English
English version: 'For example, a smelter uses ore to make iron. Once it has become iron, it can be cast into tools. Once it has become a tool, can it be returned to its original state as ore?' Jian Zheng replied, 'Indeed, it cannot. Once the ore has become iron, it can never be returned to its original state as ore.' The Buddha said, 'The transmigration of consciousness, dwelling in the Bardo (intermediate state between death and rebirth), is like ore that has been smelted into iron; from the Bardo, it transmigrates to receive another body, like iron that has been cast into a tool. The form vanishes, the body changes, and it cannot return to its original consciousness. Why is this? Because of the good and evil of actions, the consciousness goes to receive the consequences, transforming and changing, like ore becoming iron. Cultivating the five good deeds and receiving a human body, one will have new parents. Once there are parents, there are six kinds of bonds: first, dwelling in the Bardo, unable to return; second, following the body received into the womb; third, experiencing pain at birth, forgetting past thoughts and consciousness; fourth, upon falling to the ground, the past thoughts and memories vanish, and new views and thoughts arise; fifth, upon being born, one becomes attached to food, and the craving severs the past thoughts and memories; sixth, growing up from birth, one becomes accustomed to new sights and experiences, the past consciousness vanishes, and there is no memory of the past. 'Disciples! It is like a merchant traveling to various countries, experiencing both suffering and joy, and then focusing his thoughts on the possessions of one particular region in the east. Once this thought arises, the thoughts of the other three directions vanish. Birth and death are also like this: from the actions of this life, one goes to receive the consequences in the next life. Upon receiving the consequences, new thoughts and ideas arise, and the past thoughts and memories vanish. Just as a merchant only thinks of one direction, the thoughts of the other three directions vanish. These six things are used to bind, obscure, and obstruct, preventing the return to the original consciousness, just as a seed grows into a tree, or ore becomes iron, changing its original nature and name, and cannot return to its original appearance to respond to each other.' The Buddha said, 'Again, it is like a potter shaping clay into a vessel and firing it in a kiln, which then transforms into a tile. Can the tile be returned to its original state as clay?' All the disciples said, 'Indeed, it cannot. The clay has been fired and transformed into a tile, and it cannot be returned to its original state as clay.' The Buddha said, 'Disciples! The consciousness transmigrates, receiving a body according to its actions, just as clay becomes a tile. If a person does not cultivate the path, they cannot recognize their past selves and cannot return to their original state.' --------------------------------------------------------------------------------
Chinese
报答也。比丘！复譬如树大数十围，巧匠便规𣃆刻镂奇巧百种。若人欲复集聚𣃆柿及所刻巧，还使成树，可得乎？” 诸弟子言：“实不可。树已断破，段段刻尽，枝叶槁朽，不复可集使成树也。” 佛言诸弟子：“识神于是世作行善恶，临死识徙，随行受体，所见所习，非复故身，不可得还，不复识故面相答报也。如树已断，不可复集使生。” 佛言：“复譬如工师，烧砂作红色，更转白形，化如水。诸弟子欲令红还复作砂，可得成乎？” 诸弟子言：“实不可也。烧砂一变，不可还复。” 佛言：“生死亦如是，人未有道意，无有净眼，身死识去，随行变化。转受他体，所历异世，更受胞胎，见习皆异，不复识故，如砂成红不可复还也。” 佛言：“诸弟子！复譬如水，处于圆瓶则体随圆，徙着方器则体复方，大小曲直随所堕处。诸弟子！生死亦如此，识神本无，无有常形，随行善恶，辄往受身。白黑长短，苦乐善恶，变受随行，如水从器。或从人中所作非法，死堕畜生，合受恶体，不复识故面相答报也。诸弟子！譬如蝮蜟生在土中，无声无翼，得时节气，转化成蝉，飞行着树，鸣声不休。” 佛问诸弟子：“宁可还蝉使入土成蝮蜟乎？” 诸弟子言：“实不 现代汉语译本 佛说：‘报应就是这样。比丘们！再比如一棵大树，树干有几十围粗，巧匠就用它来雕刻各种奇巧的物件。如果有人想把这些雕刻的物件和木屑重新聚集起来，使之恢复成原来的树，可能吗？’ 弟子们回答说：‘不可能。树已经被砍断破坏，一段段地雕刻完了，枝叶也枯萎腐朽，不可能再聚集起来使之恢复成原来的树了。’ 佛说：‘各位弟子！识神（Vijñāna，佛教术语，指意识）在这个世间造作善恶，临死时识神迁移，随着所作的善恶行为而接受新的身体，所见所习都和以前不同了，不是原来的身体，不可能再恢复，不可能再认识原来的面貌并作出回应了。就像树已经砍断，不可能再聚集起来使之复生一样。’ 佛说：‘再比如工匠，烧炼沙子使之变成红色，又使其变成白色，变化得像水一样。各位弟子，想要让红色再恢复成沙子，可能成功吗？’ 弟子们回答说：‘不可能。沙子一旦经过烧炼变化，就不可能再恢复原状了。’ 佛说：‘生死也是这样，人没有领悟佛法真意，没有清净的智慧之眼，身死识神离去，随着所作的善恶行为而变化。转而接受其他的身体，经历不同的世界，再次承受胞胎之苦，所见所习都不同了，不可能再认识原来的事物，就像沙子变成红色不可能再恢复原状一样。’ 佛说：‘各位弟子！再比如水，放在圆形的瓶子里，它的形状就随着变成圆形；移到方形的容器里，它的形状就变成方形，大小曲直随着所放置的地方而改变。各位弟子！生死也是这样，识神本来没有固定的形态，随着所作的善恶行为，就前往接受相应的身体。白色或黑色，长或短，痛苦或快乐，善良或邪恶，变化承受都随着所作的行为而定，就像水随着容器的形状而改变一样。或者因为在人道中所作的非法行为，死后堕入畜生道，结合承受恶劣的身体，不可能再认识原来的面貌并作出回应了。各位弟子！比如蝮蜟（一种幼虫），生长在土中，没有声音也没有翅膀，等到时节气候适宜，就蜕变成蝉，飞翔在树上，鸣叫不停。’ 佛问各位弟子：‘难道还能让蝉再回到土中变成蝮蜟吗？’ 弟子们回答说：‘不可能。’
English
English version The Buddha said, 'Retribution is like this. Monks! Furthermore, imagine a large tree with a trunk several dozen spans in circumference. A skilled craftsman might use it to carve various ingenious and intricate objects. If someone wanted to gather these carved objects and wood shavings and restore them to the original tree, would it be possible?' The disciples replied, 'It is impossible. The tree has already been cut down and destroyed, carved into pieces, and its branches and leaves have withered and decayed. It is impossible to gather them together and restore them to the original tree.' The Buddha said, 'Disciples! The Vijñāna (consciousness) in this world creates good and evil deeds. At the time of death, the Vijñāna transmigrates, receiving a new body according to its actions. What it sees and learns is different from before. It is not the original body, and it cannot be restored. It cannot recognize the original face and respond. Just as a tree that has been cut down cannot be gathered together and brought back to life.' The Buddha said, 'Furthermore, imagine a craftsman who fires sand to make it red, and then transforms it into a white form, changing it like water. Disciples, would it be possible to restore the red color back into sand?' The disciples replied, 'It is impossible. Once sand has been transformed by firing, it cannot be restored to its original state.' The Buddha said, 'Birth and death are also like this. If a person has not understood the meaning of the Dharma and does not have pure eyes of wisdom, when the body dies, the Vijñāna departs, changing according to its actions. It is reborn into another body, experiences different worlds, and undergoes the suffering of rebirth. What it sees and learns is different, and it cannot recognize the original things, just as red sand cannot be restored to its original state.' The Buddha said, 'Disciples! Furthermore, imagine water. When placed in a round bottle, its shape becomes round; when moved to a square container, its shape becomes square. Its size, curvature, and straightness change according to where it is placed. Disciples! Birth and death are also like this. The Vijñāna originally has no fixed form. According to its good and evil actions, it goes to receive a corresponding body. White or black, long or short, suffering or happiness, good or evil, the changes and experiences depend on the actions, just as water changes according to the shape of the container. Or, because of illegal actions committed in the human realm, after death, one falls into the animal realm, combining to receive a bad body, and cannot recognize the original face and respond. Disciples! For example, a larva (fùyǔ, a type of larva) grows in the soil, without sound or wings. When the time and climate are right, it transforms into a cicada, flying in the trees, chirping without end.' The Buddha asked the disciples, 'Could you return the cicada to the soil and make it a larva again?' The disciples replied, 'It is impossible.' --------------------------------------------------------------------------------
Chinese
可也。蝮蜟已变，去阴在阳，身形化异日当死亡，或为众鸟所啖，不得还作蝮蜟也。” 佛言：“诸弟子！生死亦如此，命讫身死，识神转徙，更受新身，五阴覆障，见习各异，于彼亦当老死，不得复还，不复识故面相答报也。如蝉在树，不可复还作蝮蜟也。” 佛告诸弟子：“复譬如段生肉，过时不食，则臭茹生虫，欲使还成鲜肉可得乎？” 诸弟子言：“实不可。肉已臭败，不能得使复成鲜洁。” 佛言：“生死亦如此。人在世间，心念恶、口言恶、身行恶，死则识神转徙，堕地狱身、或畜生身、或鱼虫身，所在异见，不与前同，罪网所蔽，不复识故，不得复还面相答报也，如彼臭肉不可使更成鲜洁。” 佛告诸弟子：“复譬如月晦夜阴，以五色物着冥中，令千人、万人，令夜视色物，宁有一人，而别其青、黄、赤、白者乎？” 诸弟子皆言：“正使巨亿万人，复无央数人，令夜观视，终无见者，何能别其五色？” 佛言：“若有人，把炬照之，令人观视，可得见不？” 诸弟子言：“人依炬明视之，皆可别五色。” 佛言：“若愚人背炬火，进入幽冥，乃进极远，而望欲见五色，可得见乎？” 诸弟子言：“愚人背明向冥，愈进闇，终无见色时 现代汉语译本： ‘可以这样说。就像蝮蜟（一种小蛇）已经蜕变，脱离阴暗环境来到阳光下，身形变化，终将死亡，或者被众鸟吃掉，不可能再变回蝮蜟了。’ 佛说：‘各位弟子！生死也是如此，生命终结，身体死亡，识神（佛教术语，指精神意识）转移，重新接受新的身体，被五阴（佛教术语，指色、受、想、行、识五种构成要素）所覆盖和障碍，所见所习各不相同，在那里也终将老死，不可能再回到过去，不可能再认出过去的面貌和应答了。就像蝉在树上，不可能再变回蝮蜟一样。’ 佛告诉各位弟子：‘再比如一块生肉，过了时间不吃，就会腐臭生虫，想要让它再变成新鲜的肉，可能吗？’ 各位弟子说：‘实在不可能。肉已经腐臭败坏，不可能再让它变成新鲜干净的。’ 佛说：‘生死也是如此。人在世间，心里想恶事、口里说恶语、身体做恶行，死后识神转移，堕入地狱身、或者畜生身、或者鱼虫身，所处环境不同，所见所闻也不同，和之前完全不一样，被罪恶之网所遮蔽，不可能再认出过去，不可能再回到过去的面貌和应答了，就像那块臭肉不可能再变成新鲜干净的一样。’ 佛告诉各位弟子：‘再比如月亮昏暗的夜晚，把五种颜色的东西放在黑暗中，让一千人、一万人，在夜里观看这些颜色的东西，难道会有一个人，能够分辨出青色、黄色、红色、白色吗？’ 各位弟子都说：‘即使有巨亿万人，甚至无数人，让他们在夜里观看，最终也没有人能看见，怎么可能分辨出五种颜色呢？’ 佛说：‘如果有人，拿着火炬照亮它，让人观看，可以看见吗？’ 各位弟子说：‘人们依靠火炬的光亮观看，都可以分辨出五种颜色。’ 佛说：‘如果愚蠢的人背对着火炬，进入幽暗之中，而且越走越远，却希望看见五种颜色，可能看见吗？’ 各位弟子说：‘愚蠢的人背离光明走向黑暗，越走越暗，最终没有看见颜色的时候。’
English
English version: ‘It is so. Like a viper (蝮蜟) (a small snake) that has already transformed, leaving the darkness and entering the light, its body and form change, and it will eventually die, or be eaten by birds, and it can never return to being a viper.’ The Buddha said: ‘Disciples! Birth and death are also like this. When life ends and the body dies, the consciousness (识神) (consciousness, spirit) transmigrates and receives a new body. It is covered and obstructed by the five skandhas (五阴) (form, feeling, perception, mental formations, and consciousness), and its perceptions and habits are different. There, it will also grow old and die, and it can never return to the past, nor recognize the faces and responses of the past. It is like a cicada in a tree, which can never return to being a viper.’ The Buddha told his disciples: ‘Furthermore, it is like a piece of raw meat. If it is not eaten after a period of time, it will become rotten and attract worms. Is it possible to make it fresh again?’ The disciples said: ‘It is truly impossible. The meat has already rotted and decayed, and it cannot be made fresh and clean again.’ The Buddha said: ‘Birth and death are also like this. When people are in the world, if their minds think evil, their mouths speak evil, and their bodies do evil, after death, their consciousness transmigrates and falls into the body of a hell being, or the body of an animal, or the body of a fish or insect. The places they are in are different, and what they see and hear are also different, completely unlike before. They are covered by the net of sin, and they can no longer recognize the past, nor return to the faces and responses of the past, just like that rotten meat cannot be made fresh and clean again.’ The Buddha told his disciples: ‘Furthermore, it is like a dark night with no moon. If you put objects of five colors in the darkness and ask a thousand or ten thousand people to look at these colored objects at night, would there be even one person who could distinguish between blue, yellow, red, and white?’ The disciples all said: ‘Even if there were billions or countless people, and you asked them to look at them at night, no one would be able to see them. How could they distinguish the five colors?’ The Buddha said: ‘If someone held a torch to illuminate them and asked people to look at them, could they be seen?’ The disciples said: ‘People can rely on the light of the torch to see them and distinguish the five colors.’ The Buddha said: ‘If a foolish person turned their back on the torch and entered the darkness, and walked further and further away, hoping to see the five colors, could they see them?’ The disciples said: ‘The foolish person turns away from the light and goes towards the darkness, and the further they go, the darker it becomes, and they will never see the colors.’ -------------------------------------------------------------------------------- 也。”