Chinese
羞耻， 恶觉因缘故， 妄想生贪着。 譬如满瓶粪， 外假画庄严， 愚痴不知故， 取瓶头戴行。 堕地即便破， 不净皆充满， 种种臭难近， 心悔求舍离。 如是诸凡夫， 横分别女色， 见长短赤白， 恶觉故爱染。 若见身实性， 汝身亦如是， 谁有实见人， 于臭尸生着？ 汝今不应怖， 此法体性空， 一切非真实。 汝先所贪着， 云何今怖畏？ 导师释迦文， 能施汝安乐， 说法中最胜， 说诸欲无常。 譬如云雾电， 五欲诳不实， 智者谁贪着？ 犹如风鼓水， 能令起泡沫， 彼中无实作， 因缘合故生。 如是名色法， 亦无有实作， 业力故不失， 诸法和合生。 本所见妙色， 于今何处去？ 此恶色何来， 而生大怖畏？ 是法不住方， 亦不余处来， 不去至未来， 集起故可见。 彼中无作者， 亦无实受者， 离于作受法， 如幻空无实。 汝于他人身， 不应生怖畏， 若能自观察， 汝身亦如是。 如梦中欲乐， 踊跃大欢喜， 寤人着欲乐， 如梦等无异。 汝怖无能除， 亦无安慰者， 汝今应速往， 如来大师所。 现代汉语译本 羞耻， 因为错误的认知和因缘，妄想产生贪恋执着。 就像装满粪便的瓶子，外面用图画装饰得很华丽， 愚蠢的人不知道里面的污秽，拿起来顶在头上行走。 一旦掉在地上就会破裂，不干净的东西全部涌出来， 各种臭味让人难以靠近，心里后悔，想要舍弃离开。 就像那些凡夫俗子，胡乱分别女人的姿色， 看到长短、红白，因为错误的认知而产生爱恋。 如果能看到身体的真实本质，你的身体也是如此， 谁会有真实的见解，会对臭尸产生执着呢？ 你现在不应该害怕，这种法的体性本是空性的， 一切都不是真实的。你先前所贪恋的， 为什么现在又感到害怕呢？导师释迦文（Shijia Wen，即释迦牟尼佛）， 能够给你安乐，在说法中最为殊胜， 宣说各种欲望都是无常的。就像云雾和闪电， 五欲（Wu Yu，指色、声、香、味、触五种欲望）虚幻不实，有智慧的人谁会贪恋呢？ 就像风吹动水面，能够让水面产生泡沫， 泡沫中没有真实的造作者，只是因缘聚合而生。 像这样，名色法（Ming Se Fa，指精神和物质现象）也没有真实的造作者， 因为业力的作用而不会消失，各种法和合而生。 先前所见的美妙颜色，如今到哪里去了呢？ 这丑恶的颜色从哪里来，让你产生如此大的恐惧？ 这种法不住在某个地方，也不是从其他地方而来， 不去向未来，只是因缘聚合而显现。 其中没有造作者，也没有真实的接受者， 远离了造作和接受的法，就像幻象一样空无真实。 你不应该对别人的身体产生恐惧， 如果能够自己观察，你的身体也是如此。 就像梦中的欲望和快乐，让人踊跃欢喜， 醒来的人执着于欲望和快乐，和梦境一样没有差别。 你的恐惧没有人能够消除，也没有人能够安慰你， 你现在应该赶快去到如来大师（Rulai Dashi，指佛陀）那里。
English
English version Shame, Due to wrong perception and conditions, delusional thoughts arise, leading to greed and attachment. Like a bottle filled with feces, outwardly adorned with beautiful paintings, A foolish person, unaware of the filth inside, picks it up and carries it on their head. Once it falls to the ground, it breaks, and all the unclean things pour out, Various foul odors make it difficult to approach, and the person regrets and wants to abandon it. Just like those ordinary people, randomly distinguishing the beauty of women, Seeing their length, shortness, redness, and whiteness, they develop love and attachment due to wrong perception. If one can see the true nature of the body, your body is also like this, Who with true insight would be attached to a foul corpse? You should not be afraid now, the essence of this Dharma (Dharma, refers to the teachings of Buddha) is emptiness, Everything is not real. What you were previously attached to, Why are you afraid now? The guide Shakyamuni (Shakyamuni, refers to the Buddha), Can give you peace and happiness, and is the most supreme in teaching the Dharma, Declaring that all desires are impermanent. Like clouds and lightning, The five desires (Wu Yu, refers to the five desires of form, sound, smell, taste, and touch) are illusory and unreal, who with wisdom would be attached to them? Like the wind blowing on water, which can cause bubbles to form, There is no real creator in the bubbles, they are only born from the aggregation of conditions. Like this, the phenomena of name and form (Ming Se Fa, refers to the mental and physical phenomena) also have no real creator, They do not disappear because of the power of karma, and all phenomena arise from the combination of conditions. Where has the beautiful color you saw before gone now? Where did this ugly color come from, that makes you so afraid? This Dharma does not reside in one place, nor does it come from another place, It does not go to the future, it is only visible because of the aggregation of conditions. There is no creator in it, nor is there a real receiver, Apart from the Dharma of creation and reception, it is like an illusion, empty and unreal. You should not be afraid of other people's bodies, If you can observe yourself, your body is also like this. Like the desires and pleasures in a dream, which make people jump for joy, A person who is awake is attached to desires and pleasures, which are no different from dreams. No one can eliminate your fear, nor can anyone comfort you, You should go quickly to the Tathagata Master (Tathagata Master, refers to the Buddha). -------------------------------------------------------------------------------- 汝之大怖畏， 非父母眷属， 知识能救者； 唯有佛世尊， 能拔其根本， 能施畏无畏， 及护无护者。 汝宜归依佛， 亦归胜法僧。 若有天龙等， 归依于彼者， 怖畏皆解脱， 速得天人身。”
Chinese
尔时长者子上威德闻此偈已，心大欢喜踊跃无量，深自庆幸，舍弃死尸从林而出。 尔时佛在耆阇崛山顶，知长者子善根成熟堪受教化，放大光明，其光遍照摩伽陀国。时长者子于光明中，遥见佛身犹如日出，大众围绕而为说法。见是事已一心念佛，忽然复见七宝阶道周匝栏楯至于佛所，又见妙华遍布街道。时长者子寻路欲往，始发足时，释提桓因即遮前路当道而立，作如是言：“汝长者子，欲往见佛获大善利，佛亦愍汝，我当与汝俱诣佛所。”时长者子即共帝释往至佛所。到佛所已，时天帝释即以衣裓曼陀罗华，与长者子教令散佛。时长者子受天华已，发欢喜心以散佛上，头面作礼右绕三匝，于一面立而白佛言：“我今至心归依佛！归依法！归依僧！”三归依已作如是言：“以此善根种种功德，愿于来世得成阿耨多罗三藐三菩提。”而白佛言：“世尊！此金色女众所知识，我为欲乐与彼财宝，将向林所共相娱乐。至彼林中枕我膝卧，奄忽而死，卒便烂坏臭秽可畏，所将 现代汉语译本： ‘你所面临的巨大恐惧，不是父母亲人，也不是朋友能够拯救的；只有佛世尊（Buddha，觉悟者），能够拔除其根本，能够施予无畏的勇气，以及保护那些无助的人。你应该皈依佛（Buddha，觉悟者），也皈依殊胜的佛法（Dharma，宇宙真理）和僧团（Sangha，佛教僧侣）。如果有天神、龙族等等，皈依于佛法僧三宝，他们的恐惧都将解脱，迅速获得天人的身份。’ 当时，长者子（wealthy man's son）上威德听到这首偈颂后，心中无比欢喜，踊跃不已，深深地感到庆幸，于是舍弃了死尸，从树林中走了出来。 当时，佛（Buddha，觉悟者）在耆阇崛山（Grdhrakuta Mountain）顶，知道长者子（wealthy man's son）的善根已经成熟，可以接受教化，于是放出大光明，这光明遍照摩伽陀国（Magadha）。当时，长者子（wealthy man's son）在光明中，远远地看见佛身（Buddha，觉悟者）犹如日出，大众围绕着佛（Buddha，觉悟者）为他说法。见到这些景象后，他一心念佛（Buddha，觉悟者），忽然又看见七宝阶梯和四周的栏杆一直延伸到佛（Buddha，觉悟者）所在的地方，还看见美妙的鲜花遍布街道。当时，长者子（wealthy man's son）沿着道路想要前往，刚一迈步，释提桓因（Sakradevanam Indra，帝释天）就挡住了他的去路，站在路中间，这样说道：‘你，长者子（wealthy man's son），想要去见佛（Buddha，觉悟者）获得巨大的善利，佛（Buddha，觉悟者）也怜悯你，我应当和你一起去佛（Buddha，觉悟者）那里。’当时，长者子（wealthy man's son）就和帝释天（Sakradevanam Indra，帝释天）一起前往佛（Buddha，觉悟者）所在的地方。到达佛（Buddha，觉悟者）那里后，当时帝释天（Sakradevanam Indra，帝释天）就用衣襟兜着曼陀罗华（Mandala flower），教长者子（wealthy man's son）撒向佛（Buddha，觉悟者）。当时，长者子（wealthy man's son）接受了天华后，心生欢喜，将花撒向佛（Buddha，觉悟者）的身上，头面着地顶礼，右绕佛（Buddha，觉悟者）三圈，站在一边对佛（Buddha，觉悟者）说：‘我现在至诚地皈依佛（Buddha，觉悟者）！皈依法（Dharma，宇宙真理）！皈依僧（Sangha，佛教僧侣）！’完成三皈依后，他这样说道：‘以此善根和种种功德，愿我在来世能够成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’然后他对佛（Buddha，觉悟者）说：‘世尊（Bhagavan，佛的尊称）！这个金色女子是大家都认识的，我为了享乐，带着财宝和她一起去树林里共同娱乐。到了树林里，她枕着我的膝盖睡觉，突然就死了，立刻腐烂变坏，臭气熏天，非常可怕，我所带的’
English
English version: 'Your great fear, neither parents, relatives, nor friends can save you; only the Buddha (Buddha, the awakened one), the World Honored One, can uproot its cause, can bestow fearlessness, and protect the unprotected. You should take refuge in the Buddha (Buddha, the awakened one), also take refuge in the supreme Dharma (Dharma, the universal truth) and the Sangha (Sangha, the Buddhist monastic community). If there are gods, dragons, etc., who take refuge in them, all their fears will be liberated, and they will quickly attain the bodies of gods and humans.' At that time, the wealthy man's son (wealthy man's son), Superior Virtue, hearing this verse, felt great joy and boundless elation, deeply congratulating himself, and abandoning the corpse, he emerged from the forest. At that time, the Buddha (Buddha, the awakened one) was on the summit of Grdhrakuta Mountain (Grdhrakuta Mountain), knowing that the wealthy man's son (wealthy man's son)'s roots of goodness were mature and he was ready to be taught, he emitted great light, which illuminated the entire country of Magadha (Magadha). At that time, the wealthy man's son (wealthy man's son), in the light, saw the Buddha's (Buddha, the awakened one) body from afar, like the rising sun, surrounded by a great assembly expounding the Dharma. Seeing this, he single-mindedly contemplated the Buddha (Buddha, the awakened one), and suddenly saw a seven-jeweled staircase with surrounding railings extending to where the Buddha (Buddha, the awakened one) was, and also saw wonderful flowers scattered throughout the streets. At that time, the wealthy man's son (wealthy man's son) sought to go along the road, but as soon as he took a step, Sakradevanam Indra (Sakradevanam Indra, the lord of devas) blocked his path, standing in the way, and said, 'You, wealthy man's son (wealthy man's son), wish to see the Buddha (Buddha, the awakened one) and obtain great benefit, the Buddha (Buddha, the awakened one) also pities you, I shall go with you to the Buddha's (Buddha, the awakened one) place.' At that time, the wealthy man's son (wealthy man's son) went with Sakradevanam Indra (Sakradevanam Indra, the lord of devas) to the Buddha's (Buddha, the awakened one) place. Having arrived at the Buddha's (Buddha, the awakened one) place, Sakradevanam Indra (Sakradevanam Indra, the lord of devas) then used his robe to hold Mandala flowers (Mandala flower), and instructed the wealthy man's son (wealthy man's son) to scatter them upon the Buddha (Buddha, the awakened one). At that time, the wealthy man's son (wealthy man's son), receiving the heavenly flowers, felt joy in his heart and scattered the flowers upon the Buddha (Buddha, the awakened one), prostrated himself with his head and face to the ground, circumambulated the Buddha (Buddha, the awakened one) three times to the right, stood to one side and said to the Buddha (Buddha, the awakened one), 'I now wholeheartedly take refuge in the Buddha (Buddha, the awakened one)! Take refuge in the Dharma (Dharma, the universal truth)! Take refuge in the Sangha (Sangha, the Buddhist monastic community)!' Having completed the Three Refuges, he said, 'With this root of goodness and all kinds of merits, may I in the future attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' And he said to the Buddha (Buddha, the awakened one), 'World Honored One (Bhagavan, the Blessed One)! This golden-colored woman is known to all, and I, desiring pleasure, took wealth and went with her to the forest to enjoy ourselves together. When we arrived in the forest, she rested her head on my lap and fell asleep, and suddenly she died, immediately decaying and becoming foul-smelling and terrifying, and what I brought' --------------------------------------------------------------------------------
Chinese
眷属悉舍我去无有见者。恐阿阇世王知此女死，谓我杀害，横加刑戮，是故我今生大怖畏。” 尔时佛告长者子言：“汝莫忧怖，我当施汝一切无畏。汝长者子，归依佛者于一切处无所怖畏。”又复告言：“汝当放舍怖畏因缘。” 时长者子白佛言：“一切怖畏从何而生？” 佛言：“贪瞋痴因缘故怖畏生；身见因缘故怖畏生；恶见因缘故怖畏生；渴爱因缘故怖畏生；我我所因缘故怖畏生；执着因缘故怖畏生；斗诤因缘故怖畏生；自身爱缚因缘故怖畏生；于无常中生常想故怖畏生；于苦法中生乐想故怖畏生；于不净中生净想故怖畏生；于无我中生我想故怖畏生；执着五阴因缘故怖畏生；不观十二入故怖畏生；不观十八界故怖畏生；不见未来恶故怖畏生；不观内外身因缘故怖畏生；爱寿命因缘故怖畏生。长者子！如是等因缘故一切怖畏生，如是等事汝当放舍。”又复告言：“汝见此女身种种恶事不？” 长者子言：“唯然世尊！我今已见。” 佛言：“如是，一切诸法无常败坏、苦空不实，但是虚诳；愚痴不知业缘生故，如幻不实离色相故，如梦喜乐无实乐故，如热时炎非水水想故，亦如水光影发照壁水动则动无来去故，如镜中像业力生故，如水中月水静则现无来去故，如响从声生不可 现代汉语译本：我的眷属都舍弃我离去，没有一个人能看见我。我担心阿阇世王（Ajatasattu，一位国王）知道这个女子死了，会认为是我杀害的，从而对我横加刑罚，所以我现在非常害怕。 这时，佛陀告诉长者子说：‘你不要忧愁害怕，我将给予你一切无畏。你，长者子，归依佛陀的人在任何地方都不会感到害怕。’又告诉他说：‘你应该放下产生怖畏的因缘。’ 当时，长者子问佛陀说：‘一切怖畏是从哪里产生的呢？’ 佛陀说：‘由于贪、瞋、痴的因缘，怖畏产生；由于身见的因缘，怖畏产生；由于恶见的因缘，怖畏产生；由于渴爱的因缘，怖畏产生；由于我、我所的因缘，怖畏产生；由于执着的因缘，怖畏产生；由于斗诤的因缘，怖畏产生；由于自身爱缚的因缘，怖畏产生；在无常的事物中产生常想，所以怖畏产生；在苦法中产生乐想，所以怖畏产生；在不净的事物中产生净想，所以怖畏产生；在无我的事物中产生我想，所以怖畏产生；执着五阴的因缘，所以怖畏产生；不观察十二入，所以怖畏产生；不观察十八界，所以怖畏产生；不见未来的恶果，所以怖畏产生；不观察内外身，所以怖畏产生；爱寿命的因缘，所以怖畏产生。长者子！像这些因缘，一切怖畏才会产生，像这些事情你应该放下。’又告诉他说：‘你看见这个女人的身体种种不好的事情了吗？’ 长者子说：‘是的，世尊！我现在已经看见了。’ 佛陀说：‘是的，一切诸法都是无常败坏、苦空不实的，只不过是虚假的欺骗；愚痴的人不知道是业缘所生，所以像幻象一样不真实，离开了色相，所以像梦一样，喜乐没有真实的快乐，像热天时的阳焰，不是水却让人产生水的想法，也像水中的光影，头发照在墙壁上，水动它也动，没有来去，像镜子中的影像，是业力所生，像水中的月亮，水静的时候就显现，没有来去，像回响从声音产生，不可’