Chinese
大正藏第 17 册 No. 0804 佛说解忧经 No. 804 佛说解忧经 西天译经三藏朝散大夫试鸿胪卿传教大师臣法天奉 诏译 稽首归依正等觉， 能度无边大苦海。 恒以甘露润群生， 令得涅槃我顶礼。 稽首归依正法藏， 能止无边苦恼因， 显示过失利众生， 令获寂静我顶礼。 稽首归依大苾刍， 能与世间为福聚， 发行勤修安乐因， 善断轮回我顶礼。 爱别离最苦， 忧火镇烧然， 若欲自安心， 端居作观想。 譬如群鸟兽， 暂聚各分飞， 生死人亦然， 云何怀忧苦？ 只自一有死， 众人皆长生， 别离痛不任， 亲姻须啼泣。 三界大轮回， 无有免斯者， 平等受无常， 云何怀忧苦？ 若人生贪爱， 孰知贪火烧， 如彼牦牛身， 爱尾遭人杀。 世人多迷醉， 欲逃险恶道， 设尽方便心， 不能免离苦。 如彼野獐鹿， 常被师子逐， 究竟不能逃， 云何怀忧苦？ 大地及天上， 三界与四生， 未曾得见闻， 不受无常者。 亦如山野火， 焚烧草木时， 不择花果林， 俱时成灰烬。 愚痴诸众生， 颠倒生妄想 现代汉语译本 《佛说解忧经》 No. 804 《佛说解忧经》 西天译经三藏朝散大夫试鸿胪卿传教大师臣法天奉 诏译 稽首归依正等觉（Samyak-saṃbuddha，正等觉者），能度无边大苦海。 恒以甘露润群生，令得涅槃我顶礼。 稽首归依正法藏（Dharma-skandha，正法之蕴），能止无边苦恼因， 显示过失利众生，令获寂静我顶礼。 稽首归依大苾刍（Mahā-bhikṣu，伟大的比丘僧团），能与世间为福聚， 发行勤修安乐因，善断轮回我顶礼。 爱别离最苦，忧火镇烧然， 若欲自安心，端居作观想。 譬如群鸟兽，暂聚各分飞， 生死人亦然，云何怀忧苦？ 只自一有死，众人皆长生， 别离痛不任，亲姻须啼泣。 三界大轮回，无有免斯者， 平等受无常，云何怀忧苦？ 若人生贪爱，孰知贪火烧， 如彼牦牛身，爱尾遭人杀。 世人多迷醉，欲逃险恶道， 设尽方便心，不能免离苦。 如彼野獐鹿，常被师子逐， 究竟不能逃，云何怀忧苦？ 大地及天上，三界与四生， 未曾得见闻，不受无常者。 亦如山野火，焚烧草木时， 不择花果林，俱时成灰烬。 愚痴诸众生，颠倒生妄想
English
English version The Buddha Speaks of Dispelling Sorrow Sutra No. 804 The Buddha Speaks of Dispelling Sorrow Sutra Translated by Dharma Master Fa Tian, Minister of the Honglu Temple and Great Master of Spreading Teachings, under Imperial Decree, from the Tripitaka of the Western Regions I bow in reverence and take refuge in the Samyak-saṃbuddha (Perfectly Enlightened One), who can ferry across the boundless sea of suffering. Constantly moistening all beings with nectar, enabling them to attain Nirvana, I prostrate. I bow in reverence and take refuge in the Dharma-skandha (Collection of Righteous Teachings), which can stop the cause of boundless suffering and affliction, Revealing faults to benefit sentient beings, enabling them to attain tranquility, I prostrate. I bow in reverence and take refuge in the Mahā-bhikṣu (Great Sangha of Monks), who can be a gathering of blessings for the world, Initiating diligent cultivation of the cause of happiness, skillfully severing the cycle of rebirth, I prostrate. The most bitter is the sorrow of separation from loved ones, the fire of worry intensely burns. If you wish to pacify your own mind, sit upright and contemplate. Like flocks of birds and beasts, temporarily gathering and then scattering in different directions, So too are beings in birth and death, why harbor sorrow and suffering? Only oneself has death, while others all live long, The pain of separation is unbearable, relatives and kin must weep. The great cycle of the Three Realms, none can escape this, Equally subject to impermanence, why harbor sorrow and suffering? If people give rise to greed and love, who knows the fire of greed burns, Like the body of the yak, its tail is loved and it is killed. The people of the world are mostly deluded and intoxicated, wanting to escape the dangerous and evil paths, Even if they exhaust all expedient means, they cannot avoid suffering. Like the wild roe deer and deer, constantly chased by lions, Ultimately unable to escape, why harbor sorrow and suffering? The earth and the heavens, the Three Realms and the Four Births, Have never been seen or heard of, not subject to impermanence. Also like the fire in the mountains and fields, when burning grass and trees, Not choosing flower and fruit forests, all at once turning to ashes. Foolish sentient beings, with inverted views, give rise to false thoughts. -------------------------------------------------------------------------------- ， 身系无常绳， 无人能可解。 色界梵世中， 禅味为安乐， 亦如树临河， 不久风水坏。 百亿转轮王， 千万天帝释， 念念即无常， 如风吹灯焰。 过去大神仙， 五通心自在， 往复腾空行， 犹被无常取。 金刚坚固身， 尚自示寂灭， 凡识如芭蕉， 云何欲久住？ 大地妙高山， 及以四大海， 劫坏亦归空， 何况众生趣！ 龙居深海里， 眷属常围绕， 金翅鸟能食， 别离苦亦尔。 或人往他界， 欲避于无常， 如入摩竭鱼， 口中求安隐。 如是欲色界， 及彼非非想， 未有于一物， 不被无常吞。 唯有正等觉， 是真依仗处， 信受汝谛听， 能解诸忧恼。 如是我闻： 一时佛在舍卫国祇树给孤独园。
Chinese
尔时世尊告苾刍言：“众生无数，轮回无边，如蚁循环，无有穷尽。众生贪爱，无明障闭，如陷泥中，而不能出。过去有情，轮回往复，数不能知。苾刍！所有大地之土都聚一处，和为泥丸，大小如豆，数彼众生无始劫来所生父母子孙，每一人下一泥丸，如是泥丸下尽，父母子孙数不能尽。苾刍！如是无边轮回众生，贪爱无明，颠倒陷爱欲泥中，生死轮回，不知其数，是 现代汉语译本： 身体被无常的绳索束缚，没有人能够解脱。 在梵天世界（Brahmaloka），禅定的滋味是最安乐的，但也像临河的树木，不久就会被风水摧毁。 即使是拥有百亿疆域的转轮王（Chakravartin），以及千万位天帝释（Indra）， 他们的生命也念念都是无常，就像风中摇曳的灯焰。 过去那些拥有神通的大神仙，具备五神通，内心自在， 能够往来于空中，仍然会被无常所捕获。 即使是金刚般坚固的身体，最终也会示现寂灭， 凡夫的意识就像芭蕉树一样空虚，又怎么能长久住世呢？ 大地、妙高山（Mount Meru），以及四大海， 在劫难来临时也会归于空无，更何况是众生的生命呢！ 龙居住在深海里，眷属常常围绕着它， 但还是会被金翅鸟（Garuda）所吞食，遭受别离的痛苦也是如此。 如果有人想要前往其他世界，以逃避无常的到来， 那就像进入摩竭鱼（Makara）的口中，想要寻求安稳一样。 无论是对欲望的追求，还是对非想非非想处天（Neither perception nor non-perception）的执着， 没有任何事物能够逃脱无常的吞噬。 只有证得正等觉的佛陀（Buddha），才是真正可以依靠的地方， 相信并接受佛陀的教诲，认真听闻，就能够解除各种忧愁烦恼。 如是我闻： 一时，佛陀在舍卫国（Śrāvastī）的祇树给孤独园（Jetavana Anathapindika-arama）。 当时，世尊告诉比丘（bhiksu）们：‘众生无数，轮回无边，就像蚂蚁循环一样，没有穷尽。众生贪恋爱欲，被无明所蒙蔽，就像陷入泥潭中一样，无法脱身。过去的有情众生，轮回往复，数量无法知晓。比丘们！如果将所有大地的泥土都聚集在一起，和成泥丸，大小如豆，用来计算众生从无始劫以来所出生的父母子孙，每一个人放下一颗泥丸，这样泥丸放尽了，父母子孙的数量也无法数尽。比丘们！这些无边轮回的众生，贪恋爱欲，被无明所蒙蔽，颠倒地陷入爱欲的泥潭中，生死轮回，不知道有多少，这就是……’
English
English version: The body is bound by the rope of impermanence, and no one can untie it. In the Brahma world (Brahmaloka), the taste of meditation is the most peaceful, but it is also like a tree by the river, which will soon be destroyed by wind and water. Even the Chakravartin (Chakravartin) who owns hundreds of millions of territories, and the thousands of Indra (Indra), Their lives are impermanent in every moment, like a lamp flame swaying in the wind. In the past, those great immortals with supernatural powers, possessing the five supernatural powers, and with free minds, Who could travel back and forth in the sky, were still captured by impermanence. Even a body as strong as diamond will eventually show Nirvana, Ordinary people's consciousness is as empty as a banana tree, how can they live long? The earth, Mount Meru (Mount Meru), and the four great seas, Will also return to emptiness when the kalpa is destroyed, let alone the lives of sentient beings! Dragons live in the deep sea, and their families often surround them, But they will still be swallowed by the Garuda (Garuda), and suffer the pain of separation as well. If someone wants to go to other worlds to escape impermanence, It's like entering the mouth of a Makara (Makara), wanting to seek peace. Whether it is the pursuit of desire, or the attachment to the realm of Neither perception nor non-perception (Neither perception nor non-perception), Nothing can escape the swallowing of impermanence. Only the Buddha (Buddha) who has attained perfect enlightenment is the only place to rely on, Believe and accept the Buddha's teachings, listen carefully, and you can relieve all worries and troubles. Thus I have heard: At one time, the Buddha was in the Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Śrāvastī (Śrāvastī). At that time, the World Honored One told the bhikshus (bhiksu): 'Sentient beings are countless, and the cycle of reincarnation is boundless, like the circulation of ants, without end. Sentient beings are greedy for love and desire, and are blinded by ignorance, like being trapped in a mud pit, unable to escape. Past sentient beings, reincarnating back and forth, the number cannot be known. Bhikshus! If all the soil of the earth is gathered together and made into mud balls, the size of beans, to count the parents, children and grandchildren born by sentient beings from beginningless kalpas, put down a mud ball for each person, so that the mud balls are exhausted, and the number of parents, children and grandchildren cannot be counted. Bhikshus! These boundless reincarnating sentient beings, greedy for love and desire, blinded by ignorance, are upside down and trapped in the mud of love and desire, and the cycle of birth and death, do not know how many, this is...' -------------------------------------------------------------------------------- 故令汝学断轮回。”
Chinese
佛言：“苾刍！如是补特伽罗轮回众生以骨作聚，如妙高山，不坏不烂。如是无学声闻，证四圣谛，了知此苦，真实为苦、苦灭，证苦圣谛。彼补特伽罗见此尸骨不知是苦，亦不能灭三界烦恼。若灭三界烦恼，证须陀洹不空法，决定得菩提。由于七生天、人之中，作断轮回，除灭烦恼。七生满已，圣谛现前，正见智慧，灭尽余惑，到涅槃寂静，彼补特伽罗方得解脱轮回之苦！” 佛言：“苾刍！如人眷属，互相爱乐。以贪爱故，广造诸业，生死轮回。譬如野象陷泥坑中，无有出期。又彼眷属，如恒河沙，父母养育，皆如亲子。至后世中，随其报应，各各不同——或为仆从，或为冤家，互相瞋恨，欺辱打骂；或为傍类，互相食啖，或被杀害——如是种种，诸趣轮回，如七仙众，或聚或散；亦如天雨，生其水沤，或生或灭。如是众生，愚痴大力，迷惑颠倒，不了轮回；于其眷属，妄生乐想，造种种业，未有须臾得清净住。 “又彼有情，无始轮回，入地狱中，所饮铜汁，过大海水；如彼猪狗，食不净物，如妙高山。又彼有情，生死别离，爱恋泣泪，亦如海水。又彼有情，更相杀害，积聚彼头，过梵天界，虫食脓血，亦如海水。又饿鬼趣，以宿悭贪，受饥渴苦，如遇饮食即成烟焰。 现代汉语译本 ‘所以才让你学习断绝轮回。’ 佛说：‘比丘！像这样的补特伽罗（人），在轮回中以骨头堆积成山，就像妙高山（须弥山），坚固不坏。像这样的无学声闻（阿罗汉），证悟四圣谛，了知此苦，真实是苦，苦已灭尽，证得苦圣谛。那个补特伽罗（人）见到这些尸骨，却不知是苦，也不能灭除三界（欲界、色界、无色界）的烦恼。如果灭除三界烦恼，证得须陀洹（入流果），不空耗佛法，必定能得到菩提（觉悟）。由于在七次往返于天界和人间，断绝轮回，除灭烦恼。七次生死期满后，圣谛就会现前，以正见智慧，灭尽剩余的迷惑，到达涅槃（寂灭）的寂静境界，那个补特伽罗（人）才能解脱轮回的痛苦！’ 佛说：‘比丘！就像人们的眷属，互相爱恋。因为贪爱，广泛造作各种业，导致生死轮回。譬如野象陷入泥坑中，没有脱身的期限。又像那些眷属，多如恒河沙数，父母养育他们，都像对待亲生子女一样。到了后世，随着各自的报应，各不相同——或者成为仆人，或者成为仇敌，互相憎恨，欺辱打骂；或者成为旁生（畜生），互相吞食，或者被杀害——像这样种种，在各道中轮回，就像七仙众，时聚时散；也像天降雨水，产生水泡，或生或灭。像这样，众生愚痴而又充满力量，迷惑颠倒，不了解轮回；对于自己的眷属，妄想快乐，造作种种恶业，没有片刻能够得到清净安住。 ‘此外，那些有情（众生），从无始以来就在轮回中，在地狱中所饮的铜汁，超过大海的水量；就像猪狗，所食用的不净之物，堆积如妙高山（须弥山）。此外，那些有情（众生），经历生死别离，因爱恋而哭泣流泪，也像海水一样。此外，那些有情（众生），互相残杀，堆积他们的头颅，超过梵天界，虫子啃食脓血，也像海水一样。此外，饿鬼道的众生，因为前世的悭吝贪婪，遭受饥渴的痛苦，即使遇到饮食也会化为烟焰。’
English
English version ‘Therefore, I teach you to learn to cut off the cycle of rebirth.’ The Buddha said: ‘Bhikkhus! Such a Pudgala (person), in the cycle of rebirth, accumulates bones into a pile, like Mount Meru (Sumeru), indestructible and imperishable. Such a non-learning Sravaka (Arhat), realizes the Four Noble Truths, understands this suffering, truly is suffering, suffering is extinguished, and attains the Noble Truth of Suffering. That Pudgala (person) sees these corpses and bones, but does not know it is suffering, nor can he extinguish the afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm). If he extinguishes the afflictions of the Three Realms, attains Srotapanna (Stream-enterer), does not waste the Dharma, and will surely attain Bodhi (Enlightenment). Because of seven rebirths in the heavens and among humans, he cuts off the cycle of rebirth, and eliminates afflictions. After seven rebirths are completed, the Noble Truths will appear, with right view and wisdom, extinguishing the remaining delusions, reaching the tranquility of Nirvana (Extinction), that Pudgala (person) can be liberated from the suffering of rebirth!’ The Buddha said: ‘Bhikkhus! Just like people's relatives, loving each other. Because of greed and love, they widely create various karmas, leading to the cycle of rebirth. For example, a wild elephant falls into a mud pit, with no hope of getting out. Also, those relatives, as numerous as the sands of the Ganges River, parents raise them, treating them like their own children. In future lives, according to their respective retributions, they are different—some become servants, some become enemies, hating each other, insulting, beating, and scolding; some become animals, eating each other, or being killed—like this, in various realms of rebirth, like the Seven Immortals, sometimes gathering, sometimes scattering; also like rain from the sky, creating water bubbles, arising and ceasing. Like this, sentient beings are foolish and powerful, confused and deluded, not understanding rebirth; for their relatives, they falsely imagine happiness, creating various karmas, without a moment of pure abiding.’ ‘Furthermore, those sentient beings, from beginningless time, have been in the cycle of rebirth, the copper juice they drink in hell, exceeds the water of the great ocean; like pigs and dogs, the impure things they eat, pile up like Mount Meru (Sumeru). Furthermore, those sentient beings, experience separation of life and death, weeping tears of love, also like the ocean water. Furthermore, those sentient beings, kill each other, piling up their heads, exceeding the Brahma realm, worms eating pus and blood, also like the ocean water. Furthermore, beings in the hungry ghost realm, because of past stinginess and greed, suffer from hunger and thirst, even if they encounter food, it turns into smoke and flames.’ --------------------------------------------------------------------------------