Chinese
譬如有人恒垦于地，而彼大地未曾损益，然其耕器日就消毁；在生死海亦复如是，恒弃身命不可称载，而我神识初不增减。汝能令我作转轮圣王，统四天下，七宝具足；须臾令我退为虾蟆；须臾令我作贫贱人，东西驰走，求乞衣食；须臾令我作大富长者，积财巨亿，名称普闻；须臾令我在天宫殿，饮食甘露，五欲自恣；须臾令我居止地狱，饮于融铜、吞热铁丸。我但过去曾经牛身，积聚其皮高须弥山，犹于生死未得解脱。须臾复获无量名字：或曰大家、或曰仆使，或曰转轮圣王、或曰帝王，或曰天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人及非人，或曰畜生、或曰饿鬼、或曰地狱，众生有如是等种种名号。 “汝痴心意，虽复曾经具世五欲，金、银、诸珍、妻子、奴婢、象、马、车乘、屋舍、田宅、人民、聚落，寻皆散灭，共就无常。暂为己有会归磨灭，犹若旅舍憩无定主。上至诸天，五欲自在；福尽临终五相现时，徘徊顾恋，心怀愁苦。及在人中，贫穷、下贱为人所使；若居王位，互相讨伐，君臣、父子竞共残灭。下至地狱，屠、割、烧、煮；畜生之中，更相吞害皮、肉、筋、力，偿其宿债，为业所逼不得自在；饿鬼之中，饥渴所逼东西驰走，唯见火聚及热铁轮长随其后。五道生死有如是 现代汉语译本：譬如有人 постоянно 耕作土地，而那土地本身并未因此增减什么，只是耕作的工具日渐损耗；在生死轮回的大海中也是如此， постоянно 抛弃的身体和生命不可计数，而我的神识却从未增减。你能够让我成为转轮圣王（拥有统治世界的理想君主），统治四大部洲，拥有七宝（象征王权的七种珍宝）；顷刻间又让我退化成蛤蟆；顷刻间又让我成为贫穷的乞丐，四处奔波，乞讨衣食；顷刻间又让我成为大富长者，积累巨额财富，名声远扬；顷刻间又让我身处天宫，享用甘露美食，纵情于五欲（色、声、香、味、触）；顷刻间又让我身处地狱，饮用熔化的铜汁，吞咽滚烫的铁丸。我仅仅过去曾经做过牛，积累的牛皮堆积如须弥山（佛教中的圣山），仍然没有从生死轮回中解脱。顷刻间又获得无数的名字：有时被称为大家（富贵人家），有时被称为仆人，有时被称为转轮圣王，有时被称为帝王，有时被称为天人、龙、夜叉（守护神）、乾闼婆（天乐神）、阿修罗（好战的神）、迦楼罗（金翅鸟）、紧那罗（歌神）、摩睺罗伽（大蟒神）、人以及非人，有时被称为畜生、有时被称为饿鬼、有时被称为地狱，众生有如此种种不同的名号。 你这愚痴的心意，即使曾经拥有世间的五欲（财、色、名、食、睡），金银珠宝、妻子奴婢、象马车乘、房屋田宅、人民聚落，转眼间都会消散，最终归于无常。暂时拥有，终将磨灭，如同旅店的过客，没有固定的主人。上至诸天，五欲自在；福报耗尽，临终时出现五种衰败的征兆，徘徊留恋，心中充满忧愁。在人间，贫穷卑贱，受人驱使；如果身居王位，互相征伐，君臣父子互相残杀。下至地狱，遭受屠杀、割裂、烧烤、烹煮；在畜生道中，互相吞食，皮肉筋骨，偿还前世的债务，被业力所迫，不得自由；在饿鬼道中，被饥渴所逼，四处奔走，只能看到火堆和热铁轮紧随其后。五道轮回的生死就是如此。
English
English version: It is like someone constantly tilling the land, and the land itself neither increases nor decreases, but the tools for tilling are worn out day by day; in the sea of birth and death, it is also like this, constantly discarding bodies and lives beyond measure, yet my consciousness neither increases nor decreases. You can make me a Chakravartin King (an ideal monarch who rules the world), ruling the four continents, possessing the seven treasures (seven precious items symbolizing royal power); in an instant, you can make me regress into a toad; in an instant, you can make me a poor beggar, running around, begging for food and clothing; in an instant, you can make me a wealthy elder, accumulating vast wealth, with my name known far and wide; in an instant, you can make me dwell in a heavenly palace, enjoying ambrosia and indulging in the five desires (form, sound, smell, taste, touch); in an instant, you can make me dwell in hell, drinking molten copper, swallowing hot iron balls. I have merely been a cow in the past, and the accumulated cowhide was as high as Mount Sumeru (a sacred mountain in Buddhism), yet I have not been liberated from the cycle of birth and death. In an instant, I obtain countless names: sometimes called a 'great householder,' sometimes called a 'servant,' sometimes called a Chakravartin King, sometimes called an emperor, sometimes called a deva (god), naga (dragon), yaksha (guardian spirit), gandharva (celestial musician), asura (warrior god), garuda (golden-winged bird), kinnara (celestial musician), mahoraga (great serpent), human and non-human, sometimes called an animal, sometimes called a hungry ghost, sometimes called hell, beings have such various names. Your foolish mind, even if you have once possessed the five desires of the world (wealth, sex, fame, food, sleep), gold, silver, various treasures, wives, servants, elephants, horses, carriages, houses, fields, lands, people, and settlements, they will all scatter in an instant, ultimately returning to impermanence. Temporarily possessed, they will eventually perish, like a traveler in an inn, with no fixed owner. Up to the heavens, the five desires are freely enjoyed; when blessings are exhausted, and the five signs of decay appear at the end of life, one lingers with attachment, the heart filled with sorrow. In the human realm, one is poor and lowly, being used by others; if one is in a king's position, they fight each other, with rulers, ministers, fathers, and sons killing each other. Down to hell, one suffers slaughter, dismemberment, burning, and cooking; in the animal realm, they devour each other, skin, flesh, tendons, and strength, repaying past debts, forced by karma, unable to be free; in the hungry ghost realm, forced by hunger and thirst, they run around, only seeing piles of fire and hot iron wheels following closely behind. The cycle of birth and death in the five realms is like this. -------------------------------------------------------------------------------- 等种种众苦，不可称计。
Chinese
“汝痴心意，往昔已来长牵于我去来诸处，恒相顺从，初未违异。我于今日欲专听法，勿复恼乱而为障碍，亦宜自应厌离诸苦，速求涅槃疾获安乐。” 时摩诃摩耶即于佛前而说偈言： “唯愿霔法雨， 洽润于枯槁， 普生法萌芽， 开发渐滋长， 令我及众会， 善根普纯熟。 或于诸道果， 次第随所获， 愿时施甘露， 消灭贪、恚原。 我等长夜来， 缚着无明狱， 惛迷无智慧， 不知求道处， 愿示解脱路， 疾至常乐城。” 尔时，摩诃摩耶说此偈已，复于佛前重偈赞叹： “世尊处大众， 光显逾须弥， 我今头顶礼， 并及法与僧。 四众、八部等， 渴仰诚殷勤， 一心谛观佛， 如天眼不瞬， 唯悕庄严师， 饰以妙法鬘。” 尔时，摩诃摩耶说偈赞已而白佛言：“诚知如来诸弟子众——比丘、比丘尼、优婆塞、优婆夷、天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人及非人、国王、大臣、长者、居士、婆罗门等——其数无量，所说偈赞歌颂如来微妙功德亦不可量。然我今者智慧微浅，犹欲于佛功德大海少分称赞，唯愿垂许。”即于佛前而说偈言： “智慧高 现代汉语译本 以及种种难以计数的人们所遭受的痛苦。 ‘你这愚痴的心意，从过去到现在一直牵引着我到处奔波，总是顺从你，从未违背。我今天想要专心听法，不要再来烦扰我，成为我的障碍。你也应该厌倦这些痛苦，尽快寻求涅槃（Nirvana，佛教术语，指解脱生死轮回的境界），迅速获得安乐。’ 这时，摩诃摩耶（Mahamaya，佛陀的生母）在佛陀面前说了偈语： ‘唯愿降下法雨， 滋润干枯的心田， 普遍生长出佛法的萌芽， 使其逐渐生长壮大， 使我和在场的大众， 善根普遍成熟。 或许在各种道果（指修行所证得的果位）中， 次第随所获得， 愿您时常施予甘露（指佛法）， 消灭贪婪和嗔恨的根源。 我们长久以来， 被束缚在无明的牢狱中， 昏聩迷茫没有智慧， 不知道寻求真理的道路， 愿您指示解脱的道路， 迅速到达常乐的境界。’ 那时，摩诃摩耶说完这偈语后，又在佛陀面前再次用偈语赞叹： ‘世尊您处在大众之中， 光芒显耀胜过须弥山（Sumeru，佛教宇宙观中的中心山）， 我今天顶礼膜拜， 包括佛法和僧团。 四众（比丘、比丘尼、优婆塞、优婆夷）和八部（天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽）等， 都渴望仰慕，诚心殷勤， 一心专注地看着佛陀， 如同天上的眼睛不眨一下， 只希望庄严的导师， 用美妙的佛法来装饰。’ 这时，摩诃摩耶说完偈语赞叹后，对佛陀说：‘我确实知道如来的弟子们——比丘（bhiksu，出家男众）、比丘尼（bhiksuni，出家女众）、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众）、天（deva，天神）、龙（naga，神话生物）、夜叉（yaksa，守护神）、乾闼婆（gandharva，天上的乐神）、阿修罗（asura，好战的神）、迦楼罗（garuda，金翅鸟神）、紧那罗（kinnara，歌神）、摩睺罗伽（mahoraga，大蟒神）、人和非人、国王、大臣、长者、居士、婆罗门等——他们的数量无数，他们所说的偈语和歌颂如来微妙功德的也无法衡量。然而我今天智慧浅薄，仍然想对佛陀功德的海洋略作称赞，希望您能允许。’于是就在佛陀面前说了偈语： ‘智慧高’
English
English version and all sorts of immeasurable sufferings. 'You foolish mind, from the past until now, you have been leading me to go everywhere, always following you, never disobeying. Today, I want to focus on listening to the Dharma, do not disturb me again and become an obstacle. You should also be tired of these sufferings, quickly seek Nirvana (the state of liberation from the cycle of birth and death), and quickly obtain peace and happiness.' At that time, Mahamaya (the mother of the Buddha) spoke a verse in front of the Buddha: 'May the rain of Dharma fall, Nourishing the withered hearts, Universally sprouting the seeds of Dharma, Making them gradually grow and flourish, So that I and the assembly, May our good roots fully mature. Perhaps in various stages of enlightenment (referring to the fruits of practice), We may obtain them in sequence, May you always bestow the nectar (referring to the Dharma), Eliminating the roots of greed and hatred. For a long time, we have been, Bound in the prison of ignorance, Confused and without wisdom, Not knowing where to seek the path, May you show us the path to liberation, Quickly reaching the city of eternal joy.' Then, after Mahamaya finished speaking this verse, she again praised the Buddha with a verse in front of him: 'World Honored One, you are among the assembly, Your light shines brighter than Mount Sumeru (the central mountain in Buddhist cosmology), Today I bow my head in reverence, Including the Dharma and the Sangha (the monastic community). The four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the eight groups (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas), All yearn and admire with sincere diligence, Focusing their minds on watching the Buddha, Like the eyes of the heavens without blinking, Only hoping for the dignified teacher, To be adorned with the wonderful garland of Dharma.' At this time, after Mahamaya finished speaking the verse of praise, she said to the Buddha: 'I truly know that the disciples of the Tathagata (another name for the Buddha) - bhikshus (monks), bhikshunis (nuns), upasakas (laymen), upasikas (laywomen), devas (gods), nagas (mythical serpents), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings), mahoragas (great serpents), humans and non-humans, kings, ministers, elders, householders, Brahmins, etc. - their numbers are countless, and the verses and songs they speak praising the Tathagata's subtle merits are also immeasurable. However, my wisdom today is shallow, and I still wish to offer a small praise to the ocean of the Buddha's merits, I hope you will allow it.' Then she spoke a verse in front of the Buddha: 'Wisdom high'
Chinese
“智慧高广山， 峰岭极严峻， 溪谷深且旷， 清泉常流满。 疗疾诸药草， 滋茂生其侧， 若有服之者， 长乐无穷已。 譬如甘蔗种， 内性常自甜， 智者善压之， 便获甘美味。 世尊所演法， 从本自清净， 若人信乐受， 福报无穷尽。 一切诸众生， 愿乐无边际， 唯有牟尼尊， 能令皆满足。 众生烦恼患， 无始恒炽盛， 如来大医王， 应病投良药。 生死邪曲路， 艰险难登履， 憍陈等五人， 游涉不知返。 如来大慈悲， 躬趣波罗㮈， 为其转法轮， 悉得道果证。 八万诸天子， 于空获法眼， 自非大导师， 孰能回此等？ 舍利弗、目连、 迦叶、迦旃延， 此四大声闻， 昔未出家时， 高才智通博， 憍慢轻世间， 举国皆宗敬， 名德莫能伦。 一见闻甘露， 降伏成罗汉， 渐次助大师， 随顺转法轮。 如尼俱类树， 种子甚毫微， 繁茂随时长， 柯条远垂布； 世尊所化度， 增进亦如是。 如央掘摩罗， 多杀诸众生， 世尊亦矜愍， 化令入佛道。 彼提婆达多， 造作五逆行， 使鬼举大石， 而欲害如来； 现代汉语译本 智慧如同高广的山峰，山顶和山脊极其险峻， 溪谷深邃而开阔，清澈的泉水总是充盈流淌。 各种治疗疾病的药草，茂盛地生长在山边， 如果有人服用这些药草，将获得无尽的快乐。 譬如甘蔗的种子，其内在本质就自带甜味， 智者善于压榨它，就能获得甘甜美味。 世尊所宣讲的佛法，从根本上就是清净的， 如果有人信受奉行，所获福报将无穷无尽。 一切众生，都希望获得无边的快乐， 只有牟尼尊（释迦牟尼佛的尊称），才能令他们都得到满足。 众生的烦恼病患，从无始以来就持续不断地炽盛， 如来（佛的称号）如同伟大的医王，能针对病症给予良药。 生死轮回的邪曲道路，艰险难行，难以攀登， 憍陈如（佛陀最早的五位弟子之一）等五人，在其中游走却不知返回。 如来以大慈悲心，亲自前往波罗㮈（古印度地名，佛陀初转法轮之地）， 为他们转动法轮（宣讲佛法），使他们都证得了道果。 八万诸天子，在空中听闻佛法而获得了法眼（智慧之眼）， 如果不是伟大的导师，谁能使他们回头呢？ 舍利弗（佛陀十大弟子之一）、目连（佛陀十大弟子之一）、迦叶（佛陀十大弟子之一）、迦旃延（佛陀十大弟子之一）， 这四大声闻（佛陀的弟子），在未出家时， 才华横溢，智慧广博，骄傲自大，轻视世间， 全国上下都尊敬他们，他们的名望和德行无人能比。 一旦听闻甘露般的佛法，就降伏了骄慢之心，成为罗汉（佛教修行者所证的果位）， 逐渐地协助大师（佛陀），随顺佛法转动法轮。 如同尼俱类树，种子非常细小， 但随着时间推移，会繁茂生长，枝条向远处垂布； 世尊所教化度化的众生，其增长也是如此。 如同央掘摩罗（佛陀弟子，曾是杀人魔），曾杀害众多众生， 世尊也怜悯他，教化他进入佛道。 那提婆达多（佛陀的堂弟，后背叛佛陀），造作了五逆之行（佛教中最严重的罪行）， 指使鬼神举起大石头，想要加害如来；