Chinese
大正藏第 17 册 No. 0801 佛说无常经 No. 801 ◎佛说无常经(亦名三启经) 大唐三藏法师义静奉 制译 ◎稽首归依无上士， 常起弘誓大悲心， 为济有情生死流， 令得涅槃安隐处。 大舍防非忍无倦， 一心方便正慧力， 自利利他悉圆满， 故号调御天人师。 稽首归依妙法藏， 三四二五理圆明， 七八能开四谛门， 修者咸到无为岸。 法云法雨润群生， 能除热恼蠲众病， 难化之徒使调顺， 随机引导非强力。 稽首归依真圣众， 八辈上人能离染， 金刚智杵破邪山， 永断无始相缠缚。 始从鹿苑至双林， 随佛一代弘真教， 各称本缘行化已， 灰身灭智寂无生。 稽首总敬三宝尊， 是谓正因能普济， 生死迷愚镇沉溺， 咸令出离至菩提。 生者皆归死， 容颜尽变衰， 强力病所侵， 无能免斯者。 假使妙高山， 劫尽皆坏散， 大海深无底， 亦复皆枯竭， 大地及日月， 时至皆归尽， 未曾有一事， 不被无常吞。 上至非想处， 下至转轮王， 七宝镇随身， 千子常围绕， 如其寿命尽， 须臾不暂停， 还 现代汉语译本 《佛说无常经》 唐朝三藏法师义净奉旨翻译 顶礼归依无上的导师，时常发起广大的誓愿和大悲心， 为了救济在生死轮回中漂流的有情众生，使他们能够到达涅槃（Nirvana）安稳的境地。 以大舍之心防止过失，以忍辱之心面对无尽的挑战，以一心不乱的方便和正慧之力， 自利利他都达到圆满，所以被称为调御天人师。 顶礼归依微妙的佛法宝藏，三法印、四圣谛、十二因缘、五蕴等义理圆满明了， 七觉支、八正道能开启通往四圣谛的法门，修行者都能到达无为的彼岸。 佛法如法云法雨滋润众生，能消除热恼，减轻各种病痛， 使难以教化的人也能变得调顺，随机引导而非强迫。 顶礼归依真正的圣众，八辈上人能够远离染污， 以金刚智慧杵摧毁邪见之山，永远断除无始以来的相互缠缚。 从最初的鹿野苑（Mrigadava）到最后的拘尸那揭罗双林（Kushinagar），追随佛陀一代弘扬真正的教义， 各自依据自身的因缘行持教化之后，灰身灭智，进入寂灭无生的境界。 顶礼总敬三宝（Triratna），这才是真正的因，能够普遍救济众生， 使在生死迷途中的愚昧众生，都能从中解脱，到达菩提（Bodhi）的境界。 生者最终都将归于死亡，容颜终究会衰老变化， 即使是强壮的人也会被疾病侵扰，没有人能够避免这些。 纵然是像妙高山（Sumeru）那样的高山，在劫数终了时也会崩坏消散， 大海深不见底，也会有枯竭的时候， 大地以及日月星辰，到了一定的时候都会归于消亡， 从来没有一件事，不被无常所吞噬。 上至非想非非想处天（Neither perception nor non-perception）的天人，下至统治世界的转轮圣王（Chakravartin）， 七宝（Seven Treasures）护身，千子围绕， 如果寿命终尽，须臾也不会停留， 还是
English
English version The Sutra of Impermanence Spoken by the Buddha Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty I bow in reverence and take refuge in the Unsurpassed Teacher, who constantly arises with vast vows and great compassion, To save sentient beings drifting in the cycle of birth and death, enabling them to reach the peaceful abode of Nirvana. With great renunciation preventing faults, with patience enduring tireless challenges, with the power of single-minded skillful means and right wisdom, Perfecting both self-benefit and benefiting others, hence called the Teacher of Gods and Humans to be Tamed. I bow in reverence and take refuge in the wonderful Dharma Treasury, the principles of the Three Dharma Seals, Four Noble Truths, Twelve Nidanas, Five Skandhas, are perfectly clear, The Seven Factors of Enlightenment, Eightfold Noble Path can open the gate to the Four Noble Truths, practitioners all reach the shore of non-action. The Dharma is like Dharma clouds and Dharma rain nourishing sentient beings, able to remove heat and alleviate various illnesses, Making the difficult-to-transform become compliant, guiding them according to their capacity, not by force. I bow in reverence and take refuge in the True Sangha, the Eight Assemblies of Noble Ones are able to be free from defilements, With the Vajra wisdom pestle, they shatter the mountain of wrong views, forever cutting off the entanglements of beginningless time. From the Deer Park (Mrigadava) in the beginning to the twin Sala trees (Kushinagar) at the end, following the Buddha's teachings throughout his life, Each according to their own karmic conditions, having completed their teaching and transformation, their bodies turn to ashes, their wisdom extinguished, entering the realm of stillness and non-birth. I bow in reverence and pay homage to the Triple Gem (Triratna) in totality, this is the true cause, able to universally save sentient beings, Enabling those foolish beings who are drowning in the delusion of birth and death to be liberated and reach the state of Bodhi. Those who are born will all return to death, appearances will all change and decay, Even the strong will be invaded by illness, no one can escape these. Even if it is a high mountain like Mount Sumeru, it will collapse and scatter at the end of a kalpa, The deep and bottomless ocean will also dry up, The earth, the sun, and the moon, when the time comes, will all return to extinction, There has never been a thing that is not swallowed by impermanence. From the heavens of Neither Perception nor Non-Perception (Neither perception nor non-perception), down to the Chakravartin (Chakravartin) who rules the world, With the Seven Treasures (Seven Treasures) protecting the body, surrounded by a thousand sons, If their lifespan comes to an end, they will not pause for even a moment, Still -------------------------------------------------------------------------------- 漂死海中， 随缘受众苦。 循环三界内， 犹如汲井轮， 亦如蚕作茧， 吐丝还自缠。 无上诸世尊， 独觉声闻众， 尚舍无常身， 何况于凡夫。 父母及妻子， 兄弟并眷属， 目观生死隔， 云何不愁叹。 是故劝诸人， 谛听真实法， 共舍无常处， 当行不死门。 佛法如甘露， 除热得清凉， 一心应善听， 能灭诸烦恼。 如是我闻：
Chinese
一时薄伽梵在室罗伐城逝多林给孤独园。尔时佛告诸苾刍：“有三种法，于诸世间是不可爱、是不光泽、是不可念、是不称意。何者为三？谓老、病、死。汝诸苾刍，此老病死于诸世间实不可爱、实不光泽、实不可念、实不称意。若老、病、死世间无者，如来、应、正等觉不出于世，为诸众生说所证法及调伏事。是故应知此老、病、死，于诸世间是不可爱、是不光泽、是不可念、是不称意。由此三事，如来、应、正等觉出现于世，为诸众生说所证法及调伏事。” 尔时世尊重说颂曰： “外事庄彩咸归坏， 内身衰变亦同然， 唯有胜法不灭亡， 诸有智人应善察。 此老病死皆共嫌， 形仪丑恶极可厌， 少年容貌暂时住， 不久咸悉见枯羸。 假使寿命满百年， 终归不 现代汉语译本 在生死轮回的苦海中漂流，只能随业缘承受各种痛苦。 在三界（欲界、色界、无色界）内循环往复，就像汲水的水井轮一样，永无止境。 又像蚕作茧一样，吐出丝来把自己缠绕住，作茧自缚。 至高无上的诸佛（Buddha，觉悟者），独觉（Pratyekabuddha，独自觉悟者），声闻众（Śrāvaka，听闻佛法而修行者）， 尚且要舍弃无常的身体，更何况是凡夫俗子呢？ 父母和妻子，兄弟和亲属， 眼睁睁地看着他们经历生离死别，怎么能不感到忧愁悲叹呢？ 所以劝告各位，仔细聆听真实的佛法（Dharma，宇宙真理）， 共同舍弃这无常的处所，应当走向不生不死的涅槃之门。 佛法就像甘露一样，能够消除烦恼的热恼，带来清凉。 应当一心一意地认真听闻，这样才能灭除各种烦恼。 如是我闻（Evaṃ mayā śrutam，我亲自听到佛陀这样说）： 一时，薄伽梵（Bhagavān，世尊）在室罗伐城（Śrāvastī）的逝多林（Jetavana）给孤独园（Anāthapiṇḍada-ārāma）中。当时，佛陀告诉各位苾刍（Bhikṣu，比丘）说：‘有三种法，在世间是不可喜爱、没有光泽、不可思念、不合心意的。哪三种呢？就是衰老、疾病和死亡。各位苾刍，这衰老、疾病和死亡在世间确实是不可喜爱、没有光泽、不可思念、不合心意的。如果世间没有衰老、疾病和死亡，如来（Tathāgata，佛的称号）、应（Arhat，阿罗汉）、正等觉（Samyak-saṃbuddha，正等觉者）就不会出现于世，为众生宣说所证悟的佛法以及调伏的方法。所以应当知道，这衰老、疾病和死亡，在世间是不可喜爱、没有光泽、不可思念、不合心意的。因为这三件事，如来、应、正等觉才出现于世，为众生宣说所证悟的佛法以及调伏的方法。’ 当时，世尊（Bhagavān）又用偈颂说道： ‘外在的装饰最终都会毁坏，内在的身体衰老变化也是一样。 只有殊胜的佛法不会灭亡，有智慧的人应当好好观察。 衰老、疾病和死亡，人人都厌恶，形貌丑陋极其令人厌烦。 年轻的容貌只是暂时停留，不久都会看到衰老枯萎。 即使寿命能够活到一百年，最终还是会死亡。’
English
English version Drifting in the sea of death, one suffers all kinds of miseries according to one's karma. Revolving within the Three Realms (Tridhātu, realms of desire, form, and formlessness), like a well wheel drawing water, endlessly. Like a silkworm making its own cocoon, spinning silk and entangling itself. The supreme Buddhas (Buddha, the awakened one), Pratyekabuddhas (Pratyekabuddha, solitary awakened ones), and Śrāvakas (Śrāvaka, disciples who hear and practice the teachings), Even they must relinquish their impermanent bodies, how much more so ordinary beings? Parents and wives, brothers and relatives, Watching them experience separation through life and death, how can one not feel sorrow and lament? Therefore, I advise you all to listen carefully to the true Dharma (Dharma, the universal truth), Together, let us abandon this impermanent place and walk towards the gate of immortality, Nirvana. The Buddha's teachings are like sweet dew, removing the heat of afflictions and bringing coolness. One should listen attentively with a focused mind, so that all afflictions can be extinguished. Thus have I heard (Evaṃ mayā śrutam, Thus I have heard): At one time, the Bhagavan (Bhagavān, the World-Honored One) was in Śrāvastī (Śrāvastī) at the Jetavana (Jetavana) Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma). At that time, the Buddha told the Bhikṣus (Bhikṣu, monks): 'There are three things that are unlovable, without luster, unthinkable, and displeasing in the world. What are the three? They are old age, sickness, and death. O Bhikṣus, these old age, sickness, and death are truly unlovable, without luster, unthinkable, and displeasing in the world. If there were no old age, sickness, and death in the world, the Tathāgata (Tathāgata, the Thus-Gone One), Arhat (Arhat, the worthy one), Samyak-saṃbuddha (Samyak-saṃbuddha, the perfectly enlightened one) would not appear in the world to teach the Dharma that has been realized and the methods of taming to sentient beings. Therefore, it should be known that these old age, sickness, and death are unlovable, without luster, unthinkable, and displeasing in the world. Because of these three things, the Tathāgata, Arhat, Samyak-saṃbuddha appears in the world to teach the Dharma that has been realized and the methods of taming to sentient beings.' At that time, the Bhagavan spoke again in verse: 'External adornments will all return to ruin, the internal body's decay is also the same. Only the supreme Dharma does not perish, all wise people should carefully observe. Old age, sickness, and death are all disliked, the ugly appearance is extremely repulsive. The youthful appearance is only temporary, before long, all will see decay and weakness. Even if one's lifespan reaches a hundred years, eventually, one will die.' -------------------------------------------------------------------------------- 免无常逼， 老病死苦常随逐， 恒与众生作无利。”
Chinese
尔时世尊说是经已，诸苾刍众、天、龙、药叉、揵闼婆、阿苏罗等，皆大欢喜，信受奉行。◎ ◎常求诸欲境， 不行于善事， 云何保形命， 不见死来侵？ 命根气欲尽， 支节悉分离， 众苦与死俱， 此时徒叹恨。 两目俱翻上， 死刀随业下， 意想并慞惶， 无能相救济。 长喘连胸急， 短气喉中干， 死王催伺命， 亲属徒相守。 诸识皆昏昧， 行入险城中， 亲知咸弃舍， 任彼绳牵去。 将至琰魔王， 随业而受报， 胜因生善道， 恶业堕泥犁。 明眼无过慧， 黑闇不过痴， 病不越怨家， 大怖无过死。 有生皆必死， 造罪苦切身， 当勤策三业， 恒修于福智。 眷属皆舍去， 财货任他将， 但持自善根， 险道充粮食。 譬如路傍树， 暂息非久停， 车马及妻儿， 不久皆如是。 譬如群宿鸟， 夜聚旦随飞， 死去别亲知， 乖离亦如是。 唯有佛菩提， 是真归仗处， 依经我略说， 智者善应思。 天阿苏罗药叉等， 来听法者应至心， 拥护佛法使长存， 各各勤行世尊教。 诸 现代汉语译本 ‘免无常逼，老病死苦常随逐，恒与众生作无利。’ 当时世尊说完这部经后，各位比丘众、天（devas，神）、龙（nāgas，蛇神）、药叉（yakṣas，夜叉，一种守护神）、揵闼婆（gandharvas，乾闼婆，天上的乐神）、阿苏罗（asuras，阿修罗，一种好战的神）等，都非常欢喜，信受奉行。 ‘经常追求各种欲望的境界，不去做善事，怎么能保住形体和性命，看不到死亡的逼近呢？ 性命的根本气息将要耗尽，肢体全部分离，各种痛苦与死亡一同到来，这时徒劳地叹息悔恨。 两眼都向上翻，死亡的利刃随着业力落下，意识和想法都惊慌失措，没有人能够互相救济。 粗重的喘息连接着胸腔，气息短促喉咙干燥，死王催促着夺取性命，亲属只能徒劳地守护。 各种意识都昏昧不清，行走进入危险的城中，亲人和朋友都抛弃离去，任凭那绳索牵引而去。 将被带到阎魔王（Yama，掌管死亡的神）那里，随着各自的业力而接受报应，胜妙的善因使人往生善道，恶劣的罪业使人堕入地狱（naraka）。 明亮的眼睛没有胜过智慧的，黑暗没有胜过愚痴的，疾病没有胜过怨家的，巨大的恐怖没有胜过死亡的。 凡是有生就必定有死，造作罪业痛苦切身，应当勤勉地策励身、口、意三业，经常修习福德和智慧。 家属都会舍弃离去，财物任由他人拿走，只有持守自己的善根，在险恶的道路上充当粮食。 譬如路旁的树木，只是暂时休息并非长久停留，车马以及妻子儿女，不久之后都会这样。 譬如成群的宿鸟，夜晚聚集早晨各自飞散，死亡离别亲人和朋友，分离也是这样。 只有佛菩提（bodhi，觉悟），才是真正可以归依依靠的地方，依据经典我略微解说，有智慧的人应当好好思考。 天（devas，神）、阿苏罗（asuras，阿修罗，一种好战的神）、药叉（yakṣas，夜叉，一种守护神）等，前来听法的人应当至诚用心，拥护佛法使之长久存在，各自勤奋地奉行世尊的教导。 各位'