Chinese
违戾反逆，愚痴蒙澒，瞋怒嗜欲，无所识知。自用快善为大智慧，亦不知所从来、生死所趣向。不肯慈孝，恶逆天地，于其中间求望侥幸，欲得长生、躬得不死。会当归就生死勤苦善恶之道，身所作恶，殃咎众趣，不得度脱。亦不可降化令作善，慈心教语开导生死、善恶所趣有是，复不信之。然苦心与语欲令度脱，无益其人。心中闭塞，意不开解，大命将至，至时皆悔。其后乃悔，当复何及？不豫计善，临穷何益？ “天地之间五道分明，恢廓窈窕，浩浩茫茫，转相承受。善恶、毒痛，身自当之，无有代者。道之自然，随其所行，追命所生，不得纵舍。善人行善，从善慈孝、从乐入乐、从明入明；恶人行恶，从苦入苦、从冥入冥。谁能知者？独佛知见耳。教语人民，信用者少，生死不休，恶道不绝。 “如是，世人不可悉道，故有自然泥犁、禽兽、薜荔、蜎飞蠕动之类，展转其中，世世累劫，无有出期，难得解脱，痛不可言，是为五大恶、五痛、五烧。 “勤苦如是，比如火起烧人身，人能自于其中一心制意、端身正行、言行相副、所作至诚、所语如语、心口不转、独作众善、不为众恶者，身独度脱，得其福德，可得长寿度世上天泥洹之道，是为五大善。” 佛告阿逸菩萨等：“我皆语若曹 现代汉语译本 他们违背常理，反抗正道，愚昧无知，心中充满嗔怒和欲望，对一切都缺乏认识。他们自以为是，把自己的小聪明当作大智慧，却不知道自己从何而来，死后将去向何方。他们不肯行慈孝之道，反而忤逆天地，却还妄想从中侥幸，渴望长生不死。最终，他们终将回归生死轮回，承受善恶果报。他们所作的恶行，将招致各种灾祸，无法逃脱。即使想教化他们向善，用慈悲心开导他们关于生死和善恶的道理，他们也绝不相信。即使苦口婆心地劝说他们，希望他们能得到解脱，也毫无益处。他们内心封闭，思想不开窍，等到大限将至，那时才后悔。但那时后悔又有什么用呢？不事先计划行善，等到穷途末路时才后悔，又有什么好处呢？ 天地之间，五道轮回分明，广阔而深邃，浩瀚无垠，相互承接。善恶、痛苦，都由自身承受，无人可以替代。这是自然的规律，随着各自的行为，追随生命的轨迹，无法逃脱。善人行善，遵循慈爱孝道，从快乐走向快乐，从光明走向光明；恶人行恶，从痛苦走向痛苦，从黑暗走向黑暗。谁能明白这些道理呢？只有佛陀才能洞察一切。佛陀教导世人，但相信的人很少，生死轮回不止，恶道永无止境。 世人的情况就是这样，无法一一细说。所以，自然而然地存在着地狱、禽兽、饿鬼、以及各种微小的生物，它们在其中辗转轮回，世世代代，永无出期，难以解脱，痛苦难以言表。这就是五大恶、五大痛、五大煎熬。 勤苦的状况就是这样。比如火烧身，如果有人能一心控制自己的意念，端正自己的行为，言行一致，所作所为都真诚，所说的话都真实，心口如一，只做善事，不做恶事，那么这个人就能独自解脱，获得福德，可以长寿，度过世俗，最终到达涅槃的境界。这就是五大善。 佛陀告诉阿逸菩萨等人：‘我把这些都告诉你们了。’
English
English version They are rebellious and perverse, foolish and ignorant, filled with anger and desire, and lack understanding of anything. They are self-righteous, considering their petty cleverness as great wisdom, yet they do not know where they come from or where they will go after death. They refuse to be compassionate and filial, instead defying heaven and earth, yet they still hope for good fortune, desiring to live forever and never die. Ultimately, they will return to the cycle of birth and death, bearing the consequences of their good and bad deeds. The evil they commit will bring various calamities, from which they cannot escape. Even if one tries to teach them to do good, using compassion to guide them about the principles of life, death, good, and evil, they will not believe. Even if one tries to persuade them with earnestness, hoping they can be liberated, it is of no use. Their hearts are closed, their minds are not open, and when their time is near, they will regret it. But what use is regret then? If they do not plan to do good beforehand, what good will regret do when they are at their wit's end? Between heaven and earth, the five paths of reincarnation are clear, vast and profound, boundless and immeasurable, each supporting the other. Good and evil, pain and suffering, are all borne by oneself, and no one can take one's place. This is the law of nature, following one's actions, pursuing the course of life, from which one cannot escape. Good people do good, follow compassion and filial piety, going from happiness to happiness, from light to light; evil people do evil, going from suffering to suffering, from darkness to darkness. Who can understand these principles? Only the Buddha can see everything. The Buddha teaches people, but few believe, the cycle of birth and death continues, and the evil paths never end. Such is the state of the world, which cannot be fully described. Therefore, there naturally exist hells, beasts, hungry ghosts, and various tiny creatures, which revolve within them, generation after generation, without end, difficult to liberate, and their suffering is indescribable. These are the five great evils, the five great pains, and the five great torments. The state of hardship is like this. For example, if a fire burns a person's body, if that person can control their mind with one heart, correct their behavior, be consistent in word and deed, be sincere in all that they do, speak truthfully, be consistent in mind and mouth, do only good deeds, and not do evil deeds, then that person can be liberated alone, obtain blessings, live a long life, transcend the world, and ultimately reach the state of Nirvana. These are the five great goods. The Buddha said to Ajita Bodhisattva and others: 'I have told you all these things.' --------------------------------------------------------------------------------
Chinese
，是世五恶勤苦如是，令起五痛、令起五烧，展转相生。世间人民不肯为善，欲作众恶，敢有犯此诸恶事者皆悉自然，当更具历入恶道中。或其今世先被病殃，死生不得，示众见之。寿终趣入至极大苦，愁痛酷毒，自相焦然，转相烧灭。至其后共作怨家，更相伤杀，从小微起至大困剧，皆从贪淫财色、不肯忍辱施与、各欲自快、无复有曲直、欲得健名、为痴欲所迫、随心思想不能得也，结愤胸中。财色缚束无有解脱、不知厌足；厚己诤欲，无所省录，都无义理，不随正道。富贵荣华，当时快意，不能忍辱、不知施善，威势无几，随恶名焦。身坐劳苦，久后大剧自然随逐，无有解已。王法施张，自然纠举，上下相应；罗网纲纪，㷀㷀忪忪，当入其中。古今有是，痛哉，可伤！” 佛语阿逸菩萨等：“若世有是佛，皆慈愍哀之，威神摧动众恶诸事皆消化之。令得去恶就善，弃捐所思，奉持经戒，莫不承奉。施行经法，不敢违失度世无为泥洹之道，快善极乐，甚明无极。” 佛言：“若曹诸天、帝王、人民及后世人，得佛经语熟思惟之，能自于其中端心正行。其主上为善率化，捡御其下，教语人民，转相敕令、转共为善、转相度脱，各自端守，慈仁愍哀，终身不殆，尊圣敬孝，通洞博爱。佛语教令无敢亏负，当 现代汉语译本：世间的五种罪恶带来的苦难就是这样，导致产生五种痛苦、五种煎熬，它们相互滋生。世间的人民不肯行善，想要作恶，胆敢触犯这些恶事的人，都自然而然地会进入恶道之中。或者他们今生先遭受疾病的灾祸，求生不得，求死不能，以此示警众人。寿命终结后，他们会堕入极大的痛苦之中，忧愁痛苦，如同被剧毒侵蚀，自身焦灼，互相焚烧。到后来，他们会互相成为仇敌，互相伤害杀戮，从小小的摩擦开始，最终导致巨大的困境，这一切都源于贪恋淫欲和钱财美色，不肯忍辱布施，只想着自己快乐，没有是非曲直，想要获得虚名，被愚痴的欲望所驱使，随心所欲却不能如愿，心中积聚怨恨。被钱财美色束缚而无法解脱，不知满足；自私自利，争强好胜，不加反省，毫无道义，不遵循正道。享受富贵荣华时，只图一时快意，不能忍辱，不知行善，威势转瞬即逝，随着恶名而焦灼。身体遭受劳苦，长久之后，巨大的痛苦自然会随之而来，无法摆脱。王法的施行，自然会加以惩处，上下相应；罗网法纪，密密麻麻，他们将陷入其中。古往今来都是如此，真是痛苦啊，可悲可叹！ 佛对阿逸菩萨（Ajita Bodhisattva）等说：‘如果世间有佛，都会慈悲怜悯他们，以威神之力摧毁一切恶事，使之消解。让他们能够弃恶从善，抛弃邪念，奉持经戒，没有不遵从的。施行经法，不敢违背，从而度脱世俗，达到无为涅槃（Nirvana）的境界，快乐美好，光明无极。’ 佛说：‘你们这些天人、帝王、人民以及后世的人们，如果能够熟思佛经的教诲，能够在其中端正心念，行为正直。他们的君主能够以身作则，引导教化，约束下属，教导人民，互相劝勉行善，互相救度，各自端正操守，慈悲怜悯，终身不懈怠，尊敬圣贤，孝敬父母，通达博爱。佛的教诲没有敢于违背的，应当……’
English
English version: The five evils of the world are such that they cause five pains and five burnings, which arise in succession. The people of the world are unwilling to do good, desiring to do evil. Those who dare to commit these evil deeds will naturally enter the evil paths. Or they may first suffer from illness and calamity in this life, unable to live or die, as a warning to others. When their lives end, they will fall into extreme suffering, sorrowful and painful, as if consumed by poison, burning themselves and each other. Later, they will become enemies, harming and killing each other, starting from small conflicts and leading to great distress. All of this stems from greed for lust and wealth, unwillingness to endure and give, only seeking their own pleasure, lacking right and wrong, desiring empty fame, driven by foolish desires, following their whims but unable to achieve them, accumulating resentment in their hearts. They are bound by wealth and lust, unable to break free, never satisfied; selfish and competitive, without reflection, lacking morality, and not following the right path. When enjoying wealth and glory, they only seek temporary pleasure, unable to endure, not knowing how to do good, their power fleeting, and they are consumed by their bad reputation. Their bodies suffer hardship, and after a long time, great suffering will naturally follow, from which there is no escape. The law of the king will naturally punish them, with the upper and lower levels corresponding; the net of laws and regulations, dense and intricate, they will fall into it. This has been the case throughout history, how painful, how lamentable! The Buddha said to Ajita Bodhisattva and others: 'If there is a Buddha in the world, they will all have compassion and mercy, using their divine power to destroy all evil deeds and dissolve them. They will enable them to abandon evil and embrace good, discard their evil thoughts, uphold the scriptures and precepts, and none will fail to obey. They will practice the Dharma, not daring to disobey, thus transcending the world and reaching the state of non-action Nirvana, which is joyful, good, and infinitely bright.' The Buddha said: 'You gods, emperors, people, and future generations, if you can deeply contemplate the teachings of the Buddha's scriptures, and can be upright in your hearts and actions. If their rulers can lead by example, guide and educate, restrain their subordinates, teach the people, encourage each other to do good, help each other to be liberated, each maintaining their integrity, with compassion and mercy, never slacking off in their lives, respecting the sages, honoring their parents, and having universal love. None will dare to disobey the Buddha's teachings, they should...' --------------------------------------------------------------------------------
Chinese
忧度世泥洹之道；当忧断截生死、痛痒，拔恶根本；当忧断绝泥犁、禽兽、薜荔、蜎飞蠕动之类恶苦之道；当劢佛世，坚持经道，无敢失也。” 佛言：“若曹当作善者，云何第一急？当自端身、当自端心、当自端目、当自端耳、当自端鼻、当自端口、当自端手、当自端足。能自捡敛，莫妄动作，身心净洁，俱善相应。中外约束，勿随嗜欲，不犯诸恶。言色常和，身行当专，行步坐起不动。作事所为当先熟思虑计之，揆度才能、视瞻圆规，安定徐作为之；作事仓卒，不豫熟计，为之不谛，亡其功夫，败悔在后，唐苦亡身。至诚忠信，得道绝去。” 佛言：“若曹于是益作诸善，布恩施德，能不绝道禁，忍辱、精进、一心、智慧，展转复相教化，作善为德。如是经法慈心专一，斋戒清净一日一夜者，胜于无量清净佛国作善百岁。所以者何？无量清净佛国皆积德众善，无为自然，在所求索，无有诸恶大如毛发。” 佛言：“于是作善十日十夜者，其得福胜于他方佛国中人民作善千岁。所以者何？他方佛国皆悉作善，作善者多、为恶者少，皆有自然之物，不行求作便自得之；是间为恶者多、为善者少，不行求作不能得也。人能自端制作善，至心求道，故能尔耳。是间无有自然，不能自给，当行求索，勤苦 现代汉语译本：应当忧虑如何度脱世间的苦难，达到涅槃（泥洹，佛教术语，指超脱生死轮回的境界）的道路；应当忧虑如何断绝生死、痛苦，拔除罪恶的根源；应当忧虑如何断绝地狱（泥犁，佛教术语，指受苦之处）、禽兽、饿鬼（薜荔，此处指饿鬼）、以及各种微小生物（蜎飞蠕动）等恶道的痛苦；应当努力弘扬佛法，坚持经书教诲，不敢有所懈怠。 佛说：‘你们如果要做善事，什么是最重要的？应当端正自身，端正内心，端正眼睛，端正耳朵，端正鼻子，端正口，端正手，端正脚。能够自我约束，不妄动，身心清净，与善相应。内外都要约束自己，不要放纵欲望，不犯各种恶行。言语脸色要常保持平和，行为要专一，行走坐卧都要稳重。做事之前要先仔细思考，衡量自己的能力，观察周围的情况，安定从容地去做；做事仓促，不事先考虑，做得不认真，就会浪费功夫，事后后悔，白白受苦。要至诚忠信，才能得道解脱。’ 佛说：‘你们如果能在此基础上更加努力行善，布施恩德，不违背佛法戒律，忍辱、精进、一心、智慧，辗转互相教化，行善积德。如果能像这样慈悲专一，斋戒清净一日一夜，胜过在无量清净佛国行善百年。为什么呢？因为无量清净佛国都积累了功德和善行，一切自然而然，想要什么就有什么，没有像毛发那样微小的恶事。’ 佛说：‘如果能在此行善十日十夜，所得到的福报胜过在其他佛国的人民行善千年。为什么呢？因为其他佛国的人民都行善，行善的人多，作恶的人少，他们拥有自然而有的东西，不用去求就能得到；而这个世界作恶的人多，行善的人少，不努力去求就不能得到。人能端正自身，努力行善，真心求道，才能做到这样。这个世界没有自然而有的东西，不能自给自足，必须去寻求，勤劳辛苦。’