Chinese
复告大众：“若人得富贵而无憍慢心，意常安乐，亦不自高，亦不自下，等心一切，视之如己。虽得富贵，心无有异，恒观无常，不为己有，过如怨毒，解知诸法，会当有离。既知是已，精勤修习；知一切法无可依止，于诸名利不计我所，亦复不着一切诸尘；常修其心，亲近智者；不近恶友，常求远离；佛所说法，初不违失。” 尔时世尊而说偈言： “少有众生， 在于世间， 得大富贵， 而不憍慢。 行憍慢者， 不得离苦， 若不憍慢， 速得解脱。 无憍慢者， 决定解脱， 有憍慢者， 必堕恶道。 断憍慢者， 不名为死， 有憍慢者， 乃名为死。” 复告大众：“汝等知有生、老、病、死，今世、后世、精神轮转更受形不？” 诸人答言：“不知，世尊！” 佛言：“汝等当知！众生以此四事因缘系缚，精神轮转五道，不知生所从来，死所趣向。” 尔时世尊而说偈言： “无常计有常， 不净计有净， 实苦而言乐， 无我计有我； 众生生死中， 深著于倒见， 千万亿劫中， 不知生死本。 若有人能 现代汉语译本 然后就能得以往生天界。 如果有人不相信佛（Buddha），也不奉行佛法（Dharma）， 行为不符合佛法，这样的人就叫做‘死’。 佛陀又告诉大众：‘如果有人得到富贵而不生骄慢之心，内心常常安乐，既不自高自大，也不妄自菲薄，以平等心对待一切，看待他人如同自己。即使得到富贵，内心也没有变化，始终观察世事无常，不认为富贵是自己所拥有，视富贵如怨恨的毒药，理解一切诸法终将离散。既然明白了这些，就精进勤奋地修行；明白一切法都不可依赖，对于名利不认为是属于我的，也不执着于一切尘世的诱惑；常常修养自己的心性，亲近有智慧的人；不接近恶友，常常寻求远离；对于佛所说的法，始终不违背。’ 这时，世尊（Bhagavan）用偈语说道： ‘世间众生很少有，得到大富贵，而不骄慢的。 行为骄慢的人，不能脱离痛苦，如果不骄慢，就能迅速得到解脱。 没有骄慢的人，必定能得到解脱，有骄慢的人，必定堕入恶道。 断除骄慢的人，不叫做‘死’，有骄慢的人，才叫做‘死’。’ 佛陀又告诉大众：‘你们知道有生、老、病、死，今生、来世，精神轮转而再次受生的事情吗？’ 众人回答说：‘不知道，世尊（Bhagavan）！’ 佛陀说：‘你们应当知道！众生因为这四件事的因缘所束缚，精神在五道中轮转，不知道从哪里来，死后又到哪里去。’ 这时，世尊（Bhagavan）用偈语说道： ‘把无常的当作有常的，把不净的当作清净的， 把确实是苦的当作快乐的，把无我的当作有我的； 众生在生死轮回中，深深地执着于颠倒的见解， 在千万亿劫中，不知道生死的根本。 如果有人能够
English
English version Then you will be born in the heavens. If a person does not believe in the Buddha (Buddha), nor practice the Dharma (Dharma), And engages in what is not Dharma, that is called 'death.'" Again, he told the assembly: 'If a person attains wealth and nobility without arrogance, their mind is always peaceful and happy, neither exalting themselves nor belittling themselves, treating everyone with equanimity, regarding others as themselves. Even if they attain wealth and nobility, their mind remains unchanged, constantly observing impermanence, not considering it their own, viewing it as a hateful poison, understanding that all dharmas will eventually separate. Having understood this, they diligently cultivate; knowing that all dharmas are without refuge, not considering fame and gain as their own, nor clinging to any worldly defilements; constantly cultivating their mind, associating with the wise; not associating with evil friends, always seeking to distance themselves; never deviating from what the Buddha has taught.' At that time, the World Honored One (Bhagavan) spoke in verse: 'Few are the beings, in this world, who attain great wealth and nobility, Without arrogance. Those who act with arrogance cannot escape suffering, If without arrogance, one quickly attains liberation. Those without arrogance, Are certain to be liberated, those with arrogance, will surely fall into evil realms. Those who cut off arrogance, are not called 'death,' those with arrogance, Are called 'death.'" Again, he told the assembly: 'Do you know about birth, old age, sickness, and death, this life, the next life, and the revolving of the spirit, receiving form again?' The people replied: 'We do not know, World Honored One (Bhagavan)!' The Buddha said: 'You should know! Beings are bound by these four causes and conditions, their spirits revolve in the five paths, not knowing where they come from at birth, nor where they go after death.' At that time, the World Honored One (Bhagavan) spoke in verse: 'Considering impermanence as permanence, considering impurity as purity, Considering what is truly suffering as pleasure, considering no-self as self; Beings in the cycle of birth and death, are deeply attached to inverted views, For countless eons, they do not know the root of birth and death. If someone can -------------------------------------------------------------------------------- 解， 真实大法者， 能知此非常， 最为大苦本。 若人见垢浊， 断除三毒本， 必能得成就， 无上之大法。”
Chinese
复告大众：“以结使故，起诸因缘；以因缘故，受诸苦恼。以是之故轮转生死。色不至后世，受、想、行、识不至后世。所以者何？五阴不可得、不坚牢、无暂停故。” 尔时世尊而说偈言： “缘诸结使故， 起众恶因缘， 由是因缘故， 而受无量苦。 以受诸苦故， 复起无量结， 一切生死本， 轮转皆如是。 世间诸美色， 譬如水上沫， 一切众苦痛， 喻之如雨泡， 一切众想念， 野马等无异， 无量诸行等， 其性如芭蕉， 一切诸心识， 犹如幻无实， 如是之妙法， 如来口所说。 诸佛之妙法， 已为汝等演， 慈悲众生故， 说是甘露法。” 复告大众：“地不至后世，水、火、风、亦不至后世。所以者何？地无觉、无知，四大无识。地即虚伪四大合成，以是因缘不至后世。” 尔时世尊而说偈言： “一切诸法中， 无形无有色， 亦无有所觉， 虚妄无真实。 四大假合成， 柔弱无坚强， 欲令至后世， 终无有是处。” 复告大众：“眼不至 现代汉语译本 解：‘真正的伟大之法，能够认识到这无常的现象，是最大的痛苦之根源。如果有人能看清世间的污垢和混浊，断除贪、嗔、痴这三种毒害的根本，必定能够成就无上的伟大之法。’ 佛陀再次告诉大众：‘因为有结使（Kleshas，烦恼）的缘故，才会产生各种因缘；因为有因缘的缘故，才会承受各种苦恼。因为这个缘故，众生才会轮转于生死之中。色（Rupa，物质）不会到后世，受（Vedana，感受）、想（Samjna，认知）、行（Samskara，意志）、识（Vijnana，意识）也不会到后世。为什么呢？因为五阴（Panca-skandha，五蕴）是不可得的、不坚固的、没有停驻的。’ 这时，世尊用偈语说道： ‘因为各种结使的缘故，产生各种恶的因缘，由于这些因缘的缘故，承受无量的痛苦。因为承受各种痛苦的缘故，又产生无量的结使，这是一切生死的根本，轮回流转都是这样。世间各种美好的事物，譬如水上的泡沫，一切众多的苦痛，比喻为雨中的水泡，一切众多的想法和念头，如同野马（海市蜃楼）一样虚幻，无量的各种行为，其性质如同芭蕉树一样空心，一切各种心识，犹如幻术一样不真实，这样的微妙之法，是如来亲口所说。诸佛的微妙之法，已经为你们演说，为了慈悲众生的缘故，宣说这甘露之法。’ 佛陀再次告诉大众：‘地（Prthivi，地大）不会到后世，水（Apas，水大）、火（Tejas，火大）、风（Vayu，风大）也不会到后世。为什么呢？因为地没有感觉、没有知觉，四大（四大元素）没有意识。地是虚假的四大合成的，因为这个因缘，所以不会到后世。’ 这时，世尊用偈语说道： ‘一切诸法之中，没有形状没有颜色，也没有任何感觉，虚妄而不真实。四大是虚假合成的，柔弱而不坚强，想要让它到后世，终究没有这样的道理。’ 佛陀再次告诉大众：‘眼（Caksu，眼根）不会到后世，'
English
English version ‘To realize the true Great Dharma, one must recognize this impermanence as the root of the greatest suffering. If one sees the defilements and turbidity of the world and cuts off the roots of the three poisons (greed, hatred, and delusion), one will surely attain the unsurpassed Great Dharma.’ Again, the Buddha told the assembly: ‘Because of the Kleshas (afflictions), various conditions arise; because of these conditions, suffering is experienced. It is for this reason that beings revolve in Samsara (cycle of birth and death). Rupa (form) does not go to the next life, nor do Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). Why? Because the Panca-skandha (five aggregates) are unattainable, impermanent, and without cessation.’ At that time, the World Honored One spoke in verse: ‘Because of various Kleshas, evil conditions arise, and due to these conditions, immeasurable suffering is experienced. Because of experiencing various sufferings, immeasurable Kleshas arise again; this is the root of all birth and death, and the cycle of rebirth is like this. The beautiful things of the world are like foam on the water, all the many pains are like bubbles in the rain, all the many thoughts and notions are like a mirage, the immeasurable actions are like the banana tree in their nature, all the various consciousnesses are like illusions without reality; such is the wonderful Dharma spoken by the Tathagata (Thus Come One). The wonderful Dharma of all Buddhas has been expounded for you, and out of compassion for all beings, this nectar-like Dharma is spoken.’ Again, the Buddha told the assembly: ‘Prthivi (earth element) does not go to the next life, nor do Apas (water element), Tejas (fire element), and Vayu (wind element). Why? Because earth has no sensation, no awareness, and the four great elements have no consciousness. Earth is a false composite of the four great elements, and for this reason, it does not go to the next life.’ At that time, the World Honored One spoke in verse: ‘In all Dharmas, there is no shape, no color, nor any sensation, it is false and unreal. The four great elements are falsely combined, weak and not strong; to make them go to the next life, there is ultimately no such possibility.’ Again, the Buddha told the assembly: ‘Caksu (the eye) does not go to the next life,’ --------------------------------------------------------------------------------
Chinese
后世，耳、鼻、舌、身、意亦不至后世。所以者何？眼空、无我、无常、无有、暂住。设欲令止，不可得也。有缘则生，缘散则灭。生无所从来，去无所至。耳、鼻、舌、身、意亦复如是。诸人当知！此六情者，缘会则有，缘散则无。譬如寄客不得久住。又如负债之人计日偿债，日毕则去，终无住期；去则便空，竟不可得，无有往来。此六情者亦复如是。” 尔时世尊而说偈言： “诸情无坚固， 此法如虚空， 不安而无寿， 不可为我所。 因缘故有用， 竟无有决定， 和合所成法， 转世不可得。” 佛说是经时，三百比丘漏尽、结解，成罗汉道。五百诸天远尘离垢，得法眼净。复有八千天人皆发阿耨多罗三藐三菩提心。 佛复告诸大众：“汝等当观非常，不离是念。诸大众等！我知过去诸佛为一切众生作大桥梁，有大慈悲，普及一切。过去佛者名为迦叶佛、拘孙帝佛、拘那含牟尼佛、随叶佛、尸弃佛、定光佛。如是等恒河沙数诸佛如来，断除一切不善之法，修集甚深无量善法，于诸法中无所挂碍，而皆无常。过去亦有无量辟支佛，志乐静寂，善修其心，亦皆无常。过去诸佛弟子无量无边，皆得漏尽、意解、三明、六通及八解脱，永离生死，得到彼岸，亦为无常之所迁变 现代汉语译本： ‘后世，眼、耳、鼻、舌、身、意（六根，即感觉器官和意识）也不会延续到后世。这是为什么呢？因为眼是空性的、无我的、无常的、不存在的、只是暂时停留的。想要让它停止，也是不可能的。有因缘就会产生，因缘消散就会灭亡。产生没有从哪里来，消失也没有到哪里去。耳、鼻、舌、身、意也是如此。你们应当知道！这六种感觉，因缘聚合就存在，因缘消散就没有了。譬如寄居的客人不能长久居住。又如欠债的人按天计算偿还债务，债务还清就离开，最终没有停留的期限；离开就空无所有，最终不可得，没有往来。这六种感觉也是如此。’ 这时，世尊用偈语说道： ‘各种感觉都不坚固，这种法就像虚空一样，不安稳也没有寿命，不能被认为是‘我’所拥有的。因为因缘的缘故才有用处，最终没有决定性，由和合而成的法，转世是不可得的。’ 佛陀宣讲这部经时，三百位比丘断尽烦恼、解脱束缚，成就阿罗汉道（佛教修行的一个阶段）。五百位天人远离尘垢，获得清净的法眼。又有八千位天人发起了阿耨多罗三藐三菩提心（无上正等正觉之心）。 佛陀又告诉大众：‘你们应当观察无常，不要离开这个念头。各位！我知道过去诸佛为一切众生做了巨大的桥梁，有伟大的慈悲心，普及一切。过去的佛有迦叶佛（Kasyapa Buddha）、拘孙帝佛（Krakucchanda Buddha）、拘那含牟尼佛（Kanakamuni Buddha）、随叶佛（Kasyapa Buddha，与迦叶佛同名，此处可能指不同的佛）、尸弃佛（Sikhi Buddha）、定光佛（Dipankara Buddha）。像这样恒河沙数般的诸佛如来，断除一切不善的法，修集非常深奥无量的善法，对于各种法没有挂碍，但都是无常的。过去也有无量辟支佛（Pratyekabuddha，缘觉），志愿安于静寂，好好地修养他们的心，也都是无常的。过去诸佛的弟子无量无边，都得到烦恼断尽、意解脱、三明、六通以及八解脱，永远脱离生死，到达彼岸，也被无常所改变。’
English
English version: 'In the future, the eye, ear, nose, tongue, body, and mind (the six senses) will also not continue into the future. Why is this? Because the eye is empty, selfless, impermanent, non-existent, and only temporarily dwelling. Even if one wants to stop it, it is impossible. If there is a cause, it arises; if the cause disperses, it ceases. Arising has no origin, and ceasing has nowhere to go. The ear, nose, tongue, body, and mind are also like this. All of you should know! These six senses exist when conditions come together, and they cease when conditions disperse. It is like a guest who cannot stay for long. It is also like a debtor who repays debts on a daily basis; when the debt is paid off, they leave, with no fixed period of stay. When they leave, it becomes empty, ultimately unattainable, with no coming or going. These six senses are also like this.' At that time, the World Honored One spoke in verse: 'The various senses are not firm, this Dharma is like empty space, unstable and without longevity, it cannot be considered as belonging to 'me'. Because of conditions, it is useful, but ultimately there is no certainty. The Dharma formed by combination is unattainable in rebirth.' When the Buddha finished speaking this sutra, three hundred Bhikkhus (monks) exhausted their defilements, untied their bonds, and attained the state of Arhat (a stage of Buddhist practice). Five hundred Devas (gods) were far from dust and impurity, and obtained the pure Dharma eye. Furthermore, eight thousand Devas generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). The Buddha further told the assembly: 'You should contemplate impermanence, and not depart from this thought. All of you! I know that the Buddhas of the past made great bridges for all sentient beings, had great compassion, and extended it to all. The Buddhas of the past were named Kasyapa Buddha (Kasyapa Buddha), Krakucchanda Buddha (Krakucchanda Buddha), Kanakamuni Buddha (Kanakamuni Buddha), Kasyapa Buddha (Kasyapa Buddha, possibly referring to a different Buddha with the same name), Sikhi Buddha (Sikhi Buddha), Dipankara Buddha (Dipankara Buddha). Like these Buddhas, as numerous as the sands of the Ganges River, they cut off all unwholesome Dharmas, cultivated profound and immeasurable wholesome Dharmas, and had no attachments to any Dharmas, but all are impermanent. In the past, there were also immeasurable Pratyekabuddhas (Solitary Buddhas), who aspired to tranquility and cultivated their minds well, and they were also all impermanent. The disciples of the Buddhas of the past were immeasurable and boundless, and they all attained the exhaustion of defilements, liberation of mind, the three kinds of knowledge, the six supernatural powers, and the eight liberations, forever departing from birth and death, reaching the other shore, and they were also changed by impermanence.' --------------------------------------------------------------------------------