Chinese
切毛孔，使琥珀色干药从薄皮入乃至于髓，使心下转明如白雪光，遍体渐增柔软。 “第七节，黄色童子捉金刚钻，钻两脚下、钻两掌、钻心两边，然后持如意珠王摩拭六根，诸根开受最上禅味乐，诸皮脉间如涂白膏，一切柔软。 “第八节，金刚色童子手持二瓶，以金刚色药灌两耳中及一切毛孔，如按摩法停调诸节，身如钩锁游诸节间。 “第九节，摩尼珠色童子从瓶口出至行者所，内五指置行者口中，其五指端流五色药。行者饮已，观身及心乃至诸脉净若明镜，颇梨摩尼色不得譬。童子授莲花茎令行者啖，啖时如啖藕法，滴滴之中流注甘露。食此茎已唯九华在，一一华中有一梵王持梵王床授与行者，令行者坐。坐此床已，七宝大盖覆行者上，梵王各各说慈法门以教行者。梵王力故，十方诸佛住行者前为说慈悲喜舍，随根授药柔软四大。” 告舍利弗：“汝好持此柔软四大伏九十八使身内身外一切诸病梵王灌顶拥酥灌法，为四众说。” 尔时，舍利弗、尊者阿难等闻佛所说，欢喜奉行。 治噎法 “复次，舍利弗！若阿练比丘用心大急、数息太粗、眠卧单薄，因外风寒、因动脾管、脾、肾等脉，诸筋起风、逆气胸塞、节节流水停住胸中，因成激血气发头痛、背满诸筋挛 现代汉语译本： 使毛孔张开，让琥珀色的干燥药物从薄薄的皮肤进入，直至骨髓，使心胸变得像白雪般明亮，全身逐渐变得柔软。 ‘第七节，黄色童子拿着金刚钻，钻行者的两脚下、两掌、心脏两边，然后拿着如意珠王摩擦六根（眼、耳、鼻、舌、身、意），使六根打开，接受最上等的禅味之乐，全身皮肤脉络间像涂了白色的膏药一样，一切都变得柔软。 ‘第八节，金刚色童子手持两个瓶子，用金刚色的药物灌入行者的两耳中以及一切毛孔，像**法一样调整各个关节，身体像钩锁一样在各个关节间游动。 ‘第九节，摩尼珠色童子从瓶口出来到修行者面前，将五指放入修行者口中，五指指端流出五色药。修行者饮用后，观察自身及心，乃至所有脉络都像明镜一样清净，无法用颇梨（水晶）或摩尼（宝珠）的颜色来比喻。童子授予莲花茎给修行者食用，食用时像吃藕一样，每一滴都流淌着甘露。食用此莲花茎后，只剩下九朵莲花，每一朵莲花中都有一位梵王拿着梵王床授予修行者，让修行者坐下。坐在此床上后，七宝大伞覆盖在修行者上方，各位梵王各自宣说慈悲法门来教导修行者。由于梵王的力量，十方诸佛出现在修行者面前，为修行者宣说慈悲喜舍（四无量心），根据修行者的根器授予药物，使四大（地、水、火、风）变得柔软。’ 告诉舍利弗（佛陀十大弟子之一，以智慧著称）：‘你要好好地保持这柔软四大，降伏九十八使（九十八种烦恼），身内身外的一切疾病，接受梵王的灌顶，像用酥油灌溉一样灌溉佛法，为四众（比丘、比丘尼、优婆塞、优婆夷）宣说。’ 当时，舍利弗、尊者阿难（佛陀十大弟子之一，以多闻著称）等听闻佛陀所说，欢喜地接受并遵照执行。 治疗噎塞的方法 ‘再次，舍利弗！如果阿练若比丘（在寂静处修行的比丘）用心过度急切、数息（呼吸）过于粗重、睡眠不足，因为外来的风寒、因为触动脾管、脾、肾等脉，各种筋脉生起风、逆气胸闷、各个关节流水停留在胸中，因此形成激血气，引发头痛、背部胀满、各种筋脉挛缩。
English
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. -------------------------------------------------------------------------------- 缩，当疾治之。
Chinese
“治之法者，先服肥腻世间羙药，然后仰眠，数息令定，想阿耨达池其水盈满，满一由旬，底有金沙、四宝、金轮，生黄金华大如车轮。花中有四宝——兽头象鼻出水、师子口出水、马口出水、牛口出水——绕池七匝，阿耨达龙王七宝宫殿在四兽头间。 “龙王顶上如意珠中，龙王力故生一千五百杂色莲华、青莲花五百，尊者宾头卢等五百阿罗汉各坐其上，日暮则合、昼时则开，有七宝盖在比丘上、有七宝床在莲华下。五百金色莲花，淳陀婆等五百沙弥各坐其上，日暮则合、日昼则开，有七宝盖在沙弥上、有七宝床在莲华下。五百红莲花，尊者优波难陀、和须蜜多等大阿罗汉，或言是大菩萨眷属五百，各坐其上，日暮则合、日昼则开，有七宝盖在比丘上、有七宝床在莲花下，有七宝高台长八千丈从下方出。 “当阿耨达龙王宫前有五百童子在其台上，身真金色，第一童子名曰阇婆、第二童子名曰善财，第五百童子名灌顶力。 “王若欲治噎病者，先念尊者宾头卢等一千五百人——如上所说——令了了见已，尊者宾头卢当将是阇婆童子取阿耨达龙王所服白色庵婆陀药(庵婆陀药者，味如甘蔗，形似藕根，味亦有似石蜜者)。服此药已，噎病得差，四大调和，眼即明净。 现代汉语译本： 如果（病人）有噎塞的症状，应当尽快治疗。 治疗的方法是，首先服用肥腻的世间美好药物，然后仰卧，调整呼吸使其平稳，观想阿耨达池（Anavatapta，无热恼池），池水盈满，方圆一由旬（Yojana，古印度长度单位），池底有金沙、四宝、金轮，生长着像车轮一样大的黄金莲花。花中有四宝——兽头象鼻出水、狮子口出水、马口出水、牛口出水——环绕池子七圈，阿耨达龙王（Anavatapta-nāgarāja）的七宝宫殿就在四个兽头之间。 龙王头顶的如意珠中，由于龙王的力量，生出一千五百朵杂色莲花，其中五百朵是青莲花，尊者宾头卢（尊者宾头卢Pindola）等五百位阿罗汉各自坐在莲花上，日落时莲花闭合，白天时莲花开放，比丘的上方有七宝伞盖，莲花的下方有七宝床。五百朵金色莲花，淳陀婆（Cunda）等五百位沙弥各自坐在莲花上，日落时莲花闭合，白天时莲花开放，沙弥的上方有七宝伞盖，莲花的下方有七宝床。五百朵红色莲花，尊者优波难陀（Upānanda）、和须蜜多（Vasumitra）等大阿罗汉，或者说是大菩萨的五百眷属，各自坐在莲花上，日落时莲花闭合，白天时莲花开放，比丘的上方有七宝伞盖，莲花的下方有七宝床，还有一座长八千丈的七宝高台从下方升起。 在阿耨达龙王的宫殿前，有五百个童子站在台上，身体是纯金色，第一个童子名叫阇婆（Jiva），第二个童子名叫善财（Sudhana），第五百个童子名叫灌顶力（Abhiseka-bala）。 国王如果想治疗噎病，首先念诵尊者宾头卢等一千五百人的名号——如上面所说——让他们清晰地显现出来，然后尊者宾头卢将让阇婆童子取来阿耨达龙王所服用的白色庵婆陀药（Ambattha，庵婆陀药，味道像甘蔗，形状像藕根，味道也有点像石蜜）。服用此药后，噎病就能痊愈，四大调和，眼睛也会变得明亮。
English
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. --------------------------------------------------------------------------------
Chinese
“若发大乘心者，阇婆善财等五百童子为说大乘法，因是得见跋陀婆罗等十六贤士，亦见贤劫弥勒等千菩萨。因发阿耨多罗三藐三菩提心、具六波罗蜜；发声闻心者，尊者宾头卢为说四念处法乃至八圣道分，经九十日得阿罗汉道。” 告舍利弗：“汝好受持此治噎法，慎莫忘失。” 时舍利弗及阿难等闻佛所说，欢喜奉行。 治行者贪淫患法 “复次，舍利弗！若行者入禅定时欲觉起，贪淫风动四百四脉，从眼至身根一时动摇，诸情闭塞动于心风，使心颠狂。因是发狂，鬼魅所著，昼夜思欲如救头然，当疾治之。 “治之法者，教此行者观子藏。子藏者，在生藏下、熟藏之上，九十九重膜如死猪胞。四百四脉从于子藏，犹如树根布散诸根；如盛屎囊，一千九百节似芭蕉叶，八万户虫围绕周匝四百四脉及以子藏；犹如马肠直至产门，如臂钏形，团团大小，上圆下尖，状如贝齿。 “九十九重，一一重间有四百四虫，一一虫有十二头、十二口。人饮水时，水精入脉布散诸虫，入毗罗虫顶直至产门，半月半月出不净水，诸虫各吐犹如败脓；入九十虫口中，从十二虫六窍中出，如败绛汁。复有诸虫细于秋毫，游戏其中。 “诸男子等宿恶罪故，四百四脉从眼根布散四支，流注诸 现代汉语译本： ‘如果有人发起大乘之心，阇婆（Jaba，人名）善财（Sudhana，人名）等五百童子会为他们宣说大乘佛法，因此得以见到跋陀婆罗（Bhadra-pala，贤护）等十六贤士，也能见到贤劫（Bhadrakalpa）弥勒（Maitreya，未来佛）等千位菩萨。因为发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），具足六波罗蜜（six pāramitās，六度）；如果发起声闻心，尊者宾头卢（Pindola，人名）会为他们宣说四念处法（four foundations of mindfulness）乃至八圣道分（Noble Eightfold Path），经过九十天就能证得阿罗汉道（Arhat）。’ 佛陀告诉舍利弗（Sariputra，智慧第一的佛陀弟子）：‘你要好好受持这个治疗噎病的方法，千万不要忘记。’ 当时，舍利弗（Sariputra）和阿难（Ananda，多闻第一的佛陀弟子）等听了佛陀所说，都欢喜地信受奉行。 治疗修行者贪淫的患法 ‘再者，舍利弗（Sariputra）！如果修行者在入禅定时，淫欲的念头生起，贪淫之风触动四百四脉，从眼睛到身体的根门一时动摇，各种感觉器官闭塞，触动心中的风，使心颠狂。因此而发狂，被鬼魅所附着，日夜思念淫欲，如同救火一样急迫，应当迅速治疗。 治疗的方法是，教导这位修行者观想子藏。子藏，位于生藏之下、熟藏之上，九十九重膜如同死猪的膀胱。四百四脉从子藏发出，犹如树根一样分布到各个根门；如同盛满粪便的囊袋，一千九百节如同芭蕉叶，八万户虫围绕着四百四脉以及子藏；犹如马肠一样直通产门，如同臂钏的形状，团团的大小，上圆下尖，形状如同贝齿。 九十九重膜，每一重之间都有四百四虫，每一虫有十二个头、十二张口。人喝水的时候，水中的精华进入脉络，分布到各个虫子，进入毗罗虫（Virach，虫名）的头顶，一直到达产门，每半个月排出不干净的水，各种虫子各自吐出，如同腐烂的脓液；进入九十个虫子的口中，从十二个虫子的六个孔窍中流出，如同腐烂的绛汁。还有各种虫子，细小得像秋天的毫毛，在其中嬉戏。 各位男子等因为宿世的罪恶，四百四脉从眼根分布到四肢，流注到各个