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English version Because one can abandon one's own life, and even all the tools of enjoyment and pleasure are completely abandoned, only then can one perfect the six pāramitās (six perfections: generosity, morality, patience, diligence, meditation, and wisdom). Elder! Because a Bodhisattva Mahāsattva can perfect the pāramitās, he can quickly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: It should be known that the human body is extremely difficult to obtain, do not create various sins because of this body, jackals and dogs will take the corpses abandoned in the corpse heaps, and this body will be discarded as remnants in vain. Foolish people without wisdom are often restless, they develop greed and love for the false and unreal body, this body is difficult to control, and it deeply goes against one's wishes, suffering day and night without ceasing. This body is a cycle of suffering, often sick, this body is unclean, filled with all kinds of filth, hunger and thirst follow closely, deeply troubling, who among the wise would develop love for this? This body is like the vast ownerless earth, and like an evil friend, only foolish people will develop love for it, because of this body, various sins arise, and in the end, one suffers all kinds of pain oneself. This body is not as firm as diamond, do not create sins widely because of this body, wise people should cultivate the cause of superior blessings, and generate pure faith in Buddhism. This body will soon be nourished in vain, nourished with clothes, fragrances, decorations, and food, eventually returning to destruction, only temporarily maintained, what is the use of evil and diligent actions? It is difficult to encounter in hundreds of kalpas, the Great Muni (Shakyamuni Buddha) will appear in the world, one should quickly generate pure faith in Buddhism, and not suffer extreme terror in the evil realms. Even if one's life span is thousands of kotis of years, one should not develop greed and love for it, let alone a life span of less than a hundred years, how can one develop greed and not be satisfied? Perhaps there are some extravagant people who do not think about how difficult it is to obtain this human body, they widely gather performers of play and dance, and seek pleasure in front of their performances. What pleasure is there in widely gathering wealth? Protecting and cherishing it only increases layers of suffering, inferior and foolish people will generate joy, wise people will stay away from greed and attachment. Wealth and honor are not real, like a dream, only foolish people will cling to them. -------------------------------------------------------------------------------- 驰流于心意， 刹那破坏刹那成， 谁诸智者生贪爱？ 佛说无畏授所问大乘经卷中
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大正藏第 12 册 No. 0331 佛说无畏授所问大乘经 佛说无畏授所问大乘经卷下 西天译经三藏朝奉大夫试光禄卿传法大师赐紫沙门臣施护等奉 诏译 “譬如幻所成物像， 如乾闼婆城庄严； 愚人贪爱富亦然， 不知是妄生耽着。 百种苦求于财富， 得已极苦逼于身， 王官、水、火散坏时， 智者岂生于爱着？ 妻子、眷属随所爱， 广作诸罪当破坏， 极重过失不觉知， 智者于身不生着。 悭吝者求财富时， 父母亦不生尊重， 妻子、眷属返憎嫌， 一向常贪于财利。 悭者不知于恩义， 唯念莫坏我所有， 背正向邪谄求财， 智者于彼不生信。 悭者意异语如实， 所应信者不生信， 见人虽将爱子同， 此是悭者谄妄起。 悭吝之者在世间， 虽亲典教亦通解， 驰流散乱出恶言， 心无悲愍极粗犷。 悭者处世无所托， 亦无知识及亲朋， 有所依附但求财， 智于悭者不生信。 悭者因求财富故， 于极恶事起思念， 是故智者正所观， 愚人于彼生欢喜。 金宝、珠贝、珊瑚等， 现代汉语译本 心意如奔流般变幻不定，刹那间生灭无常，哪位智者会对此产生贪爱呢？ 《佛说无畏授所问大乘经》卷中 大正藏第12册 No. 0331 《佛说无畏授所问大乘经》 《佛说无畏授所问大乘经》卷下 西天译经三藏朝奉大夫试光禄卿传法大师赐紫沙门臣施护等奉诏译 ‘譬如幻术所变现的物体，如同乾闼婆城（Gandharva-city，海市蜃楼）的虚幻庄严；愚人贪爱财富也是如此，不知道那是虚妄而产生执着。 为了财富而百般辛苦追求，得到后又被极大的痛苦所逼迫，当遭遇王法、官司、水灾、火灾而散失毁坏时，智者怎么会对此产生爱恋执着呢？ 对于自己所爱的妻子、眷属，为了他们广造诸恶业，最终也会面临分离破坏，犯下如此严重的过失却不自觉知，智者不会对自身产生执着。 悭吝之人为了追求财富，甚至对父母也不尊重，反而被妻子、眷属所憎嫌，他们总是贪求财利。 悭吝之人不懂得感恩和道义，只想着不要失去自己所拥有的，背离正道而走向邪路，谄媚求财，智者不会相信他们。 悭吝之人内心所想的和口中所说的不同，对于应该相信的人也不相信，即使看到别人对待自己的爱子也一样，这都是悭吝之人虚伪谄媚的表现。 悭吝之人身处世间，即使熟知经典教义，也能通达理解，但他们却会散乱地胡言乱语，心中没有悲悯，极其粗暴。 悭吝之人处世没有依靠，也没有知己和亲朋好友，他们有所依附只是为了求财，智者不会相信悭吝之人。 悭吝之人因为追求财富的缘故，会产生极恶的念头，所以智者会正确地看待他们，而愚人却对他们感到欢喜。 金银、珠宝、珍珠、珊瑚等，
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English version The mind flows and changes, arising and ceasing in an instant. Who among the wise would develop attachment to it? The Great Vehicle Sutra Spoken by the Buddha on the Question of Fearlessness, Volume Middle Taisho Tripitaka Volume 12, No. 0331, The Great Vehicle Sutra Spoken by the Buddha on the Question of Fearlessness The Great Vehicle Sutra Spoken by the Buddha on the Question of Fearlessness, Volume Lower Translated by the Tripitaka Master, Chao Feng Da Fu, Shi Guang Lu Qing, Dharma Master, and Purple-Robed Monk Shi Hu, etc., by Imperial Decree 'Like objects created by illusion, like the illusory splendor of a Gandharva-city (a mirage); fools are greedy for wealth in the same way, not knowing it is false and becoming attached. They seek wealth with a hundred kinds of suffering, and having obtained it, they are oppressed by extreme pain. When it is scattered and destroyed by kings, officials, water, or fire, how could the wise develop attachment to it? For the sake of their beloved wives and relatives, they commit many sins that will lead to destruction. They are unaware of their extremely serious faults. The wise do not become attached to the body. When the miser seeks wealth, they do not even respect their parents. Instead, they are hated by their wives and relatives. They are always greedy for profit. The miser does not understand gratitude or righteousness. They only think of not losing what they have. They turn away from the right path and seek wealth through flattery. The wise do not trust them. The miser's thoughts are different from their words. They do not trust those who should be trusted. Even when they see others treating their beloved children well, this is just the miser's flattery and deception. The miser in this world, even if they are familiar with the teachings and understand them, will speak scattered and confused words. Their hearts are without compassion and are extremely coarse. The miser has no support in the world, no friends or relatives. They rely on others only to seek wealth. The wise do not trust the miser. Because the miser seeks wealth, they develop extremely evil thoughts. Therefore, the wise view them correctly, while fools are pleased with them. Gold, jewels, pearls, coral, etc.,
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善业引生如聚沫， 于中贪爱诤竞兴， 彼不了知幻化性。 贤劫一佛出世时， 彼尊立名为慈氏， 偏覆大地得黄金， 彼从何来何因故？ 于外随逐五欲境， 愚人散乱痴迷法， 如日中分夏月时， 渴欲奔驰焰为水。 空后一劫成世间， 虚空所成空自性， 焚烧破坏复还成， 此从何来彼何去？ 沟涧、池沼及大海， 枯涸破坏彼皆同， 虚假不实贪亦然， 谁诸智者生爱着？ 智者慧、力、色相具， 于身常自作称量： ‘此中无味染何因？ 舍宅、财利应弃舍。 随逐五欲造恶业， 养育妻子并眷属， 死时妻子及诸亲， 谁能救护自当苦？ 死时眷属不随去， 但随自作众业行， 苦恼逼逐于己身， 彼时谁为我分受？’ 三有独怖无亲爱， 妻子、眷属假相亲， 愚人取以为乐因， 但增苦恼及忧戚。 父母、妻子、亲朋聚， 为求财利故相会， 彼等不随死者行， 唯自所作业相逐。 一切皆随业所行、 一切亦随业所住， 当知此身业所成， 智者应修于善业。 父母、妻子、眷属等， 以不了知故贪爱， 愚人广造众罪因， 智者不入无间狱。 所有余处业报尽， 无间极苦不解脱， 现代汉语译本 善业所产生的果报就像水面上的泡沫一样虚幻， 人们在其中贪婪、争斗，是因为他们不了解其幻化的本质。 在贤劫（Bhadrakalpa）中，当一位佛陀出世时， 这位尊者被尊称为慈氏（Maitreya）， 他以黄金覆盖大地， 这黄金从何而来，又是什么原因造成的呢？ 愚人向外追逐五欲（pañca kāmaguṇā）的境界， 心神散乱，沉迷于迷惑的法， 就像夏日正午时分， 口渴的人奔向热浪，以为那是水。 空劫（śūnyakalpa）之后，世界形成， 由虚空所成，其本质也是空性， 它被焚烧、破坏，然后再次形成， 这从何而来，又将去向何处呢？ 沟渠、池塘和大海， 都会干涸、破坏，它们都是一样的， 虚假不实，贪爱也是如此， 哪位智者会对其产生爱恋呢？ 智者具备智慧、力量和美好的外貌， 他们常常自我衡量身体： ‘这身体中没有任何滋味，为何要执着于它呢？ 房屋、财产和利益都应该舍弃。 追逐五欲会造作恶业， 养育妻子和眷属， 当死亡来临时，妻子和亲人， 谁能救护自己，自己将承受痛苦？ 死亡时，眷属不会跟随而去， 只会跟随自己所造作的业行， 痛苦会逼迫自身， 那时谁会为我分担呢？’ 三有（traiyadhātuka）是孤独而令人恐惧的，没有真正的亲爱， 妻子和眷属只是虚假的亲近， 愚人把它们当作快乐的来源， 只会增加痛苦和忧愁。 父母、妻子和亲朋好友的聚集， 是为了追求财富和利益而相会， 他们不会跟随死者而去， 只有自己所造作的业会跟随。 一切都随着业力而行， 一切也随着业力而住， 应当知道这身体是由业力所形成的， 智者应当修习善业。 父母、妻子和眷属等， 因为不了解真相而产生贪爱， 愚人广泛地造作各种罪恶的因， 智者不会堕入无间地狱（Avīci）。 所有其他地方的业报终有尽时， 但无间地狱的极苦却无法解脱。
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English version Good deeds give rise to results like foam on water, In which greed and strife arise, because they do not understand its illusory nature. In the Bhadrakalpa, when a Buddha appears in the world, That venerable one is named Maitreya, He covers the earth with gold, From where does this gold come, and what is the cause? Foolish people outwardly pursue the objects of the five desires (pañca kāmaguṇā), Their minds are scattered, and they are deluded by confusing teachings, Like in the summer at midday, The thirsty run towards the heat waves, thinking it is water. After the śūnyakalpa, the world is formed, Made of emptiness, its nature is also emptiness, It is burned, destroyed, and then formed again, From where does this come, and where will it go? Ditches, ponds, and the great ocean, Will all dry up and be destroyed, they are all the same, False and unreal, so is greed, Which wise person would develop attachment to it? The wise possess wisdom, strength, and beautiful features, They constantly measure themselves: 'There is no taste in this body, why be attached to it? Houses, wealth, and benefits should be abandoned. Pursuing the five desires creates bad karma, Raising wives and relatives, When death comes, wives and relatives, Who can save oneself, one will suffer? At the time of death, relatives will not follow, Only the karma one has created will follow, Suffering will press upon oneself, At that time, who will share it for me?' The three realms (traiyadhātuka) are lonely and fearful, without true love, Wives and relatives are only false intimacies, Fools take them as a source of happiness, But only increase suffering and sorrow. The gathering of parents, wives, and friends, Is for the sake of seeking wealth and benefits, They will not follow the dead, Only the karma one has created will follow. Everything follows the path of karma, Everything also dwells according to karma, One should know that this body is formed by karma, The wise should cultivate good karma. Parents, wives, and relatives, etc., Because they do not understand the truth, they develop greed, Fools widely create the causes of various sins, The wise do not fall into Avīci hell. The karmic retribution in all other places will eventually end, But the extreme suffering of Avīci hell cannot be escaped.
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是故畏彼恶趣因， 智者勤劬离诸罪。 阎摩王前治罚时， 彼无朋友为救护， 亦无父母及诸亲， 随自所作业当受。 王言：‘汝所得人身， 得已何不离诸罪？ 今受极苦捶打时， 皆由汝作不善业， 自心所作不善已， 而复不信有业报。’ 如彼阎摩法王言： ‘汝受治罚非我罪， 自作业因自造罪。 自造罪已汝来此， 当受极苦自甘心， 由先所作非爱业。 死时众苦所逼迫， 亲属不能令解脱， 汝欲自求解脱时， 是故应离诸罪恶。’ 打击、考掠及杻械， 此等若欲求远离， 舍宅、亲友起怖心， 于佛教中修正行。 舍宅猛火大苦根， 而此心火常炽然， 智者于斯爱不生， 如大火聚极可怖。 住舍养亲常忧戚， 富乐忧愁亦复然， 自他过失等无差， 是故应离诸罪恶。 智者佛教生信乐， 不种自收胜乐根； 愚者不生爱乐心， 但贪舍宅诸苦本。 女身筋肉骨合集， 假起妄贪为我妻， 诸无智者染爱生， 不知女身都如幻。 智者了知诸欲乐、 及舍宅等皆生厌， 正法药治贪病除， 速疾出离诸缠缚。” 尔时，无畏授等五百长者闻是正法已，悉得无生法忍；得法忍已 现代汉语译本 因此，因为畏惧恶道的因果，有智慧的人应当勤勉努力远离各种罪恶。 当在阎摩王（Yama-raja，掌管地狱的冥王）面前接受惩罚时，他没有任何朋友可以救护， 也没有父母和亲人可以依靠，只能随自己所造的业力承受果报。 阎摩王会说：‘你得到了人身，为什么不远离各种罪恶呢？’ ‘现在遭受极大的痛苦和捶打，都是因为你造作了不善的业，’ ‘自己内心造作了不善的业，却又不相信有业报。’ 正如阎摩法王所说：‘你所受的惩罚不是我的罪过，’ ‘是你自己造作的业因，自己造作了罪业。你自己造了罪业才来到这里，’ ‘应当心甘情愿地承受极大的痛苦，这是因为你先前造作了不喜欢的业。’ 当死亡来临时，被各种痛苦所逼迫，亲属也不能使你解脱。 当你想要自己寻求解脱时，因此应当远离各种罪恶。 打击、拷打和枷锁，如果想要远离这些， 以及舍宅、亲友所引起的恐惧，就应当在佛教中修正自己的行为。 舍宅如同猛火，是巨大痛苦的根源，而心中的贪欲之火也常常炽盛， 有智慧的人不会对它产生爱恋，因为它像巨大的火堆一样令人恐惧。 住在家里赡养亲人常常忧愁，富裕和快乐也伴随着忧愁， 自己和他人的过失都是一样的，因此应当远离各种罪恶。 有智慧的人对佛教产生信仰和喜悦，不种下恶因，才能收获殊胜的快乐之根； 愚笨的人不会产生爱乐之心，只贪恋舍宅这些痛苦的根源。 女人的身体是由肌肉和骨骼组成的，虚假地产生贪爱，认为那是自己的妻子， 那些没有智慧的人因此产生爱染，不知道女人的身体都如幻象一般。 有智慧的人了解各种欲望的快乐，以及舍宅等都会令人厌恶， 用正法的药物来治疗贪欲的疾病，就能迅速地出离各种缠缚。” 当时，无畏授（Abhaya-datta）等五百位长者听闻了这些正法后，都获得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的领悟）；获得法忍后