治犯戒法
Rules for Treating Transgressions
「復次，舍利弗！若比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷受佛禁戒，身心狂亂猶如猨猴，種植之法未及生長搣枝毀根；七眾亦爾，於佛禁戒戒色未生，犯突吉羅乃至波羅夷，猶如醉象不避好惡、不識諸方，蹈壞一切諸善好物；四眾亦爾，蹈破淨戒青蓮花池，破戒猛盛猶如狂狗，見人、見木、乃至鳥、獸隨逐齧之。
Shariputra, furthermore, if monks, nuns, female trainees, novice monks, novice nuns, laymen, or laywomen accept the Buddha's precepts but their minds and bodies are wild, like monkeys—just as a crop that has not yet grown is twisted and its roots destroyed—so too do these seven groups harm the precepts before they can take root. They commit transgressions ranging from minor offenses to the most serious violations. They are like drunken elephants that cannot distinguish good from bad or recognize directions, trampling and destroying all things of virtue. Likewise, these four groups trample and destroy the pure precepts, which are like a lotus pond. When the violation of precepts becomes fierce, they are like rabid dogs, chasing and biting people, trees, and even birds and animals.
「犯戒惡人見佛、羅漢、清淨比丘功德福田，隨逐罵辱、誹謗毀之，自飲毒藥遍體血現，節節火然。狂愚無智，結使猛風動煩惱山——貪婬為眼、瞋為手足、愚癡身體——踐蹈世間，植種惡子，既自種已，復教他人求覓。地獄獄卒、羅剎、牛頭阿傍、劫火惡鬼、劍林之神、閻羅王等十八獄主，常為己作大親友上善知識，必定當與如是獄種晝夜遊處。
Evildoers who break the precepts, upon seeing the Buddha, Arhats, or pure monks as fields of merit, follow them with abuse, slander, and defamation. They drink their own poison, blood erupts across their bodies, and flames burn at every joint. Foolish and deluded, without wisdom, the fierce winds of mental defilements stir the mountain of afflictions—with greed and lust as eyes, anger as hands and feet, and ignorance as the body—they trample upon the world, planting seeds of evil. Having sown these seeds themselves, they further teach others to seek them. The wardens of hell, the rakshasas, the ox-headed demons of the underworld, the evil ghosts of the burning kalpa, the spirits of the sword forest, and King Yama with the eighteen lords of hell—these become their close companions and good spiritual guides. Surely they will dwell day and night with such hellish companions.
「此破戒人，諸惡猛火已來入心，為利養故、為名聞故，自稱善好、威德具足，詣阿練若知法者所，猶如幻師幻惑他目。此幻偽人詐行頭陀，破戒惡風吹罪業華常散己上，惡口誹謗，不善心香以熏身心。此人身心猶如伊蘭，似百千蟲狗，雖行禪定，偽現數息所見境界。
This person who has broken the precepts—the fierce flames of all evils have already entered their heart. For the sake of gain and fame, they claim to be virtuous and fully endowed with spiritual power, visiting those who know the Dharma in the forest, like a magician deluding the eyes of others. This deceitful, counterfeit person feigns ascetic practices. The evil wind of broken precepts blows the flowers of bad karma, constantly scattering them upon themselves. With harsh speech and slander, they perfume their body and mind with the incense of an unwholesome heart. This person's body and mind are like the ai-lan tree, like a hundred thousand worms and dogs. Though they practice meditation, they falsely display the states seen in breath counting.
「始初之時，見黑色佛如黑象脚、見如灰人，見諸比丘頭破脚折、見比丘尼莊嚴花鬘。見諸天象化為獼猴，毛端火然來觸擾已。或見一野狐及一野干有百千尾，一一尾端無量諸蟲、種種雜惡。或見羸瘦駝驢、猪狗、鳩槃荼等。諸惡夜叉、羅剎、魁膾，各持種種武器、惡火打撲比丘，因是發狂——或歌、或舞、臥地糞穢、作種種惡——當疾治之。
In the beginning, one sees a black Buddha like the foot of a black elephant, or sees ash-grey figures, or sees monks with their heads broken and legs severed, or sees nuns adorned with flower garlands. Or one sees celestial elephants transforming into monkeys, with flames burning at the tips of their fur, coming to touch and disturb. Or one sees a wild fox and a jackal with hundreds and thousands of tails, each tail tip covered with countless insects, all kinds of mixed filth. Or one sees emaciated camels, donkeys, pigs, dogs, and spirits of craving. All kinds of evil yakshas, demons, and butchers, each holding various weapons and evil fire, beating and striking the monks. Because of this, one goes mad—either singing, or dancing, lying on the ground in filth, committing all sorts of evil—this should be treated quickly.
「治之法者，向諸智者至誠自說，懺悔所作惡不善業。智者應當教此比丘念釋迦牟尼佛，乃至次第念於七佛；念七佛已，念三十五佛；然後復當念諸菩薩、念大乘心。觀於空法深自慚愧，想一一佛捉澡罐水以灌其頂。
The way to cure this is to go before the wise and sincerely confess, repenting of all evil and unwholesome deeds committed. The wise one should then teach this monk to recollect Shakyamuni Buddha, and in sequence to recollect the Seven Buddhas. After recollecting the Seven Buddhas, he should recollect the Thirty-Five Buddhas. Then he should further recollect the Bodhisattvas and contemplate the mind of the Great Vehicle. Reflecting deeply on the truth of emptiness with a sense of shame, he should visualize each Buddha taking a water pitcher and pouring water over his head to anoint him.
「復自想身墮阿鼻地獄，十八地獄受諸苦惱，於地獄中稱南無佛、南無法、南無比丘僧，修行六念，諸佛、如來於其夢中放白毫光救地獄苦。見此事已，如負債人心懷慚愧應當償之，一心一意脫僧伽梨、著安多會、詣清淨僧所，五體投地如大山崩，心懷慚愧懺悔諸罪，為僧執事作諸苦役——掃廁、擔糞——經八百日。
Then imagine your own body falling into the Avīci Hell, suffering countless torments in the eighteen hells. While in hell, you call out, "Homage to the Buddha, Homage to the Dharma, Homage to the Sangha," and cultivate the Six Recollections. The Buddhas and Thus-Gone Ones, in your dreams, emit a white hair-light to rescue you from hell's suffering. Having witnessed this, you feel like a debtor burdened with shame who must repay what is owed. With single-minded focus, take off your outer robe, put on your lower garment, and go to a pure assembly of monastics. Prostrate yourself with five limbs touching the ground, like a great mountain crumbling, and with a heart full of shame, confess all your misdeeds. Then serve the Sangha by undertaking humble tasks—cleaning latrines and carrying dung—for eight hundred days.
「然後復當澡浴身體，還著僧伽梨。入於塔中，一心合掌諦觀如來眉間白毫大人相光一日至七日，還至智者所求索懺悔。智者應當告言：『比丘！汝今自觀汝身，猶如金瓶盛四毒蛇——二上、二下——吐毒可畏。復觀一龍六頭繞瓶，龍亦吐毒滴蛇口中，四方大樹從金瓶出遍三界。黑象復來欲拔此樹，四面火起。』見此事已，應當告言：『比丘當知：金瓶者，是地氣也；青色蛇者，從風大生，是風大毒；綠色蛇者，從水大生，是水大毒；白色蛇者，從地大生，是地大毒；黃色蛇者，從火大生，是火大毒；六頭龍者，是汝身中五陰及空。如此身者，毒害不淨，云何縱惡、犯戒不治？』
Then you should bathe your body and put on the sanghati robe. Enter the stupa, and with a single mind, press your palms together and intently observe the white curl of hair between the Buddha's brows—the mark of a great being—for one to seven days. Then return to the wise teacher and seek confession.
The wise teacher should tell you: "Bhikkhu! Now observe your own body, like a golden vase containing four venomous snakes—two coiled above, two below—spitting out deadly poison. Observe further a six-headed dragon coiled around the vase, also spitting poison that drips into the snakes' mouths. Four great trees emerge from the golden vase, spreading across the three realms. A black elephant then comes to uproot these trees, while fire blazes from all four directions."
Having seen this, the teacher should say: "Bhikkhu, know this: The golden vase is the earth element. The blue-green snake arises from the wind element—this is the poison of wind. The green snake arises from the water element—this is the poison of water. The white snake arises from the earth element—this is the poison of earth. The yellow snake arises from the fire element—this is the poison of fire. The six-headed dragon is the five aggregates and emptiness within your own body. This body is poisonous, impure, and harmful—how can you indulge in evil and break the precepts without correction?"
「說此語已，復教掃塔、塗地、作諸苦役，更教觀佛，見佛放金色光以手摩頭。然後方當教不淨觀，不淨門徹無有諸障，然後可與僧中說戒。
After saying this, he further instructed them to sweep the stupa, plaster the ground, and perform various hard labors. Then he taught them to contemplate the Buddha, and they saw the Buddha emit golden light and place his hand on their heads. Only after this did he teach the contemplation of impurity; once the gate of impurity was fully penetrated and all obstructions were removed, then one could be allowed to receive the precepts among the monastic community.
「欲說戒時應唱是語：『某甲比丘、某甲比丘尼，已八百日行於苦役、七日觀佛眉間白毫，作毒蛇觀、地獄想成。復觀一佛說懺悔法、不淨觀門、無我人鏡，還復通達境界中。佛以澡罐水灌比丘頂，天神現夢說已清淨。今已慚愧，我所證知，唯願聽許。』
When it is time to speak the precepts, one should recite these words: "A certain monk, a certain nun, have spent eight hundred days in humble service, and for seven days have contemplated the white hair between the Buddha's brows, envisioning it as a venomous snake and forming the perception of hell. They further observed a Buddha expounding the method of repentance, the contemplation of impurity, and the mirror of no-self that reveals the true nature of beings. Through this, they returned to penetrating the realm of reality. The Buddha poured water from a washing vessel over the monk's head, and a heavenly being appeared in a dream, declaring that they had become pure. Now, filled with shame and remorse, with all that I have realized and known, I humbly request your permission and blessing."
「爾時，律師復應以律撿問此人，復教誦戒。經八百遍，然後方與如淨比丘得無有異。」
At that time, the precept master should again examine this person according to the precepts, and teach him to recite the precepts. Only after eight hundred repetitions should he be treated the same as a pure monk, with no difference.
告舍利弗：「若有七眾犯於輕戒，過二夜不懺悔者，是人現身雖行禪定終不獲道。若犯重戒墮大地獄，從地獄出受畜生身，如是具足，足滿三劫然後為人。雖得人身，貧窮、癩病七十七身，不見佛、不聞法、諸根不具。是故，智者若犯佛戒，於突吉羅應生怖畏，如被刀斫，極懷慚愧。何況重戒？若能服此持戒藥者，當知是人最上慚愧忍辱丈夫，無能過者。」
Shariputra, I tell you this: If any of the seven groups of disciples commits a minor precept violation and fails to repent within two nights, that person may still practice meditation in this life, but will never attain the Way. If one commits a grave precept violation, they will fall into the great hells. After emerging from hell, they will be born as an animal. This continues for three full kalpas before they can be reborn as a human again. Even then, though they gain a human body, they will live seventy-seven lifetimes in poverty and leprosy, never seeing a Buddha, never hearing the Dharma, and with impaired faculties. Therefore, a wise person who violates the Buddha's precepts should feel terror over even a minor offense, as if being cut by a knife, and be deeply ashamed. How much more so for a grave offense? If a person can take this medicine of upholding the precepts, know that such a person is a foremost practitioner of shame, conscience, and patience—one whom no one can surpass.
爾時，世尊而說偈言：
At that time, the World-Honored One spoke these verses:
「破戒心不淨， 猶如偷賊狗，
處處求利養， 為貪心所殺。
當服慚愧藥， 忍辱為衣裳，
懺悔莊嚴華， 熏用善心香。
一心觀佛相， 除苦無憂苦，
亦當念空法， 修心觀不淨。
是名諸如來， 甘露灌頂藥，
服者心無憂， 可至涅槃岸。
如法應修行、 非法不應作，
今世若過世， 行法者得度。
隨順佛所說， 持戒行頭陀，
身心無惡行， 疾至於解脫。」
A broken precept, an unclean mind, Like a thieving, sneaking hound: Seeking offerings and gain, By greed it is slain.
Take the medicine of shame, Wear the garment of forbearance— Adorn with flowers of repentance, Perfumed by the incense of a kind heart.
Focus the mind on the Buddha's form, To end suffering, no sorrow near; Also contemplate the emptiness of all, And train the mind to see impurity.
This is what the Tathāgatas call The nectar of anointing, healing balm— Those who take it find no worry, And can reach the shore of Nirvāṇa.
Practice according to the Dharma, Do not do what is against it; In this life or the next, Those who walk the Dharma cross over.
Follow the Buddha's words, Keep the precepts, practice asceticism— With body and mind free from evil, One swiftly attains liberation.
爾時，世尊告舍利弗：「汝好受此治犯戒藥，慎莫忘失。」
At that time, the World-Honored One said to Shariputra, "Receive this medicine for curing violations of precepts with care, and be sure not to forget it."
時舍利弗及阿難等聞佛所說，歡喜奉行。
Then Shariputra, Ananda, and all the others who heard what the Buddha taught accepted it joyfully and put it into practice.
治禪病祕要法卷上
Treatise on the Secret Essentials of Curing Meditation Illnesses, Volume One