Chinese
佛告诸弟子：“人在生死，亦如此。一切人民，蚑行蜎飞蠕动之类，已受身形，痴冥闇蔽，无有道行，不学身事意事，未得慧眼，而欲知生死所趣、识神往来、面相答报，如月晦夜阴欲视五色，终不得见也。若修行经戒三十七品，守摄其意，就清净行，如随持炬火人见别五色。人随佛法教，则能了别死生，具见五道识神往来所堕善恶处，如炬火之照色，皆悉了见。人初不学身事意事，背于经戒，随俗三流，快意自从，断割真法，不信不乐、不肯奉行，如背炬入冥，疑结日甚，终无见知有解了时也。” 佛告诸弟子：“莫顺汝愚痴闭结之意，而不信清净正真之道，自堕地狱，为身受痛。我故引譬以解了。汝等常当勤力奉行经戒，以着心中。” 佛告诸弟子：“人生是世禀受身形，肉眼所见现在之事，父母亲属，察察了了，然不能复见知前世所从来处。于是当老死，往生后世更受身形，则亦不能复识知今世之事也。所以者何？一生一死，识神转易，十二因缘，痴为其主，懵懵冥闇，转不识故。 “诸弟子！譬如煮练白丝，染作异色青黄赤黑，变本易故，不可复转还也。生死转易，如丝受色，识无常体随行染着，未有净眼，不识其故心意为法所念即成。人在一世，心念万端，善恶报受，受 现代汉语译本： 佛陀告诉各位弟子：‘人在生死轮回中，也是如此。所有人民，包括爬行的、飞行的、蠕动的各类众生，已经承受了身形，却处在愚痴、昏暗、蔽塞的状态，没有修习正道，不学习关于身、口、意的行为，没有获得智慧之眼，却想要知道生死所往之处、识神（*consciousness*）的往来、面相的答报，就像在月亮隐没的黑夜里想要看清五种颜色，终究是无法看见的。如果修行经书和戒律中的三十七道品（*thirty-seven factors of enlightenment*），守护摄持自己的意念，趋向清净的行为，就像跟随拿着火炬的人能分辨不同的五种颜色一样。人跟随佛法的教导，就能明了生死之事，清楚地看见五道（*five realms of existence*）中识神的往来和所堕入的善恶之处，就像火炬照亮物体一样，都能完全看见。人一开始不学习关于身、口、意的行为，背离经书和戒律，随顺世俗的三种流弊（*three unwholesome streams*），放纵自己的欲望，断绝真正的佛法，不相信不喜好、不肯奉行，就像背对着火炬进入黑暗，疑惑和执着日益加深，最终没有见解和明白的时候。’ 佛陀告诉各位弟子：‘不要顺从你们愚痴闭塞的意念，而不相信清净正真的道理，自己堕入地狱，为身体承受痛苦。我所以用譬喻来解释明白。你们应当常常勤奋努力地奉行经书和戒律，并将它们铭记在心中。’ 佛陀告诉各位弟子：‘人活在世上，禀受了身形，肉眼所见的是现在的事情，父母亲属，清清楚楚明明白白，然而不能再看见知道前世是从哪里来的。等到将要老死，往生到后世再次承受身形，也就不能再认识知道今世的事情了。这是什么原因呢？一生一死，识神转移变化，十二因缘（*twelve links of dependent origination*），以愚痴为首要，昏昧黑暗，转变而不认识的缘故。 ‘各位弟子！譬如煮练过的白丝，染色做成不同的颜色，青色、黄色、红色、黑色，改变了原本的性质，不可再恢复原状了。生死转移变化，就像丝线接受染色，识神没有恒常的本体，随着行为而染着，没有清净的眼睛，不认识其中的缘故，心意被法所念，就形成了业。人在一生中，心中有万千思绪，善恶都会有报应，承受……’
English
English version: The Buddha told his disciples: 'People in the cycle of birth and death are just like this. All people, including crawling, flying, and wriggling creatures, have already received a physical form, yet they are in a state of ignorance, darkness, and obscurity, without cultivating the right path, not learning about the actions of body, speech, and mind, and without obtaining the eye of wisdom. Yet they want to know where birth and death lead, the comings and goings of consciousness (*识神*), and the responses of appearances, just like trying to see five colors on a dark night when the moon is hidden, which is ultimately impossible. If one cultivates the thirty-seven factors of enlightenment (*三十七品*) in the scriptures and precepts, guarding and holding one's mind, and moving towards pure conduct, it is like following a person holding a torch and being able to distinguish different five colors. People who follow the teachings of the Buddha's Dharma can understand the matters of birth and death, and clearly see the comings and goings of consciousness in the five realms of existence (*五道*) and the good and evil places they fall into, just like a torch illuminating objects, making everything completely visible. People who initially do not learn about the actions of body, speech, and mind, turn away from the scriptures and precepts, follow the three unwholesome streams (*三流*) of the world, indulge their desires, cut off the true Dharma, do not believe, do not rejoice, and are unwilling to practice, are like turning their backs on a torch and entering darkness, with doubts and attachments increasing day by day, and ultimately there will be no time for insight and understanding.' The Buddha told his disciples: 'Do not follow your foolish and closed-minded thoughts, and not believe in the pure and true path, thereby falling into hell and suffering pain for your body. Therefore, I use parables to explain clearly. You should always diligently practice the scriptures and precepts and keep them in your hearts.' The Buddha told his disciples: 'When a person is born into this world, they receive a physical form, and what the physical eyes see are present matters, parents and relatives, clearly and distinctly. However, they can no longer see or know where they came from in their previous life. When they are about to grow old and die, and are reborn in the next life, they will also no longer be able to recognize or know the matters of this life. What is the reason for this? In one birth and one death, consciousness shifts and changes, and the twelve links of dependent origination (*十二因缘*), with ignorance as the primary cause, are dim and dark, causing them to change and not recognize the past. 'Disciples! It is like boiling and refining white silk, dyeing it into different colors, blue, yellow, red, and black, changing its original nature, and it can no longer be restored to its original state. The shifting and changing of birth and death is like silk receiving dye. Consciousness has no constant substance, and it is stained by actions. Without pure eyes, one does not recognize the reason for this. The mind being contemplated by the Dharma forms karma. In one lifetime, a person has myriad thoughts, and good and evil will receive retribution, receiving...' --------------------------------------------------------------------------------
Chinese
新故灭，生死之法，痴闇之常然也。其欲知见生死往来，当广学行身意之事，深入清净，思惟本末，尔乃开寤，如卧寤也。” 佛告诸弟子：“识神为痴冥法，生作善恶行，死转往受，随善恶行而有形兆，如火得薪而见薪索则灭。意识不作善恶行，则亦灭无所见。未得道者，沉沦生死，转不识故。譬如秽镜，垢浊蔽污，举以向面，了无所见。意识浊蔽，生死转徙，惨惧蔽盈，牵着殃福，不复识故，如𨶳秽镜。 “复譬如深浊之水，虽有鱼虫，了不得见。生死错乱，忧思蔽塞，转生忘故，亦如浊水。譬如冥夜闭眼而行，都无所见。生死闇昧，流随殃福，或喜或恼，缀制所受，不复识故，如夜闭眼。” 佛告诸弟子：“今我为佛，慧眼清净，一切生死，往来三界，佛悉知见。譬如水精、琉璃、宝珠，彩丝贯之，青黄皆见；佛视生死，如观贯珠。譬如净水，清澄见底，其中鱼虫，皆悉裸见；佛视生死，如清水鱼。 “譬如大桥，一切行人，往来无绝；佛视生死，往来五道，如观桥人。譬如高山远望具见；佛意高远，具知生死，无不分别。” 佛告诸弟子：“汝等当随我教，可具知生死千亿劫事，当行三十七品要行：四意止、四意断、四神足、五根、五力、七觉意、八正道。以除意垢，消灭三 现代汉语译本：新陈代谢，生死的规律，是愚昧黑暗的常态。想要了解生死的来龙去脉，应当广泛学习并实践身、口、意三方面的行为，深入清净的境界，思考事情的本末，这样才能觉悟，如同从睡梦中醒来一样。 佛陀告诉诸位弟子：‘识神（vijñāna，精神意识）是愚昧黑暗的法，活着的时候造作善恶行为，死后随着业力流转受报，随着善恶行为而显现不同的形态，如同火依靠柴薪燃烧，柴薪烧尽则火熄灭。意识（manas，思维意识）如果不造作善恶行为，也会消灭而无所显现。未得道的人，沉沦于生死轮回，因为迷失了本性。譬如一面肮脏的镜子，被污垢遮蔽，举起来照脸，什么也看不见。意识被污浊遮蔽，在生死中流转，充满恐惧和忧虑，被业力牵引，执着于福报和灾祸，不再认识本性，就像被污垢覆盖的镜子一样。’ ‘又譬如深而浑浊的水，即使有鱼虫，也无法看见。生死错乱，忧愁思虑遮蔽，转世后忘记前生，也像浑浊的水一样。譬如在黑暗的夜晚闭着眼睛行走，什么也看不见。生死是如此的黑暗不明，随着业力流转，或喜或忧，被所受的果报束缚，不再认识本性，就像在夜晚闭着眼睛一样。’ 佛陀告诉诸位弟子：‘现在我成了佛，拥有清净的智慧之眼，一切众生的生死，在三界（trayo dhātavaḥ，欲界、色界、无色界）中的往来，我都完全知晓。譬如水晶、琉璃、宝珠，用彩色的丝线穿起来，青色、黄色都能看见；我观察众生的生死，就像观看穿起来的珠子一样。譬如清澈的水，清澈见底，其中的鱼虫，都完全可以看见；我观察众生的生死，就像在清水中看鱼一样。’ ‘譬如一座大桥，一切行人，来来往往没有停止；我观察众生的生死，在五道（pañca gatayaḥ，地狱、饿鬼、畜生、人、天）中往来，就像观看桥上的人一样。譬如站在高山上，可以清楚地看到远方的一切；我的智慧高远，完全知晓众生的生死，没有不清楚的。’ 佛陀告诉诸位弟子：‘你们应当听从我的教导，就可以完全知晓生死轮回中千亿劫的事情，应当修行三十七道品（bodhipakkhiyādhammā，四念处、四正勤、四如意足、五根、五力、七觉支、八正道）这些重要的修行方法：四念处（catvāri smṛtyupasthānāni，身念处、受念处、心念处、法念处）、四正勤（catvāri samyakprahāṇāni，已生恶令断灭、未生恶令不生、已生善令增长、未生善令生起）、四神足（catvāra ṛddhipādāḥ，欲神足、勤神足、心神足、观神足）、五根（pañcendriyāṇi，信根、精进根、念根、定根、慧根）、五力（pañca balāni，信力、精进力、念力、定力、慧力）、七觉支（sapta bodhyaṅgāni，念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支）、八正道（aṣṭāṅga-mārga，正见、正思惟、正语、正业、正命、正精进、正念、正定）。用这些方法来去除意念中的污垢，消灭三毒（triviṣa，贪、嗔、痴）。’
English
English version: 'The arising and ceasing, the law of birth and death, is the constant nature of ignorance and darkness. If you wish to understand the comings and goings of birth and death, you should widely learn and practice the deeds of body, speech, and mind, deeply enter into purity, and contemplate the beginning and the end. Then you will awaken, like waking from sleep.' The Buddha told his disciples: 'Consciousness (vijñāna) is a law of ignorance and darkness. While alive, it creates good and evil deeds. After death, it transmigrates to receive retribution, taking on forms according to good and evil deeds, like a fire that relies on firewood, and when the firewood is exhausted, the fire goes out. If consciousness (manas) does not create good or evil deeds, it will also cease and nothing will be seen. Those who have not attained the Way are submerged in birth and death, because they have lost their original nature. It is like a dirty mirror, covered with filth, when held up to the face, nothing can be seen. When consciousness is obscured by turbidity, it transmigrates in birth and death, filled with fear and anxiety, dragged along by karma, attached to blessings and misfortunes, and no longer recognizes its original nature, like a mirror covered with filth.' 'Again, it is like deep, turbid water, even if there are fish and insects, they cannot be seen. Birth and death are confused, worries and thoughts obscure, and one forgets past lives after rebirth, like turbid water. It is like walking in the dark night with eyes closed, seeing nothing at all. Birth and death are so dark and obscure, flowing along with karma, sometimes joyful, sometimes troubled, bound by what is received, and no longer recognizing one's original nature, like closing one's eyes at night.' The Buddha told his disciples: 'Now that I have become a Buddha, I have pure wisdom eyes, and I know all the births and deaths of all beings, their comings and goings in the three realms (trayo dhātavaḥ). It is like crystal, lapis lazuli, and precious jewels, strung together with colored threads, where blue and yellow can all be seen. I observe the births and deaths of beings, like watching strung-together beads. It is like clear water, clear to the bottom, where the fish and insects can all be seen clearly. I observe the births and deaths of beings, like watching fish in clear water.' 'It is like a large bridge, where all travelers come and go without end. I observe the births and deaths of beings, their comings and goings in the five paths (pañca gatayaḥ), like watching people on a bridge. It is like standing on a high mountain, where everything far away can be seen clearly. My wisdom is high and far-reaching, and I fully know the births and deaths of beings, without any lack of clarity.' The Buddha told his disciples: 'You should follow my teachings, and you will be able to fully know the events of countless kalpas in the cycle of birth and death. You should practice the thirty-seven factors of enlightenment (bodhipakkhiyādhammā): the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri samyakprahāṇāni), the four bases of power (catvāra ṛddhipādāḥ), the five roots (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the Noble Eightfold Path (aṣṭāṅga-mārga). Use these methods to remove the defilements of the mind and eliminate the three poisons (triviṣa).' --------------------------------------------------------------------------------