Chinese
罗，又有仙人名阿罗逻，又有仙人名波罗舍逻，又有仙人名应祁罗舍，又有仙人名阿私陀，又有仙人名曰波萨，有如是等诸大仙人，威力具足，有大名称，能以咒术成毁国邑，斯等今者为在何许？以无常火曾烧众生，仍还自焚，俱就消灭。 “大梵天王释提桓因、摩醯首罗六欲魔王及毗纽天阎罗王等，罗婆㮈神、罗婆泥神、比沙泥神、迦楼泥神、波楼泥神，斯等大力皆被无常之所执捉。 “顶生圣王、那罗延力士王、支夜多罗帝王、马鸣王、毗尼罗翅王，此等诸王统摄众国，颜容端正，聪明超世，身力勇健莫能当者，无常所碎不知何在。 “娑伽罗龙王、修陀利舍那鬼王、毗摩质多罗阿修罗王，舍脂迷那天后、阿伽蓝波天后、郁波尸天后、胝舍罗鸡尸天后、阿葛逻天后、阿留波底天后、藐底天后、藐底梨沙天后，此诸杂王具大威力，及众天后容貌绝世，若有见者即失正念——邪意散乱如非人持，设复良医种种疗治不能回改令还正念——此等亦皆归就无常。 “譬如猎师围逐诸兽，无常之法亦复如是，驰逼众生至阎罗王所，而使业象随次蹈之，无常群虎恒伺众生，若得其便而共残食。如旃陀罗欲屠羊时，倒悬两足不得跳踉；无常旃陀罗亦复如是，执诸众生不得动转。无常之法如阿阇迦罗蛇，若 现代汉语译本：罗，还有名叫阿罗逻（仙人名）的仙人，还有名叫波罗舍逻（仙人名）的仙人，还有名叫应祁罗舍（仙人名）的仙人，还有名叫阿私陀（仙人名）的仙人，还有名叫波萨（仙人名）的仙人，像这样的大仙人，威力具足，有很大的名声，能用咒术使国家兴盛或衰败，这些人现在在哪里呢？他们曾经用无常之火焚烧众生，最终也还是被自己所焚烧，一同消灭。 大梵天王、释提桓因（帝释天）、摩醯首罗（大自在天）六欲魔王以及毗纽天（遍入天）、阎罗王等，罗婆㮈神、罗婆泥神、比沙泥神、迦楼泥神、波楼泥神，这些大力神都被无常所掌控。 顶生圣王、那罗延（毗湿奴）力士王、支夜多罗帝王、马鸣王、毗尼罗翅王，这些国王统治着众多国家，容貌端正，聪明超凡，身强力壮无人能敌，也被无常摧毁，不知去向。 娑伽罗龙王、修陀利舍那鬼王、毗摩质多罗阿修罗王，舍脂迷天后、阿伽蓝波天后、郁波尸天后、胝舍罗鸡尸天后、阿葛逻天后、阿留波底天后、藐底天后、藐底梨沙天后，这些各族国王具有强大的威力，以及众天后容貌绝世，如果有人见到她们，就会失去正念——邪念散乱，如同被非人控制，即使有良医用各种方法治疗，也不能使他们恢复正念——这些人也都归于无常。 譬如猎人围捕野兽，无常的法则也是如此，驱赶众生到阎罗王那里，让业报之象依次践踏他们，无常的群虎时刻伺机吞噬众生，一旦得手就一起残食。如同旃陀罗（贱民）要屠宰羊时，倒悬羊的两脚，使它不能跳跃；无常的旃陀罗也是如此，抓住众生使他们不能动弹。无常的法则如同阿阇迦罗蛇，如果
English
English version: Furthermore, there were immortals named Arolara (name of an immortal), and immortals named Parashara (name of an immortal), and immortals named Angirasa (name of an immortal), and immortals named Asita (name of an immortal), and immortals named Basa (name of an immortal). Such great immortals, possessing complete power and great renown, were able to use incantations to cause the rise and fall of kingdoms. Where are these people now? They once burned living beings with the fire of impermanence, and in the end, they were burned by it themselves, and all perished together. The Great Brahma King, Shakra Devanam Indra (the lord of gods), Maheshvara (Shiva), the six desire demon kings, as well as Vishnu, Yama (the lord of death), and others, the Rakshasa gods, the Rakshasi goddesses, the Pishacha goddesses, the Garuda goddesses, and the Parvati goddesses, all these powerful beings are seized by impermanence. King Topknot, King Narayana (Vishnu) the strongman, King Chiyadara, King Ashvagosha, King Vinilakshi, these kings ruled over many countries, with handsome appearances, extraordinary intelligence, and physical strength that no one could match, yet they were also crushed by impermanence and their whereabouts are unknown. King Sagara of the Nagas, King Sudarshana of the ghosts, King Vimalachitra of the Asuras, Queen Shachi, Queen Agalamba, Queen Utpalakshi, Queen Trishala, Queen Agala, Queen Alopati, Queen Matri, Queen Matrishar, these various kings with great power, and the queens with peerless beauty, if anyone saw them, they would lose their right mindfulness—their evil thoughts would be scattered, as if possessed by non-humans. Even if skilled doctors used various treatments, they could not restore them to right mindfulness—these too all return to impermanence. Just as hunters surround and chase wild animals, the law of impermanence is also like this, driving living beings to the place of Yama, and causing the elephants of karma to trample them in turn. The tigers of impermanence are always waiting to devour living beings, and once they get the chance, they devour them together. Just as a Chandala (outcaste) wants to slaughter a sheep, he hangs it upside down by its two feet so it cannot jump; the Chandala of impermanence is also like this, seizing living beings so they cannot move. The law of impermanence is like the Ajagara snake, if --------------------------------------------------------------------------------
Chinese
见人时两头缠绕；无常之法如风中幢，聚会之时而便倾倒；无常之法亦如黑月，渐就缺尽转近昏冥。” 时摩诃摩耶说此语已复偈颂曰： “譬如旃陀罗， 驱牛就屠所， 步步近死地， 人命疾于是。” 时摩诃摩耶说此颂已，即于佛前语时会大众言：“诸法兄弟及以姊妹，汝等宜应勤修戒行。今者幸值无上导师，又执法炬照于行者，并给衣粮无所乏少。若欲往至安乐城所，宜速咨问能示正路。若有值遇如是善导而不归依、不随顺者，当知此人极为刚强，必能造作五逆重罪。生死苦海甚可怖畏，一劫之中所经杂身，积集其皮如须弥山，及在胞胎眠卧、污露出入去来不可数计，并乳哺中屎、尿、涕、唾、乃至老、死诸苦难量，况复三涂楚毒之时？是故，我今普语汝等，勤于长夜念求解脱。” 尔时，摩诃摩耶即从坐起顶礼佛足，长跪合掌而白佛言：“世尊！一切众生所以沉沦在于生死而不能知出要之道？” 尔时，世尊答摩诃摩耶言：“众生所以不得解脱，皆由贪欲、瞋恚、愚痴，是故致令恒在生死，乃至欲求生天亦难，何况悕望离生死耶？在世亦复失好名称，朋友、亲属皆共疏弃，如视草土无复爱念。临命终时极大怖惧，神识恍惚方自悔责，如此皆由三毒患故。 “若人欲 现代汉语译本：见到人时，就像两头被缠绕一样；无常的法则就像风中的旗帜，聚集的时候就会倾倒；无常的法则也像黑色的月亮，逐渐亏缺，越来越接近黑暗。 当时，摩诃摩耶（Mahamaya，佛陀的生母）说完这些话后，又用偈颂说道： ‘譬如旃陀罗（Chandala，贱民），驱赶牛走向屠宰场，每一步都接近死亡之地，人的生命比这还要迅速。’ 当时，摩诃摩耶说完这偈颂后，就在佛陀面前对在场的大众说：‘各位法兄弟姐妹，你们应该勤奋修行戒律。现在有幸遇到无上的导师，又有法炬照亮修行者，并且供给衣食，没有缺乏。如果想要前往安乐的城市，应该尽快请教能够指示正路的人。如果有人遇到这样的善导而不皈依、不随顺，应当知道这个人非常刚强，必定会造作五逆重罪。生死苦海非常可怕，一个劫中所经历的各种身体，积累的皮肤像须弥山（Sumeru，佛教中的圣山）一样高，以及在胞胎中睡眠、污秽的排泄、来来去去，不可计数，还有哺乳期间的屎、尿、涕、唾，乃至衰老、死亡的各种痛苦，难以衡量，更何况三恶道（三涂）的痛苦？因此，我现在普遍告诉你们，要勤奋在漫长的黑夜中寻求解脱。’ 当时，摩诃摩耶就从座位上站起来，顶礼佛足，长跪合掌对佛说：‘世尊！一切众生之所以沉沦在生死中而不能知道解脱之道，是什么原因呢？’ 当时，世尊回答摩诃摩耶说：‘众生之所以不能解脱，都是由于贪欲、瞋恚、愚痴，因此导致他们恒常在生死中轮回，甚至想要升天也很难，更何况希望脱离生死呢？在世间也会失去好的名声，朋友、亲属都会疏远抛弃，像看待草土一样不再爱念。临终时会感到极大的恐惧，神识恍惚，才开始后悔责备自己，这些都是由于三毒（贪、嗔、痴）的祸患造成的。 ‘如果有人想要’
English
English version: When seeing people, it's like being entangled at both ends; the law of impermanence is like a banner in the wind, which collapses when gathered; the law of impermanence is also like a dark moon, gradually waning and approaching darkness. Then, Mahamaya (Buddha's birth mother), having spoken these words, further recited a verse: 'Like a Chandala (outcaste), driving an ox to the slaughterhouse, each step closer to the place of death, human life is even faster than this.' Then, Mahamaya, having spoken this verse, addressed the assembly before the Buddha, saying: 'All you Dharma brothers and sisters, you should diligently cultivate the precepts. Now, you are fortunate to encounter the unsurpassed teacher, and the lamp of Dharma illuminates the practitioners, and provides clothing and food without lack. If you wish to go to the city of peace and happiness, you should quickly consult those who can show the right path. If there are those who encounter such a good guide and do not take refuge, do not follow, you should know that this person is extremely stubborn and will surely commit the five heinous crimes. The sea of suffering of birth and death is very frightening. The various bodies experienced in one kalpa (eon), the accumulated skin is as high as Mount Sumeru (sacred mountain in Buddhism), and the sleeping in the womb, the defiled excretions, the comings and goings, are countless, and the feces, urine, mucus, and saliva during breastfeeding, and even the various sufferings of old age and death, are immeasurable, not to mention the tortures of the three evil realms (three lower realms). Therefore, I now universally tell you all, diligently seek liberation in the long night.' Then, Mahamaya rose from her seat, bowed at the Buddha's feet, knelt with palms together, and said to the Buddha: 'World Honored One! What is the reason why all sentient beings are sinking in birth and death and cannot know the path of liberation?' Then, the World Honored One answered Mahamaya, saying: 'The reason why sentient beings cannot be liberated is all due to greed, hatred, and ignorance. Therefore, they are constantly in the cycle of birth and death, and even wanting to be born in heaven is difficult, let alone hoping to escape birth and death? In the world, they also lose their good reputation, friends and relatives will become estranged and abandoned, like looking at grass and soil, no longer loved. When facing death, they will feel great fear, their consciousness will be confused, and they will begin to regret and blame themselves. All of this is caused by the afflictions of the three poisons (greed, hatred, and ignorance).' 'If a person wants to' --------------------------------------------------------------------------------
Chinese
求解脱妙果，宜断苦本。彼愚痴凡夫为结所缚，犹如恶马被于羁靽不得动摇。谓色集、色灭、色着不如实知，受、想、行、识不如实知，不得解脱生、老、病、死、忧、悲、苦恼。若能于色而得解脱，如实究竟知者，则于受、想、行、识亦如实究竟知，而得解脱生、老、病、死、忧、悲、苦恼，此则名为断于苦本。断苦本已，则离妄想；离妄想已，则无攀缘，不复贪着色、声、香、味、触、法，离我计着及以我所。汝等从今可以此法互相开示，长获利益。 “汝等今者听我所说。我于过去无数劫来，为诸众生广修苦行，得成阿耨多罗三藐三菩提，慈悲一切犹如赤子，所应化度其缘垂毕。三世诸佛法皆善逝，无复还出世间之期；我从此没踪迹难寻，不还作彼阎浮提主、亦复不作彼瞿耶尼主、亦不作彼弗婆提主、亦复不作彼郁单越主、亦复不作彼转轮圣王、亦复不作释提桓因、亦复不作大梵天王。如是三界悉已舍离，我久安立法王自在，不以刀、兵、杻械、枷锁用伏人民，但以正法而施众生，普使一切皆得解脱。会必有离，诸行力尔。须弥宝山劫尽消灭、四大海水亦有枯涸，如来出世为度众生，因缘事穷不得停住。无常弊恶犹如鼋鼍，若啮人时终不放舍。” 时会大众闻此语已悲号懊恼，俱共同声而说偈言： 现代汉语译本：为了获得解脱的妙果，应当断除痛苦的根源。那些愚痴的凡夫被烦恼所束缚，就像被缰绳束缚的劣马一样无法动弹。他们不能如实地了解色（物质现象）的集起、色（物质现象）的灭去、对色（物质现象）的执着，也不能如实地了解受（感受）、想（概念）、行（意志）、识（意识），因此无法从生、老、病、死、忧愁、悲伤、痛苦中解脱。如果能够对色（物质现象）获得解脱，如实究竟地了解它，那么对于受（感受）、想（概念）、行（意志）、识（意识）也能够如实究竟地了解，从而从生、老、病、死、忧愁、悲伤、痛苦中解脱，这就被称为断除了痛苦的根源。断除了痛苦的根源之后，就会远离妄想；远离妄想之后，就不会有攀缘，不再贪恋色、声、香、味、触、法，远离对‘我’的执着以及对‘我所’的执着。你们从今以后可以用这个法互相开示，长久获得利益。 你们现在听我说。我于过去无数劫以来，为了众生广修苦行，成就了阿耨多罗三藐三菩提（无上正等正觉），慈悲对待一切众生如同对待自己的孩子，所应教化的众生因缘即将完结。三世诸佛的教法都是善逝（善于逝去），不会再回到世间；我从此消失踪迹难以寻觅，不再回到阎浮提（我们所居住的这个世界）做主，也不再做瞿耶尼（西牛货洲）的主，也不再做弗婆提（东胜神洲）的主，也不再做郁单越（北俱卢洲）的主，也不再做转轮圣王，也不再做释提桓因（帝释天），也不再做大梵天王。像这样，我已经舍弃了三界（欲界、色界、无色界），我长久安住于法王的自在，不用刀、兵、镣铐、枷锁来统治人民，而是用正法来施予众生，普遍使一切众生都得到解脱。相会必定有离别，这是诸行（一切事物）的规律。须弥宝山（佛教宇宙观中的中心山）在劫难尽时也会消灭，四大海水也会有枯竭的时候，如来出世是为了度化众生，因缘事尽就不能停留。无常的弊端就像鼋鼍（一种大鳖），如果咬住人就绝不放开。 当时在场的大众听到这些话后，悲伤懊恼，一起同声说偈语：
English
English version: To attain the wonderful fruit of liberation, one should sever the root of suffering. Those foolish ordinary beings are bound by afflictions, like a bad horse restrained by reins, unable to move. They do not truly understand the arising of form (material phenomena), the cessation of form, and attachment to form; nor do they truly understand feeling, perception, mental formations, and consciousness. Therefore, they cannot be liberated from birth, old age, sickness, death, sorrow, grief, and suffering. If one can be liberated from form, truly and completely understanding it, then one can also truly and completely understand feeling, perception, mental formations, and consciousness, thereby being liberated from birth, old age, sickness, death, sorrow, grief, and suffering. This is called severing the root of suffering. Having severed the root of suffering, one will be free from delusion; being free from delusion, one will have no clinging, no longer craving form, sound, smell, taste, touch, and mental objects, and will be free from attachment to 'self' and 'what belongs to self'. From now on, you can use this Dharma to enlighten each other and gain lasting benefits. Now, listen to what I say. In countless past kalpas, I have practiced asceticism extensively for the sake of all beings, and have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), treating all beings with compassion like my own children. The conditions for those I should guide are about to be fulfilled. The teachings of all Buddhas of the three times are well-gone (Sugata), and they will not return to the world again. From now on, my traces will be difficult to find. I will not return to Jambudvipa (the world we live in) to be its ruler, nor will I be the ruler of Godaniya (Western Continent), nor the ruler of Purvavideha (Eastern Continent), nor the ruler of Uttarakuru (Northern Continent), nor will I be a Chakravartin (universal monarch), nor will I be Sakra (Indra), nor will I be a Great Brahma King. In this way, I have abandoned the three realms (desire realm, form realm, formless realm). I have long dwelt in the freedom of the Dharma King, not using swords, weapons, shackles, or chains to subdue people, but using the true Dharma to bestow upon all beings, universally enabling all to attain liberation. Meetings must have separations; such is the nature of all things. Mount Sumeru (the central mountain in Buddhist cosmology) will be destroyed at the end of a kalpa, and the four great oceans will also dry up. The Tathagata appears in the world to liberate beings, and when the conditions are fulfilled, he cannot remain. The evils of impermanence are like a turtle, which, once it bites, will never let go. At that time, the assembly, upon hearing these words, were filled with sorrow and regret, and together they spoke in verses: -------------------------------------------------------------------------------- “佛日出于世， 光显恒明耀， 今者欲潜隐， 入于无常山。 导师！天中天！ 无比最上士！ 如何将为彼， 诸行贼所侵？ 薄福诸众生， 长夜方昏冥。”