Guhatthaka Sutta: The Cave of the Body
身體多著於所蔽 人住沈潛於愚中
如斯之人難遠離 世間捨欲實不易 (一)
欲求因緣有樂結 自難解脫他難脫
彼等總期望前後 過現未來覓諸欲 (二)
面對諸欲迷貪求 住著不正吝嗇者
憂慮死後將如何 悲泣煩惱陷諸苦 (三)
故人於教如次學 知此世間多不正
賢者勸言命短少 因其不正不可行 (四)
我見世間顫動者 諸人對有生至愛
面臨死神愚人泣 對諸有愛難超越 (五)
請看動盪人我執 彼若涸河少水魚
見此應行無我執 對有不被其繫著 (六)
調伏諸欲離兩邊 遍知諸觸無隨貪
不行惡業自呵責 賢者見聞皆無著 (七)
遍知想已渡瀑流 牟尼無染著遍取
拔箭以行不放逸 此世他世無願求 (八)
窟八偈經竟
依註所示，賓頭盧婆羅墮闍尊者，於憍薩彌之優填王庭園晝住坐禪時，優填王偕諸多侍女來遊園中。王因泥醉枕一侍女而眠。餘女等則步遊園內，見尊者而近前禮拜，從尊者聽聞說法。爾時王醒，問侍女等不在因由，怒而走近尊者，語尊者：「汝須遠離。」尊者知王非真為問法聽法而來，乃默然不語。王益震怒，欲加害尊者，尊者現神通始得安然。後尊者至世尊前，白其經由，世尊乃為尊者說示本經。本經相當於義足經卷上之優填王經(大正 藏四、一七五c 以下)，本經註之故事與優填王經之因緣故事結構部分頗為類似，其敘述內容則大為不同。
(一)
人的身體就好像洞窟一樣，人躲在裡頭因之看不到真理；
正道因之與此類人遠離，因為人要捨去世間的欲望實是不易。
(二)~(三)
Those chained by desire,
bound by becoming's allure,
aren't easily released
for there's no liberation by others.
Intent, in front or behind,
on hunger for sensual pleasures
here or before —
greedy
for sensual pleasures,
busy, deluded, ungenerous,
entrenched in the out-of-tune way,
they — impelled into pain — lament:
"What will we be
when we pass on from here?"
(四)
人生當覺是：
若是知道有什麼不當作的就別去作，因為人生太短，沒有時間讓人後悔。
Guhatthaka-suttaniddeso: Upon the Tip of a Needle
《大義釋》的作者舍利弗在解釋此偈時，將他的一首詩藏在此處：
命與身體苦樂受 繫於一心之剎那
此世不過是相應 剎那之間急速轉
八萬四千小劫間 存續所有之諸天
彼等尚亦為二心 不由二心而生存
Even the spirits who endure
For eighty-four thousand aeons —
Even these do not live the same
For any two moments of mind.
於此世間之死者 又存續者已亡滅
諸蘊一切皆相等 已經去者不結生
What ceases for one who is dead,
Or for one who's still standing here,
Are all just the same aggregates —
Gone, never to connect again.
諸蘊直前已破壞 未諸蘊亦應然
彼於中間滅諸蘊 諸蘊壞相無別異
The states which are vanishing now,
And those which will vanish some day,
Have characteristics no different
Than those which have vanished before.
心生則無生 心之現起有生存
心滅之故世間死 此為第一義設施
With no production there's no birth;
With becoming present, one lives.
When grasped with the highest meaning,
The world is dead when the mind stops.
譬如水之至低處 隨欲所為被左右
心以處為所緣 斷絕無暇可轉起
已壞之者無止在 未之者無有聚
惟現在者為存續 猶如錐尖芥子
There's no hoarding what has vanished,
No piling up for the future;
Those who have been born are standing
Like a seed upon a needle.
粒
彼之現生之諸法 破壞已為被預定
彼等存續壞滅法 與前滅法相雜
The vanishing of all these states
That have become is not welcome,
Though dissolving phenomena stand
Uncombined from primordial time.
破壞之為 破壞之去亦然
猶如空中起電光 須臾生而須臾滅
From the unseen, [states] come and go,
Glimpsed only as they're passing by;
Like lightning flashing in the sky —
They arise and then pass away.
(五)
雜阿含21經 在世間顫動即是在生死中流轉之意。
(六)
See them,
floundering in their sense of mine,
like fish in the puddles
of a dried-up stream —
and, seeing this,
live with no mine,
not forming attachment
for states of becoming.
《法句經》心品有，
As a fish when pulled out of water and cast on land throbs and quivers,
even so is this mind agitated. Hence should one abandon the realm of Mara.
(七)
調伏諸欲離兩邊：如所有性及盡所有性，但不貪戀感官之喜。
不做自己會譴責自己的事，已開悟之人不拘泥於所聽及所見。
(八)
Comprehending perception,
he'd cross over the flood —
the sage not stuck
on possessions.
Then, with arrow removed,
living heedfully, he longs for neither —
this world,
the next.
