English
English version: People fight each other like being caught in a net, destroying themselves because of desire. Relatives fight each other due to the causes and conditions of greed and crime, running around restlessly in pursuit of property. Some may obtain wealth, some may not, and some may lose their wealth, causing sorrow and distress, beating their chests and stamping their feet in frustration: 'I used to have a lot of wealth, but now it is all gone.' This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it. The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, causing fathers and sons to resent each other, mothers and daughters to hate each other, husbands and wives to abandon each other, sisters to harbor resentment, brothers to hate each other, and relatives and family members to slander each other. This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.' The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, holding sharp swords or carrying knives and sticks, in secluded sandy places, or among trees, or in dilapidated camps, with resentment in their hearts, killing each other, throwing fire wheels from afar, and splashing each other with boiling oil. Because of these, they create evil deeds, leading to suffering and pain, or even death. This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.' The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, breaking into other people's homes, intercepting other people's entrusted food, demolishing other people's walls, acting as thieves at night, hiding in concealed places, or fleeing, fighting and setting fires. When the ruler discovers this, or the officials arrest and bind them, imprisoning them in jail, or cutting off their ears, noses, hands, and feet, torturing and flogging them, or cutting off their heads, or pressing their ankles with wooden stakes, torturing them with deer traps, brick rabbit holes, or boiling them in steamers (甑 (zèng)) or cauldrons (镬 (huò)), splashing their bodies with boiling oil. This is the suffering caused by greed and the distress caused by love, indulging one's mind and being drowned by it.' The Buddha told the monks: 'Furthermore, the suffering caused by desire is rooted in attachment to love, indulging one's mind, the body commits various evils, cursing and speaking harsh words, the mind harbors evil thoughts, not protecting one's body and speech, not considering the afterlife. When life ends --------------------------------------------------------------------------------
Chinese
，魂神一去，堕于恶趣勤苦之处，昼夜考治，无央数岁。是为贪欲之患、爱欲之恼，放心恣意，为之所溺。” 佛告诸比丘：“复次，何因舍欲能乐断恶？一切所欲，截诸贪求，刈众情态，是为舍欲。其有沙门梵志，见爱欲之瑕，因兴诸患。审知如有爱欲已，劝助众人使度于欲。假使劝化，至于解脱。志于爱欲，欲度彼岸，未之有也。若有沙门梵志，乐于爱欲、不观爱欲之瑕秽者，若能审识情欲，如有无贪诸情，开化众人，度于彼岸，自度济彼，则获此事，如意无疑。其有目睹，于此人所乐，长者家妻，梵志之妻，年十四五、十六二十，不长不短、不粗不细、不白不黑，颜貌姝妙，如树华茂。” 佛言比丘：“初始目睹，因缘所兴可意欢乐，是欲所乐。何等为色因缘之患？于是见女人，年尊老极，年八十若九十、百年、若百二十，头白齿落，面皱皮缓，身重少气，拄杖偻行，羸极上气，行步苦难，身体战恌。于比丘意云何？极不于端正姝好，颜色证患已现？” 比丘对曰：“唯然，是为色之忧患也。” 佛告诸比丘：“又见女人终亡之后，一日、二日，至五日六日，身色变青，膀胀烂臭，恶露不净，从九孔出，身中生虫，虫还食其肉。于比丘意云何？前时端正，颜色姝妙，今失好貌，变证现 现代汉语译本：灵魂一旦离去，便会堕入充满艰辛困苦的恶道，日夜遭受拷打磨难，历经无数岁月。这就是贪欲的祸患、爱欲的烦恼，放纵自己的心意，就会被它所淹没。 佛陀告诉众比丘：‘再者，什么原因能让人舍弃欲望，从而乐于断绝恶行呢？那就是断绝一切欲望，截断各种贪求，割舍所有情态，这就是舍弃欲望。那些沙门（shā mén，出家修道者）和梵志（fàn zhì，婆罗门修行者），看到爱欲的过失，因此引发各种祸患。确实知道拥有爱欲之后，劝助众人使他们脱离欲望。假设劝化，直至解脱。执迷于爱欲，想要度过彼岸，这是不可能的。如果沙门和梵志，乐于爱欲，不观察爱欲的瑕疵污秽，如果能审慎地认识情欲，如同没有贪欲一样，开导教化众人，使他们度过彼岸，自己度过，也救济他人，就能获得这样的成就，如意无疑。他们亲眼看到，这个人所喜爱的，长者家的妻子，梵志的妻子，年龄十四五岁、十六二十岁，不高不矮、不胖不瘦、不白不黑，容颜美好，如同树木开满鲜花。’ 佛陀对比丘们说：‘最初亲眼看到，因缘所生令人愉悦的欢乐，这就是欲望所带来的快乐。什么是色（sè，指美丽的形色）因缘所带来的祸患呢？于是看到女人，年纪老迈到了极点，八十岁或者九十岁、一百岁、或者一百二十岁，头发变白牙齿脱落，面容布满皱纹皮肤松弛，身体沉重气息微弱，拄着拐杖弯腰行走，虚弱至极喘着粗气，行走困难，身体颤抖摇晃。在比丘们看来如何？极其不端正美好，美丽的容颜已经显现出衰老的病患？’ 比丘们回答说：‘是的，这就是色所带来的忧患啊。’ 佛陀告诉众比丘：‘又看到女人去世之后，一天、两天，到五天六天，身体颜色变成青色，膨胀腐烂发出臭味，污秽不洁的液体从九孔流出，身体里生出虫子，虫子反过来吃她的肉。在比丘们看来如何？先前端正美好，容颜娇美，现在失去美好的容貌，衰败的迹象显现。
English
English version: Once the soul departs, it falls into the evil realms filled with hardship and suffering, enduring torment day and night for countless years. This is the affliction of greed and the torment of desire. Indulging one's mind will lead to being drowned by it. The Buddha told the Bhikkhus (bǐ qiū, Buddhist monks): 'Furthermore, what causes one to abandon desire and find joy in cutting off evil? It is to sever all desires, cut off all cravings, and relinquish all emotions. This is the abandonment of desire. Those Shramanas (shā mén, wandering ascetics) and Brahmanas (fàn zhì, Brahmin ascetics) who see the flaws of desire and thus give rise to various afflictions, truly knowing that they possess desire, encourage others to escape from desire, even to the point of liberation. To be attached to desire and wish to cross to the other shore is impossible. If there are Shramanas and Brahmanas who delight in desire and do not observe the flaws and impurities of desire, if they can carefully recognize desire, as if without any greedy emotions, enlighten and teach others to cross to the other shore, liberating themselves and helping others, they will achieve this, undoubtedly as they wish. They have personally witnessed the person who is loved, the wife of the elder, the wife of the Brahmana, aged fourteen or fifteen, sixteen or twenty, neither tall nor short, neither fat nor thin, neither white nor black, with a beautiful face, like a tree full of flowers.' The Buddha said to the Bhikkhus: 'Initially, seeing with one's own eyes, the pleasant joy arising from conditions, this is the pleasure that desire brings. What are the afflictions caused by the conditions of form (sè, beautiful forms and colors)? It is seeing a woman, extremely old, eighty or ninety, a hundred, or a hundred and twenty years old, with white hair and missing teeth, a face full of wrinkles and loose skin, a heavy body and weak breath, leaning on a cane and walking hunched over, extremely weak and panting, walking with difficulty, the body trembling and shaking. What do the Bhikkhus think? Is she extremely unlovely and unbeautiful, with the signs of aging already manifest?' The Bhikkhus replied: 'Yes, this is the affliction caused by form.' The Buddha told the Bhikkhus: 'Furthermore, seeing a woman after her death, one day, two days, up to five or six days, the color of her body turning blue, swollen and rotten, emitting a foul odor, impure fluids flowing from the nine orifices, worms growing in her body, the worms then eating her flesh. What do the Bhikkhus think? Previously beautiful and lovely, with a beautiful face, now she has lost her beauty, and the signs of decay are manifest.' -------------------------------------------------------------------------------- 乎？” 对曰：“唯然。” 佛言：“是为色之患证。”
Chinese
佛告诸比丘：“若复见女人，臭烂在地，乌鸟所食，雕鹫所啄，虎狼野狐所啖，无央数虫，从其身出，还食其肉。于比丘意云何？前时端正，颜色姝好，没不存乎？其患现耶？” 对曰：“唯然。” 佛言：“是为欲之患证也。” 佛告诸比丘：“若复见女人，皮肉离体，但见白骨，前时端正，颜貌姝好，没不复现，其患证乎？” 对曰：“唯然。” “是为爱欲之患证也。” 佛告诸比丘：“若复见女人，身骨节解，手足膝胫，鼻耳胁背，臂肘头颈，各在异处。于比丘意云何？前时端正姝好，没不现乎？证患现耶？” 对曰：“唯然。” 佛言：“是为欲之忧患证也。” 佛告诸比丘：“见彼女人，捐在冢间无央数岁，骨节糜碎，青白如碧，碎坏如面。于比丘意云何？前时端正，颜貌姝好，没不现乎？患证现耶？” 对曰：“唯然。” 佛言：“是为贪欲忧患证也。” 佛告诸比丘：“谁能离欲，能断色欲，蠲除情色，拔贪不习，乃不着色。其有沙门梵志，乐色如是，以为欢然，睹其患证，睹见生恼，审知如有，则等于色心无所猗，劝化于人，使度彼岸。设 现代汉语译本 佛问：‘怎么样？’ 回答说：‘是的。’ 佛说：‘这就是对色（rupa，物质、形色）的祸患的证明。’ 佛告诉各位比丘：‘如果再看见女人，尸体腐烂在地，被乌鸦鸟雀所食，被雕和鹫所啄食，被虎狼野狐所吞食，无数的虫子，从她的身体里出来，反过来吃她的肉。在比丘们看来怎么样？先前端庄美丽，容颜姣好，现在消失不存在了吗？她的祸患显现了吗？’ 回答说：‘是的。’ 佛说：‘这就是对欲望的祸患的证明啊。’ 佛告诉各位比丘：‘如果再看见女人，皮肉脱离身体，只看见白骨，先前端庄美丽，容貌姣好，消失不再显现，她的祸患得到证实了吗？’ 回答说：‘是的。’ ‘这就是对爱欲的祸患的证明啊。’ 佛告诉各位比丘：‘如果再看见女人，身体骨骼分离，手足膝盖小腿，鼻子耳朵胁骨后背，手臂手肘头颈，各自在不同的地方。在比丘们看来怎么样？先前端庄姣好，消失不再显现了吗？祸患显现了吗？’ 回答说：‘是的。’ 佛说：‘这就是对欲望的忧患的证明啊。’ 佛告诉各位比丘：‘看见那女人，被丢弃在坟墓间无数年，骨骼糜烂破碎，青白如碧玉，碎裂如面粉。在比丘们看来怎么样？先前端庄美丽，容貌姣好，消失不再显现了吗？祸患显现了吗？’ 回答说：‘是的。’ 佛说：‘这就是对贪欲忧患的证明啊。’ 佛告诉各位比丘：‘谁能够远离欲望，能够断绝**，去除**，拔除贪婪不学习，才能不执着于色。如果有沙门（sramana，出家修道者）和梵志（brahmana，婆罗门），喜欢色是这样，认为快乐，看到它的祸患的证明，看到产生烦恼，确实知道如有，那么对于色心无所依赖，劝化他人，使他们度过彼岸。假设
English
English version 'What do you think?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by form (rupa).' The Buddha told the bhikkhus (monks): 'If you were to see a woman, her body rotting on the ground, eaten by crows and birds, pecked by eagles and vultures, devoured by tigers, wolves, and wild foxes, with countless worms emerging from her body, eating her flesh in return. What do you think, bhikkhus? Has her former beauty and loveliness vanished? Is her suffering evident?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by desire.' The Buddha told the bhikkhus: 'If you were to see a woman, her skin and flesh separated from her body, only white bones remaining, her former beauty and loveliness gone, no longer visible, is her suffering confirmed?' They replied, 'Yes, indeed.' 'This is the evidence of the suffering caused by lust.' The Buddha told the bhikkhus: 'If you were to see a woman, her body's joints separated, her hands, feet, knees, shins, nose, ears, ribs, back, arms, elbows, head, and neck each in a different place. What do you think, bhikkhus? Has her former beauty and loveliness vanished? Is the evidence of suffering apparent?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by the worries of desire.' The Buddha told the bhikkhus: 'Seeing that woman, abandoned in a graveyard for countless years, her bones decayed and fragmented, bluish-white like jade, crushed like flour. What do you think, bhikkhus? Has her former beauty and loveliness vanished? Is the evidence of suffering apparent?' They replied, 'Yes, indeed.' The Buddha said, 'This is the evidence of the suffering caused by the worries of greed.' The Buddha told the bhikkhus: 'Who can abandon desire, cut off **, eliminate **, eradicate greed and not learn it, and thus not be attached to form? If there are sramanas (wandering ascetics) and brahmanas (priests), who enjoy form in this way, considering it joyful, seeing the evidence of its suffering, seeing the arising of affliction, truly knowing as it is, then their minds are unattached to form, and they encourage others to cross over to the other shore. Suppose' --------------------------------------------------------------------------------