《百喻经》
[The] Sūtra [Of A] Hundred Parables
（八〇）倒灌喻
[80] Parable [Of] Inverted Pouring
昔有一人，患下部病，医言：「当须倒灌乃可差耳。」便集灌具欲以灌之。
[In the] past, [when there] was a person, suffering [from a] lower [body] part sickness, [a] doctor said, ‘[You] will need inverted pouring in [of medicine, then] only can [there be] recovery.’ Then, [he went to] collect [a] pouring tool, desiring [to], with it pour in.
医未至顷便取服之，腹胀欲死不能自胜。
[With the] doctor yet [to] arrive, in a short while, [he] then took it, [with his] stomach swollen, almost dying, not able [to have] self-restraint.
医既来至，怪其所以，即便问之：「何故如是？」
[The] doctor came [and] arrived, [thinking] this [was] strange, therefore immediately asked him, ‘[For] what reason [are you] thus?’
即答医言：「向时灌药，我取服之，是故欲死。」
Then replying [to the] doctor, saying, ‘Earlier [with] pouring in [of the] medicine, I took it, therefore almost dying.’
医闻是语深责之言：「汝大愚人不解方便。」
[The] doctor, hearing these words, deeply reproached him, saying, ‘You [are a] great foolish person, not understanding skilful means.’
即便以余药服之方吐下，尔乃得差。
Immediately with [the] remaining medicine that [was] taken vomited out, thereupon getting recovery.
如此愚人为世所笑，凡夫之人亦复如是，欲修学禅观种种方法，应效不净，反效数息，应数息者效观六界，颠倒上下无有根本，徒丧身命为其所困。
Like this foolish person by [the] world that laughed [at], of ordinary beings’ people, [they are] likewise thus. Desiring [to] cultivate [and] learn meditative contemplation’s all kinds [of] methods, [when they] should imitate [contemplating of] impurites, instead imitating counting [of] breaths. [With] those [who] should count breaths, imitating contemplating [of the] six realms. Inverting [the] above [and] below without having roots, in vain losing [their] lives, by these [as] those afflicted.
[Note 1: The six realms (六界) or six great elements (六大) are (i) earth (地), (ii) water (水), (iii) fire (火), (iv) wind (风), (v) space (空) and (vi) consciousness (识).]
不咨良师颠倒禅法，如彼愚人饮服不净。
Not consulting good teachers [and practising] inverted meditation methods, [they are] like that foolish person drinking [the] impure.
[Note 2: There should be proper learning for proper practice from proper teachers. If the teacher does not teach the Right Dharma (正法), there will be neither proper learning nor proper practice.
Even if there is the Right Dharma learnt from a proper teacher, there must be proper practice of that learnt, without confusing the principles with the practices. Otherwise, like taking Dharma medicine (法药) wrongly for a spiritual sickness present, there will be another sickness gotten.]
Namo Amituofo : Translation and notes by Shen Shi’an
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