Chinese
大正藏第 17 册 No. 0770 佛说四不可得经 No. 770 佛说四不可得经 西晋月支三藏竺法护译 闻如是： 一时佛游于舍卫祇树给孤独园，与大比丘俱，千二百五十人，及诸菩萨。 佛明旦着衣持钵入城分卫，四辈皆从，诸天龙神各赍华香伎乐追于上侍。 佛道眼睹见兄弟同产四人，远家弃业山处闲居，得五神通皆号仙人。宿对来至自知寿尽，悉欲避终。各各思议：“吾等神足飞腾自恣，在所至到无所挂碍。今反当为非常所得便，危失身命。当造方便免斯患难，不可就之也。”于是一人则踊在空中而自藏形：“无常之对安知吾处？”一人则入市中人闹之处，广大无量在中避命：“无常之对趣得一人，何必求吾？”一人则退入于大海三百三十六万里，下不至底、上不至表，处于其中：“无常之对何所求耶？”一人则计窃至大山无人之处，擗山两解入中还合：“非常之对安知吾处？”于时四人各各避命，竟不得脱。藏在空中者，便自堕地犹果熟落。其在山中，于彼丧亡。在大海中，则时夭命，鱼鳖所食。入市中者，在于众人而自终没。 于是世尊睹之如斯，谓此四人闇昧不达，欲舍宿对，三毒不除，不至三达无极之慧，古今以来谁脱此患 现代汉语译本 佛说四不可得经 西晋月支三藏竺法护译 我听闻是这样的： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十位大比丘和诸位菩萨在一起。 佛陀在第二天早上穿好衣服，拿着钵进入城中乞食，四众弟子都跟随在他身后。诸天、龙神各自拿着鲜花、香和伎乐，在上方侍奉。 佛陀以道眼看见有同胞兄弟四人，远离家乡，抛弃产业，在山中隐居，都获得了五神通，被称为仙人。他们宿世的因缘成熟，自知寿命将尽，都想躲避死亡。他们各自思议：‘我们凭借神足通可以随意飞行，到达任何地方都没有阻碍。现在反而要遭遇无法避免的死亡，危及性命。应当想办法避免这个灾难，不能坐以待毙。’于是，其中一人跳到空中，隐藏自己的身形：‘无常的对头怎么知道我在哪里？’一人进入市场，在人声鼎沸、广大无边的地方躲避性命：‘无常的对头只要抓到一个人就行了，何必非要找我？’一人退入大海，深入三百三十六万里，上不到海面，下不到海底，藏身其中：‘无常的对头能到哪里找我呢？’一人偷偷跑到大山中无人之处，将山劈开，进入其中又将山合拢：‘无常的对头怎么知道我在哪里？’当时，这四个人各自躲避死亡，最终都没能逃脱。藏在空中的那人，像成熟的果实一样从空中掉落到地上。藏在山中的那人，在那里丧命。藏在大海中的那人，当时就夭折了，被鱼鳖吃掉。进入市场的那人，在众人之中死去。 于是，世尊看到这种情况，说这四个人愚昧无知，不明白事理，想要舍弃宿世的因缘，却不去除贪嗔痴三毒，不能达到三明六通的无上智慧，自古以来谁能逃脱这个灾难呢？
English
English version The Sutra of Four Unattainables Spoken by the Buddha Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park (Jetavana Anathapindika-arama) in Shravasti, together with a large assembly of bhikshus, twelve hundred and fifty in all, and various Bodhisattvas. The next morning, the Buddha put on his robes, held his bowl, and entered the city to beg for food. The fourfold assembly followed him, and the various devas and nagas each carried flowers, incense, and musical instruments, attending him from above. With his Buddha-eye, the Buddha saw four brothers, born of the same parents, who had left their homes and abandoned their livelihoods to dwell in seclusion in the mountains. They had all attained the five supernormal powers and were known as immortals. Their karmic retribution from past lives had ripened, and they knew that their lives were about to end, so they all sought to avoid death. Each of them thought, 'We can fly at will with our supernormal powers, reaching any place without hindrance. Now, we are about to encounter unavoidable death, endangering our lives. We should devise a way to escape this calamity and not simply wait for it to happen.' Thereupon, one of them leaped into the air and concealed his form, thinking, 'How can the adversary of impermanence know where I am?' Another entered the marketplace, seeking refuge in the midst of the bustling, boundless crowd, thinking, 'The adversary of impermanence only needs to catch one person; why would it necessarily seek me?' Another retreated into the great ocean, three hundred and thirty-six thousand miles deep, neither reaching the bottom nor the surface, hiding himself within it, thinking, 'Where can the adversary of impermanence find me?' Another secretly went to a deserted place in a great mountain, split the mountain in two, entered within, and then rejoined the mountain, thinking, 'How can the adversary of impermanence know where I am?' At that time, these four individuals each sought to avoid death, but ultimately none of them could escape. The one who hid in the air fell to the ground like a ripe fruit. The one who hid in the mountain perished there. The one who hid in the great ocean died prematurely and was eaten by fish and turtles. The one who entered the marketplace died among the crowd. Thereupon, the World-Honored One, seeing this situation, said that these four individuals were ignorant and unenlightened, failing to understand the truth. They sought to abandon their karmic retribution from past lives, but they did not eliminate the three poisons of greed, hatred, and delusion. They could not attain the supreme wisdom of the three insights and six supernormal powers. Since ancient times, who has been able to escape this calamity? -------------------------------------------------------------------------------- ？佛则颂曰： “虽欲藏在空， 若处大海中， 假使入诸山， 而欲自翳形， 欲求不死地， 未曾可获之。 是故精进学， 无身乃为宁。”
Chinese
佛告诸比丘：“世有四事不可获致。何等为四？一曰年幼颜色炜晔发黑齿白，形貌光泽气力坚强，行步举止出入自游，上车乘马众人瞻戴莫不爱敬。一旦忽耄，头白齿落面皱皮缓，体重拄杖短气呻吟。欲使常少不至老者，终不可得。 “二谓身体强健骨髓实盛，行步无双饮食自恣，庄饰头首谓为无比，张弓捻矢把执兵仗，有所危害不省曲直，骂詈冲口谓为豪强，自计吾我无有衰耗。疾病卒至，伏之着床不能动摇，身痛如搒，耳鼻口目不闻声香美味细滑，坐起须人恶露自出，身卧其上众患难喻。假使欲免，常安无病，终不可得。 “三谓欲求长寿在世无极。得于病死，命既甚短，怀万岁虑寿少忧多，不察非常五乐自恣，放心逸意杀、盗、淫乱、两舌、恶口、妄言、绮语、贪嫉、邪见、不孝父母、不顺师友、轻易尊长。反逆无道希望豪富谓可永存，讥谤圣道以邪无双，嘘天推步慕于世荣，不识天地表里所由，不别四大因缘合成犹如幻化，不了古今所兴之世，不受倡道，不知生所从来死之所归，心存天地谓是吾许。非常对至如风吹云，冀念长 现代汉语译本： 佛陀用偈颂说道： ‘即使想藏在空中，或者藏在大海中， 纵然进入深山里，想要隐藏自己的形迹， 想要寻求不死之地，也从来不可能得到。 因此要精进学习，无身（涅槃）才是安宁。’ 佛陀告诉众比丘：‘世间有四件事不可能得到。哪四件呢？第一是年少时颜色美好，头发乌黑牙齿洁白，容貌光彩照人，气力强健，行走举止出入自由，上车骑马众人瞻仰爱戴。一旦忽然衰老，头发变白牙齿脱落，面容皱纹增多皮肤松弛，身体沉重需要拄着拐杖，呼吸短促。想要永远年轻不至衰老，终究是不可能得到的。 第二是身体强健，骨髓充盈，行走无碍，饮食随意，装饰头面自以为无人能比，张弓搭箭手持兵器，有所危害不顾是非曲直，谩骂出口自以为豪强，自认为自己不会衰老。疾病突然到来，只能卧床不起无法动弹，身体疼痛如受鞭打，耳朵鼻子口眼听不见声音闻不见香味尝不到美味，坐起需要别人帮助，污秽之物自然流出，身体躺在床上各种痛苦难以言说。想要避免这些，永远安乐没有疾病，终究是不可能得到的。 第三是想要长寿，在世间没有穷尽。遇到疾病死亡，生命非常短暂，怀着活万岁的想法，寿命短却忧愁多，不明白世事无常，五欲享乐放纵自己，放纵心意，杀生、偷盗、**、两舌（挑拨离间）、恶口（粗言恶语）、妄言（说谎）、绮语（花言巧语）、贪婪嫉妒、邪见、不孝顺父母、不尊敬师长朋友、轻视尊长。违背常理，希望通过豪取强夺来永远存在，讥讽圣贤之道，以邪见自以为是，仰望天空推算命运，羡慕世俗的荣华，不认识天地的表里，不明白四大（地、水、火、风）因缘和合而成犹如幻化，不了解古往今来所兴盛的世事，不接受正确的引导，不知道从哪里来死往哪里去，心中认为天地是自己所拥有的。无常到来就像风吹云散，希望长寿……’
English
English version: The Buddha then spoke in verse: 'Though one wishes to hide in the sky, or in the great ocean, Even if one enters the mountains, desiring to conceal one's form, Wishing to seek a place of immortality, it has never been attainable. Therefore, strive diligently in learning, for non-self (Nirvana) is tranquility.' The Buddha told the Bhikkhus (monks): 'There are four things in the world that cannot be obtained. What are the four? First, youthful appearance, radiant color, black hair, white teeth, a bright and shining countenance, strong vigor, walking and moving freely, entering and exiting at will, riding in carriages and on horses, admired and respected by all. Suddenly, one becomes senile, hair turns white, teeth fall out, the face wrinkles, the skin loosens, the body becomes heavy, requiring a cane, and breath becomes short. Wishing to remain young forever and not reach old age is ultimately unattainable. Second, a strong and healthy body, abundant marrow, walking without hindrance, eating and drinking at will, adorning the head and face, considering oneself unparalleled, drawing bows and holding weapons, disregarding right and wrong when causing harm, uttering curses and insults, considering oneself powerful, believing that one will never decline. Suddenly, illness arrives, forcing one to lie in bed, unable to move, the body aching as if being whipped, the ears, nose, mouth, and eyes unable to hear sounds, smell fragrances, or taste delicious flavors, requiring assistance to sit up or rise, with foul discharges emanating naturally, the body lying upon it, with various sufferings beyond description. Wishing to avoid these, to be forever peaceful and without illness, is ultimately unattainable. Third, wishing for longevity, to live in the world without end. Encountering illness and death, life is very short, harboring thoughts of living for ten thousand years, with a short lifespan but much worry, not understanding impermanence, indulging in the five pleasures, letting the mind run wild, committing killing, stealing, **, divisive speech (speaking divisively), harsh speech (abusive language), false speech (lying), embellished speech (flattery), greed and jealousy, wrong views, being unfilial to parents, disrespectful to teachers and friends, and belittling elders. Acting against reason, hoping to exist forever through forceful acquisition, ridiculing the path of the sages, considering oneself unique with wrong views, looking to the sky to calculate fate, admiring worldly glory, not recognizing the inside and outside of heaven and earth, not understanding that the four elements (earth, water, fire, and wind) come together to form something like an illusion, not understanding the flourishing affairs of the past and present, not accepting correct guidance, not knowing where one comes from or where one goes after death, believing that heaven and earth belong to oneself. Impermanence arrives like wind scattering clouds, hoping for longevity...' --------------------------------------------------------------------------------
Chinese
生，命忽然终，不得自在。欲使不尔，终不可得也。 “四谓父母兄弟家室亲族，朋友知识恩爱荣乐，财物富贵官爵俸禄，骑乘游观妻妾子息，以自憍恣饮食快意，儿客仆使趋行骑视顾影而步，轻蔑众人、计己无双，奴客庸骂兽类畜生，出入自在无有期度不察前后，谓其眷属从使之众意可常得。宿对卒至如汤消雪，心乃怀懅请求济患，安得如愿？呼噏命断魂神独逝，父母兄弟妻子亲族朋友知识恩爱皆自独留，官爵财物仆从各散驰走如星。欲求不死，不可得也。” 佛告比丘：“古今以来天地成立，无免此苦四难之患。以斯四苦佛兴于世，设无此难不现身相教化群黎。犹如四方有洪石山广大且高，上生草木众果药树华实悉茂，忽失野火四山俱发，暴疾相向速于日行。有人白王，说有此患，宁可避乎？”答曰：“不可得也。天中之天！唯有神通乃可济矣。” 佛言：“有心意识，不解深妙空无之慧，心计吾我，五阴所缚、六衰所惑，欲不老病，规拔此恶分离之患，志于常存，终不可得。唯成法身，阴衰悉蠲，无内无外进退自在，乃能免此四难之患。如春种谷，令秋不熟，终不可得。殖老病死别乖之本，欲离不终，不如志也。犹树生果，欲使不落，终不可得也。犹人饮酒，欲使不醉，孰有获愿？种诸根本 现代汉语译本：生命是如此的脆弱，死亡会突然降临，让人无法自主。想要避免这种情况，最终是不可能实现的。 ‘四’指的是父母兄弟、家庭亲属，朋友知己、恩爱欢乐，财物富贵、官爵俸禄，骑马乘车、游玩观赏，妻妾子女，用这些来骄纵自己，恣意享受饮食，使唤奴仆，趾高气扬地行走，轻视众人、自以为是，辱骂奴仆和牲畜，出入随意没有节制，不考虑后果，认为自己的眷属和仆从可以永远拥有。然而，一旦宿命来临，就像热水融化雪一样，内心充满恐惧，祈求能够解除灾难，又怎能如愿呢？一旦停止呼吸，生命终结，灵魂独自离去，父母兄弟、妻子亲属、朋友知己、恩爱都只能独自留下，官爵财物、仆从也都四散奔逃，像星星一样。想要不死，是不可能实现的。’ 佛告诉比丘：‘从古至今，天地形成以来，没有人能够免除这四种苦难的困扰。因为这四种苦难，佛才出现在世间，如果没有这些苦难，就不会显现身相来教化众生。就像四面都有巨大的石山，广阔而高耸，上面生长着茂盛的草木、各种果树和药树，花朵和果实都非常繁茂，突然发生山火，从四面同时爆发，迅速蔓延，比太阳运行的速度还要快。有人告诉国王，说有这样的灾难，是否可以避免呢？’回答说：‘不可能避免。天中之天！只有拥有神通才能解救。’ 佛说：‘拥有心意识，却不理解深奥微妙的空无智慧，心中执着于‘我’，被五阴所束缚，被六衰所迷惑，想要不老不死，想要拔除这些衰老、疾病、死亡和离别的痛苦，想要永远存在，最终是不可能实现的。只有成就法身，五阴衰败全部消除，无内无外，进退自在，才能免除这四种苦难的困扰。就像春天播种谷物，却希望秋天不成熟，最终是不可能实现的。种下衰老、疾病、死亡和离别的根本，却想要脱离死亡，是不可能如愿的。就像树木结果，却希望果实不掉落，最终是不可能实现的。就像人喝酒，却希望不醉，谁能如愿呢？种下各种根本，'