English
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——扫厕、担粪——经八百日。
Chinese
“然后复当澡浴身体，还着僧伽梨。入于塔中，一心合掌谛观如来眉间白毫大人相光一日至七日，还至智者所求索忏悔。智者应当告言：‘比丘！汝今自观汝身，犹如金瓶盛四毒蛇——二上、二下——吐毒可畏。复观一龙六头绕瓶，龙亦吐毒滴蛇口中，四方大树从金瓶出遍三界。黑象复来欲拔此树，四面火起。’见此事已，应当告言：‘比丘当知：金瓶者，是地气也；青色蛇者，从风大生，是风大毒；绿色蛇者，从水大生，是水大毒；白色蛇者，从地大生，是地大毒；黄色蛇者，从火大生，是火大毒；六头龙者，是汝身中五阴及空。如此身者，毒害不净，云何纵恶、犯戒不治？’ “说此语已，复教扫塔、涂地、作诸苦役，更教观佛，见佛放金色光以手摩头。然后方当教不净观，不净门彻无有诸障，然后可与僧中说戒。 “欲说戒时应唱是语：‘某甲比丘、某甲比丘尼，已八百日行于苦役、七日观佛眉间白毫，作毒蛇观、地狱想成。复观一佛说忏悔法、不净观门、无我人镜，还复通达境界中。佛以澡罐水灌比丘顶，天神现梦说已清净。今已惭愧，我所证知，唯愿听许。’ “尔时，律师复应以律捡问此人，复教诵戒。经八百遍，然后方与如净比丘得无有异 现代汉语译本： 劳役——扫厕所、挑粪——经历八百天。 ‘然后应当沐浴身体，重新穿上僧伽梨（僧侣的袈裟）。进入佛塔中，一心合掌，仔细观察如来眉间的白毫大人相光，持续一日到七日，然后回到智者处请求忏悔。智者应当告知：‘比丘（出家人）！你现在自己观察你的身体，就像一个金瓶盛着四条毒蛇——两条在上，两条在下——吐着可怕的毒液。再观察一条六个头的龙缠绕着瓶子，龙也吐着毒液滴入蛇口中，四方的大树从金瓶中长出，遍布三界。黑象又来想要拔掉这棵树，四面燃起大火。’见到这些景象后，应当告知：‘比丘应当知道：金瓶，是地气；青色的蛇，是从风大产生的，是风大之毒；绿色的蛇，是从水大产生的，是水大之毒；白色的蛇，是从地大产生的，是地大之毒；黄色的蛇，是从火大产生的，是火大之毒；六个头的龙，是你的身体中的五阴（色、受、想、行、识）和空。这样的身体，充满毒害不洁净，怎么能放纵恶行、违犯戒律而不加以整治呢？’ ‘说完这些话后，再教他清扫佛塔、涂抹地面、做各种苦役，再教他观想佛，见到佛放出金色的光芒，用手摩他的头。然后才应当教导不净观，使他对不净观彻底领悟，没有各种障碍，然后才可以让他参与僧团的说戒。’ ‘想要说戒时，应当唱诵这些话：‘某甲比丘（或某甲比丘尼），已经经历了八百天的苦役，七天观想佛的眉间白毫，做了毒蛇观、地狱的观想。又观想一尊佛说忏悔之法、不净观之门、无我人镜，重新通达境界之中。佛用澡罐中的水灌注比丘的头顶，天神在梦中显现说他已经清净。现在已经惭愧，我所证知，唯愿听许。’ ‘这时，律师还应当用戒律来检查询问这个人，再教他诵戒。诵戒八百遍后，然后才能像对待清净的比丘一样，没有任何区别。’
English
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.’ -------------------------------------------------------------------------------- 。”
Chinese
告舍利弗：“若有七众犯于轻戒，过二夜不忏悔者，是人现身虽行禅定终不获道。若犯重戒堕大地狱，从地狱出受畜生身，如是具足，足满三劫然后为人。虽得人身，贫穷、癞病七十七身，不见佛、不闻法、诸根不具。是故，智者若犯佛戒，于突吉罗应生怖畏，如被刀斫，极怀惭愧。何况重戒？若能服此持戒药者，当知是人最上惭愧忍辱丈夫，无能过者。” 尔时，世尊而说偈言： “破戒心不净， 犹如偷贼狗， 处处求利养， 为贪心所杀。 当服惭愧药， 忍辱为衣裳， 忏悔庄严华， 熏用善心香。 一心观佛相， 除苦无忧苦， 亦当念空法， 修心观不净。 是名诸如来， 甘露灌顶药， 服者心无忧， 可至涅槃岸。 如法应修行、 非法不应作， 今世若过世， 行法者得度。 随顺佛所说， 持戒行头陀， 身心无恶行， 疾至于解脱。” 尔时，世尊告舍利弗：“汝好受此治犯戒药，慎莫忘失。” 时舍利弗及阿难等闻佛所说，欢喜奉行。 治禅病秘要法卷上 大正藏第 15 册 No. 0620 治禅病秘要法 治禅病秘要法卷下 宋居士沮渠京声译 治乐音乐法 现代汉语译本： 佛陀告诉舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）: '如果七众（比丘、比丘尼、沙弥、沙弥尼、式叉摩那、优婆塞、优婆夷）之中有人犯了轻戒，超过两个晚上不忏悔，这个人即使今生修行禅定，最终也无法证得道果。如果犯了重戒，就会堕入大地狱，从地狱出来后会投生为畜生，这样经历完整的三劫（kalpa，极长的时间单位）之后才能转生为人。即使得到了人身，也会遭受贫穷、癞病等七十七种苦难，见不到佛，听不到佛法，诸根也不健全。因此，有智慧的人如果犯了佛戒，对于突吉罗（dukkhata，轻微的过失）都应该感到恐惧，如同被刀砍一样，内心充满惭愧。更何况是重戒呢？如果能够服用这持戒之药，应当知道这个人是最上等的具有惭愧心和忍辱之心的丈夫，没有人能超过他。' 这时，世尊（释迦牟尼佛）说了偈语： '破戒之人内心不清净，就像偷东西的狗一样，到处寻求利益供养，最终被贪心所杀。应当服用惭愧之药，以忍辱作为衣裳，用忏悔作为庄严的鲜花，用善良的心香来熏染。一心观想佛的相好，去除痛苦，没有忧愁和痛苦，也应当念诵空性的佛法，修习观想不净之法。这被称为诸如来用甘露灌顶的妙药，服用的人心中没有忧愁，可以到达涅槃（Nirvana，解脱）的彼岸。应当如法修行，不应当做非法之事，今生或者来世，修行佛法的人都能得到解脱。随顺佛所说的话，持戒修行头陀行（dhūta，苦行），身心没有恶行，就能迅速达到解脱。' 这时，世尊告诉舍利弗：'你要好好接受这治疗犯戒之药，千万不要忘记。' 当时，舍利弗以及阿难（Ānanda，佛陀的十大弟子之一，以记忆力强著称）等听了佛所说的话，都欢喜地接受并奉行。 《治禅病秘要法》卷上 《大正藏》第15册 No. 0620 《治禅病秘要法》 《治禅病秘要法》卷下 宋朝居士沮渠京声翻译 《治乐音乐法》