Chinese
大正藏第 15 册 No. 0620 治禅病秘要法 No. 620 治禅病秘要法卷上 宋居士沮渠京声译 治阿练若乱心病七十二种法(尊者舍利弗所问，出《杂阿含》阿练若事中) 如是我闻： 一时佛在舍卫国祇树给孤独园，与千二百五十比丘俱。夏五月十五日，五百释子比丘在竹林下行阿练若法修心十二，于安那般那入毗琉璃三昧。 时波斯匿王有一太子，名毗琉璃，与五百长者子乘大香象在祇洹边作那罗戏，复醉诸象，作斗象戏。 有一行莲华黑象，其声可恶，状如霹雳，中间细声如猫子吼。 释子比丘——禅难提、优波难提等——心惊毛竖，于风大观发狂痴想，从禅定起，如醉象奔不可禁制。 尊者阿难敕诸比丘：“坚闭房户，我诸释子今者发狂，脱能伤坏。” 诸比丘僧即往舍利弗所白言：“大德！大德所知智慧无障，如天帝释第一胜幢所至无畏。唯愿慈哀，救诸释子狂乱之苦。” 尔时，舍利弗即从坐起，牵阿难手往诣佛所，绕佛三匝为佛作礼，长跪合掌白佛言：“世尊！唯愿天尊慈悲一切，为未来世诸阿练若比丘因五种事发狂者——一者、因乱声，二者、因恶名，三者、因利养，四者、因外风，五者、因 现代汉语译本 大正藏第 15 册 No. 0620 治禅病秘要法 No. 620 治禅病秘要法卷上 宋居士沮渠京声译 治阿练若（Aranya，指远离人烟的修行场所）乱心病七十二种法(尊者舍利弗（Sariputra）所问，出自《杂阿含》阿练若事中) 如是我闻： 一时，佛在舍卫国（Sravasti）祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十比丘俱。夏五月十五日，五百释迦族（Sakya）比丘在竹林下行阿练若法，修心十二，于安那般那（anapana，即入出息念）入毗琉璃（Vaidurya）三昧（Samadhi）。 当时，波斯匿王（Prasenajit）有一太子，名毗琉璃（Virudhaka），与五百长者子乘坐大香象，在祇洹（Jetavana）边作那罗戏，又灌醉这些象，作斗象戏。 有一头行走如莲花的黑象，其声音可怖，状如霹雳，中间夹杂着细微的声音，如同猫的吼叫。 释迦族比丘——禅难提（Zenandi）、优波难提（Upanandi）等——心惊胆战，毛发竖立，对于风大观想产生狂乱痴想，从禅定中起身，如同醉象奔跑，无法控制。 尊者阿难（Ananda）告诫众比丘：‘紧闭房门，我这些释迦族弟子现在发狂，恐怕会伤人毁物。’ 众比丘僧便前往舍利弗（Sariputra）处禀告说：‘大德！您所知的智慧没有阻碍，如同天帝释（Sakra devanam Indra）的第一胜幢，所到之处无所畏惧。唯愿您慈悲怜悯，救治这些释迦族弟子狂乱的痛苦。’ 当时，舍利弗（Sariputra）立即从座位上起身，拉着阿难（Ananda）的手前往佛陀处，绕佛三圈，向佛作礼，长跪合掌禀告佛陀说：‘世尊！唯愿天尊慈悲一切众生，为未来世那些因五种原因而发狂的阿练若（Aranya）比丘说法——一者、因为嘈杂的声音，二者、因为恶劣的名声，三者、因为贪图利养，四者、因为外来的风，五者、因为…
English
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...' --------------------------------------------------------------------------------
Chinese
内风——此五种病当云何治？唯愿天尊为我解说。” 尔时，世尊即便微笑，有五色光从佛口出，绕佛七匝还从顶入，告舍利弗：“谛听谛听，善思念之，吾当为汝分别解说。 “若有行者行阿练若修心十二，于阿那般那因外恶声触内心根，四百四脉持心急故一时动乱。风力强故，最初发狂，心脉动转五风入咽，先作恶口。应当教是行者服食酥蜜及呵梨勒，系心一处，先想作一颇梨色镜，自观己身在彼镜中作诸狂事。见此事已，复当更观而作是言：‘汝于明镜自见汝身作狂痴事，父母、宗亲皆见汝作不祥之事。我今教汝离狂痴法，汝当忆知。先教除声。’ “除声法者，举舌向腭，想二摩尼珠在两耳根中，如意珠端犹如乳滴，滴滴之中流出醍醐，润于耳根使不受声。设有大声，如膏油润终不动摇。 “此想成已，次想一九重金刚盖从如意珠王出，覆行者身，下有金刚华，行者坐上。有金刚山，四面周匝绕彼行者，其间密致静绝外声，一一山中有七佛坐，为于行者说四念处。尔时，寂然不闻外声，随于佛教，此名除乱法门去恶声想。” 告舍利弗：“汝等行者宜当修习，慎莫忘失(是名治乱倒心法)。 “复次，舍利弗！既去外声已，当去内声。 “内声者，因于外声动六 现代汉语译本：‘内风——这五种病应该如何治疗？希望世尊为我解说。’ 当时，世尊便露出微笑，有五色光芒从佛口中发出，环绕佛身七圈后从头顶进入，然后告诉舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）: ‘仔细听，仔细听，好好思考，我将为你分别解说。’ ‘如果有修行者在寂静处修行，修习十二头陀行，因为阿那般那（ānāpāna，呼吸）的缘故，受到外界恶劣声音的触动，内心烦乱，四百四脉（身体内的脉络）因紧张而一时动乱。风力强盛，最初发狂，心脉动转，五风（身体内的五种风）进入咽喉，首先表现为恶语伤人。应当教导这位修行者服用酥油、蜂蜜以及诃梨勒（haritaki，一种药用植物），将心专注于一处，首先想象一个颇梨（sphatika，水晶）色的镜子，自己观察自己在镜子中做出各种疯狂的事情。见到这些事情后，再进一步观察并这样说：‘你在明镜中看到自己做出疯狂愚痴的事情，父母、亲族都看到你做出不吉祥的事情。我现在教你远离疯狂愚痴的方法，你应当记住。首先教你去除声音。’ ‘去除声音的方法是，抬起舌头抵住上颚，想象两颗摩尼珠（maṇi，宝珠）在两耳根中，如意珠（cintāmaṇi，能满足愿望的宝珠）的末端犹如乳滴，在滴滴之中流出醍醐（amrita，甘露），滋润耳根，使其不受声音的影响。即使有很大的声音，也像膏油一样滋润，终究不会动摇。’ ‘这种观想完成后，接着观想一个九重金刚盖从如意珠王中出现，覆盖修行者的身体，下面有金刚华（vajra-puṣpa，金刚花），修行者坐在上面。有金刚山（Vajra-parvata，金刚山），四面环绕着这位修行者，其间严密，隔绝外界的声音，每一座山中都有七佛（七位过去佛）端坐，为修行者讲说四念处（smṛtyupasthāna，四种禅修方法）。这时，寂静无声，听不到外界的声音，跟随佛陀的教导，这叫做去除混乱的法门，去除恶劣声音的观想。’ 告诉舍利弗：‘你们这些修行者应当修习，切莫忘记（这叫做治疗混乱颠倒心的方法）。’ ‘此外，舍利弗！已经去除外界的声音后，应当去除内心的声音。’ ‘内心的声音，是因为外界的声音扰动六根……’
English
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...’ --------------------------------------------------------------------------------
Chinese
情根，心脉颠倒。五种恶风从心脉入，风动心故，或歌、或舞，作种种变。汝当教洗心观。 “洗心观者，先自观心，令渐渐明犹如火珠——四百四脉如毗琉璃，黄金芭蕉直至心边——火珠出气，不冷、不热，不粗、不细，用熏诸脉。想一梵王持摩尼镜照行者胸。尔时，行者自观胸如如意珠王，明净可爱火珠为心。大梵天王掌中有转轮印，转轮印中有白莲花，白莲华上有天童子手擎乳湩，从如意珠王出以灌诸脉。乳渐渐下至于心端，童子手持二针——一、黄金色，二、青色——从心两边安二金花以针钻之，七钻之后心还柔软。 “如前，复以乳还洗于心，乳滴流注入大肠中，大肠满已入小肠中，小肠满已流出诸乳，滴滴不绝入八万户虫口中，诸虫饱满遍于身内，流注诸骨三百三十六节皆令周遍。然后想一乳池，有白莲花在乳池中生，行者坐上以乳澡浴，想兜罗绵如白莲华绕身七匝，行者处中。梵王自执己身乳令行者嗽，行者嗽已，梵王执盖覆行者上，于梵王盖普见一切诸胜境界，还得本心，无有错乱。” 佛说此语时，五百释子比丘随顺佛语一一行之，心即清凉，观色、受、想、行、识，无常苦空、无我，不贪世间、达解空法，豁然还得本心。破八十亿烔然之结，成须陀洹，渐渐修学得阿罗汉—— 现代汉语译本：情欲的根源在于颠倒的心脉。五种恶风从心脉进入，风扰动心，因此人会唱歌、跳舞，做出各种变化。你应该教导他们洗心观。 ‘洗心观’的方法是，首先观想自己的心，使其渐渐明亮，犹如火珠——四百四脉如同毗琉璃，黄金芭蕉直达心边——火珠散发气息，不冷不热，不粗不细，用来熏诸脉。想象一位梵天王手持摩尼宝镜照耀行者的胸膛。这时，行者观想自己的胸膛如同如意珠王，明净可爱，火珠即是心。大梵天王掌中有转轮印，转轮印中有白莲花，白莲花上有天童子手擎乳汁，从如意珠王中流出，灌注诸脉。乳汁渐渐下流至心端，童子手持两根针——一根是黄金色，一根是青色——从心的两边安上两朵金花，用针钻刺，七次钻刺之后，心便恢复柔软。 如前所述，再次用乳汁洗涤心，乳滴流注入大肠中，大肠充满后流入小肠中，小肠充满后流出诸乳，滴滴不断地流入八万户虫的口中，诸虫饱满，遍布全身，流注于诸骨三百三十六节，使其周遍。然后观想一个乳池，乳池中生长着白莲花，行者坐在上面用乳汁沐浴，观想兜罗绵如同白莲花般环绕身体七圈，行者处于其中。梵天王亲自拿着自己的乳汁让行者漱口，行者漱口完毕后，梵天王执盖覆盖在行者上方，在梵天王的伞盖下，普遍见到一切殊胜境界，从而恢复本心，不再有错乱。’ 佛陀说此话时，五百释迦族比丘随顺佛陀的教诲一一实行，心即刻清凉，观色、受、想、行、识，皆是无常、苦、空、无我，不再贪恋世间，通达理解空性之法，豁然恢复本心。破除了八十亿炽热的烦恼结，成就须陀洹果位，渐渐修学最终证得阿罗汉果位。