Chinese
。过去亦有五通仙人，净修其戒，寿无量劫，悉归无常。往昔亦有无量转轮圣王及诸小王，七宝具足，无所乏少，亦复无常。我于过去无量世中作诸国王，以头、目、髓、脑，及以手、足、国城、妻、子、象、马、七珍、宫殿、楼观、五乐之具，一切布施。我于尔时兼修净戒，无所亏损。若有人来求是诸物，欢喜施与，不生瞋心，亦无嫉意；勇猛精进，身心不懈；深修禅定解脱三昧；以深利智、广大之智、无碍无等甚深智慧，具足如是无量功德。我行菩萨道时，以是功德坐菩提树下，以金刚心而立誓言：‘不起此坐，当破四魔，得一切种智、十力、四无所畏、十八不共法。’适发此念，天魔波旬将诸兵众，器仗严饰，绕菩提树，面各三十二由旬，而作恶念：‘我以此兵众必坏是人，令不成道。’我尔时伸手按地，魔众眷属即便破散。我所知、所得、所觉之法当现证验，应得成道。尔时即集无量功德智慧，以一念相应慧得成阿耨多罗三藐三菩提，而转法轮，自得成就，亦复成就一切众生。尔时有三夜叉：一名阿罗婆伽，二名毗沙那伽，三名修脂蓝。如是等无量鬼神化令持戒；于九十五种外道中最尊、最上、无与等者，断除一切三毒根本，无有生、老、病、死之患，而得成就无上道法。然亦当为无常所转，却后三月当般涅 现代汉语译本：过去也有五通仙人，清净地修持他们的戒律，寿命长达无量劫，最终都归于无常。往昔也有无量转轮圣王以及各种小王，七宝具足，没有任何缺乏，也同样归于无常。我在过去无量世中做各种国王时，用头、眼睛、骨髓、脑，以及手、脚、国城、妻子、儿女、象、马、七珍、宫殿、楼阁、五种娱乐的器具，一切都布施出去。我在那时同时修持清净的戒律，没有丝毫亏损。如果有人来求这些东西，我欢喜地施与，不生起嗔恨心，也没有嫉妒之意；勇猛精进，身心不懈怠；深入修习禅定解脱三昧；以深刻锐利的智慧、广大的智慧、无碍无等的甚深智慧，具足像这样无量的功德。我行菩萨道的时候，用这些功德坐在菩提树下，以金刚心而立下誓言：‘不起身离开这个座位，一定要破除四魔，得到一切种智（Sarvajna，一切智）、十力（Dasabala，如来十种力）、四无所畏（catu-vaiśāradya，四种无所畏惧的自信）、十八不共法（Avenika-dharma，佛的十八种不共功德）。’刚发出这个念头，天魔波旬（Mara，魔王）就率领各种兵众，器械盔甲装饰齐备，围绕菩提树，每个方向都有三十二由旬（Yojana，古印度长度单位），并且产生恶念：‘我用这些兵众必定摧毁这个人，让他不能成道。’我当时伸出手按住地面，魔众眷属立刻破散。我所知、所得、所觉悟的法应当显现证验，应该能够成就道果。当时就聚集无量功德智慧，以一念相应的智慧成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），并且转法轮，自己得到成就，也成就一切众生。当时有三个夜叉（Yaksa，一种鬼神）：一名阿罗婆伽（Alavaka），二名毗沙那伽（Visanaka），三名修脂蓝（Suciloma）。像这样无量的鬼神化作持戒者；在九十五种外道中最尊贵、最至上、没有可以与之相比的，断除一切三毒（贪嗔痴）的根本，没有生、老、病、死的忧患，而得到成就无上的道法。然而也应当被无常所转变，在三个月之后应当般涅槃（Parinirvana，完全的涅槃）。
English
English version: In the past, there were also Five Supernatural Power Immortals who purely cultivated their precepts, living for immeasurable kalpas (aeons), but all returned to impermanence. In the past, there were also immeasurable Cakravartin Kings (Universal Monarchs) and various lesser kings, complete with the Seven Treasures, lacking nothing, but they too were impermanent. In countless past lives, when I was various kings, I gave away as alms my head, eyes, marrow, brain, as well as my hands, feet, countries, cities, wives, children, elephants, horses, the Seven Treasures, palaces, pavilions, and the instruments of the five kinds of music—everything. At that time, I also cultivated pure precepts without any violation. If anyone came to ask for these things, I would give them joyfully, without generating anger or jealousy; I was courageous and diligent, without laziness in body or mind; I deeply cultivated samadhi (meditative absorption) of liberation; with profound and sharp wisdom, vast wisdom, unobstructed and unequaled profound wisdom, I was complete with such immeasurable merits. When I practiced the Bodhisattva path, I sat under the Bodhi tree with these merits, and with a diamond-like mind, I made this vow: ‘I will not rise from this seat until I have destroyed the Four Maras (demons), attained Sarvajna (all-knowing wisdom), the Ten Powers (Dasabala, the ten powers of a Buddha), the Four Fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness), and the Eighteen Uncommon Qualities (Avenika-dharma, the eighteen unique qualities of a Buddha).’ As soon as I made this thought, the Mara (demon king) Papiyas led his troops, adorned with weapons and armor, surrounding the Bodhi tree, each side extending thirty-two yojanas (ancient Indian unit of distance), and with evil intent, thought: ‘With these troops, I will surely destroy this person and prevent him from attaining enlightenment.’ At that time, I reached out my hand and pressed the ground, and the Mara's retinue immediately scattered. The Dharma that I know, attain, and realize should manifest its verification, and I should be able to attain the fruit of the Path. At that time, I gathered immeasurable merit and wisdom, and with the wisdom of a single thought in accordance, I attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and turned the Dharma wheel, achieving self-accomplishment and also accomplishing all sentient beings. At that time, there were three Yakshas (a type of spirit): one named Alavaka, the second named Visanaka, and the third named Suciloma. Such immeasurable ghosts and spirits transformed into precept holders; among the ninety-five kinds of non-Buddhist paths, the most honored, the most supreme, and without equal, they cut off the root of all three poisons (greed, hatred, and delusion), without the suffering of birth, old age, sickness, and death, and attained the unsurpassed Dharma. However, they will also be transformed by impermanence, and after three months, they will enter Parinirvana (complete Nirvana). -------------------------------------------------------------------------------- 槃。”
Chinese
复告大众：“汝等观此无常，终不舍人。如来得一切种智，色身相好，具足成就，而不能免。过去、未来、现在诸佛亦归无常。是故汝等当深观察无常之法！若能如是，无复恩爱系恋之心，亦无贪欲、瞋恚、愚痴之想，永断生、老、病、死之苦，得离一切不善之法，增益无量清净之行，深达诸法十二缘起。以是因缘常值诸佛。所以者何？若人得达十二因缘，即是见法；若见法者，即名见佛；欲见佛者，当持净戒，威仪无缺。” 尔时世尊而说偈言： “过去诸王， 生长深宫， 雄猛端正， 庄校严饰， 象马车乘， 多饶财宝， 如是诸王， 亦归无常。 过去诸仙， 被鹿皮衣， 提婆延等， 诸大仙人， 外道典籍， 皆悉通利， 如是诸仙， 亦归无常。 过去罗汉， 已断三毒， 三明六通， 不着三界， 离诸痴欲， 是良福田， 如是圣众， 亦归无常。 不闻一句， 善断诸结， 精勤为己， 是大福田， 如犀一角， 独处山林， 名闻缘觉， 亦归无常。 天魔兵众， 一时破散， 及断诸结， 得成佛道， 得成道已， 而转法轮， 佛虽如是， 当归无常。 过去诸佛， 知 现代汉语译本 接着，佛陀告诉大众：‘你们观察这无常的现象，最终没有什么是可以永恒拥有的。如来（Tathagata）证得一切种智（sarvajna，对一切事物本质的完全理解），拥有圆满的色身和相好（lakshana-vyajana，佛陀身体上的特殊标志），也无法避免无常。过去、未来、现在的诸佛（Buddha）最终都将归于无常。因此，你们应当深入观察无常的法则！如果能够这样，就不会再有恩爱系恋之心，也不会有贪欲、瞋恚、愚痴的想法，永远断绝生、老、病、死的痛苦，脱离一切不善之法，增长无量清净的行为，深刻理解诸法十二缘起（dvadasanga-pratityasamutpada，佛教关于因果关系的理论）。因为这个因缘，你们将常能遇到诸佛。为什么这么说呢？如果有人能够通达十二因缘，那就是见法（dharma，佛法）；如果见到佛法，那就是见到佛；想要见到佛的人，应当持守清净的戒律，行为举止没有缺失。’ 当时，世尊（Bhagavan）说了以下偈语： ‘过去的诸王，生长在深深的宫殿中，雄壮威猛，相貌端正，装饰华丽，乘坐着象、马、车乘，拥有众多的财宝，这样的诸王，最终也归于无常。过去的诸仙，身披鹿皮衣，提婆延（Devayana）等诸大仙人，对外道的典籍，都通晓明利，这样的诸仙，最终也归于无常。过去的罗汉（Arhat），已经断除了贪、嗔、痴三毒（trivisa），具有三明六通（trisvidya-sadabhijna，超自然能力），不执着于欲界、色界、无色界三界（trayo dhatavah），远离各种愚痴和欲望，是良田福田，这样的圣众，最终也归于无常。 不听闻任何一句佛法，就能善巧地断除各种烦恼结缚，精勤地为自己修行，是广大的福田，如同犀牛角一样，独自居住在山林中，名闻天下的缘觉（Pratyekabuddha），最终也归于无常。天魔（Mara）的军队，一时之间就被击破溃散，并且断除了各种烦恼结缚，得以成就佛道（Buddhahood），成就佛道之后，就开始转法轮（dharma-cakra-pravartana，传播佛法），佛陀虽然如此伟大，最终也将归于无常。过去的诸佛，知道'
English
English version Then, the Buddha told the assembly: 'Observe this impermanence; ultimately, nothing can be permanently possessed. The Tathagata (Tathagata), having attained all-knowing wisdom (sarvajna, complete understanding of the essence of all things), possessing a perfect physical body and auspicious marks (lakshana-vyajana, special marks on the Buddha's body), cannot avoid impermanence. The Buddhas (Buddha) of the past, future, and present will all eventually return to impermanence. Therefore, you should deeply observe the law of impermanence! If you can do this, you will no longer have clinging affection, nor will you have thoughts of greed, hatred, or delusion, forever cutting off the suffering of birth, old age, sickness, and death, escaping all unwholesome dharmas, increasing immeasurable pure conduct, and deeply understanding the twelve links of dependent origination (dvadasanga-pratityasamutpada, the Buddhist theory of causality). Because of this cause and condition, you will always encounter the Buddhas. Why is this so? If someone can understand the twelve links of dependent origination, that is seeing the Dharma (dharma, the Buddha's teachings); if one sees the Dharma, that is seeing the Buddha; those who wish to see the Buddha should uphold pure precepts, and their conduct should be without fault.' At that time, the World Honored One (Bhagavan) spoke the following verses: 'The kings of the past, grew up in deep palaces, were brave and majestic, with dignified appearances, adorned with splendor, riding on elephants, horses, and chariots, possessing abundant wealth, such kings, eventually return to impermanence. The sages of the past, wearing deerskin clothes, Devayana (Devayana) and other great sages, were proficient in the scriptures of external paths, such sages, eventually return to impermanence. The Arhats (Arhat) of the past, have already cut off the three poisons (trivisa) of greed, hatred, and delusion, possessing the three insights and six supernormal powers (trisvidya-sadabhijna, supernatural abilities), not attached to the three realms (trayo dhatavah) of desire, form, and formlessness, free from all ignorance and desires, are fields of merit, such holy beings, eventually return to impermanence. Without hearing a single phrase of the Dharma, they skillfully cut off various bonds of affliction, diligently cultivate for themselves, are vast fields of merit, like a rhinoceros horn, dwelling alone in the mountains and forests, the Pratyekabuddhas (Pratyekabuddha) renowned throughout the world, eventually return to impermanence. The armies of Mara (Mara), were broken and scattered in an instant, and they cut off various bonds of affliction, attaining Buddhahood (Buddhahood), after attaining Buddhahood, they began to turn the wheel of Dharma (dharma-cakra-pravartana, spreading the Dharma), although the Buddha is so great, eventually he will return to impermanence. The Buddhas of the past, knew'
Chinese
三界事， 当来诸佛， 牢固众生， 现在诸佛， 恒沙亿刹， 如是诸佛， 亦归无常。 无常之力， 不舍欲界， 色无色界， 仙人国王， 贵贱上下， 亦复不舍， 诸佛缘觉， 学无学人。 无常不惧， 不选财色， 不问强弱， 及与大智， 执人牢固。 以是当知， 无常最苦， 当求真法。 我本为王， 施人宫殿， 园观浴池， 花果茂盛， 国城妻子， 头目布施， 以此功德， 为求佛道。 我往昔时， 手足布施， 以如此事， 修习忍辱。 有鹰逐鸽， 割肉赎之， 为无上道， 忍诸苦痛。 我行苦行， 久习难行， 我破魔王， 于道场树， 得成佛道， 无诸垢秽。 我转法轮， 于鹿野园。 我已降伏， 瞋恚夜叉， 于七山中， 居止雪山。 我已降伏， 及其眷属， 而不能伏， 无常之力。 我能降伏， 犹如山岩， 如是猛象， 化为弟子， 及其眷属， 我皆降伏， 而不能伏， 无常之力。 “我于诸论师， 及与诸外道， 以正法共论， 皆悉不如我， 异趣诸众生， 化令为弟子， 而不能降伏， 无常之 现代汉语译本 关于三界（Triloka，欲界、色界、无色界）的事情， 未来的诸佛，牢固的众生，现在的诸佛， 像恒河沙一样多的无数佛土（Kṣetra），像这样的诸佛，最终也归于无常（Anitya）。 无常的力量，不放过欲界（Kāmadhātu），色界（Rūpadhātu）和无色界（Arūpadhātu）， 无论是仙人还是国王，无论是尊贵还是卑贱，无论是地位高还是地位低，也同样不能幸免于无常。 诸佛（Buddha）、缘觉（Pratyekabuddha），有学之人（Śaikṣa）和无学之人（Arhat）。无常不会因为他们而恐惧， 不选择财富和美色，不问力量的强弱，以及是否具有大智慧， 它牢固地执持着人们。因此应当知道，无常是最为痛苦的， 应当寻求真正的佛法（Dharma）。我过去作为国王时，施舍给人们宫殿， 园林景观和浴池，花果茂盛，还有国都城池和妻子儿女， 甚至布施头目，凭借这些功德，是为了寻求成佛之道。 我往昔的时候，布施手足，通过这样的事情， 修习忍辱（Kṣānti）。曾经有老鹰追逐鸽子，我割下自己的肉来赎救它， 为了无上道（Anuttara-samyak-sambodhi），忍受各种痛苦。我修行苦行， 长期修习难以实行的苦行，我破除了魔王（Māra），在菩提树（Bodhi tree）下， 得成佛道，没有各种污垢。我开始转法轮（Dharmacakra）， 在鹿野苑（Mrigadava）。我已经降伏了，嗔恚的夜叉（Yaksa）， 在七座山中，居住在雪山（Himalaya）。我已经降伏了， 夜叉及其眷属，然而却不能降伏，无常的力量。 我能够降伏，像山岩一样，像这样凶猛的大象， 使它们化为我的弟子，以及它们的眷属，我全部都降伏了， 然而却不能降伏，无常的力量。 ‘我对于各位论师，以及各位外道， 用正法（Dharma）与他们辩论，他们全都比不上我， 我将不同趣向的众生，教化成为我的弟子， 然而却不能降伏，无常的力量。’