Chinese
大正藏第 17 册 No. 0758 佛说诸行有为经 No. 758 佛说诸行有为经 西天中印度摩伽陀国那烂陀寺三藏传教大师赐紫沙门臣法天奉 诏译 如是我闻： 一时，世尊在舍卫国祇树给孤独园，与大苾刍众千二百五十人俱。 尔时，世尊告苾刍众言：“苾刍！一切行迁流，如幻不实、不得久住、无有定相、是颠倒法。苾刍！乃至一切行，垢尽无染离一切垢。一切众生，乃至蠕动及部多等，至寿命尽决定殒灭；若彼无生即当无灭。若彼长者、婆罗门、刹帝利种族，殊胜豪贵自在财富，无量金银珍宝及诸受用，无所乏少；虽有父母眷属、亲姻知识、吏民僮仆皆悉具足，至寿命尽亦无能免。又复刹帝利授灌顶已，为大国王得大自在，有大力势，人民无量，大地国土皆悉降伏，至寿命尽亦复无免。又彼仙人林中，诸修行者不贪于味，食诸果实；又复远离果实修诸苦行，至寿命尽亦复无免。 “又彼修诸十善，得生四大王天、忉利天、夜摩天、睹史多天、乐变化天、他化自在天；又复修行禅定，得梵身天、梵辅天、大梵天，得少光天、无量光天、极光净天，得少净天、无量净天及遍净天，得无云天、福生天、广果天、无想有情天。又彼阿那含得无烦天、 现代汉语译本 《佛说诸行有为经》 那烂陀寺三藏传教大师赐紫沙门臣法天奉诏译 如是我闻： 一时，世尊在舍卫国（Śrāvastī）祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma），与大比丘众千二百五十人在一起。 这时，世尊告诉比丘们说：‘比丘们！一切行（saṃskāra）都在迁流变化，如同幻象一样不真实，不能长久存在，没有固定的相状，是颠倒的法。比丘们！乃至一切行，垢染消尽，没有污染，脱离一切垢染。一切众生，乃至蠕动的生物以及部多（bhūta）等，到寿命终结时必定殒灭；如果它们没有生，也就不会有灭。那些长者、婆罗门（brāhmaṇa）、刹帝利（kṣatriya）种族，拥有殊胜的地位、豪贵的身份、自在的财富，无量的金银珍宝以及各种享用，什么都不缺乏；即使有父母眷属、亲戚姻亲、吏民僮仆全都具备，到寿命终结时也无法避免死亡。又比如刹帝利接受灌顶之后，成为大国王，得到大自在，拥有强大的力量，无量的人民，广阔的国土都被他降伏，到寿命终结时也同样无法避免死亡。还有那些在森林中的仙人，修行者不贪恋美味，食用各种果实；又或者远离果实而修各种苦行，到寿命终结时也同样无法避免死亡。 ‘还有那些修习十善业的人，得以转生到四大王天（Cāturmahārājikā-deva）、忉利天（Trāyastriṃśa-deva）、夜摩天（Yāmadeva）、兜率天（Tuṣita-deva）、乐变化天（Nirmāṇarati-deva）、他化自在天（Paranirmita-vaśavartin-deva）；又修行禅定，得以转生到梵身天（Brahma-kāyika-deva）、梵辅天（Brahma-purohita-deva）、大梵天（Mahābrahmā-deva），得到少光天（Parīttābha-deva）、无量光天（Apramāṇābha-deva）、极光净天（Ābhāsvara-deva），得到少净天（Parīttaśubha-deva）、无量净天（Apramāṇaśubha-deva）以及遍净天（Śubhakṛtsna-deva），得到无云天（Anabhraka-deva）、福生天（Puṇyaprasava-deva）、广果天（Bṛhatphala-deva）、无想有情天（Asaṃjñāsattva-deva）。还有那些阿那含（Anāgāmin）得到无烦天（Avṛha-deva）、
English
English version The Buddha Speaks of Conditioned Dharmas Sutra Translated by Tripiṭaka Master Shramana Fa Tian of Nalanda Monastery in Magadha, Central India, by Imperial Decree Thus have I heard: At one time, the World-Honored One was in Śrāvastī (舍卫国), at the Jetavana Anāthapiṇḍika-ārāma (祇樹給孤獨園), together with a large assembly of bhikṣus, one thousand two hundred and fifty in all. At that time, the World-Honored One said to the bhikṣus: 'Bhikṣus! All conditioned dharmas (saṃskāra) are in constant flux, like illusions, unreal, not lasting long, without fixed characteristics, and are inverted dharmas. Bhikṣus! Even all conditioned dharmas, when defilements are exhausted, are without taint, and are free from all defilements. All sentient beings, even those that crawl and the bhūtas (部多) and the like, are destined to perish when their lifespan ends; if they were not born, then there would be no death. Those elders, brāhmaṇas (婆羅門), and kṣatriyas (剎帝利) by birth, who possess superior status, noble identity, free wealth, immeasurable gold, silver, treasures, and all kinds of enjoyments, lacking nothing; even if they have parents, relatives, kin, officials, people, and servants all complete, they cannot avoid death when their lifespan ends. Furthermore, when a kṣatriya is crowned and becomes a great king, obtaining great freedom, possessing great power and influence, with immeasurable people, and vast lands all subdued, he cannot avoid death when his lifespan ends. Also, those hermits in the forests, those practitioners who do not crave flavors, eating various fruits; and those who abstain from fruits and practice various austerities, cannot avoid death when their lifespan ends.' 'Furthermore, those who cultivate the ten wholesome deeds are reborn in the Cāturmahārājikā-deva (四大王天), Trāyastriṃśa-deva (忉利天), Yāmadeva (夜摩天), Tuṣita-deva (兜率天), Nirmāṇarati-deva (樂變化天), Paranirmita-vaśavartin-deva (他化自在天); and those who cultivate dhyāna are reborn in the Brahma-kāyika-deva (梵身天), Brahma-purohita-deva (梵輔天), Mahābrahmā-deva (大梵天), obtaining Parīttābha-deva (少光天), Apramāṇābha-deva (無量光天), Ābhāsvara-deva (極光淨天), obtaining Parīttaśubha-deva (少淨天), Apramāṇaśubha-deva (無量淨天), and Śubhakṛtsna-deva (遍淨天), obtaining Anabhraka-deva (無雲天), Puṇyaprasava-deva (福生天), Bṛhatphala-deva (廣果天), Asaṃjñāsattva-deva (無想有情天). Furthermore, those Anāgāmins (阿那含) obtain Avṛha-deva (無煩天),' --------------------------------------------------------------------------------
Chinese
无热天、善现天、善见天、色究竟天。又彼厌碍色身，修无边虚空三昧等，得生空无边处、识无边处、无所有处、非想非非想处。彼等诸天，虽复殊胜，非彼不生，亦复殒灭。 “若彼三界漏尽，已作所作，远离重担，逮得己利，尽诸有结，得阿罗汉，虽复此身亦当弃舍。又彼刀兵劫，自修一身处于寂静，悟诸因缘得中乘证，号辟支佛；虽复此身亦当弃舍。乃至如来、应、正等觉，十力广大，四智圆明，说法无畏，正师子吼，历无数勤劳得那罗延身，亦复弃舍。 “诸苾刍！所谓如彼窑师造作坏器、盆瓮之类，虽复有成，定从破坏；又如果熟自当堕落，生灭之法亦复如是。诸苾刍！一切有情乃至部多，一切含识至寿命尽，无免斯者。如无有生，即当无灭。”复说偈言： “如来天中天， 说是无常法， 如坏器不坚， 终趣于破坏。 同果熟自落， 有情命如是， 苾刍今当知， 生灭宜应怖。” 尔时，世尊说是经已。诸苾刍众一心信受，欢喜奉行。 佛说诸行有为经 现代汉语译本： 无热天（Atapa，无烦热的天界）、善现天（Sudrashana，美好的显现天界）、善见天（Sudrisha，善于观察的天界）、色究竟天（Akanishtha，色界最高的境界）。此外，那些厌恶色身障碍，修习无边虚空三昧等禅定的人，得以投生到空无边处（Akashanantyayatana）、识无边处（Vijnananantyayatana）、无所有处（Akincanyayatana）、非想非非想处（Naivasamjnanasamjnatayatana）。这些天界众生，虽然非常殊胜，但并非不生，也终究会殒灭。 ‘如果三界（欲界、色界、无色界）的烦恼已经断尽，已经完成该做的事情，远离了沉重的负担，获得了自身的利益，断尽了所有的束缚，证得了阿罗汉果位，即使是这个身体也应当舍弃。还有，在刀兵劫（战争时期）中，独自修行一身处于寂静，领悟了诸法因缘而证得中乘果位，被称为辟支佛（Pratyekabuddha，缘觉）；即使是这个身体也应当舍弃。乃至如来（Tathagata，佛的称号之一）、应（Arhat，阿罗汉）、正等觉（Samyaksambuddha，完全觉悟者），具备十力广大，四智圆明，说法无畏，发出正师子吼，经历无数的勤劳而得到那罗延身（Narayana，坚固的身躯），也终究要舍弃。 ‘诸位比丘！就像陶师制造坏掉的器皿、盆瓮之类，即使已经成形，必定会走向破坏；又像成熟的果实自然会坠落，生灭的规律也是如此。诸位比丘！一切有情乃至部多（bhuta，鬼神），一切有意识的生命直到寿命终尽，都无法避免这种规律。如果没有生，也就没有灭。’世尊又说了偈颂： ‘如来天中天， 说是无常法， 如坏器不坚， 终趣于破坏。 同果熟自落， 有情命如是， 苾刍今当知， 生灭宜应怖。’ 当时，世尊说完这部经后，各位比丘众一心信受，欢喜地奉行。 佛说诸行有为经
English
English version: Atapa (the heaven without heat), Sudrashana (the heaven of beautiful appearance), Sudrisha (the heaven of good vision), and Akanishtha (the highest heaven in the realm of form). Furthermore, those who厌碍(dislike and are obstructed by) the physical body and cultivate samadhis such as the Samadhi of Infinite Space, are reborn in the Realm of Infinite Space (Akashanantyayatana), the Realm of Infinite Consciousness (Vijnananantyayatana), the Realm of No-thingness (Akincanyayatana), and the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana). These devas (gods), although supremely excellent, are not exempt from birth and eventual demise. 'If the outflows of the three realms (desire realm, form realm, and formless realm) are exhausted, what needs to be done has been done, the heavy burden has been cast off, one's own benefit has been attained, all fetters have been extinguished, and one has attained Arhatship, even this body must be abandoned. Moreover, during a kalpa of swords and weapons (a time of war), one cultivates alone in solitude, awakens to the causes and conditions of all dharmas, and attains the realization of the Middle Vehicle, known as a Pratyekabuddha (Solitary Buddha); even this body must be abandoned. Even the Tathagata (One Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), with the ten powers, vast and great, the four wisdoms, complete and bright, fearless in expounding the Dharma, roaring the true lion's roar, having undergone countless labors to obtain the Narayana body (indestructible body), must also abandon it.' 'Bhikkhus (monks)! Just as a potter makes broken vessels, pots, and urns, although they are formed, they are destined for destruction; and just as ripe fruits naturally fall, so too is the law of arising and ceasing. Bhikkhus! All sentient beings, even bhutas (spirits), all beings with consciousness, until the end of their lifespan, cannot escape this. If there were no birth, there would be no death.' The World-Honored One then spoke in verse: 'The Tathagata, the supreme among devas, Speaks of the impermanent Dharma, Like a broken vessel, not firm, Ultimately heading for destruction. Like ripe fruit falling on its own, The life of sentient beings is thus, Bhikkhus, now you should know, Birth and death should be feared.' At that time, after the World-Honored One had spoken this sutra, all the bhikkhus wholeheartedly believed and accepted it, and joyfully practiced it. The Sutra on Conditioned Phenomena Spoken by the Buddha --------------------------------------------------------------------------------