Chinese
毒，疑结解散，便见清净，得佛慧意，便知去来之事，如视明镜，一切悉见。” 佛告诸弟子：“世人所作善恶，死之后世，亦皆相答报。但人未得三净眼，是以不见不知，不复识其本，着在六系蔽，为肉眼行故，而不见相答报之本，谓之无有也。其未得道者，皆作浊秽之行，况没愚痴，生死转化，更受身形，肉眼眩惑，离故系新，四痛扰乱，终不得知识随行相答报也。 “今现世人，或受福、或受殃，或相怜、或相憎，此则宿行答报之验。为无有三净眼故，不见不知，便结在疑，一切人已来生是世，本与痴俱，无有道意清净之行，而欲望知前世之事，识反报之效，譬如无手欲书、无目欲视，终不能也。故佛出世，敷现经道，以解人意。其欲知见，识神往来生死所受者，当随佛教行三十七品，智度无极，捡意敕意，调意正意，入禅三昧之妙，乃可具知，识神所堕，去来之事耳。 “汝诸弟子！当勤学知身事意事，具了诸对，至则灭除之，不为乱误，坚固于正法，如此莫休。汝所疑问，即可解了。” 佛告诸弟子：“识神有名无形，随善恶行，依四大为体，初生身小，诸根未具，识见复小，所知未备。及其长大，六情具足，识亦随体，爱欲诸习，日生盛具。至于衰老，四大羸臞，识亦不明，六 现代汉语译本：‘毒（烦恼），疑结（疑惑的聚集）解散，便见清净（清净的境界），得佛慧意（获得佛的智慧和意念），便知去来之事（便能知道过去和未来的事情），如视明镜（就像看明亮的镜子一样），一切悉见（一切都能清楚地看见）。’ 佛（Buddha）告诉诸位弟子：‘世人所作的善恶之事，死后的来世，也都会相互应答报应。只是人们没有得到三净眼（三种清净的眼，即肉眼、天眼、慧眼），因此看不见也不知道，不能认识其根本，被束缚在六种系缚（色、声、香、味、触、法）之中，被肉眼所蒙蔽，所以看不见相互应答报应的根本，就说没有报应这回事。那些没有得道的人，都做污浊的行为，更何况是沉没在愚痴之中，生死轮回转化，再次承受身形，被肉眼迷惑，离开旧的系缚又进入新的系缚，被四种痛苦（生、老、病、死）扰乱，最终不能够知道识神（灵魂）随着行为相互应答报应的真相。’ ‘现在世上的人，有的承受福报，有的承受灾殃，有的互相怜悯，有的互相憎恨，这些都是过去行为应答报应的验证。因为没有三净眼，所以看不见也不知道，因此就产生疑惑，所有的人从出生来到这个世上，本来就与愚痴相伴随，没有修道意念和清净的行为，却想要知道前世的事情，认识反报的效应，这就像没有手想要写字、没有眼睛想要看东西一样，终究是不可能的。所以佛（Buddha）出世，宣讲经书和道理，用来解除人们的疑惑。那些想要知道和看见，认识识神（灵魂）往来生死所承受的果报的人，应当跟随佛教修行三十七道品（三十七种修道的方法），运用智度无极（无限的智慧），检查意念，告诫意念，调伏意念，端正意念，进入禅定三昧（禅定）的奥妙境界，才能够完全知道，识神（灵魂）所堕落之处，以及过去和未来的事情。’ ‘你们这些弟子！应当勤奋学习，了解身体的事情和意念的事情，完全明白各种对治的方法，达到目标就消除它们，不被它们扰乱迷惑，坚定地信奉正法，这样不要停止。你们所疑问的问题，就可以理解明白了。’ 佛（Buddha）告诉诸位弟子：‘识神（灵魂）有名无形，随着善恶的行为，依靠四大（地、水、火、风）作为身体，刚出生时身体很小，各种器官还没有发育完全，识见也很小，所知道的还不完备。等到长大后，六根（眼、耳、鼻、舌、身、意）都具备了，识也随着身体而增长，爱欲和各种习气，日益增长和完备。等到衰老时，四大（地、水、火、风）衰弱消瘦，识也变得不清楚，六
English
English version: 'When the poison (afflictions) and the knots of doubt are dissolved, one sees purity (the state of purity), attains the wisdom and intention of the Buddha (Buddha's wisdom and intention), and knows the events of the past and future (can know the past and future events), as if looking into a bright mirror (just like looking into a bright mirror), everything is clearly seen (everything can be seen clearly).' The Buddha (Buddha) told his disciples: 'The good and evil deeds that people do will be reciprocated in the afterlife. It is just that people have not attained the three pure eyes (three kinds of pure eyes, namely the physical eye, the heavenly eye, and the wisdom eye), so they cannot see or know, and cannot recognize its root. They are bound by the six bonds (form, sound, smell, taste, touch, and dharma), and are blinded by the physical eye, so they cannot see the root of mutual response and retribution, and say that there is no such thing as retribution. Those who have not attained the Way all engage in impure conduct, let alone being submerged in ignorance, transmuting through birth and death, receiving physical forms again, being deluded by the physical eye, leaving the old bonds and entering new bonds, being disturbed by the four pains (birth, old age, sickness, and death), and ultimately not being able to know the truth of how consciousness (soul) follows actions and reciprocates retribution.' 'People in the present world either receive blessings or suffer calamities, either pity each other or hate each other. These are all verifications of the retribution of past actions. Because they do not have the three pure eyes, they cannot see or know, and therefore they become entangled in doubt. All people who have come into this world since birth are inherently accompanied by ignorance, and do not have the intention of cultivating the Way or pure conduct, yet they desire to know the events of the past life and recognize the effects of retribution. This is like wanting to write without hands or wanting to see without eyes, which is ultimately impossible. Therefore, the Buddha (Buddha) appeared in the world to expound the scriptures and principles to dispel people's doubts. Those who want to know and see, and recognize the rewards that consciousness (soul) receives in the cycle of birth and death, should follow the Buddha's teachings and practice the thirty-seven factors of enlightenment (thirty-seven methods of cultivation), use boundless wisdom, examine intentions, admonish intentions, tame intentions, rectify intentions, and enter the wonderful state of samadhi (meditation), in order to fully know where the consciousness (soul) falls, and the events of the past and future.' 'You disciples! You should diligently study and understand the affairs of the body and the affairs of the mind, fully understand the various antidotes, and eliminate them when you reach the goal, so as not to be disturbed and confused by them, and firmly believe in the right Dharma. Do not stop like this. The questions you have can then be understood.' The Buddha (Buddha) told his disciples: 'Consciousness (soul) has a name but no form, and follows good and evil deeds. It relies on the four great elements (earth, water, fire, and wind) as its body. When it is first born, the body is small, and the various organs are not fully developed. The consciousness is also small, and what it knows is not complete. When it grows up, the six senses (eye, ear, nose, tongue, body, and mind) are complete, and the consciousness also grows with the body. Desires and various habits grow and become complete day by day. When it comes to old age, the four great elements (earth, water, fire, and wind) weaken and become emaciated, and the consciousness also becomes unclear, and the six --------------------------------------------------------------------------------
Chinese
情减少。现居一世，变易无常，不如其故；生所习见，老如忘之；况更异世，阴胎系蔽。未得道意，痴行惑秽，欲见意识往来，面相反报，不可得也。 “人无道行，而望见知宿命之事，譬如闇夜贯针、水中求火，终无见得。汝诸弟子！当勤行经戒，深思生死，本从何来？终归何所？何因往来？所缘何等？谛如思惟空无之法，得净结除，所疑自解。” 佛说经竟，见正等五百人，及诸优婆塞，悉得须陀洹；诸菩萨皆得不倾回三昧。各起绕佛三匝，头面着地，作礼毕竟，悉从佛俱还精舍。 佛说见正经(亦名生死变识经) 现代汉语译本：人的情感会逐渐减少。如今身处这一世，世事变迁无常，一切都已不是原来的样子；从小就熟悉的事情，老了却好像忘记了一样；更何况是到了不同的世界，被阴暗的胎藏所蒙蔽。如果还没有领悟到真理，只是愚痴地行动，被迷惑和污秽所缠绕，想要看到意识往来，并得到明确的回应，是不可能的。 ‘人如果没有修道的行为，却希望能够预知宿命之事，就像在黑暗的夜晚穿针，在水中寻找火一样，最终是不可能实现的。你们这些弟子！应当勤奋地修行经文和戒律，深入思考生死的问题，根本是从哪里来的？最终又归向何处？是什么原因导致往来？所依靠的又是什么？认真地思考空无的法则，得到清净，去除烦恼，所疑惑的问题自然就会得到解答。’ 佛说完这部经后，见正（Jian Zheng）等五百人，以及各位优婆塞（Upasaka，在家男居士），都证得了须陀洹（Srotapanna，入流果）；各位菩萨都获得了不倾回三昧（Avivartaniya-samadhi，不退转三昧）。他们各自起身绕佛三圈，头面触地，行礼完毕，都跟随佛一起返回精舍。 佛说见正经（Jian Zheng Sutra）（也叫生死变识经（Sheng Si Bian Shi Sutra））
English
English version: Human emotions gradually diminish. Now living in this world, everything changes and is impermanent, nothing remains as it was; things familiar from childhood are forgotten in old age; moreover, in different worlds, one is obscured by the darkness of the womb. Without attaining the meaning of the Dao (the Way), acting foolishly, entangled in delusion and defilement, wanting to see the coming and going of consciousness and receive clear responses is impossible. 'If a person does not practice the path, yet hopes to foresee past lives, it is like threading a needle in the dark night or seeking fire in water, ultimately impossible to achieve. You disciples! Should diligently practice the sutras and precepts, deeply contemplate the issues of birth and death, from where does it fundamentally come? Where does it ultimately return? What causes the coming and going? What does it rely on? Earnestly contemplate the Dharma (law) of emptiness, attain purity, remove afflictions, and the doubts will naturally be resolved.' After the Buddha finished speaking this sutra, Jian Zheng (Jian Zheng), along with five hundred others, and all the Upasakas (Upasaka, male lay devotees), all attained Srotapanna (Srotapanna, stream-enterer); all the Bodhisattvas attained Avivartaniya-samadhi (Avivartaniya-samadhi, non-regressing samadhi). They each rose, circumambulated the Buddha three times, touched their heads to the ground, completed their prostrations, and all returned to the monastery with the Buddha. The Buddha speaks the Jian Zheng Sutra (Jian Zheng Sutra) (also called the Sheng Si Bian Shi Sutra (Sheng Si Bian Shi Sutra)) --------------------------------------------------------------------------------