English
English version: 'My body also cannot prevent these (four things) for me. People cannot liberate themselves to attain enlightenment, just like a parrot cherishes its feathers and tail, only to be caught by hunters. The wise understand this truth: these four wishes (not to age, not to get sick, not to die, not to be separated from loved ones) will not follow one's soul, only adding to suffering. Therefore, one must uproot the roots of love and attachment, cut off the three evil paths (hell, hungry ghosts, animals), and attain the three good paths (heaven, humans, asuras): first, no longer aging; second, no longer getting sick; third, no longer dying. Firmly guard one's mind, and then one can attain liberation!' The disciples, hearing the sutra, rejoiced and made obeisance to the Buddha. ◎ The Sutra of the Four Wishes Spoken by the Buddha ◎ The Buddha contemplates that beyond the eight directions of heaven and earth, all beings by nature harbor sorrow and suffering, constantly harming people. Even creatures that wriggle with blood cannot be free. Contending with heaven for life, all must eventually return to death. Bones decay, eventually returning to dust; spirits fly, transmigrating through the five paths (hell, hungry ghosts, animals, humans, heaven). Those who do good ascend to heaven, those who do evil fall into the abyss. When people are alive, their good and evil deeds, spirit and soul, will follow their karmic rewards. When alive, being a person, being filial to parents, and serving the ruler with loyalty and trustworthiness, one can ascend to heaven after death. Like people in the world, accumulating merit and doing good, seeking official positions through government service, reaching the ranks of dukes, marquises, and nobles. Wealth and happiness, poverty and hardship, are all determined by past lives. If one acts cruelly and violently, killing and being ruthless, then in this life one will become an evil person, and after death will receive severe punishment. Indulging one's mind invites all kinds of misfortune; momentary pleasure will inevitably bring lasting trouble. Emperors and common people are all deluded by worldly ways, relying on parents. Doing good brings blessings and longevity, doing evil brings poverty and suffering. Stealing and deceiving others, defaulting on debts, borrowing and not returning, after death one should be reborn as slaves, cattle, or horses, or become large pigs, slaughtered, skinned, weighed, and sold to repay debts. If one is stingy and greedy, unwilling to give alms, after death one will become a hungry ghost, unable to obtain food and clothing. Like beggars, cutting their own flesh with knives, kowtowing and begging for food. All of this is because in past lives one was greedy, cruel, rebellious, and did not believe in doing good. Harming, killing, stealing, committing adultery with other people's wives, using slander and double tongues, drinking alcohol and fighting, after death one will fall into hell, suffering whipping, burning, and boiling, the body suffering the bites of poisonous insects, the pain without end. People have six sorrows, three sufferings, and four pains. The Buddha teaches and transforms, the cycle of birth and death never ceases. Abandoning the kingdom --------------------------------------------------------------------------------
Chinese
捐王，求自然道，积德累岁，乃得道真。神明彻照，悉见天地绝洞之外，知人鸟兽虫豸所言、心所趣向。佛念人死，如大风卒至无期。人死至无时，当与心争诤，为善勿疑。佛以经道劝励，贤者目所不见、耳所不闻。崛奇珍宝，何益于己？诸为道者，当信经戒守善以死，不犯恶生，道不可失，德不可离。远道失德，如儿生无母、鱼脱于渊。人死复生，如蚕浑沌茧中、穿丝出飞。其神故一，变形易壳。道成于微，五戒得根。弟子闻经欢喜，前受教，是为痛痒要识如谛知也。何等为思想识？为身六思想。眼裁思想，耳鼻口身意裁思想。如是六思想。何等为思想习识？裁习为思想习，如是为思想习识。何等为思想尽识？裁尽为思想尽识，如是为思想尽识。何等为思想尽受行识？是为八行识识。识识谛见到谛定意为八，如是尽思想受行识。何等为思想味识？所为思想因缘生乐得意喜，如是为思想味识。何等为思想脑识？所为思想不常尽苦转法，如是为思想脑识。何等为思想要识？所思想欲贪能解、欲贪能断、欲贪能自度，如是为思想要识。何等为生死识？为六身生死识，眼裁生死识、耳鼻口身意裁行，如是为生死识。何等为生死习、裁习、生死习识？何等为生死尽识？裁尽为生死尽识。何等为生死欲尽受行识？为是八行识，谛 见至谛定为八，如是为生死欲灭受行识。何等为生死味识？所为生死因缘生乐喜意，如是为生死味识。何等为生死脑识？所有生死不常尽苦转法，如是为生死脑识。何等生死要识？所为生死欲贪、随欲贪，能断、欲能度，如是为生死要识。何等为识身六衰识？眼裁识、耳鼻口身意裁识，如是为识识。何等为识习？命字习为识习，如是习为识。何等为识尽为识？命字尽为尽识，如是为尽识。何等为识尽受行为识？八行，谛见至谛定为八，如是为识尽欲受行如谛识。何等为识味知所识？因缘故生乐生喜意，如是为味生为味识知。何等为识脑识所识？为尽为苦为转，如是为识脑识。何等为要识所识？欲贪能活、欲贪能断能度，如是为要识。 如是，比丘！七处为觉知。何等为七？色、习、尽、道、味、苦、要。是五阴各有七事。何等为三观识？亦有七事，得五阴成六衰。观身为色一，观五阴为二，观六衰为三，故言三观。比丘能晓七处，亦能三观，不久行堕道断结，无有结，意脱黠活，见道见要，一证受止，已断生死，意行所作意，不复来还生死，得道。 佛说如是。比丘欢欣受行。 现代汉语译本 什么是见至谛定为八？就是对于生死欲灭的感受、行为和认知。这就是见至谛定为八，如此理解生死欲灭的受、行、识。 什么是生死的味识？就是因为生死的因缘而产生的快乐和喜悦。这就是生死的味识。 什么是生死的脑识？就是所有生死中不恒常、终将消逝的痛苦和转变之法。这就是生死的脑识。 什么是生死要识？就是对于生死的欲望和贪婪，以及随之而来的欲望和贪婪，能够断除和超越这些欲望。这就是生死要识。 什么是识身六衰识？就是眼、耳、鼻、口、身、意这六种感官的认知。这就是识身六衰识。 什么是识习？就是以‘命’字为代表的习性。这种习性就是识习。 什么是识尽为识？就是以‘命’字的消逝为代表的尽识。这就是尽识。 什么是识尽受行为识？就是八正道，通过谛见达到谛定为八。这就是识尽欲受行如谛识。 什么是识味知所识？就是因为因缘而产生的快乐和喜悦。这就是味生，是味识所认知的内容。 什么是识脑识所识？就是终将消逝、痛苦和转变。这就是识脑识所认知的内容。 什么是识要识所识？就是欲望和贪婪能够让人存活，但也能被断除和超越。这就是要识所认知的内容。 如此，比丘们！七处是觉知的对象。什么是七处？就是色、习、尽、道、味、苦、要。这五阴各有七事。什么是三观识？也有七事，得到五阴成就六衰。观察自身为色一，观察五阴为二，观察六衰为三，所以说是三观。比丘能够明白七处，也能进行三观，不久就能行于正道，断除烦恼，没有束缚，意念解脱，聪慧敏捷，见到正道，见到要义，一旦证悟就能止息，已经断除了生死轮回，意念和行为都已完成，不再回到生死之中，证得解脱之道。 佛陀如此宣说。比丘们欢喜地接受并修行。
English
English version What is 'seeing truth and attaining samadhi as eight'? It is the feeling, action, and consciousness regarding the desire to extinguish birth and death. This is 'seeing truth and attaining samadhi as eight,' thus understanding the feeling, action, and consciousness of extinguishing the desire for birth and death. What is the 'taste consciousness' of birth and death? It is the joy and happiness arising from the causes and conditions of birth and death. This is the 'taste consciousness' of birth and death. What is the 'brain consciousness' of birth and death? It is all the impermanent, ultimately vanishing suffering and transforming dharma within birth and death. This is the 'brain consciousness' of birth and death. What is the 'essential consciousness' of birth and death? It is the desire and greed for birth and death, and the subsequent desire and greed, which can be severed and transcended. This is the 'essential consciousness' of birth and death. What is the 'consciousness of the six senses of the body'? It is the cognition of the six senses: eye, ear, nose, mouth, body, and mind. This is the 'consciousness of the six senses of the body'. What is 'consciousness habit'? It is the habit represented by the word 'life'. This habit is 'consciousness habit'. What is 'consciousness exhaustion as consciousness'? It is the exhaustion consciousness represented by the vanishing of the word 'life'. This is 'exhaustion consciousness'. What is 'consciousness exhaustion feeling action as consciousness'? It is the Eightfold Path, attaining samadhi as eight through seeing the truth. This is 'consciousness exhaustion desire feeling action as true consciousness'. What is 'consciousness taste knowing what is known'? It is the joy and happiness arising from causes and conditions. This is 'taste arising', which is what 'taste consciousness' knows. What is 'consciousness brain consciousness what is known'? It is vanishing, suffering, and transformation. This is what 'consciousness brain consciousness' knows. What is 'essential consciousness what is known'? It is that desire and greed can allow one to live, but can also be severed and transcended. This is what 'essential consciousness' knows. Thus, monks! The seven places are objects of awareness. What are the seven places? They are form (rupa), habit (habit), exhaustion (extinction), path (marga), taste (taste), suffering (dukkha), and essence (essence). These five aggregates each have seven aspects. What is the 'three contemplations consciousness'? It also has seven aspects, obtaining the five aggregates and achieving the six senses. Observing oneself as form is one, observing the five aggregates is two, observing the six senses is three, therefore it is said to be three contemplations. If a monk can understand the seven places and also perform the three contemplations, he will soon walk on the right path, cut off afflictions, have no bonds, his mind will be liberated, he will be wise and quick, see the path, see the essence, and once enlightened, he will cease, having cut off the cycle of birth and death, his mind and actions will be complete, and he will not return to birth and death, attaining the path of liberation. The Buddha spoke thus. The monks joyfully accepted and practiced. --------------------------------------------------------------------------------