English
English version Ultimately, there will be no intention to find happiness for the sake of family. The gathering of love and affection only leads to suffering; without greed, one will not be deluded by the prison of family. Parents, wealth, body, and wife will all remain behind; one must go on alone. Those who are greedy and stingy are not self-aware; they only fear that their wealth will perish with them. The foolish and stubborn strive for wealth; the wise consider faith and have no greed. The stingy and unbelieving are not to be followed; they are extremely humble, like servants. Outwardly they are anxious and greedy, inwardly they are eager to flatter; these are not praised by the sages. They talk about books or poems to deceive the masses, like **. Their minds are coarse, and their temperaments are violent; these stingy people are mostly jealous. Greedy people have no friends; they appear humble and pretend to be close, but they only habitually pursue suffering for the sake of wealth; the wise should not believe them. By following wealth and doing these things, they create a poisonous heart. Therefore, the wise should reflect and abandon stinginess, jealousy, and evil deeds. Gold, silver, jewels, and all kinds of rare treasures are obtained through blessings. For the sake of these things, disputes arise; one should use the Dharma to restrain one's mind. Sometimes one may encounter a hero among men, a Tathagata (Buddha's title) like Maitreya Buddha (the future Buddha). At that time, there will be a world full of gold and jewels; how can one know if one will be reborn again? The pleasures of the five desires are purely false; fools are deluded and harbor deceitful intentions. Desire is like the heat of summer, or like riding a wild horse when exhausted. Greedy eyes are deluded by **, and lust makes one drunk and lose their will. Habituated to desire, one will follow it and be turned upside down; when will one encounter the Buddha's appearance in the world? In ninety-one kalpas (Buddhist unit of time), the world will have a Buddha, a venerable awakened one. Mount Sumeru (the central mountain in Buddhist cosmology) will be burned and destroyed; what conditions will there be to encounter the Buddha again? The oceans and ponds will dry up, and the heavens and earth will be burned, leaving nothing behind. The burning of desire is also like this; how can the wise be attached to desire? Those who are wise and intelligent should understand the state of extinction. What greed is worth being happy about? Understanding this principle will prevent one from falling into the net of desire. Observing and practicing the Dharma is most important; do not be attached to corpses, graves, and prisons, being attached to love and affection,
Chinese
爱贪浊意， 不能免狱苦殃。 有妻子贪离别， 所作行当自受， 便独趣随苦毒， 彼无有代痛者。 斯三界恼之甚， 莫若如妻与子， 本爱时规与乐， 反成忧罪恼根。 缘受三恶道苦， 毒辛酸惨痛生， 若当被诸恼根， 妻及子无伐者。 勿以父造恶行， 及与母诸亲属， 阿鼻痛无免救， 且莫如身行者。 阎罗王狱卒地， 彼不问父母事， 兄弟妻子亲友， 惟结却身善恶。 以得致身人身， 遭遇值不念恶， 断灭众殃罪行， 除改前不善事。 已浊污自防覆， 莫信作无报应， 彼法王当散说， 分别了行清净。 身种作行自当， 纵放意随堕恼， 身所造即获殃， 譬喻之影随形。 当其受苦痛时， 父母亲不能免， 及善厚无代者， 是故智无恋欲。 其欲脱狱楚毒， 及众缚枷锁械， 当勤念舍离欲， 速行法世雄教。 家大炽多恼根， 火之起而常然， 何慧达而乐是？ 揩大火恐难中。 在家者忧利时， 居俗业营妻子， 有是众万端虑， 何智慧不舍家？ 十力教甚可乐， 无种栽取若根， 騃痴子无是志， 但惑家堕地狱。 天地间专惑者， 兴念想我妻子， 现代汉语译本 被贪欲和污浊的意念所控制，就无法避免地狱的痛苦和灾难。 即使有妻子，贪恋离别之苦，自己所作所为的恶行，终将自己承受。 只能独自走向痛苦和毒害，没有人可以代替你承受痛苦。 这三界之中，最令人烦恼的莫过于妻子和儿女。 原本相爱时觉得美好快乐，反而成为忧愁和罪恶的根源。 因为这些缘故，会遭受三恶道的痛苦，毒辣、辛酸、惨痛都会产生。 如果被这些烦恼的根源所困扰，妻子和儿女也无法替你消除。 不要因为父亲所造的恶行，以及母亲和亲属的过错， 就以为可以免除阿鼻地狱（梵语Avīci，意为无间地狱）的痛苦，最重要的是不要自己造恶。 阎罗王（Yama-rāja，地狱之王）的狱卒不会过问你的父母是谁， 也不会管你的兄弟、妻子和亲友，只会根据你自身所造的善恶来定罪。 既然得到了人身，就应该珍惜，不要再想恶事， 断绝各种灾祸和罪行，改正以前所做的不善之事。 已经污浊了自己，就要防止自己继续堕落，不要相信做了恶事没有报应。 法王（佛陀）会详细地阐述这些道理，分辨清楚，让修行者保持清净。 自己种下的行为，自己承担后果，放纵自己的意念，就会堕入烦恼。 身体所造的恶业，就会招致灾祸，就像影子跟随身体一样。 当承受痛苦的时候，父母亲人也无法替你免除， 即使是善友也无法代替你受苦，所以有智慧的人不会贪恋欲望。 如果想要摆脱地狱的痛苦和各种束缚、枷锁， 就应当勤奋地想着舍弃欲望，迅速地遵循佛陀的教诲。 家庭就像燃烧的火焰，充满烦恼的根源， 有智慧的人怎么会贪恋它呢？就像在熊熊大火中取乐一样危险。 在家的人忧虑利益，为了世俗的事务和妻子儿女而奔波， 有各种各样的忧虑，有智慧的人怎么会不舍弃家庭呢？ 佛陀的教诲非常值得欢喜，就像没有种子就不会有根一样， 愚痴的人没有这样的志向，只是被家庭迷惑，最终堕入地狱。 天地间最容易被迷惑的人，就是那些想着妻子儿女的人。
English
English version Controlled by greed and impure thoughts, one cannot avoid the suffering and calamities of hell. Even with a wife, craving separation, one's own evil deeds will ultimately be borne by oneself. One can only walk alone towards suffering and poison, and no one can bear the pain for you. Among the three realms, nothing is more troublesome than a wife and children. What was originally considered beautiful and joyful in love becomes the root of sorrow and sin. Because of these reasons, one will suffer the pain of the three evil paths, and bitterness, sorrow, and misery will arise. If one is troubled by these roots of affliction, neither wife nor children can eliminate them for you. Do not think that because of the evil deeds of your father, or the mistakes of your mother and relatives, you can escape the suffering of Avīci (Sanskrit for 'uninterrupted hell'), the most important thing is not to create evil yourself. Yama-rāja's (the king of hell) jailers will not ask who your parents are, nor will they care about your brothers, wife, and friends, they will only judge you based on the good and evil you have done yourself. Since you have obtained a human body, you should cherish it and not think of evil things again, cut off all kinds of disasters and sins, and correct the bad things you have done before. Having already defiled yourself, you must prevent yourself from falling further, do not believe that there is no retribution for doing evil. The Dharma King (Buddha) will explain these principles in detail, distinguish them clearly, and allow practitioners to remain pure. The actions you sow, you bear the consequences, indulging your thoughts will lead to affliction. The evil deeds done by the body will bring disaster, just like a shadow follows the body. When suffering pain, parents and relatives cannot exempt you, even good friends cannot suffer for you, so wise people do not crave desires. If you want to escape the suffering of hell and all kinds of bonds and shackles, you should diligently think about abandoning desires and quickly follow the teachings of the Buddha. The family is like a burning flame, full of the roots of affliction, how can a wise person crave it? It's as dangerous as seeking pleasure in a raging fire. Those who are at home worry about benefits, and are busy with worldly affairs and their wives and children, there are all kinds of worries, how can a wise person not abandon the family? The Buddha's teachings are very worthy of joy, just as there will be no root without a seed, foolish people do not have such aspirations, they are just confused by the family and eventually fall into hell. The most easily confused people in the world are those who think about their wives and children. -------------------------------------------------------------------------------- 愚顽意谓常存， 不知之幻化身。”
Chinese
当佛世尊说是法时，威施之等五百长者，应时逮得柔顺法忍。从得忍已，神通备具，达知去来，圣智弘妙，慧无挂碍，明晓众生意志所趣欲，发起众一切会者观心之故。即说偈曰： “快哉为大利， 众利之最上， 其有发心行， 求佛菩萨者。 大乘心可乐， 但欲安众生， 为人修桥梁， 志乐大乘者。 众生爱乐彼， 颜像众欣睹， 其有兴发心， 志求菩萨道。 诸发菩提心， 种德于福田， 深乐菩萨者， 得为三界明。 隆圣菩萨心， 逾越诸众意， 一切悉备足， 能度诸众生。 吾等快得利， 爱乐兴斯心， 值佛能仁世， 师子最正觉。 得逮闻是法， 菩萨观身法， 志即乐大乘， 获致于柔顺。” 时佛便笑。世尊笑时，五色光出，从口中奋，辉晖晃昱，色色各异，遂至无数光明普遍十方诸土，威景覆蔽一切释梵日月天魔宫殿之明。 当其佛笑及覆光时，诸天龙神并世人民七万二千，见佛神耀暐晔之变，亦皆自觉被如来明安育其体，各于座上忽然悉得无所从生法乐之忍，其余无数皆发无上正真道意，然其焰还绕身三匝，而其威光忽从顶入。 尔时贤者阿难白佛 现代汉语译本 愚昧顽固的想法认为身体是永恒存在的，却不知道这只是一个幻化的躯壳。 当佛世尊宣讲此法时，威施等五百位长者，立刻获得了柔顺法忍（一种对佛法的深刻理解和接受）。获得法忍后，他们具备了神通，能够知晓过去和未来，拥有深奥的圣智，智慧没有障碍，明了众生的心意和欲望，从而启发了所有在场的人去观察自己的内心。他们随即说偈颂道： ‘真是太好了，这是最大的利益，是所有利益中最殊胜的，那些发心修行，寻求佛和菩萨的人。大乘之心令人欢喜，只愿安乐众生，为他人修建桥梁，心志向往大乘的人。众生爱戴他们，他们的容貌令人喜悦，那些发起心愿，立志追求菩萨道的人。所有发菩提心（觉悟之心）的人，在福田中种下功德，深深喜爱菩萨道的人，将成为三界的明灯。 崇高的菩萨之心，超越了所有众生的想法，一切都具备圆满，能够度化所有众生。我们真是太幸运了，喜爱并生起了这样的心，值遇了佛陀能仁（释迦牟尼佛的称号）的时代，这位狮子般最正觉的觉者。能够听闻此法，菩萨观察自身之法，心志立即向往大乘，获得了柔顺的法忍。’ 这时，佛陀笑了。世尊微笑时，从口中发出五色光芒，光辉灿烂，各不相同，随后化为无数光明，普遍照耀十方世界，其威光覆盖了一切释（帝释天）、梵（梵天）、日月、天魔宫殿的光明。 当佛陀微笑并发出光芒时，诸天、龙神以及世间人民七万二千人，见到佛陀神圣光辉的变化，也都自觉被如来的光明安抚滋养，各自在座位上忽然都获得了无所从来法乐之忍（一种对佛法真谛的深刻体验），其余无数人也都发起了无上正真道意（追求最高觉悟的心）。然后，光焰环绕身体三圈，其威光忽然从头顶进入。 这时，贤者阿难（佛陀的十大弟子之一）向佛陀说道：
English
English version The foolish and stubborn mind thinks that the body is permanent, not knowing that it is just an illusionary form. When the World Honored One, the Buddha, was speaking this Dharma, five hundred elders, including Vaishe, immediately attained the 'Kshanti' (patience, acceptance) of the gentle Dharma. Having attained this Kshanti, they were endowed with supernatural powers, able to know the past and future, possessed profound sacred wisdom, their wisdom was without hindrance, they understood the minds and desires of all beings, thus inspiring all those present to observe their own minds. They then spoke in verses: 'How wonderful, this is the greatest benefit, the most supreme of all benefits, those who aspire to practice and seek the Buddhas and Bodhisattvas. The Mahayana (Great Vehicle) mind is delightful, only wishing to bring peace to all beings, building bridges for others, those whose minds aspire to the Mahayana. Beings love and respect them, their appearance is pleasing to all, those who have aroused the mind, determined to seek the Bodhisattva path. All those who have aroused the Bodhi mind (mind of enlightenment), planting merits in the field of blessings, those who deeply love the Bodhisattva path, will become the light of the three realms. The noble Bodhisattva mind, surpasses the thoughts of all beings, everything is fully complete, able to liberate all beings. We are truly fortunate, loving and arousing this mind, encountering the era of the Buddha Shakyamuni, this lion-like most perfectly enlightened one. Being able to hear this Dharma, the Bodhisattva's contemplation of the self, the mind immediately aspires to the Mahayana, attaining the gentle Kshanti.' At this time, the Buddha smiled. When the World Honored One smiled, five-colored lights emanated from his mouth, shining brilliantly, each different, then transforming into countless lights, universally illuminating the ten directions, its majestic light covering the light of all Shakra (Indra), Brahma, sun, moon, and the palaces of the heavenly demons. When the Buddha smiled and emitted light, seventy-two thousand gods, dragons, and people of the world, seeing the changes of the Buddha's divine radiance, also felt themselves being soothed and nourished by the light of the Tathagata, each suddenly attaining the Kshanti of the Dharma joy that comes from nowhere, and countless others also aroused the mind of the supreme and true path (the mind to seek the highest enlightenment). Then, the flames of light circled their bodies three times, and its majestic light suddenly entered from the top of their heads. At that time, the venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha: --------------------------------------------------------------------------------