Chinese
大正藏第 17 册 No. 0741 五苦章句经 No. 741 五苦章句经(一名净除罪盖娱乐佛法经，一名诸天五苦经) 东晋西域沙门竺昙无兰译 世尊曰：“三界、五道生死不绝，凡有五苦。何谓五苦？一曰诸天苦，二曰人道苦，三曰畜生苦，四曰饿鬼苦，五曰地狱苦。 “何谓诸天苦？从第一天上至二十八天，除中阿那含天，皆是持五戒、守十善、行四禅者得生其上。无道慧意故，有生老病死，亦有不尽其天寿者，随其先世所作故，寿命有长短。诸天有二大灾：一曰命尽，二曰劫尽。劫尽有三因缘：一曰大火，二曰大风，三曰大水。命尽有七证：一曰项中光灭，二曰头上华萎，三曰颜色为变，四曰衣上尘土，五曰腋下汗出，六曰身形损瘦，七曰蝇着自然，离于本座。遭水灾时，大洪水起，齐十五天，其中所有无不尽者；遭风灾时，随蓝大风四起，吹须弥山及诸名山，山山相抟，令如粉尘，无不尽者；遭火灾时，七日并出，凝住不行，烧灭天地，皆如融金，欲界所有其中皆尽。最上四天，虽寿八十亿四千万劫，要当皆死，属八恶道，是谓一苦。 “二曰人道苦。有百千种，人实为疲劳。从奴婢、下使、乞儿、贱人，中间富贵，上至帝王、转轮圣王，皆有生 现代汉语译本 《五苦章句经》(又名《净除罪盖娱乐佛法经》，又名《诸天五苦经》) 东晋西域沙门竺昙无兰译 世尊说：‘三界、五道生死轮回不绝，总共有五种苦。什么是五苦呢？一是诸天之苦，二是人道之苦，三是畜生道之苦，四是饿鬼道之苦，五是地狱道之苦。’ ‘什么是诸天之苦呢？从第一重天到第二十八重天，除了中阿那含天（Anāgāmin，不还果天）之外，都是持守五戒、奉行十善、修习四禅的人才能往生到那里。因为没有道和智慧，所以仍然有生老病死，也有不能享尽天寿的情况，这都是随着他们前世所造的业力而定，所以寿命有长短。诸天有两大灾难：一是寿命终尽，二是劫数终尽。劫数终尽有三种因缘：一是大火，二是大风，三是大水。寿命终尽有七种征兆：一是颈项中的光芒消失，二是头上的花朵枯萎，三是脸色改变，四是衣服上沾染尘土，五是腋下流汗，六是身形消瘦，七是苍蝇自然停留在身上，离开原来的座位。遭遇水灾时，大洪水泛起，淹没到第十五重天，其中所有的天人都无一幸免；遭遇风灾时，随蓝大风（Samīraṇa-vāta）从四面八方刮起，吹动须弥山（Sumeru）和各种名山，山与山相互碰撞，化为粉尘，没有不被摧毁的；遭遇火灾时，七个太阳同时出现，凝固不动，焚烧天地，都像融化的金属一样，欲界（Kāmadhātu）所有的一切都在其中毁灭殆尽。最高的四禅天，即使寿命长达八十亿四千万劫，最终也都要死亡，仍然属于八恶道，这就是第一种苦。’ ‘第二种苦是人道之苦。有成百上千种，人实在是疲惫劳累。从奴婢、下人、乞丐、妓女，到中间的富贵之人，上至帝王、转轮圣王（cakravartin），都有生
English
English version The Sutra on the Chapters and Sentences of the Five Sufferings (also known as the Sutra on Purifying the Cover of Sins and Enjoying the Dharma, also known as the Sutra on the Five Sufferings of the Devas) Translated by the Shramana Zhu Tan Wu Lan from the Western Regions of the Eastern Jin Dynasty The World Honored One said: 'The cycle of birth and death in the Three Realms and Five Paths is endless, and there are five sufferings in all. What are the five sufferings? First is the suffering of the devas (gods), second is the suffering of the human realm, third is the suffering of the animal realm, fourth is the suffering of the hungry ghost realm, and fifth is the suffering of the hell realm.' 'What is the suffering of the devas? From the first heaven up to the twenty-eighth heaven, except for the Middle Anāgāmin Heaven (the heaven of the non-returners), all those who are born there are those who uphold the five precepts, observe the ten good deeds, and practice the four dhyanas (meditative absorptions). Because they lack the path and wisdom, they still have birth, old age, sickness, and death. There are also those who do not exhaust their heavenly lifespan, depending on the karma they created in their previous lives, so their lifespans are long or short. The devas have two great disasters: one is the end of their lifespan, and the other is the end of the kalpa (aeon). The end of the kalpa has three causes: one is great fire, two is great wind, and three is great water. The end of lifespan has seven signs: one is the light in the neck disappears, two is the flowers on the head wither, three is the complexion changes, four is the dust on the clothes, five is the sweat under the armpits, six is the body becomes thin and emaciated, and seven is the flies naturally land on the body, departing from the original seat. When encountering a water disaster, great floods arise, reaching up to the fifteenth heaven, and all those within are destroyed without exception. When encountering a wind disaster, the Samīraṇa-vāta (cyclone) arises from all four directions, blowing Mount Sumeru (the central world mountain) and various famous mountains, causing the mountains to collide with each other, turning them into powder, and nothing is left. When encountering a fire disaster, seven suns appear simultaneously, remaining fixed and unmoving, burning and destroying the heavens and the earth, all like molten metal, and everything in the Kāmadhātu (desire realm) is completely destroyed. The highest four dhyana heavens, even if their lifespan is as long as eighty billion four hundred million kalpas, they must all eventually die and still belong to the eight evil paths. This is the first suffering.' 'The second suffering is the suffering of the human realm. There are hundreds of thousands of kinds, and humans are truly weary and toiling. From slaves, servants, beggars, prostitutes, to the middle class of the rich and noble, up to emperors and cakravartin (wheel-turning kings), all have birth --------------------------------------------------------------------------------
Chinese
老病死、饥渴寒热、苦痛愁恼、忧患灾变，或有兵贼、牢狱刑戮、火烧水溺、坠落堆廅、砖石刀杖、奔车逸马、怨家劫盗，更相伤害。其死万端，一切众生，未脱三界，皆共有之，是谓二苦。 “三曰畜生苦。蜎蜚蠕动、蚑行喘息、飞鸟走兽、上至象、龙、金翅鸟王皆是畜生，亦有饥渴寒热、忧患勤苦，强者伏弱、更相啖食，或有屠杀、田猎、网罗，以肉供人。其变万端，不可具说，是谓三苦。 “四曰饿鬼苦。有九种饿鬼：第一辈者，身长一由旬，颈所咽处，如一针孔。行步之时，支节骨解，如五百车声。咽火炎出，自相烧然。若见流水，往即枯竭，不得一咽。或得一咽，化为脓血，或为沸屎，或为铜销。咽自然大，热烂下过，无不洞彻。罪过未毕，身自然复如是。皆先时为人，治生暴逆，恐怛迫胁，不以道理，悭贪独食，故受此殃，是谓四苦。 “五曰地狱苦。铁城镬汤，剑树刀山，铁柱消铜，脓血寒冰，沸屎咸水，竹叶火车，炉炭火钉，十六毒刺，乌鹊、狡狗、鹑鸟、屈鸟，其鸟喙嘴纯是刚铁，飞入人口，表里洞彻，食人五藏，东西南北，无有避处。苦毒罪狱，凡有十八。诸受罪者，不问尊卑，随恶轻重，各自受之。或有一劫半劫毕者，不能不翅者。罪毕还生世间，受诸余殃，是谓五苦。 现代汉语译本 老、病、死，饥饿、干渴、寒冷、炎热，痛苦、忧愁、烦恼，忧虑、患难、灾祸、变故，或者遭遇兵祸、盗贼，牢狱之灾、刑罚杀戮，被火烧、被水淹，从高处坠落、被东西压埋，被砖石刀杖所伤，被失控的车辆或马匹撞击，被仇人抢劫伤害，死亡的方式千奇百怪。一切众生，没有脱离三界（欲界、色界、无色界），都共同承受这些痛苦，这叫做二苦。 三曰畜生苦。细小的飞虫、蠕动的虫子，爬行的动物、喘息的动物，飞鸟走兽，上至大象、龙、金翅鸟王（Garuda），都是畜生。它们也有饥饿、干渴、寒冷、炎热，忧愁、患难、辛勤、劳苦，强者欺压弱者，互相吞食，或者被人类屠杀、田猎、用网捕捉，用它们的肉来供养人。它们的变化千奇百怪，无法一一述说，这叫做三苦。 四曰饿鬼苦。有九种饿鬼：第一种饿鬼，身长一由旬（Yojana，古印度长度单位），脖子咽喉细得像针孔一样。行走的时候，关节骨头散开，发出像五百辆车一样的声音。口中喷出火焰，自己焚烧自己。如果看到流水，走过去水就枯竭了，无法喝到一口。或者喝到一口，就变成脓血，或者变成沸腾的粪便，或者变成融化的铜汁。咽喉自然变大，热烂的东西流下去，没有不穿透的。罪过没有结束，身体自然又恢复原样。这些饿鬼都是前世做人时，谋生手段残暴凶狠，恐吓威胁他人，不讲道理，吝啬贪婪独自享用食物，所以受到这样的惩罚，这叫做四苦。 五曰地狱苦。铁城、镬汤（沸水锅），剑树、刀山，铁柱烧红，脓血、寒冰，沸腾的粪便、咸水，竹叶火车，炉炭、火钉，十六种毒刺，乌鸦、喜鹊、狡猾的狗、鹌鹑、屈鸟，这些鸟的喙嘴都是纯钢的，飞入人的口中，从里到外穿透，吃人的五脏，东西南北，没有可以躲避的地方。痛苦的罪恶地狱，总共有十八种。所有受罪的人，不分尊贵卑贱，根据罪恶的轻重，各自承受相应的惩罚。有的要经过一劫（Kalpa，极长的时间单位）或者半劫才能结束，有的无法忍受。罪罚结束后还会转生到世间，承受各种剩余的灾殃，这叫做五苦。
English
English version Old age, sickness, death, hunger, thirst, cold, heat, suffering, sorrow, vexation, worry, calamity, disaster, or encounters with war, thieves, imprisonment, execution, burning by fire, drowning in water, falling from heights, being buried under debris, being injured by bricks, stones, knives, or staves, being struck by runaway carts or horses, being harmed by vengeful enemies or robbers—death in its myriad forms. All sentient beings, not yet liberated from the Three Realms (Desire Realm, Form Realm, Formless Realm), share these sufferings; this is called the Second Suffering. Third is the suffering of animals. Tiny flying insects, wriggling worms, crawling creatures, breathing beings, flying birds, running beasts, up to elephants, dragons, and Garuda (Golden-Winged Bird King)—all are animals. They also experience hunger, thirst, cold, heat, worry, hardship, toil, with the strong preying on the weak, devouring each other. Some are slaughtered, hunted, or trapped in nets, their flesh offered to humans. Their transformations are countless and cannot be fully described; this is called the Third Suffering. Fourth is the suffering of hungry ghosts. There are nine kinds of hungry ghosts. The first kind has a body one Yojana (ancient Indian unit of distance) in length, with a neck and throat as narrow as a needle's eye. When they walk, their joints and bones come apart, making a sound like five hundred carts. Flames erupt from their mouths, burning themselves. If they see flowing water, it dries up as they approach, preventing them from taking a single sip. Or if they manage to take a sip, it turns into pus and blood, or boiling excrement, or molten copper. Their throats naturally widen, but the hot, rotten substance flows down, piercing through everything. Before their sins are expiated, their bodies naturally return to their original state. All these hungry ghosts were once humans who were violent and cruel in their livelihoods, intimidating and threatening others, acting unreasonably, and being stingy, greedy, and eating alone. Therefore, they suffer this retribution; this is called the Fourth Suffering. Fifth is the suffering of hell. Iron cities, cauldrons of boiling water, sword trees, knife mountains, red-hot iron pillars, pus and blood, freezing ice, boiling excrement, salty water, bamboo-leaf fire carts, charcoal furnaces, fire nails, sixteen poisonous thorns, crows, magpies, cunning dogs, quails, and curved-beaked birds—the beaks of these birds are made of pure steel. They fly into people's mouths, piercing through from the inside out, eating people's internal organs. There is nowhere to escape, whether east, west, south, or north. The painful and sinful hells number eighteen in total. All those who suffer in hell, regardless of their status, high or low, receive their respective punishments according to the severity of their sins. Some must endure for a Kalpa (an extremely long period of time) or half a Kalpa before their suffering ends, while others cannot bear it. After their punishment is complete, they are reborn into the world, suffering various remaining calamities; this is called the Fifth Suffering. --------------------------------------------------------------------------------
Chinese
“八恶处者：一曰地狱，二曰饿鬼，三曰畜生，四曰边地，五曰长寿天，六曰虽得人身，盲聋喑哑、手足残跛，不能听受，七曰虽得人身，六情完具，世智辩聪，学世经典，信邪倒见，祠祀鬼妖，或屠杀田猎，肆心放意，欺伪万端，不信三尊。从是后身，还入地狱，从冥入冥，无有脱时。时得为人，复不信正，不奉三尊，诽谤圣道。八曰生佛故处，是谓八恶，亦谓八难。 “三恶道者，是一切众生之家，暂得为人，暂得为天。譬如作客日少、归家日多，学者思之，勤力精进，可得脱苦。人身难得，六情难具，口辩难中，才聪难致，寿命难获，明人难遭，直信难有，大心难发，经法难闻，如来难值。世间有树，名优昙钵，但有实、无有华，如来出世乃有华耳！已得人身，六情完具，口辩才聪，寿命延长，遭值明人，发菩萨心，直信不还，具闻经法，遇如来世，此皆宿行。覆福德人，从明入明，寻如来迹，累行不止，会于道场，无毁其根，忘失前功，一失道意，动有劫数。慎之，慎之！一切众生，常在长狱，有十二重城围之，以三重棘篱篱之，常有六拔刀贼伺之，能于其中得脱出者，甚难，甚难！ “何谓长狱？谓三界也。何谓十二重城？谓十二因缘也。何谓三重棘篱？谓三毒也。何谓六拔刀贼？谓六 “八恶处是：一是地狱（受苦之处），二是饿鬼（长期饥饿的鬼魂），三是畜生（动物），四是边地（偏远不开化的地方），五是长寿天（寿命极长的天界，但最终仍会堕落），六是虽然得到人身，却盲聋喑哑、手足残疾，不能听闻佛法，七是虽然得到人身，六根完好，有世俗的智慧和辩才，学习世俗的经典，却相信邪见，祭祀鬼神，或者屠杀田猎，肆意妄为，欺骗虚伪，不相信佛法僧三宝。从这之后，还会堕入地狱，从黑暗进入更深的黑暗，没有脱离的时候。即使有时能够转世为人，又不相信正法，不供奉三宝，诽谤圣道。八是生在没有佛法的地方。这叫做八恶处，也叫做八难。" “三恶道是一切众生的归宿，偶尔可以转世为人，偶尔可以转世为天人。譬如做客的时间短，回家的时间长，学佛的人应该思考这个问题，勤奋努力精进修行，才可以脱离苦海。人身难得，六根完好难得，口才好难得，才智聪敏难得，寿命长难得，遇到明白人难得，正直的信心难得，发大乘菩萨心难得，听闻佛经佛法难得，遇到如来佛出世更难得。世间有一种树，名叫优昙钵（一种祥瑞之花），只有果实，没有花，如来佛出世的时候才开花！已经得到人身，六根完好，口才好，才智聪敏，寿命长，遇到明白人，发菩萨心，正直的信心坚定不退转，听闻佛经佛法，遇到如来佛出世，这些都是前世积累的福德。积累福德的人，是从光明走向光明，追寻如来的足迹，不断修行，最终会在道场证悟，不要毁坏善根，忘记以前的功德，一旦失去道心，动辄就会经历漫长的劫数。要谨慎啊，要谨慎啊！一切众生，常常处在漫长的监狱中，有十二重城墙包围着，用三重带刺的篱笆围着，常常有六个拿着刀的强盗伺机而动，能够从其中脱身而出的人，非常难，非常难！” “什么是长狱？就是三界（欲界、色界、无色界）。什么是十二重城？就是十二因缘（无明、行、识、名色、六入、触、受、爱、取、有、生、老死）。什么是三重棘篱？就是三毒（贪、嗔、痴）。什么是六拔刀贼？就是六