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English version ‘Avoiding the impermanence that逼迫s (bīḍ), old age, sickness, and the suffering of death constantly follow, always bringing no benefit to sentient beings.’ At that time, after the World Honored One finished speaking this sutra, all the bhikshus (monks), devas (gods), nāgas (serpent deities), yakṣas (a type of guardian spirit), gandharvas (celestial musicians), asuras (demigods) and others were all greatly delighted, believed, accepted, and practiced it accordingly. ‘Constantly seeking after various objects of desire, not engaging in good deeds, how can one preserve form and life, not seeing the approach of death? The root breath of life is about to be exhausted, the limbs are all separating, all kinds of suffering come together with death, at this time it is futile to sigh and regret. Both eyes turn upwards, the sharp knife of death falls according to karma, consciousness and thoughts are all panicked, no one can mutually save or aid. Heavy breathing connects to the chest, short breaths dry in the throat, the King of Death urges to seize life, relatives can only futilely guard. All consciousnesses are dim and unclear, walking into a dangerous city, relatives and friends all abandon and leave, allowing that rope to pull away. Will be taken to Yama (the lord of death), according to their karma to receive retribution, superior causes lead to birth in good realms, evil karma causes one to fall into hell (naraka). Bright eyes are not superior to wisdom, darkness is not superior to ignorance, sickness is not superior to an enemy, great fear is not superior to death. All that is born must die, creating sins causes suffering to cut the body, one should diligently encourage the three karmas of body, speech, and mind, constantly cultivate blessings and wisdom. Family members will all abandon and leave, wealth will be taken by others, only hold onto one's own roots of goodness, to serve as provisions on the perilous path. It is like a tree by the roadside, temporarily resting not staying for long, carriages and horses as well as wives and children, will all be like this before long. It is like a flock of birds, gathering at night and flying away in the morning, death separates relatives and friends, separation is also like this. Only the bodhi (enlightenment) of the Buddha is the true place to return to and rely on, according to the sutras I briefly explain, wise people should think well. Devas (gods), asuras (demigods), yakṣas (a type of guardian spirit), etc., those who come to listen to the Dharma should be sincere and mindful, protect the Buddha Dharma and cause it to long endure, each diligently practice the teachings of the World Honored One. All' -------------------------------------------------------------------------------- 有听徒来至此， 或在地上或居空， 常于人世起慈心， 昼夜自身依法住。 愿诸世界常安隐， 无边福智益群生， 所有罪业并消除， 远离众苦归圆寂。 恒用戒香涂莹体， 常持定服以资身， 菩提妙华遍庄严， 随所住处常安乐。 佛说无常经
Chinese
若苾刍、苾刍尼，若邬波索迦、邬波斯迦，若见有人将欲命终，身心苦痛。应起慈心，拔济饶益。教使香汤澡浴清净，着新净衣，安详而坐，正念思惟。若病之人自无力者，余人扶坐。又不能坐，但令病者右胁着地，合掌至心，面向西方。当病者前，取一净处，唯用牛粪香泥涂地，随心大小。方角为坛，以华布地，烧众名香，四角燃灯。于其坛内悬一彩像，令彼病人心心相续，观其相好了了分明，使发菩提心。复为广说三界难居，三涂苦难非所生处，唯佛菩提是真归仗。以归依故，必生十方诸佛刹土，与菩萨居，受微妙乐。 问病者言：“汝今乐生何佛土也？”病者答言：“我意乐生某佛世界。”时说法人，当随病者心之所欲，而为宣说佛土因缘、十六观等，犹如西方无量寿国，一一具说，令病者心乐生佛土。为说法已，复教谛观，随何方国，佛身相好。观相好已，复教请佛及诸菩萨，而作是言：“稽首如来、应、正等觉 现代汉语译本 有听法之人来到这里，无论是在地上还是在空中。 常常对世间的人们生起慈悲之心，日日夜夜自身依循佛法而住。 愿所有世界常常安稳，无边的福德和智慧增益众生， 所有的罪业都消除，远离各种痛苦，回归圆满寂静。 常常用戒律的香气涂抹光洁的身体，常常穿着禅定的服装来滋养自身， 用菩提的妙华普遍庄严自身，无论住在哪里，常常安乐。 《佛说无常经》 如果比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人），或者优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士），如果见到有人将要命终，身心苦痛，应该生起慈悲之心，救济饶益他们。教导他们用香汤沐浴清净，穿上新的干净衣服，安详地坐着，以正念思惟。如果生病的人自己没有力气，其他人可以扶着坐起来。又不能坐，就让病人右侧卧着，合掌至诚，面向西方。在病人面前，取一块干净的地方，只用牛粪香泥涂抹地面，随心意大小，做成方形或角形的坛，用鲜花铺在地上，焚烧各种名贵的香，在四个角点燃灯。在坛内悬挂一幅彩色的佛像，让病人心中念念相续，观想佛的相好，清清楚楚地明白，使他发起菩提心。再为他广泛地讲述三界（欲界、色界、无色界）难以居住，三涂（地狱、饿鬼、畜生）的苦难不是应该去的地方，只有佛的菩提才是真正的归宿和依靠。因为归依的缘故，必定往生到十方诸佛的刹土，与菩萨居住在一起，享受微妙的快乐。 问病人说：‘你现在喜欢往生到哪一个佛的国土呢？’病人回答说：‘我愿意往生到某个佛的世界。’这时说法的人，应当随着病人心中所希望的，而为他宣说佛土的因缘、十六观等，就像西方极乐世界的阿弥陀佛（Amitabha）一样，一一详细地讲述，让病人心中喜欢往生到佛土。为他说法之后，再教导他仔细地观想，无论哪个方位的佛国，佛的身相和功德。观想佛的身相和功德之后，再教导他请佛和诸位菩萨，而这样说：‘顶礼如来（Tathagata）、应供（Arhat）、正等觉（Samyak-sambuddha）。’
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English version If there are listeners who come here, whether on the ground or in the sky, They constantly generate compassion in the human world, abiding by the Dharma day and night. May all worlds be constantly peaceful and secure, and may boundless blessings and wisdom benefit all beings, May all sins and karmas be eliminated, and may we be far from all suffering, returning to perfect tranquility (Nirvana). May we always use the fragrance of precepts to adorn our radiant bodies, and constantly wear the robes of Samadhi (meditative absorption) to nourish ourselves, May we adorn ourselves with the wonderful flowers of Bodhi (enlightenment), and may we always be happy wherever we dwell. 'The Sutra of Impermanence Spoken by the Buddha' If a Bhikkhu (monk), Bhikkhuni (nun), Upasaka (layman), or Upasika (laywoman) sees someone who is about to die, suffering physically and mentally, they should generate compassion and offer assistance and benefit. They should instruct them to bathe cleanly with fragrant water, put on new and clean clothes, sit peacefully, and contemplate with right mindfulness. If the sick person does not have the strength to sit up, others can help them to sit. If they cannot sit, then have the sick person lie on their right side, with palms together in reverence, facing west. In front of the sick person, take a clean place, and only use fragrant mud made from cow dung to smear the ground, according to the size desired. Make a square or angular altar, spread flowers on the ground, burn various precious incenses, and light lamps in the four corners. Within the altar, hang a colored image of the Buddha, so that the sick person's mind can continuously contemplate the Buddha's marks and characteristics clearly, causing them to generate Bodhicitta (the mind of enlightenment). Then, extensively explain to them that the Three Realms (Desire Realm, Form Realm, Formless Realm) are difficult to dwell in, and the sufferings of the Three Evil Paths (hell, hungry ghosts, animals) are not places to be born into. Only the Bodhi of the Buddha is the true refuge and reliance. Because of taking refuge, they will surely be reborn in the Buddha-lands of the ten directions, dwelling with Bodhisattvas and enjoying subtle bliss. Ask the sick person: 'Which Buddha-land do you now wish to be reborn in?' The sick person replies: 'I wish to be reborn in such and such a Buddha-world.' At this time, the Dharma speaker should, according to the sick person's wishes, explain the causes and conditions of that Buddha-land, the Sixteen Contemplations, etc., just like the Amitabha (Infinite Light) Buddha's Western Pure Land, explaining each in detail, so that the sick person's mind will be happy to be reborn in that Buddha-land. After explaining the Dharma, teach them to contemplate carefully the marks and characteristics of the Buddha's body, in whichever direction the Buddha-land is. After contemplating the marks and characteristics of the Buddha's body, teach them to invite the Buddha and all the Bodhisattvas, and say these words: 'I bow my head to the Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One).' --------------------------------------------------------------------------------
Chinese
，并诸菩萨摩诃萨，愿哀愍我，拔济饶益。我今奉请，为灭众罪；复将弟子，随佛菩萨生佛国土。”第二第三亦如是说。既教请已，复令病人称彼佛名。十念成就，与受三归，广大忏悔。忏悔毕已，复为病人受菩萨戒。若病人困不能言者，余人代受及忏悔等。除不至心，然亦罪灭得菩萨戒。既受戒已，扶彼病人北首而卧、面向西方，开目闭目谛想于佛三十二相、八十随形好，乃至十方诸佛亦复如是。又为其说四谛因果、十二因缘无明老死、苦空等观。 若临命终，看病余人但为称佛，声声莫绝。然称佛名，随病者心称其名号，勿称余佛，恐病者心而生疑惑。然彼病人命渐欲终，即见化佛及菩萨众，持妙香花来迎行者。行者见时便生欢喜，身不苦痛、心不散乱，正见心生如入禅定，寻即命终，必不退堕地狱、傍生、饿鬼之苦。乘前教法，犹如壮士屈伸臂顷即生佛前。 若在家邬波索迦、邬波斯迦等，若命终后，当取亡者新好衣服及以随身受用之物，可分三分，为其亡者将施佛陀、达磨、僧伽。由斯亡者业障转尽，获胜功德福利之益。不应与其死尸着好衣等将以送之。何以故？无利益故。若出家苾刍、苾刍尼及求寂等，所有衣物及非衣物，如诸律教，余同白衣。 若送亡人至其殡所，可安下风，置令侧 现代汉语译本： 以及各位菩萨摩诃萨，愿你们哀怜我，救济饶益我。我现在奉请（诸佛菩萨），为消除众罪；并且带领我的弟子，跟随佛菩萨往生佛国净土。’第二遍、第三遍也像这样说。教导请佛菩萨后，再让病人称念佛的名号。十念成就后，为他授三归依，进行广大的忏悔。忏悔完毕后，再为病人授菩萨戒。如果病人困顿不能说话，其他人可以代替他受戒以及忏悔等等。即使不是真心诚意，也能消除罪业，得到菩萨戒。受戒完毕后，扶助病人头朝北面躺卧、面向西方，睁开眼睛或闭上眼睛仔细观想佛的三十二相、八十随形好，乃至十方诸佛也是这样。又为他宣说四谛因果、十二因缘（无明、老死）、苦空等观。 如果（病人）临命终时，看护病人的人只要为他称念佛号，声音声声不断绝。称念佛名时，随着病人的心意称念他想念的名号，不要称念其他的佛，恐怕病人心中产生疑惑。当那位病人生命渐渐要终结时，就会看见化佛以及菩萨众，拿着美妙的香花来迎接修行者。修行者看见时便生欢喜，身体没有苦痛、心中不散乱，正见的心生起如同进入禅定，随即命终，必定不会堕入地狱、傍生（畜生）、饿鬼的痛苦。凭借之前的教法，就像壮士屈伸手臂那样迅速地往生到佛前。 如果在家的邬波索迦（近事男，Upasaka）、邬波斯迦（近事女，Upasika）等，如果命终之后，应当取亡者新的好的衣服以及随身受用的物品，可以分成三分，为亡者用来布施佛陀（Buddha）、达磨（Dharma，佛法）、僧伽（Sangha，僧团）。由于这样的布施，亡者的业障得以完全消除，获得殊胜的功德利益。不应该给死尸穿上好的衣服等用来送葬。为什么呢？因为没有利益。如果是出家的苾刍（比丘，Bhikkhu）、苾刍尼（比丘尼，Bhikkhuni）以及求寂（沙弥）等，所有的衣物以及非衣物，按照诸律的教导，其余的与在家白衣相同。 如果送亡人到殡葬的地方，可以安置在下风处，放置让他侧卧。