English
English version: The Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'If any of the seven assemblies (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā, upāsaka, upāsikā) violates a minor precept and does not repent for more than two nights, even if that person practices meditation in this life, they will ultimately not attain enlightenment. If they violate a major precept, they will fall into the great hells. After emerging from hell, they will be reborn as animals. After fully completing three kalpas (an extremely long unit of time) in this way, they will be reborn as humans. Even if they attain a human body, they will suffer from poverty, leprosy, and seventy-seven other kinds of suffering. They will not see the Buddha, will not hear the Dharma, and their faculties will be incomplete. Therefore, a wise person who violates a Buddha's precept should feel fear even for dukkhaṭa (a minor offense), as if they were cut by a knife, and be filled with shame. How much more so for a major precept? If one can take this medicine of upholding the precepts, know that this person is the most superior of men, possessing shame and forbearance, and no one can surpass them.' At that time, the World-Honored One (Śākyamuni Buddha) spoke in verse: 'The mind of one who breaks the precepts is impure, like a thieving dog, seeking profit and offerings everywhere, and ultimately killed by greed. One should take the medicine of shame, with forbearance as clothing, use repentance as adorning flowers, and perfume with the incense of a virtuous mind. Single-mindedly contemplate the Buddha's excellent marks, remove suffering, and have no sorrow or pain. One should also recite the Dharma of emptiness, and practice contemplating the impurity of the body. This is called the nectar-sprinkling medicine of all the Tathāgatas (Buddhas), those who take it will have no sorrow in their hearts and can reach the shore of Nirvana (liberation). One should practice according to the Dharma, and should not do what is unlawful. In this life or the next, those who practice the Dharma will be liberated. Following what the Buddha said, upholding the precepts and practicing dhūta (ascetic practices), with no evil deeds in body and mind, one will quickly attain liberation.' At that time, the World-Honored One told Śāriputra: 'You must carefully receive this medicine for treating precept-breaking, and do not forget it.' At that time, Śāriputra and Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory), and others, hearing what the Buddha said, joyfully accepted and practiced it. 'The Secret Essential Methods for Curing Meditation Sickness, Volume One' 'Taishō Tripiṭaka, Volume 15, No. 0620, The Secret Essential Methods for Curing Meditation Sickness' 'The Secret Essential Methods for Curing Meditation Sickness, Volume Two' Translated by Layman Jūqú Jīngshēng of the Song Dynasty 'The Methods for Curing with Music' --------------------------------------------------------------------------------
Chinese
“复次，舍利弗！若四部众乐诸音乐，作倡无厌，因是动风，如纵逸马、亦如秋狗、似伊尼利鹿王，耽惑愚痴，心如黐胶，处处随着不可禁制，当疾治之。 “治之法者，先想一天女端正无双，两手自然有诸乐器，声万种音。行者见已，见此天女过于外色百亿万倍、闻此天声世所无比，因是惑着观色、听声。因是当教观此女人六情诸根所起境界，数息力故见可爱眼生六毒蛇，从眼根出，入耳根中；复见二虫，状如鸱鸺发大恶声，破头出脑争取食之；余四根中，见猫、见鼠、见狗、野干争取食之。因是得见一切女色，三十六物污露不净——子藏蛔虫为女璎珞，见女所执诸杂乐器宛转粪中，诸虫鼓动作野干鸣，所说妖怪不可听采，如罗刹哭——因是厌离。诣智者所，说前所作恶不善业，诚心忏悔。智者应当教无常观。” 告舍利弗：“汝好受此治音乐法，慎莫忘失。” 时舍利弗及阿难等闻佛所说，欢喜奉行。 治好歌呗偈赞法 “复次，舍利弗！若行者好作偈颂美音赞叹，犹如风动娑罗树叶出和雅音，声如梵音悦可他耳，作适意辞令他喜乐。因是风向，贡高憍慢、心如乱草，随烦恼风处处不停，起憍慢幢、打自大鼓，弄诸脉零，因是发狂——如痴猿猴采拾花果，心无暂停，不能数息—— 现代汉语译本： ‘再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！如果四部众（比丘、比丘尼、优婆塞、优婆夷）喜爱各种音乐，没完没了地唱歌跳舞，因此而心神动荡，就像脱缰的野马、又像发情的秋狗、如同伊尼利鹿王（一种传说中贪恋美色的鹿），沉迷迷惑愚痴，心像黏胶一样，处处追逐，无法禁止，应当迅速医治。 ‘医治的方法是，首先观想一位天女，端庄美丽，无与伦比，两手自然拿着各种乐器，发出各种各样的声音。修行者看到后，觉得这位天女的美色胜过世间所有美色百亿万倍，听到这些天乐之声世间无比，因此被迷惑，贪恋观看美色、听闻美声。因此应当教导他观察这位女人六根（眼、耳、鼻、舌、身、意）所产生的境界，因为数息（通过计数呼吸来集中注意力）的力量，看到可爱的眼睛生出六条毒蛇，从眼根出来，进入耳根中；又看到两只虫子，形状像猫头鹰，发出巨大的恶声，破头而出，争抢脑髓吃；其余四个根中，看到猫、老鼠、狗、野干争抢食物。因此得以见到一切女色，都是三十六种不净之物——子宫里的蛔虫是女人的璎珞，看到女人所拿的各种乐器在粪便中旋转，各种虫子敲打乐器像野干在鸣叫，所说的妖怪之语不可听取，如同罗刹（Rākṣasa，恶鬼）在哭泣——因此产生厌恶远离之心。前往有智慧的人那里，说出以前所作的恶业和不善业，诚心忏悔。智者应当教导他修习无常观。’ 佛告诫舍利弗（Śāriputra）: ‘你要好好接受这医治音乐之法，千万不要忘记。’ 当时，舍利弗（Śāriputra）和阿难（Ānanda，佛陀十大弟子之一，以记忆力著称）等听了佛所说，欢喜地接受并实行。 医治爱好歌呗偈赞之法 ‘再者，舍利弗（Śāriputra）！如果修行者喜欢创作偈颂，用美妙的声音赞叹，就像风吹动娑罗树（Śāla，一种高大的树木）的树叶发出和谐的声音，声音像梵音一样悦耳动听，创作令人愉悦的辞藻使他人喜乐。因此被风所吹动，变得贡高我慢，心像杂乱的草一样，随着烦恼之风处处不停，竖起憍慢的旗帜，敲打自大的鼓，拨弄各种脉搏，因此发狂——就像愚痴的猿猴采摘花果，心无片刻停歇，不能数息——’
English
English version: ‘Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! If the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) delights in various musical performances, engaging in singing and dancing without end, thereby agitating their minds, like a runaway horse, or a rutting autumn dog, resembling the Iṇīli deer king (a legendary deer known for its lust for beauty), indulging in delusion and ignorance, their minds like sticky glue, chasing after things everywhere, unable to be restrained, then they should be quickly treated. ‘The method of treatment is this: first, visualize a celestial maiden, supremely beautiful and unparalleled, with various musical instruments naturally in her hands, producing all kinds of sounds. When the practitioner sees this, perceiving this celestial maiden's beauty to surpass all worldly beauty by hundreds of billions of times, and hearing these celestial sounds to be incomparable in the world, they become infatuated, craving to see beauty and hear beautiful sounds. Therefore, they should be taught to observe the realms arising from this woman's six senses (eye, ear, nose, tongue, body, and mind), and through the power of mindfulness of breathing (counting breaths to focus attention), see that from her lovely eyes emerge six poisonous snakes, coming out from the eye sense and entering the ear sense; and again see two insects, shaped like owls, emitting great evil sounds, breaking their heads and emerging brains to fight over and eat; in the remaining four senses, see cats, rats, dogs, and jackals fighting over food. Thus, they come to see that all female forms are composed of thirty-six impure substances—the roundworms in the womb are the woman's necklaces, seeing the various musical instruments held by the woman spinning in excrement, various insects drumming like jackals howling, the monstrous words spoken are unbearable to hear, like a Rākṣasa (demon) crying—thereby generating aversion and detachment. Go to a wise person, confess the evil and unwholesome deeds previously committed, and sincerely repent. The wise person should then teach them to cultivate the contemplation of impermanence.’ The Buddha admonished Śāriputra: ‘You should carefully receive this method of treating musical indulgence, and be sure not to forget it.’ At that time, Śāriputra and Ānanda (one of the ten principal disciples of the Buddha, known for his memory), and others, hearing what the Buddha had said, joyfully accepted and practiced it. The Method of Treating the Love of Singing Praises and Hymns ‘Furthermore, Śāriputra! If a practitioner enjoys composing verses and praising with beautiful sounds, like the wind moving the leaves of the Śāla (a tall tree) tree producing harmonious sounds, the sound is like the Brahma sound, pleasing to the ear, creating pleasant words to make others happy. Because of this, they are blown by the wind, becoming arrogant and conceited, their minds like tangled grass, constantly moving with the wind of afflictions, raising the banner of pride, beating the drum of self-importance, playing with various pulses, thereby becoming mad—like a foolish monkey picking flowers and fruits, the mind without a moment's rest, unable to count breaths—’ -------------------------------------------------------------------------------- 当疾治之。
Chinese
“治之法者，先当想一七宝高幢，有乾闼婆在其幢端，身如白玉，动身赞偈，身毛孔中出大莲华，百千比丘在莲华上声万种音，过于己身百千万倍，因是渐渐息其憍慢。 “智者复应教于行者谛观幢端，见于幢端颇梨明镜。诸比丘等恃声憍慢、心不净者化为罗刹出大恶声，火从口出。复有夜叉从四方来，拔舌取心置于幢端，其心战掉，号哭叫唤如醉象吼，或复细声如毗舍阇吟。因是复见诸美音声，如人叫唤称己父母骂詈无道，因是厌离，耳不乐闻、生厌离想。智者应当教观八苦，如八苦观说。” 告舍利弗：“汝好受此治歌呗偈赞法，慎莫忘失。” 时舍利弗及阿难等闻佛所说，欢喜奉行。 治水大猛盛因是得下 “复次，舍利弗！若有四众入水三昧，遍体水出不见身心，犹如大海。出定时，饮食不甘，患心下热，水脉增动，患下不止，当疾治之。 “治之法者，想一金翅鸟，比丘乘上，于大海中游行无畏，诸龙、罗刹皆悉惊走。鸟取龙食，龙畏怖故，吸水都尽，化为四蛇。金翅鸟王口衔四蛇，比丘坐上求水不得。金翅鸟王眼出火烧蛇，诸蛇惊怖——犹如幻夫所作幻人隐没不现——入比丘身。从是出定，应服世间断下之药，想二火珠，一在胃管温暖诸脉、一 现代汉语译本：应当迅速治疗。 ‘治疗的方法是，首先应当观想一座七宝高幢，有乾闼婆（Gandharva，天神）在高幢顶端，身体像白玉一样，舞动身体赞颂偈语，身体的每个毛孔中都生出巨大的莲花，成百上千的比丘（bhiksu，佛教僧侣）在莲花上发出各种各样的声音，比自身的声音洪亮成百千万倍，因此渐渐平息他们的骄慢之心。 ‘有智慧的人还应当教导修行者仔细观察高幢顶端，看到高幢顶端有一面颇梨明镜。那些依仗声音而骄慢、内心不纯净的比丘等，会化为罗刹（Rakshasa，恶鬼）发出巨大的恶声，火焰从口中喷出。又有夜叉（Yaksa，半神）从四面八方赶来，拔出他们的舌头，取出他们的心，放在高幢顶端，那颗心颤抖摇晃，号哭叫唤，像喝醉酒的大象吼叫，或者发出像毗舍阇（Pisaca，食人鬼）一样的细微呻吟。因此又会看到各种美妙的声音，如有人叫喊称呼自己的父母，或者谩骂无道之人，因此产生厌恶和远离之心，耳朵不再喜欢听这些声音，产生厌离的想法。有智慧的人应当教导他们观想八苦，如八苦观中所说的那样。’ 告诉舍利弗（Sariputra，佛陀的弟子）: ‘你好好接受这治疗歌呗偈赞的方法，千万不要忘记。’ 当时，舍利弗和阿难（Ananda，佛陀的侍者）等听了佛陀所说，欢喜地接受并实行。 治疗水大过于猛盛而导致腹泻的方法 ‘此外，舍利弗！如果四众弟子进入水三昧（samadhi，禅定），全身都像水一样流出，看不到自己的身心，就像在大海中一样。出定的时候，饮食没有味道，感到心下发热，水脉跳动增强，腹泻不止，应当迅速治疗。 ‘治疗的方法是，观想一只金翅鸟（Garuda，一种神鸟），比丘乘坐其上，在大海中无所畏惧，所有的龙（Naga，蛇神）、罗刹都惊慌逃走。金翅鸟抓龙来吃，龙因为害怕的缘故，把水都吸干了，化为四条蛇。金翅鸟王口中衔着四条蛇，比丘坐在上面却找不到水。金翅鸟王眼中放出火来烧蛇，众蛇惊慌恐惧——就像幻术师所制造的幻人隐藏消失一样——进入比丘的身体。从禅定中出来后，应该服用世间止泻的药物，观想两颗火珠，一颗在胃管中温暖各个脉络，一颗