治禪病祕要法卷上
Treatise on the Secret Essentials of Curing Meditation Illnesses, Volume One
宋居士沮渠京聲譯
Translated by Layman Song Juqu Jingsheng
治阿練若亂心病七十二種法(尊者舍利弗所問，出《雜阿含》阿練若事中)
Seventy-Two Methods for Curing the Confused Mind in Seclusion(Questions posed by the Venerable Shariputra, from the Agama Sutra on the matter of solitary retreat.)
如是我聞：
Thus have I heard:
一時佛在舍衛國祇樹給孤獨園，與千二百五十比丘俱。夏五月十五日，五百釋子比丘在竹林下行阿練若法修心十二，於安那般那入毘琉璃三昧。
Once, the Buddha was staying at the Jeta Grove in the kingdom of Shravasti, together with one thousand two hundred and fifty monks. On the fifteenth day of the fifth summer month, five hundred monks of the Shakya clan were practicing the discipline of solitary retreat beneath the bamboo grove, cultivating their minds through the twelve practices, and through the meditation on breathing (Anapanasati), they entered the profound absorption of Vairocana-like crystal samadhi.
時波斯匿王有一太子，名毘琉璃，與五百長者子乘大香象在祇洹邊作那羅戲，復醉諸象，作鬪象戲。
At that time, King Prasenajit had a prince named Virudhaka, who, together with five hundred sons of wealthy families, rode great fragrant elephants near Jetavana, playing at the sport of Nala. They also intoxicated the elephants and staged elephant fights as a game.
有一行蓮華黑象，其聲可惡，狀如霹靂，中間細聲如猫子吼。
There is a row of black elephants with lotus blossoms, whose cries are dreadful, sounding like thunderclaps, with a faint, sharp sound in between like the mewing of a cat.
釋子比丘——禪難提、優波難提等——心驚毛竪，於風大觀發狂癡想，從禪定起，如醉象奔不可禁制。
The monks—disciples of the Buddha—Chananti and Upananti, were struck with fear, their hair standing on end. In their meditation on the wind element, they were overcome by maddened delusions. Rising from their meditative absorption, they ran wild like drunken elephants, beyond all restraint.
尊者阿難勅諸比丘：「堅閉房戶，我諸釋子今者發狂，脫能傷壞。」
Venerable Ananda instructed the monks, "Lock the doors firmly. These sons of the Shakya clan have now lost their minds and may cause harm."
諸比丘僧即往舍利弗所白言：「大德！大德所知智慧無障，如天帝釋第一勝幢所至無畏。唯願慈哀，救諸釋子狂亂之苦。」
The monks went to Shariputra and said: "Venerable Sir! Your wisdom is unobstructed, like the great banner of Indra, the King of Gods, which brings fearlessness wherever it goes. Please, in your compassion, rescue the Shakya sons from their madness and suffering."
爾時，舍利弗即從坐起，牽阿難手往詣佛所，繞佛三匝為佛作禮，長跪合掌白佛言：「世尊！唯願天尊慈悲一切，為未來世諸阿練若比丘因五種事發狂者——一者、因亂聲，二者、因惡名，三者、因利養，四者、因外風，五者、因內風——此五種病當云何治？唯願天尊為我解說。」
At that time, Shariputra rose from his seat, took Ananda by the hand, and together they went to where the Buddha was. After circumambulating the Buddha three times, they paid their respects and knelt with palms pressed together, saying, "World-Honored One, we beseech the Blessed One, out of compassion for all beings, to explain how to cure those monks in remote places who may go mad due to five causes: first, distracting noise; second, harsh reputation; third, material gain; fourth, external winds; and fifth, internal winds. How should these five afflictions be treated? We earnestly ask the Blessed One to explain this for our benefit."
爾時，世尊即便微笑，有五色光從佛口出，繞佛七匝還從頂入，告舍利弗：「諦聽諦聽，善思念之，吾當為汝分別解說。
At that moment, the World-Honored One smiled, and five-colored light streamed from his mouth, circled his body seven times, and then re-entered through the crown of his head. He said to Shariputra: "Listen carefully, listen carefully, and ponder this well. I will now explain this to you in detail."
「若有行者行阿練若修心十二，於阿那般那因外惡聲觸內心根，四百四脈持心急故一時動亂。風力強故，最初發狂，心脈動轉五風入咽，先作惡口。應當教是行者服食酥蜜及呵梨勒，繫心一處，先想作一頗梨色鏡，自觀己身在彼鏡中作諸狂事。見此事已，復當更觀而作是言：『汝於明鏡自見汝身作狂癡事，父母、宗親皆見汝作不祥之事。我今教汝離狂癡法，汝當憶知。先教除聲。』
If a practitioner dwells in a secluded place and cultivates the mind with the twelve aspects, then due to external sounds striking the inner mind, the four hundred and four pulses hold the mind urgently, causing simultaneous disturbance. Because the wind element is strong, madness first arises; the heart pulses move and turn, and the five winds enter the throat, first producing harsh speech. One should teach this practitioner to take ghee, honey, and haritaki, and to focus the mind on a single point. First, they should visualize a crystal mirror and see their own body in that mirror performing various mad actions. After seeing this, they should further contemplate and say: "In the bright mirror, you see your own body performing mad and foolish deeds. Your parents and relatives all see you doing inauspicious things. Now I will teach you the method to abandon madness and foolishness. You should remember this. First, teach the cessation of sound."
「除聲法者，舉舌向腭，想二摩尼珠在兩耳根中，如意珠端猶如乳滴，滴滴之中流出醍醐，潤於耳根使不受聲。設有大聲，如膏油潤終不動搖。
To eliminate the influence of sound, one should lift the tongue to the palate and visualize two precious gems residing at the roots of the ears. At the tips of these wish-fulfilling gems, like drops of milk, flows forth a stream of ambrosia that moistens the ear roots, rendering them impervious to sound. Even in the presence of loud noises, the ears, now saturated as with fine oil, remain utterly undisturbed.
「此想成已，次想一九重金剛蓋從如意珠王出，覆行者身，下有金剛華，行者坐上。有金剛山，四面周匝繞彼行者，其間密緻靜絕外聲，一一山中有七佛坐，為於行者說四念處。爾時，寂然不聞外聲，隨於佛教，此名除亂法門去惡聲想。」
Once this vision is achieved, next visualize a nine-tiered vajra canopy emerging from the wish-fulfilling jewel king, covering your body. Beneath you, there are vajra flowers, and you sit upon them. Surrounding you on all four sides is a vajra mountain, encircling you completely, dense and sealed, so that no external sound can enter. Within each mountain, seven Buddhas are seated, teaching you the Four Foundations of Mindfulness. At that moment, you are utterly still, hearing no outside noise, and you follow the Buddhas' guidance. This is called the method for eliminating mental distraction and the perception of disturbing sounds.
告舍利弗：「汝等行者宜當修習，慎莫忘失(是名治亂倒心法)。
Shariputra, I tell you this: "You practitioners should diligently cultivate this practice and never forget it. This is called the method for curing a disordered, deluded mind."
「復次，舍利弗！既去外聲已，當去內聲。
Furthermore, Shariputra, after letting go of external sounds, one should also let go of internal sounds.
「內聲者，因於外聲動六情根，心脈顛倒。五種惡風從心脈入，風動心故，或歌、或舞，作種種變。汝當教洗心觀。
"Internal sound refers to the inner experience that arises when external sounds disturb the six sense faculties, causing the mind's energy channels to become chaotic. Five kinds of harmful winds enter through these channels, agitating the mind, leading one to sing, dance, or engage in various transformations. You should teach the practice of washing the mind through contemplation."
「洗心觀者，先自觀心，令漸漸明猶如火珠——四百四脈如毘琉璃，黃金芭蕉直至心邊——火珠出氣，不冷、不熱，不麁、不細，用熏諸脈。想一梵王持摩尼鏡照行者胸。爾時，行者自觀胸如如意珠王，明淨可愛火珠為心。大梵天王掌中有轉輪印，轉輪印中有白蓮花，白蓮華上有天童子手擎乳湩，從如意珠王出以灌諸脈。乳漸漸下至於心端，童子手持二針——一、黃金色，二、青色——從心兩邊安二金花以針鑽之，七鑽之後心還柔軟。
For the contemplation of purifying the mind, first observe your own mind, letting it gradually become clear, like a fiery jewel. The four hundred and four channels run like beryl, with golden banana leaves reaching right up to the heart. The fiery jewel emits a breath that is neither cold nor hot, neither coarse nor fine, and it permeates all the channels.
Visualize a Brahma king holding a crystal mirror, reflecting it upon your chest. At that moment, observe your own chest as a wish-fulfilling jewel, radiant and lovely, with the fiery jewel as the heart. In the palm of the great Brahma king is a wheel-turning seal, and within that seal is a white lotus flower. On the lotus flower, a celestial youth holds milk in his hands, pouring it from the wish-fulfilling jewel to bathe all the channels. The milk gradually flows down to the tip of the heart. The youth then holds two needles—one golden, one blue—and from both sides of the heart places two golden flowers, piercing them with the needles. After seven piercings, the heart becomes soft and tender again.
「如前，復以乳還洗於心，乳滴流注入大腸中，大腸滿已入小腸中，小腸滿已流出諸乳，滴滴不絕入八萬戶蟲口中，諸蟲飽滿遍於身內，流注諸骨三百三十六節皆令周遍。然後想一乳池，有白蓮花在乳池中生，行者坐上以乳澡浴，想兜羅綿如白蓮華繞身七匝，行者處中。梵王自執己身乳令行者嗽，行者嗽已，梵王執蓋覆行者上，於梵王蓋普見一切諸勝境界，還得本心，無有錯亂。」
As before, again return milk to wash the heart. The milk flows into the large intestine; when the large intestine is full, it enters the small intestine; when the small intestine is full, the milk flows out, dripping without cease into the mouths of eighty thousand worms. The worms become full, spreading throughout the body, and the milk flows into all three hundred thirty-six joints, filling them completely. Then visualize a pool of milk, with a white lotus flower growing in it. The practitioner sits upon it, bathing in the milk. Visualize soft white cotton like a white lotus flower wrapping around the body seven times, and the practitioner sits within it. Brahma King himself offers milk from his own body for the practitioner to rinse their mouth. After rinsing, Brahma King holds a canopy over the practitioner. Within the canopy, all excellent realms are seen, and the practitioner regains their original mind, without confusion.
佛說此語時，五百釋子比丘隨順佛語一一行之，心即清涼，觀色、受、想、行、識，無常苦空、無我，不貪世間、達解空法，豁然還得本心。破八十億烔然之結，成須陀洹，漸漸修學得阿羅漢——三明、六通、具八解脫。時諸比丘聞佛所說，歡喜奉行(此名柔軟治四大內風法)。
As the Buddha spoke these words, the five hundred young men of the Shakya clan who had become monks followed his teachings one by one. Their minds became calm and clear as they contemplated form, feeling, perception, mental formations, and consciousness—seeing them as impermanent, suffering, empty, and devoid of self. They ceased clinging to the world and penetrated the truth of emptiness, suddenly rediscovering their original nature. They broke through eighty billion entangling knots, attaining the stage of Stream-Enterer. Gradually, through continued practice, they achieved Arhatship—endowed with the threefold knowledge, the six supernormal powers, and the eight liberations. Hearing these teachings, the monks rejoiced and practiced accordingly. (This is called the method of gentle adjustment for calming the four elements within the body.)
「復次，舍利弗！若行者欲行禪定，宜當善觀四大境界隨時增損。春時應入火三昧，以溫身體。火光猛盛，身體蒸熱，宜當治之。想諸火光作如意珠從毛孔出，焰焰之間作金蓮華，化佛坐上說治病法。以三種珠，一者、月精摩尼，二者、星光摩尼，猶如天星，光白身青，三者、水精摩尼，想此三珠一照頭上、一照左肩、一照右肩。見三珠已，想身毛孔出三珠光極為清涼，身心柔軟，入火三昧不為所壞(是名治火大三昧法)。
"Furthermore, Shariputra, if a practitioner wishes to cultivate meditative concentration, they should carefully observe the four great elements and how they increase and decrease at different times. In spring, one should enter the Fire Meditation to warm the body. When the fire blaze is fierce and the body feels hot and steaming, one should treat this. Visualize the fire light as wish-fulfilling jewels emerging from the pores, and amid the flames, golden lotus flowers appear with a transformed Buddha seated upon them, teaching methods to cure illness. Use three kinds of jewels: the first is the Moon-Essence Mani, the second is the Starlight Mani, like heavenly stars, white and radiant with a blue body, and the third is the Crystal Mani. Visualize these three jewels—one shining on the head, one on the left shoulder, and one on the right shoulder. After seeing the three jewels, imagine the pores of the body emitting the light of these three jewels, which is extremely cool. The body and mind become soft and pliable, and entering the Fire Meditation, one is not harmed by it — this is called the method for treating the Fire Meditation.
「復次，舍利弗！秋時應當入地三昧。入地三昧見此地相：百千石山、鐵山、鐵圍山、金剛山從頭至足，三百三十六節各為百千山，山神巖㟧，爾時應當疾疾治之。治地大法，想此諸山一一諦觀猶若芭蕉，如是次第，如經十譬，一一諦觀。爾時，但見十方大地如白琉璃，有白寶花，見舍利弗、目連、迦葉、迦旃延坐白金剛窟，履地如水，為行者說五破、五合，說地無常。行者見已，身心柔軟，還得本心(是名治地大法)。
"Furthermore, Shariputra, in autumn one should enter the meditation on the earth element. When entering this meditation, one perceives the characteristics of the earth: hundreds of thousands of rocky mountains, iron mountains, iron surrounding mountains, and diamond mountains, from head to foot, three hundred and thirty-six joints, each consisting of hundreds of thousands of mountains, with mountain spirits and rugged crags. At that time, one should quickly remedy this vision. The great method for contemplating the earth is to observe each of these mountains carefully, seeing them as hollow, like plantain stems. In this way, one proceeds through the ten similes, contemplating each one carefully. At that time, one sees only the great earth in all ten directions as pure white crystal, adorned with white jeweled flowers. One sees Shariputra, Maudgalyayana, Kashyapa, and Katyayana seated in white diamond caves, walking on the earth as if it were water, explaining to the practitioner the five destructions and five combinations, and teaching that the earth is impermanent. Having seen this, the practitioner's body and mind become soft and pliable, and one returns to one's original mind. This is called the great method for contemplating the earth element."
「復次，舍利弗！行者入水三昧者，自見己身如大涌泉，三百三十六節隨水流去，見十方地滿中青水或白、或赤，宜當急治。治水法者，先當觀身作摩尼珠，吉祥之瓶、金花覆上，使十方水流入瓶中。此吉祥瓶涌出七花，七莖分明，一一莖間有七泉水、一一泉中有七金花、一一華上有一佛坐，說七覺支(是名治水大法)。
"Furthermore, Shariputra, when a practitioner enters the Water Samadhi, they may see their own body as a great gushing spring, with all three hundred thirty-six joints flowing away with the water. They may see the earth in all ten directions filled with blue water, sometimes white or red—this should be urgently treated. The method for treating water is: first contemplate the body as a Mani jewel, with an auspicious vase covered by golden flowers, allowing the water from all ten directions to flow into the vase. From this auspicious vase, seven flowers emerge, each with seven distinct stems. Between each stem are seven springs, and in each spring are seven golden flowers. Upon each flower sits a Buddha, expounding the Seven Factors of Enlightenment. This is called the Great Method for Treating Water."
「復次，舍利弗！若行者入風三昧，自見己身作一九頭龍，一一龍頭有九百耳、無量口，身毛孔、耳及口如大溪谷皆出猛風，宜急治之。治之法者，當教行者自觀己身作金剛座，從於四面想四金剛輪以持此風。金輪復生七金剛華，華上化佛手捉澡灌，澡灌中有一六頭龍動身吸風，令十方風恬靜不動。爾時，行者復見七佛、四大聲聞，重為解說七覺支，漸入八聖道分(是名治內風大法也)，擁酥觀柔軟四大，漸入聖分爾焰境界。
"Furthermore, Shariputra, if a practitioner enters the wind samadhi and sees their own body as a nine-headed dragon, with each dragon head having nine hundred ears and countless mouths, and from the pores of the body, the ears, and the mouths—like great mountain ravines—fierce winds burst forth, this should be urgently remedied. The method of remedy is this: teach the practitioner to visualize their own body as a vajra throne, and from the four directions imagine four vajra wheels to hold back this wind. From the vajra wheels, seven vajra lotuses arise, and on each lotus a transformed Buddha appears, holding a washing pitcher. Within the pitcher is a six-headed dragon that stirs its body and draws in the wind, causing the winds of the ten directions to become calm and still. At that time, the practitioner further sees the seven Buddhas and the four great hearers, who again explain the seven factors of enlightenment, gradually entering the eightfold noble path(This is the method for healing the internal wind element), cultivating softness in the four great elements through the contemplation of ghee, and gradually entering the noble stage of the realm of knowledge."
「復次，舍利弗！若有行者四大麁澁——或瞋、或喜，或悲、或笑，或復腹行、或放下風——如是諸病當教急治。
Furthermore, Shariputra, if a practitioner experiences harshness in the four elements—whether through anger, joy, sorrow, laughter, crawling on the ground, or passing wind—these various ailments should be treated promptly.
「治之法者，先觀薄皮，從半節起見於薄皮，九十九重猶如泡氣；次觀厚皮，九十九重猶如芭蕉；次復觀膜，如眼上翳，九十九重潰潰欲穿；次復觀肉，亦九十九重，如芭蕉葉，中間有蟲細於秋毫，蟲各四頭、四口，九十九尾；次當觀骨，見骨皎白如白琉璃，九十八重，四百四脈入其骨間，流注上下猶如芭蕉；次當觀髓，九十八重，如蟲網絲。
The method to cure this is to first observe the thin skin. Beginning from half a joint, one sees the thin skin—ninety-nine layers, like air bubbles. Next, observe the thick skin—ninety-nine layers, like a plantain tree. Next, observe the membrane, like a film over the eyes—ninety-nine layers, loose and about to tear. Next, observe the flesh—also ninety-nine layers, like plantain leaves. Within it are tiny worms finer than autumn hairs, each with four heads, four mouths, and ninety-nine tails. Next, observe the bones. One sees the bones, bright and white like white crystal—ninety-eight layers. Four hundred and four channels enter between the bones, flowing up and down like a plantain tree. Next, observe the marrow—ninety-eight layers, like a web of silken threads spun by worms.
「觀諸節已，次觀頭骨，一一髮下有四百四脈直入腦中；其餘薄皮、厚皮、骨與身無異，唯有腦膜十四重，腦為四分，九十八重，四百四脈流注入心。大腸、小腸、脾、腎、肝、肺、心、膽、喉嚨、肺腴、生熟二藏、八萬戶蟲，一一諦觀皆使空虛，皎然白淨，皮皮相裹，中間明淨如白琉璃。
After observing the joints, next observe the skull. Beneath each hair follicle lie four hundred and four channels that run directly into the brain. The remaining thin skin, thick skin, and bones are no different from the rest of the body. Only the brain has fourteen layers of membrane. The brain itself is divided into four parts, with ninety-eight layers, and four hundred and four channels flowing into the heart. The large intestine, small intestine, spleen, kidneys, liver, lungs, heart, gallbladder, throat, lung sacs, the raw and cooked digestive organs, and the eighty thousand tiny creatures dwelling within—observe each one carefully until they all appear hollow and empty, radiantly white and pure. Layer upon layer of skin wraps around each other, and between them shines clear and bright, like white crystal.
「如是一一半節諦觀，使三百三十六節皆悉明了，令心停住；復更反覆一千九百九十九遍。然後當聚氣一處，數息令調，想一梵王手持梵瓶，與諸梵眾至行者前，捉金剛刀授與行者。既得刀已，自剜頭骨——大如馬珂——置左膝上，於梵瓶中生白蓮花，九節、九莖、九重。有一童子隨梵王後從初蓮華出，其身白色如白玉人，手執白瓶，瓶內醍醐。
Contemplate each of these thirty-six sections in this way, making all three hundred and thirty-six sections clear and distinct, with the mind resting steadily upon them. Then repeat the contemplation over and over one thousand nine hundred and ninety-nine times. After that, gather the breath in one place and regulate the counting of breaths. Visualize a Brahma King holding a Brahma vase, coming before the practitioner together with a host of Brahma beings. He takes a vajra knife and hands it to the practitioner. Having received the knife, he cuts open the crown of his own skull—large as a horse's cheek—and places it on his left knee. From within the Brahma vase, a white lotus flower emerges, with nine sections, nine stems, and nine layers. Then a child follows behind the Brahma King, appearing from the first lotus blossom. His body is white like a jade-white person, and he holds a white vase filled with ghee.
「梵王髻上如意珠中出眾色藥置醍醐中，童子灌之從頂而入，入於腦脈，直下流注至于左脚大拇指半節。半節滿已津潤具足，乃至薄皮，復至一節。如是，漸漸遍滿半身；滿半身已，復滿全身；滿全身已，四百四脈眾藥流注，觀身三百三十六節皆悉盈滿。爾時，行者還取頭骨安置頭上，童子復以青色之藥布其頭上，此藥滴滴從毛孔入。
From the wish-fulfilling jewel atop the heavenly king's topknot, a host of colored medicines emerged and were placed into nectar. A youth poured them over the crown, where they entered through the fontanel, flowing down through the brain's channels until reaching the half-joint of the left big toe. When that half-joint was filled, it became fully moistened and complete, even down to the thin skin, then extending to the next joint. Thus, gradually, they spread to fill half the body; when half was filled, the entire body was filled; when the whole body was filled, the multitude of medicines flowed through the four hundred and four meridians, and the practitioner observed all three hundred and thirty-six joints of the body completely saturated. At that moment, the practitioner retrieved the skull and placed it back on the head, and the youth applied a blue medicine to the head, each drop seeping in through the pores.
「恐外風入，梵王復教作雪山酥皆令鮮白，醍醐流注如頗梨壁，持用擁身七七四十九遍，復更廣大作醍醐池，白酥為華，行者坐上酥蓋酥窟，梵王慈藥布散酥間。
Fearing that external winds might enter, Brahma King further instructed them to create snow-mountain ghee, all of it fresh and white, with cream flowing down like crystal walls. This was used to shield the body, repeated forty-nine times. Then, even more broadly, they created a pool of cream, with white ghee as flowers. The practitioner sat upon it, covered by ghee, within a ghee cave, while Brahma King's compassionate medicine was scattered throughout the ghee.
「如是諦觀九百九十九遍，然後復當想第二節。蓮華中有一紅色童子，持赤色藥散於髮間及遍身體一切毛孔，使赤色藥從薄皮入乃至於髓，使心下明，遍體漸漸軟。
Thus contemplate nine hundred and ninety-nine times, then turn to the second stage of visualization. Inside the lotus flower, picture a red youth, scattering crimson medicinal powder over his hair and across every pore of his body. Let that red medicine penetrate through the thin skin and reach the very marrow, brightening the heart region, and gradually softening the entire body.
「第三節中，蓮華復敷，金色童子持黃色藥，散於髮間及遍身體一切毛孔，使黃色藥從薄皮入乃至於髓，使心下青，遍體漸漸增長，復更增長軟。
In the third section, the lotus blooms again. A golden boy holds yellow medicine and sprinkles it over his hair and all over his body, letting it through every pore. The yellow medicine seeps through the thin skin and reaches even the marrow, turning the area around the heart blue. Gradually, it spreads throughout the body, growing softer and softer.
「第四節，毘琉璃童子持青色藥，右手持之，散於髮間及遍身體一切毛孔，使青色藥從薄皮入乃至於髓，使心下赤。
Section 4: The young man Vaidurya held blue medicine in his right hand and sprinkled it over his hair and all the pores of his body. The blue medicine penetrated through the thin skin, reaching even the marrow, and caused the area beneath his heart to turn red.
「一一毛孔各下一針，從於足下上刺二針。心上作三蓮花，三花之中有三火珠放赤色光，光照於心，令心下漸漸暖。然後兩掌諸節各下三針，隨脈上下調和諸氣，生四百四脈，不觸大腸、腎脈增長。復以五針刺左腸脈。如是，童子調和諸針，以不思議熏、不思議修，挽出諸針置五爪下，以手摩觸遍行者身。
"From each pore, one needle is inserted; from the soles of the feet, two needles pierce upward. At the heart, three lotus flowers are formed, each containing a fiery pearl that emits a red light. This light shines upon the heart, gradually warming it. Then, three needles are inserted at each joint of both palms, moving up and down along the meridians to harmonize all energies, giving rise to four hundred and four channels without touching the large intestine or stimulating the kidney meridian excessively. Five needles are then used to pierce the left intestinal meridian. In this way, the youth skillfully adjusts all the needles through inconceivable refinement and practice, then draws out the needles and places them beneath the five fingers, massaging the practitioner's entire body with his hands."
「第五節，綠色童子手捉玉瓶，從於糞門灌綠色藥遍大、小腸、五藏諸脈，還從糞門流出此水。雜穢諸蟲隨水而流，不損醍醐，蟲止水盡。復散綠色乾藥，從於髮間及遍身體一切毛孔，使綠色乾藥從薄皮入乃至於髓，使心下白，遍體漸增柔軟。
Section Five. A green youth, holding a jade vase, poured green medicine through the anus, flooding the large and small intestines, the five vital organs, and all the meridian channels. The water then flowed back out from the anus. The various impure creatures and parasites were carried away by the water, without harming the finest essence—the nectar. When the creatures ceased and the water was spent, dry green powder was scattered across the body, from the hair down through every pore. The powder penetrated from the thin skin inward, reaching even the marrow, causing the area below the heart to turn white, and the entire body to gradually grow softer and more supple.
「第六節，紫色童子捉玫瑰珠瓶，盛玫瑰水遍洗諸脈，令玫瑰水從一切毛孔出，毛下諸蟲皆從水出。復以一琥珀色乾藥，散於髮間及遍身體一切毛孔，使琥珀色乾藥從薄皮入乃至於髓，使心下轉明如白雪光，遍體漸增柔軟。
Section 6: The purple youth then took a vase of rose water and poured it over the entire body, washing every meridian until the rose water seeped out from every pore, carrying with it all the tiny creatures beneath the skin. Next, he sprinkled an amber-colored dry powder over the hair and across the whole body, allowing it to penetrate through the thin layers of skin down to the very marrow. This made the heart glow bright, white as snow, and slowly the entire body grew ever softer and more pliant.
「第七節，黃色童子捉金剛鑽，鑽兩脚下、鑽兩掌、鑽心兩邊，然後持如意珠王摩拭六根，諸根開受最上禪味樂，諸皮脈間如塗白膏，一切柔軟。
Section Seven: The yellow child takes a vajra drill and drills into the soles of both feet, into both palms, and into both sides of the heart. Then, holding the wish-fulfilling jewel, he rubs it across the six faculties, and all sense organs open to receive the supreme bliss of deep meditation. Between all the skin and veins, it is as if a white balm has been applied, making everything soft and supple.
「第八節，金剛色童子手持二瓶，以金剛色藥灌兩耳中及一切毛孔，如按摩法停調諸節，身如鈎鎖遊諸節間。
Section 8: The Vajra-colored Youth held two bottles and poured vajra-colored medicine into both ears and every pore, massaging the body to soothe all joints. The body moved like linked chains, flowing freely through every joint.
「第九節，摩尼珠色童子從瓶口出至行者所，內五指置行者口中，其五指端流五色藥。行者飲已，觀身及心乃至諸脈淨若明鏡，頗梨摩尼色不得譬。童子授蓮花莖令行者噉，噉時如噉藕法，滴滴之中流注甘露。食此莖已唯九華在，一一華中有一梵王持梵王床授與行者，令行者坐。坐此床已，七寶大蓋覆行者上，梵王各各說慈法門以教行者。梵王力故，十方諸佛住行者前為說慈悲喜捨，隨根授藥柔軟四大。」
Section 9: The boy with the Mani-jewel-colored body emerges from the mouth of the vase and approaches the practitioner. He places five fingers into the practitioner's mouth, and from the tips of those fingers flow five-colored medicinal elixirs. After the practitioner drinks them, he observes that his body and mind, and even all his meridians, become as pure and clear as a bright mirror—so radiant that even the color of crystal or mani-jewel cannot compare. The boy then hands the practitioner a lotus stem to eat. As he eats it, it is like eating a lotus root, and from each drop of its juice, nectar flows. After eating the stem, only nine flowers remain. In each flower, a Brahma King appears and offers a Brahma King's throne to the practitioner, inviting him to sit. Once seated, a great canopy of seven treasures covers him from above. Each Brahma King then teaches the practitioner the Dharma gate of loving-kindness. Through the power of the Brahma Kings, all the Buddhas of the ten directions appear before the practitioner and teach him the four immeasurable states: loving-kindness, compassion, joy, and equanimity. They administer the appropriate medicine according to his capacities, gently harmonizing his four great elements.
告舍利弗：「汝好持此柔軟四大伏九十八使身內身外一切諸病梵王灌頂擁酥灌法，為四眾說。」
Shariputra, "You should uphold this teaching well: the gentle four great elements that subdue the ninety-eight afflictions, and all the illnesses within and beyond the body. The Brahma King's anointing and the oil-blessing ritual—teach these to the four assemblies."
爾時，舍利弗、尊者阿難等聞佛所說，歡喜奉行。
At that time, Shariputra, the Venerable Ananda, and the others heard what the Buddha had taught, rejoiced, and faithfully put it into practice.