kama-avacara，欲界）、二十六天（Paranirmita-vasavartin Deva，欲界顶天）、二十七天（Akanistha Deva，色界顶天）、二十八天（Naivasamjna-nasamjna-ayatana，无色界顶天）的念头。然而确实都有这些境界，即使长久，终究会有消散的时候。