Chinese
大正藏第 17 册 No. 0796 佛说见正经 No. 796 佛说见正经(亦名生死变识经) 东晋天竺三藏竺昙无兰译 闻如是： 一时，佛在罗阅，祇园精舍。正以食时，将诸比丘五百人，菩萨及优婆塞千人，皆持供养具出罗阅祇城外。有大树，名曰甘香，根深干大，枝叶茂盛，华实红赤，其味甜美，树下广平，集石为座。佛意欲止此，诸优婆塞即敷布坐席，佛便止坐；弟子菩萨，亦皆就坐。 时有一比丘，名曰见正，新入法服，其心有疑，独念言：“佛说有后世生，至于人死，皆无还相报告者，何以知乎？当以此问佛。”未即发言，佛已豫知。 佛因先言：“诸弟子！此树本以一核种，四大胞毓，自致巨盛，覆尔所人。本为核时，根干叶实未有未见，至得四大因缘相连，便生芽叶茎节华实，转增于本，自致成树，施布广远。初名为核，核复生芽，芽复生茎，茎复生叶，叶复生华，华复生实，展转变易，非故不离故，而名非常名，遂成大树；树复生果，果复成树，岁月增益，如是无数。” 佛告诸弟子：“欲踧集华实茎节根干，更使还作核可得乎？” 诸弟子皆言：“不可得也。彼已变转，不可还复，日就朽败，核转复生，如是无极， 现代汉语译本 《佛说见正经》（亦名《生死变识经》） 东晋天竺三藏竺昙无兰译 我听到的是这样的： 一时，佛陀在罗阅城（Rāyagṛha，王舍城），祇园精舍（Jetavana-vihāra，祇树给孤独园）。正值用餐时分，佛陀带领着五百位比丘（bhikkhu，出家男众）、菩萨（bodhisattva，觉悟的有情）以及一千位优婆塞（upāsaka，在家男众），都带着供养的器具，走出罗阅祇城外。有一棵大树，名叫甘香，根深干大，枝叶茂盛，花朵和果实都是红色的，味道甜美。树下宽广平坦，人们聚集石头作为座位。佛陀想要在此停留，各位优婆塞便铺设好座位，佛陀就坐下来；弟子和菩萨们，也都各自就坐。 当时有一位比丘，名叫见正，刚出家不久，心中有所疑惑，独自思忖道：‘佛陀说有后世的生命，但是人死之后，都没有回来报告情况的，这怎么知道呢？我应当以此事请问佛陀。’他还没有开口，佛陀已经预先知晓。 佛陀于是先说道：‘各位弟子！这棵树最初只是一颗种子，经过地、水、火、风四大（catvāri mahābhūtāni，组成物质世界的四种基本元素）的滋养，自然生长壮大，覆盖了这么多人。最初是种子的时候，根、茎、叶、果实都还没有显现，直到得到四大因缘（hetupratyaya，产生结果的条件）相互连接，便生长出嫩芽、叶子、茎节、花朵和果实，比原本的种子更加繁茂，自然长成大树，枝叶散布广远。最初叫做种子，种子又生出嫩芽，嫩芽又生出茎，茎又生出叶，叶又生出花，花又生出果实，不断地转变变化，虽然不是原来的样子，但也没有脱离原来的样子，所以说不是常恒不变的，但也不是完全不同的，最终长成大树；树又结出果实，果实又长成树，岁月不断增长，像这样无穷无尽。’ 佛陀告诉各位弟子：‘想要把花朵、果实、茎节、根、树干聚集起来，再让它们还原成种子，可以做到吗？’ 各位弟子都回答说：‘做不到啊。它们已经转变变化了，不可能再恢复原状，只会一天天朽坏，而种子又会继续生长，像这样没有穷尽，’
English
English version The Buddha Speaks of the Correct View Sutra (also known as the Sutra on the Transformation of Consciousness in Birth and Death) Translated by the Tripiṭaka Master Zhú Tán Wú Lán from India of the Eastern Jin Dynasty Thus have I heard: At one time, the Buddha was in Rāyagṛha (王舍城, the city of kings), at the Jetavana-vihāra (祇树给孤独园, Jeta Grove Monastery). It was precisely the time for the meal, and he was leading five hundred bhikkhus (比丘, monks), bodhisattvas (菩萨, enlightened beings), and one thousand upāsakas (优婆塞, lay male devotees), all carrying offerings, out of the city of Rāyagṛha. There was a large tree named Gamaxiang, with deep roots and a large trunk, its branches and leaves lush and abundant, its flowers and fruits red, and its taste sweet. The ground beneath the tree was wide and flat, with stones gathered to form seats. The Buddha intended to stop here, and the upāsakas immediately spread out the seating mats, and the Buddha sat down; the disciples and bodhisattvas also took their seats. At that time, there was a bhikkhu named Jianzheng, newly ordained, who had doubts in his mind. He thought to himself, 'The Buddha says there is a future life, but when people die, none of them come back to report what it is like. How can we know this? I should ask the Buddha about this.' Before he could speak, the Buddha already knew his thoughts. The Buddha then spoke first, saying, 'Disciples! This tree originally grew from a single seed, nurtured by the four great elements (catvāri mahābhūtāni, the four fundamental elements that constitute the material world), and naturally grew to be so large, covering so many people. When it was initially a seed, the roots, trunk, leaves, and fruits were not yet visible. When it obtained the conditions of the four great elements (hetupratyaya, the conditions for producing a result) connecting with each other, it produced sprouts, leaves, stems, nodes, flowers, and fruits, growing more abundant than the original seed, naturally becoming a large tree, spreading far and wide. Initially, it is called a seed, the seed then produces a sprout, the sprout then produces a stem, the stem then produces leaves, the leaves then produce flowers, the flowers then produce fruits, constantly transforming and changing. Although it is not the original form, it has not departed from the original form, so it is said to be not constant, but it is also not completely different, eventually growing into a large tree; the tree then bears fruit, and the fruit then grows into a tree, increasing with the years, like this without end.' The Buddha said to the disciples, 'Is it possible to gather the flowers, fruits, stems, nodes, roots, and trunk, and make them return to being a seed?' The disciples all replied, 'It is not possible. They have already transformed and changed, and cannot return to their original state. They will only decay day by day, while the seed will continue to grow, like this without end.' --------------------------------------------------------------------------------
Chinese
转生转易，终皆归朽，不可复还使成本核也。” 佛告诸弟子：“生死亦如此。识神为起法，起法为痴，痴为就贪爱，痴如彼树核，核小而长成大树。一痴而致多所因缘，多所因缘本由痴出，痴生行，行生识，识生字色，字色生六入，六入生更乐，更乐生痛，痛生爱，爱生受，受生有，有致生，生致老死。合十二因缘，成为身已，有身当就老死，识神转易，随行而往。更有父母，更受形体，更六情，更所习，更苦乐，更风俗，都非故，便不得复还。不复识故，向所新见，谓为有、谓可常，着所猗呼为谛，谓无前世后世。识神转徙，随行而有也。识神已徙，更有父母，更受新身，更六情，更所习，更苦乐，更风俗，便不复识故，亦不得复还故身故习故所，见如树不复还作核也。” 于是，比丘见正承佛言，起坐长跪，白佛言：“我意未除、未解正要，今欲发愚痴之问，愿佛哀我等，为解了之。我从生已来，见人死者不少，或父子、兄弟、夫妻、内外，或朋友相怜爱，或有怨仇相憎，死后识神，了无还面相答善恶者。何以乎？识神为何所隔碍，而不得还面报人也？愿为分别说之，令我等结除疾得见谛。” 佛言比丘：“彼识无形，至于转徙，随行而有。若身作福，福识转生，亦不得还面报人也。何以故 现代汉语译本：转生和变化，最终都归于腐朽，不可能再恢复到最初的果核状态了。 佛陀告诉众弟子：‘生死也是如此。识神是生起的根本，生起的根本是愚痴，愚痴导致贪爱。愚痴就像那树核，核小却能长成大树。一个愚痴就能导致众多的因缘，众多因缘的根本都由愚痴产生。愚痴产生行为，行为产生意识，意识产生名色（字色），名色产生六入，六入产生触（更乐），触产生感受，感受产生爱，爱产生取（受），取产生有，有导致生，生导致老死。这十二因缘合在一起，就形成了身体。有了身体，就必然会经历老死，识神会随着行为而转移。再次有父母，再次接受形体，再次有六情，再次有习性，再次有苦乐，再次有风俗，一切都和过去不同，便不能再回到过去。因为不再认识过去，所以把新看到的事物，认为是真实存在的、认为是永恒不变的，执着于所依赖的事物，认为是真理，认为没有前世和后世。识神转移，是随着行为而产生的。识神已经转移，再次有父母，再次接受新的身体，再次有六情，再次有习性，再次有苦乐，再次有风俗，便不再认识过去，也不能再回到过去的身体、过去的习性、过去所见的事物，就像树木不可能再变回果核一样。’ 这时，一位比丘明白了佛陀的教诲，起身长跪，对佛陀说：‘我的疑惑还没有消除，还没有真正理解其中的要义，现在想提出一个愚昧的问题，希望佛陀怜悯我们，为我们解释清楚。我自从出生以来，见过死去的人不少，有父子、兄弟、夫妻、亲戚，有朋友之间相互怜爱，也有人之间有怨仇相互憎恨，但死后他们的识神，都没有回来和生者见面，报答恩情或者报复仇恨。这是为什么呢？识神被什么东西阻碍，而不能回来报答或者报复呢？希望佛陀为我们详细解释，让我们消除疑惑，尽快证悟真理。’ 佛陀对比丘说：‘那识神没有形体，至于转移，是随着行为而产生的。如果身体做了善事，福德之识就会转移到好的地方，也不能回来和生者见面报答恩情。这是为什么呢？’
English
English version: Rebirth and transformation ultimately return to decay, and cannot be restored to their original state as a seed.’ The Buddha told his disciples: ‘Birth and death are also like this. Consciousness is the basis of arising, and the basis of arising is ignorance, which leads to craving and attachment. Ignorance is like a seed, small but capable of growing into a large tree. One instance of ignorance can lead to numerous causes and conditions, and the root of these causes and conditions arises from ignorance. Ignorance gives rise to actions, actions give rise to consciousness, consciousness gives rise to name and form, name and form give rise to the six sense bases, the six sense bases give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to old age and death. These twelve links of dependent origination combine to form the body. Once there is a body, it is inevitable to experience old age and death, and consciousness will transfer according to actions. Again there are parents, again receiving a form, again having the six senses, again having habits, again having suffering and happiness, again having customs, everything is different from the past, and it is impossible to return to the past. Because one no longer recognizes the past, one considers the newly seen things to be real, to be permanent, and clings to what one relies on as truth, believing that there is no past life or future life. The transfer of consciousness arises according to actions. Consciousness has already transferred, again there are parents, again receiving a new body, again having the six senses, again having habits, again having suffering and happiness, again having customs, one no longer recognizes the past, and cannot return to the past body, past habits, past sights, just as a tree cannot return to being a seed.’ At this time, a Bhikkhu, understanding the Buddha's teachings, rose and knelt, saying to the Buddha: ‘My doubts have not yet been dispelled, and I have not truly understood the essential meaning. Now I would like to ask a foolish question, hoping that the Buddha will have compassion on us and explain it clearly for us. Since I was born, I have seen many people die, including fathers and sons, brothers, husbands and wives, relatives, friends who love each other, and people who have hatred and resentment towards each other, but after death, their consciousness has not returned to meet the living, to repay kindness or to avenge hatred. Why is this? What is obstructing consciousness from returning to repay or retaliate? I hope the Buddha will explain it in detail for us, so that we can dispel our doubts and quickly realize the truth.’ The Buddha said to the Bhikkhu: ‘That consciousness has no form, and as for its transfer, it arises according to actions. If the body has done good deeds, the consciousness of merit will transfer to a good place, and it cannot return to meet the living to repay kindness. Why is this?’ --------------------------------------------------------------------------------
Chinese
？譬如冶家洋石作铁，已成铁便铸以为器，已成器可复还使作石乎？” 见正言：“实不可。石已成铁，终不得复还作石。” 佛言：“识之转徙，住在中阴，如石已洋成铁；从中阴转受他体；如铁已铸成器。形消体易，不得复还故识。何以故？行之善恶，识往受之，转化变改，如石成铁。修行五善，禀受人身，则更有父母。已有父母，便有六系闭：一者、住在中阴，不得复还；二者、随所受身胞内；三者、初生迫痛，忘故识想；四者、堕地故所识念灭，更起新见想；五者、已生便着食，贪念故识念断；六者、从生日长大，习所新见，识灭无复宿识。 “诸弟子！譬如贾客周游四方国，具见苦乐，便意思念东方一郡国所有。已起是念，便三方念灭。生死亦如是，从是世作行，往后世受已，受即生新想念，故识想便灭。如贾客惟念一方，三方想灭也。用是六事，系蔽隔碍，不复还故识，如核之成树，石之成铁，变本易名，不复还面相答报也。” 佛言：“复譬如陶家埏土为器，以火烧之，则转成瓦，宁可使瓦还作土乎？” 诸弟子皆言：“实不可。土已烧炼，变形成瓦，不可复使还作土也。” 佛言：“诸弟子！识神转徙，随行受身，如土成瓦。人无道行，不复识故，不得复还相 现代汉语译本：‘譬如冶炼工匠用矿石炼铁，铁炼成后便可铸造成器物，已经制成的器物还能再变回矿石吗？’ 见正回答说：‘确实不能。矿石已经变成铁，终究不能再变回矿石。’ 佛说：‘识的转移变化，停留在中阴（bardo，指死亡到投胎之间的过渡期），就像矿石已经被炼成铁一样；从中阴转而接受新的身体，就像铁已经被铸造成器物一样。形体消灭，身体改变，就不能再恢复到原来的识。为什么呢？因为行为的善恶，识会随着去承受果报，转化改变，就像矿石变成铁一样。修行五种善行，获得人身，就会有新的父母。一旦有了父母，便有六种束缚：第一，停留在中阴，不能再返回；第二，随着所受的身体进入胞胎内；第三，初生时遭受痛苦，忘记过去的识想；第四，堕地时过去的识念灭亡，重新产生新的见解和想法；第五，出生后便执着于食物，贪恋的念头使过去的识念断绝；第六，从出生后逐渐长大，习惯于新的见闻，过去的识灭亡，不再有以前的记忆。 ‘诸位弟子！譬如商人周游四方各国，亲身经历各种苦乐，便一心只想着东方某个郡国的所有事物。一旦产生了这种念头，其他三个方向的念头便会消失。生死也是这样，从这一世的行为，到后一世承受果报，承受果报时便会产生新的想法和念头，所以过去的识想便会灭亡。就像商人只想着一个方向，其他三个方向的想法便会消失一样。用这六件事，来束缚、遮蔽、阻碍，不再恢复到过去的识，就像果核长成树，矿石变成铁，改变了原来的本质和名称，不能再恢复到原来的面貌来相互回应了。’ 佛说：‘再比如陶工用泥土制作器物，用火烧制，就会变成瓦器，难道还能让瓦器再变回泥土吗？’ 诸位弟子都说：‘确实不能。泥土已经被烧炼，改变形状变成瓦器，不能再让它变回泥土了。’ 佛说：‘诸位弟子！识神转移变化，随着行为承受果报，就像泥土变成瓦器一样。人没有修行正道，便不能再认识过去的自己，不能再恢复到原来的状态了。’