English
English version: Life is fleeting, and death comes suddenly, leaving one without control. To wish it otherwise is ultimately unattainable. 'The 'four' refer to parents, siblings, family, and relatives; friends, acquaintances, love, and joy; wealth, riches, official titles, and stipends; riding and sightseeing, wives and children, using these to indulge oneself, enjoying food and drink at will, ordering servants, walking arrogantly, looking down on others, considering oneself unique, cursing servants and animals, entering and leaving freely without restraint, not considering the consequences, believing that one's family and servants can be possessed forever. However, when destiny arrives, like hot water melting snow, the heart is filled with fear, praying to be relieved of suffering, but how can one's wishes be fulfilled? Once breath ceases, life ends, and the soul departs alone, parents, siblings, wives, relatives, friends, acquaintances, and love are all left behind alone, official titles, wealth, and servants scatter and flee like stars. To seek immortality is impossible.' The Buddha told the Bhikshus: 'From ancient times until now, since the formation of heaven and earth, no one has been able to escape the suffering of these four difficulties. Because of these four sufferings, the Buddha appears in the world; without these difficulties, he would not manifest his form to teach sentient beings. It is like having huge stone mountains on all four sides, vast and high, with lush vegetation, various fruit trees, and medicinal trees growing on them, and flowers and fruits flourishing, but suddenly a mountain fire breaks out, erupting simultaneously from all four sides, spreading rapidly, faster than the sun's movement. Someone tells the king that there is such a disaster, is it possible to avoid it?' The answer is: 'It is impossible to avoid. O, the most honored among all beings! Only those with supernatural powers can save us.' The Buddha said: 'Possessing mind and consciousness, yet not understanding the profound and subtle wisdom of emptiness, clinging to the 'self' in the heart, bound by the five skandhas (五阴), deluded by the six decays (六衰), wanting to avoid old age, sickness, death, and separation, wanting to exist forever, is ultimately unattainable. Only by attaining the Dharma body (法身), with the decay of the five skandhas completely eliminated, without inner or outer, free to advance and retreat, can one escape the suffering of these four difficulties. It is like planting grain in spring, but hoping it will not ripen in autumn, which is ultimately unattainable. Planting the root of old age, sickness, death, and separation, yet wanting to escape death, is impossible to fulfill. It is like a tree bearing fruit, but hoping the fruit will not fall, which is ultimately unattainable. It is like a person drinking wine, but hoping not to get drunk, who can fulfill such a wish? Planting all kinds of roots,' --------------------------------------------------------------------------------
Chinese
，欲令不终，不可得也。如人服毒，欲令不死，谁有获愿？种离根本，欲令不别，终不可得也。犹人入溷，欲令不臭，谁有获愿？植老病死，欲免斯患，未有如愿。人不识此四苦，放心恣意没沈五道，犹如车轮不得离地，悲哀呼嗟转相恋慕无有竟已。犹如狂逸裸形而游，恍惚妄语谓为真谛。痛哉！谁了此义？唯有解道乃知之耳。” 比丘白佛言：“何缘免济此苦之难？” 世尊告曰：“当求解脱。”“何谓解脱？”佛言：“护身口意初中竟善，不为声闻行，身不犯三罪、口不犯四过、意不念三恶，初中竟善也。又身口意和而归三宝，除于三毒，入空无相不愿之法，向三脱门，是初中竟善之德也。三界皆苦，生老病死视身如怨，行于四等慈悲喜护，不遵大慈无极之哀，趣欲免身至于泥洹，不念一切，便得罗汉，不及十方。虽得免于四患，犹有限碍。” 佛言：“发菩萨意，普令众生常念遵六度无极之行。初中竟善者，谓发意菩萨也。初亦善者，视一切人如父如母如身，常等无异。中亦善者，不畏勤苦，在于生死无央数劫，不以为劳。竟亦善者，分别空慧不见吾我。 “又初亦善者，本发大意愿济一切，不为己计。中亦善者，行四等心慈悲喜护。竟亦善者，弘无极慈，欲导群黎遭诸恼患。初亦善 现代汉语译本：想要让注定终结的事物不终结，是不可能实现的。就像人服用了毒药，想要不死，谁能如愿呢？从根本上分离，想要不分离，终究是不可能实现的。就像人进入厕所，想要不臭，谁能如愿呢？已经种下衰老、疾病、死亡，想要免除这些祸患，从未有如愿的。人们不认识这四种苦，放纵自己的心意沉没于五道轮回之中，就像车轮无法离开地面，悲哀地呼喊叹息，互相爱恋不休止。就像疯狂的人裸体游荡，恍惚地妄语，认为那是真谛。可悲啊！谁能了解这个道理？只有理解佛道的人才能知道啊。 比丘问佛说：‘用什么方法可以免除这些苦难？’ 世尊告诉比丘说：‘应当求解脱。’‘什么叫做解脱？’佛说：‘守护身口意，从开始、中间到最后都保持善良，不为声闻乘的修行，身体不犯三种罪过，口不犯四种过失，意念不生起三种恶念，从开始、中间到最后都保持善良。’又身口意和谐而归依三宝（佛、法、僧），去除贪嗔痴三种毒害，进入空、无相、无愿的境界，趋向三解脱门，这就是从开始、中间到最后都保持善良的功德。三界都是苦，看待身体如同仇敌，行于四等心（慈、悲、喜、舍），不遵从大慈无极的哀伤，只想免除自身而达到涅槃，不顾念一切众生，即使得到阿罗汉果位，也比不上十方诸佛。虽然能够免除四种苦患，仍然有局限和障碍。 佛说：‘发起菩萨心，普遍地让众生常常念诵并遵循六度（布施、持戒、忍辱、精进、禅定、智慧）无极的修行。从开始、中间到最后都保持善良，这是指发菩萨心的人。开始也善良，就是看待一切人如同自己的父母和自身一样，常常平等没有差别。中间也善良，就是不畏惧勤劳辛苦，在生死轮回中经历无数劫，也不认为劳累。最后也善良，就是分别空性的智慧，不见有我。’ ‘又开始也善良，就是本来发大愿要救济一切众生，不为自己打算。中间也善良，就是行四等心（慈、悲、喜、舍）。最后也善良，就是弘扬无极的慈悲，想要引导众生脱离各种烦恼和苦患。开始也善良
English
English version: 'Wanting to prevent what is destined to end from ending is impossible. Just as someone who takes poison cannot wish to avoid death, who can fulfill such a wish? Separating from the root, wanting to remain unseparated is ultimately impossible. Just as someone entering a latrine cannot wish to avoid the stench, who can fulfill such a wish? Having planted old age, sickness, and death, wanting to escape these afflictions has never been fulfilled. People do not recognize these four sufferings, indulging their minds and sinking into the five paths of reincarnation, like a wheel unable to leave the ground, sadly lamenting and endlessly clinging to each other. Like madmen wandering naked, vaguely uttering falsehoods, claiming them as the true essence. Alas! Who understands this meaning? Only those who understand the path know it.' A Bhikshu (Buddhist monk) asked the Buddha (Enlightened One), 'What means can liberate us from these difficulties of suffering?' The World-Honored One (another name for the Buddha) told the Bhikshu, 'One should seek liberation.' 'What is liberation?' The Buddha said, 'Guarding body, speech, and mind, maintaining goodness from beginning to end, not practicing for the sake of the Sravaka (Disciple) vehicle, the body not committing three transgressions, the mouth not committing four faults, the mind not generating three evil thoughts, maintaining goodness from beginning to end. Furthermore, body, speech, and mind harmonizing and taking refuge in the Three Jewels (Buddha, Dharma, Sangha), removing the three poisons (greed, hatred, delusion), entering the realm of emptiness, signlessness, and desirelessness, approaching the three gates of liberation, this is the virtue of maintaining goodness from beginning to end. All three realms are suffering, viewing the body as an enemy, practicing the four immeasurables (loving-kindness, compassion, joy, equanimity), not following the boundless sorrow of great compassion, only seeking to liberate oneself and reach Nirvana (state of enlightenment), not thinking of all beings, even if one attains the Arhat (Enlightened being) state, it is not comparable to the Buddhas of the ten directions. Although one can escape the four sufferings, there are still limitations and obstacles.' The Buddha said, 'Generate the Bodhicitta (the mind of enlightenment), universally encouraging sentient beings to constantly recite and follow the practice of the six Paramitas (perfections) (generosity, morality, patience, diligence, concentration, wisdom) without limit. Maintaining goodness from beginning to end refers to those who have generated the Bodhicitta. Being good in the beginning means viewing all people as one's own parents and oneself, always equal without difference. Being good in the middle means not fearing diligence and hardship, enduring countless kalpas (eons) in the cycle of birth and death without considering it tiring. Being good in the end means discerning the wisdom of emptiness, not seeing a self.' 'Furthermore, being good in the beginning means originally making a great vow to save all beings, not planning for oneself. Being good in the middle means practicing the four immeasurables (loving-kindness, compassion, joy, equanimity). Being good in the end means promoting boundless compassion, wanting to guide sentient beings away from all afflictions and sufferings. Being good in the beginning --------------------------------------------------------------------------------
Chinese
者，观身四大本无化合，缘于无缘。中亦善者，无我、无人、无寿、无命，有斯四事则受身矣。无缘无攀，何从得因？犹如立屋，有材有土有水有草，四事别离各散异处，人合作舍因得屋名。计身四事亦复如是，各在一面，心着所有我、人、寿、命，四大合成因号为人。竟亦善者，了知无身不倚三界，一切悉空。初亦善者，布施、持戒、忍辱、精进、一心、智慧之道。中亦善者，晓知六通之法，入柔顺法忍。竟亦善者，知身自然、诸法自然、人物自然，一切如化如幻计皆本无。初亦善者，谓发无上正真之道。中亦善者，解音响慧，得无所从生不起法忍。竟亦善者，逮一生补处，勇猛之状游一切生，睹无所起救济一切，如日普照无所不遍。是为菩萨初亦善者、中亦善者、竟亦善者。”佛言：“行菩萨道多所度脱，犹众星中月而独光、光如日初出一时悉遍、犹如炬火在所如照、疗诸病如良医、度群黎如船师、安三界犹国主、降异道如师子，道心普如虚空、心等如地、洗垢如水、烧诸罪如火、游无碍如风。是为初中竟善菩萨之事，乃为究畅。” 佛说如是，诸菩萨及众比丘，诸天、龙神、阿须伦，闻经莫不欢喜。 佛说四不可得经 现代汉语译本 ‘初亦善者’，观察身体由四大（地、水、火、风）组成，本无自性，因缘和合而生，实则无缘。“中亦善者”，了悟无我、无人、无寿者、无命者，若执着于此四事，则受此身。“无缘无攀”，又从何处得到因呢？譬如建造房屋，有木材、泥土、水、草，四种材料分离散落在不同地方，经人组合建造才有了房屋之名。计较身体的四大也是如此，各自独立存在，而心执着于我、人、寿、命，四大和合才有了人的名号。“竟亦善者”，了知身体虚幻不实，不依赖于三界（欲界、色界、无色界），一切皆空。‘初亦善者’，行布施、持戒、忍辱、精进、禅定、智慧之道。“中亦善者”，通晓六神通之法，证入柔顺法忍。“竟亦善者”，了知身体自然、诸法自然、人物自然，一切如幻化一般，原本皆空。‘初亦善者’，发无上正等正觉之心。“中亦善者”，理解音声的智慧，证得无所从来、无所生起的法忍。“竟亦善者”，证得一生补处菩萨的果位，以勇猛之姿游历于一切众生之中，了悟万法本无生起，救济一切众生，犹如阳光普照，无所不至。这就是菩萨的‘初亦善者’、‘中亦善者’、‘竟亦善者’。” 佛说：“行菩萨道能度脱无量众生，犹如众星之中的月亮，独自散发光芒；又如太阳初升，一时之间普照一切；又如火炬，照亮一切黑暗；又如良医，医治各种疾病；又如船师，度脱众生渡过生死苦海；又如国主，安定三界；又如狮子，降伏一切外道。菩萨的道心广大如虚空，心平等如大地，洗涤垢染如水，焚烧罪恶如火，游历无碍如风。这就是‘初中竟善’菩萨所做的事，乃是究竟通达之境。” 佛说完这些话，诸位菩萨以及众比丘，诸天、龙神、阿修罗（Asura），听闻佛经后无不欢喜。 《佛说四不可得经》