Chinese
便往欲食。知其非肉。更复生念。今此非肉。彼树上者。必当是肉。遂便守之。为其所困五欲诳王。亦复如是。亦如商估以伪珠诳人。五欲诳王。亦复如是。又如婴愚嗜味贪欢喜丸。人以泥团。而来诳之。谓为真实。走逐疲苦。乃得泥团。如热时焰诳渴愚夫。犹如众人前竖于幻橛。能使时众见种种事。若拔幻橛。色像即灭。犹如画匠及机关师。如狗吠井自见形影。怒眼竖毛。谓井底影欲共己斗。横生瞋忿。投井而死。大王。宜善观察。何有五欲而得常者何有王位而得久停。尊豪威势。无得住者。何有国界而不迁坏。何有珍宝而不散失。何有欲乐常恒不变。苦之封授必受衰灭。何有合会而不别离。一切五欲。体性实苦。皆从妄想而生于乐。何有诸行不似芭蕉揵闼婆城。大王云何。处生老病死衰祸恐怖逼迫之中。云何能为国土少乐生爱乐想。如林中鹿。四边火起。如鸟在笼。如鱼处网。如龟吞钩。如师子毒箭入心。如龙处咒场。如人在屋中四边火起。如处危朽华堂速疾崩坠。如好华池有水罗刹噏食于人。重说偈言。 生老病死患 于中未解脱 无明爱毒箭 犹未得拔出 人帝汝云何 而生乐着想 如象处林中 四边大火起 处此急难处 云何有欢喜 大王应当知 荣位须臾间 智者深观察 不应于此事 而生希有想 汝何故错解 实是爱奴仆 而生高贵想 舍上妙财宝 而生大富想 不善解方便 横生智慧想 为众烦恼患 横生无病想 未脱生死胎 横生无畏想 处十二刺林 横生无刺想 欲贼劫诸根 横生无贼想 大王而此身者必归败坏。尊豪荣贵。必有衰灭。财宝库藏。必有散失。大王。如佛言曰。荣位如梦。恩爱暂有。汝于五欲。生于希有难遭之想。贤德于此。岂得名为能善观察。何以故。荣位恩爱。必有别离。如众飞鸟夜栖一树。晨则四散。又如客舍夕则聚宾。明各异路。亦如乘船。异人同载。既至岸已。各自殊道。亦如驶流漂集众木。须臾之间。随流分散。犹如浮云。须臾散灭。作音乐处。男女聚集作乐已后。各自散去。宫人婇女端正美妙。无常理会。会归舍弃。譬如华树蜂集其上。花凋落尽。诸蜂远离。如花池枯涸牸象不入。如大池水鹄乐游居。及其干竭更不复近。福尽之家。荣利不近。如密云聚集。电光暂现。如风吹云。电光不现。彼不舍汝。汝必舍之。如似夏尽孔雀毛羽悉皆自落。如寒既至鸿鹄远池。如阿输伽树花叶盛时。人所爱乐及其枯悴。无有花叶。人不顾视。犹如花幢。贵者爱敬。华萎缕绝而便弃之。即说偈言。 无常不坚固 现代汉语译本 不应该对这些事情，产生稀有难得的想法。你为什么错误地理解，实际上是爱的奴仆，却产生高贵的想法？舍弃上妙的财宝，却产生富有的想法？不善于理解方便法门，却凭空产生智慧的想法？被各种烦恼所困扰，却凭空产生没有疾病的想法？还没有脱离生死轮回，却凭空产生没有畏惧的想法？身处十二种刺的丛林中，却凭空产生没有刺的想法？欲望的盗贼劫掠诸根，却凭空产生没有盗贼的想法。 大王啊，这个身体终究会败坏。尊贵的地位和荣耀，必定会有衰落的时候。财宝和库藏，必定会有散失的时候。大王，正如佛所说，荣华富贵如同梦幻，恩爱只是暂时的。你对于五欲（指色、声、香、味、触）产生稀有难得的想法，贤德之人对于此，怎么能称得上是善于观察呢？为什么呢？因为荣华富贵和恩爱，必定会有别离的时候，就像众多的飞鸟夜晚栖息在一棵树上，早晨就四处飞散。又像客舍，晚上聚集宾客，天亮后各自走不同的路。也像乘坐同一条船，不同的人同船，到达岸边后，各自走不同的道路。也像湍急的河流漂浮着众多的木头，须臾之间，随着水流分散。犹如浮云，须臾之间消散。演奏音乐，歌*女聚集在一起作乐之后，各自散去。宫人婇女端正美妙，无常不会理会，最终会舍弃。譬如花树，蜜蜂聚集在上面，花朵凋落殆尽，蜜蜂就远离。如同花池枯竭，母象不再进入。如同大池水，天鹅快乐地游玩居住，等到它干涸了，就不再靠近。福报耗尽的家庭，荣华富贵不会靠近。如同密云聚集，电光短暂地出现。如同风吹云，电光不再显现。不是他们不舍弃你，而是你必定会舍弃他们。就像夏天结束，孔雀的羽毛全部自然脱落。就像寒冷到来，鸿雁远离池塘。就像阿输迦树（Ashoka tree）花叶茂盛的时候，人们喜爱它，等到它枯萎凋零，没有花叶的时候，人们就不再顾视。犹如花幢（flower banner），尊贵的人喜爱和尊敬它，等到花朵凋谢，丝线断裂，就把它丢弃了。于是说了偈语： 无常不坚固
English
English version You should not have rare and precious thoughts about these things. Why do you misunderstand, actually being a slave to love, yet having noble thoughts? Abandoning the supreme and wonderful treasures, yet having thoughts of being wealthy? Not being good at understanding expedient means, yet arbitrarily having thoughts of wisdom? Being afflicted by various troubles, yet arbitrarily having thoughts of being without illness? Not yet having escaped the cycle of birth and death, yet arbitrarily having thoughts of being without fear? Being in a forest of twelve thorns, yet arbitrarily having thoughts of being without thorns? The thieves of desire robbing the senses, yet arbitrarily having thoughts of being without thieves. Great King, this body will inevitably decay. Honorable positions and glory will surely decline. Treasures and storehouses will surely be lost. Great King, as the Buddha said, glory and wealth are like dreams, and love is temporary. You have rare and precious thoughts about the five desires (referring to form, sound, smell, taste, and touch). How can a virtuous person be said to have good observation regarding this? Why? Because glory, wealth, and love will inevitably be separated, just like many birds roosting on a tree at night, and scattering in all directions in the morning. Also like a guest house, gathering guests in the evening, and each going their separate ways at dawn. Also like riding the same boat, different people on the same boat, and each going their separate ways upon reaching the shore. Also like a rushing river carrying many pieces of wood, scattering with the current in a short time. Like floating clouds, disappearing in a short time. Playing music, with singing *girls gathering together to make merry, and then scattering. Palace women and consorts, beautiful and lovely, will not be spared by impermanence, and will eventually be abandoned. For example, a flowering tree, with bees gathering on it, and when the flowers wither and fall, the bees leave. Like a flower pond drying up, a female elephant no longer enters. Like a large pond of water, swans happily playing and dwelling, and when it dries up, they no longer approach. A family whose blessings are exhausted will not be approached by glory and wealth. Like dense clouds gathering, with lightning flashing briefly. Like wind blowing clouds, and the lightning no longer appearing. It is not that they will not abandon you, but that you will surely abandon them. Just like at the end of summer, a peacock's feathers all naturally fall off. Just like when cold arrives, wild geese leave the pond. Just like when the Ashoka tree's flowers and leaves are flourishing, people love it, and when it withers and decays, without flowers and leaves, people no longer look at it. Like a flower banner, noble people love and respect it, and when the flowers wither and the threads break, it is discarded. Then he spoke the verse: Impermanence is not firm. -------------------------------------------------------------------------------- 如芭蕉水沫 亦如浮云散 天王尊胜位 危脆亦如是 人帝应当知 贪利极速驶 如水澍深谷 嗜欲极轻疾 动转如掉索 愚痴染为欲 不觉致堕落
Chinese
尊者言。大王。我今为王略说譬喻。诸有生死。着味过患。王至心听。昔日有人。行在旷路。逢大恶象。为象所逐。狂惧走突。无所依怙见一丘井。即寻树根。入井中藏。有白黑鼠。牙啮树根。此井四边。有四毒蛇。欲螫其人。而此井下。有大毒龙。傍畏四蛇。下畏毒龙。所攀之树。其根动摇。树上有蜜三渧。堕其口中。于时动树𢴤坏蜂窠。众蜂散飞。唼螫其人。有野火起。复来烧树。大王当知。彼人苦恼。不可称计。王愁忧厌恶而言。彼人得味甚少。苦患甚多。其所味者。如牛迹水。其所苦患犹如大海。味如芥子。苦如须弥。味如萤火。苦如日月。如藕根孔比于太虚。亦如蚊子比金翅鸟。其味苦恼多少如是。尊者言。大王。旷野者。喻于生死。彼男子者。喻于凡夫。象喻无常。丘井喻于人身。树根喻人命。白黑鼠者。喻昼夜。啮树根者。喻念念灭。四毒蛇喻四大。蜜者喻五欲。众蜂喻恶觉观。野火烧者喻老。下毒龙者喻死。是故当知。欲味甚少。苦患甚多。生老病死。于一切人。皆得自在。世间之人。身心劳苦。无归依处。众苦所逼。轻 现代汉语译本 如同芭蕉的水沫， 也像浮云消散一般，天王（Deva-king，统治天界的国王）尊贵殊胜的地位， 也是危脆不牢靠的。人间的帝王应当知晓， 贪图利益之心极其迅速，如同水倾泻入深谷一般， 对欲望的嗜好极其轻浮快速，动荡不安就像摇晃的绳索。 愚昧无知被欲望所沾染， 不知不觉导致堕落。 尊者说：‘大王，我现在为大王您简略地说个譬喻，关于所有有生有死之物，执着于享乐的过患。大王您要用心听。从前有个人，走在荒野的道路上，遇到一头凶恶的大象。被大象追赶，惊慌恐惧地奔逃，无所依靠，看见一口土丘上的井，就顺着树根，进入井中躲藏。有两只白鼠和黑鼠，啃咬着树根。这井的四边，有四条毒蛇，想要咬他。而这井的下面，有一条大毒龙。旁边害怕四条蛇，下面畏惧毒龙，他攀着的树，树根摇摇欲坠。树上有三滴蜂蜜，滴落到他的口中。这时摇晃的树震坏了蜂巢，众多的蜜蜂四处飞散，叮咬他。又有野火燃起，又来焚烧这棵树。大王您应当知道，那人的苦恼，不可称量计算。’ 国王愁闷忧虑厌恶地说：‘那人得到的甜味很少，遭受的苦难却很多。他所尝到的甜味，就像牛蹄印里的水一样少；他所遭受的苦难，却像大海一样多。甜味像芥菜籽一样小，苦难像须弥山一样大。甜味像萤火虫的光亮，苦难像太阳和月亮的光芒。就像藕的孔洞比于太空，也像蚊子比于金翅鸟。甜味和苦恼的多少就是这样。’ 尊者说：‘大王，旷野，比喻生死轮回。那男子，比喻凡夫俗子。大象，比喻无常。土丘上的井，比喻人的身体。树根，比喻人的寿命。白鼠和黑鼠，比喻昼夜。啃咬树根，比喻念念生灭。四条毒蛇，比喻地、水、火、风四大元素。蜂蜜，比喻色、声、香、味、触五种欲望。众多的蜜蜂，比喻不好的觉察和观想。野火焚烧，比喻衰老。下面的毒龙，比喻死亡。所以应当知道，欲望的甜味很少，苦难却很多。生老病死，对于所有的人，都是无法避免的。世间的人，身心劳苦，没有归依之处，被众多的苦难所逼迫，轻微的快乐转瞬即逝。’
English
English version Like the foam on a banana tree, Also like the scattering of floating clouds, the honorable and supreme position of a Deva-king (ruler of the heavens), Is also fragile and unreliable. The human emperor should know, The greed for profit is extremely swift, like water pouring into a deep valley, The craving for desires is extremely fleeting and rapid, moving and shaking like a swaying rope. Ignorance is stained by desire, Unknowingly leading to downfall. The Venerable said, 'Great King, I will now briefly tell you a parable about all things that are born and die, and the faults of clinging to pleasure. Great King, listen attentively. Once upon a time, there was a man walking on a desolate road, who encountered a fierce elephant. Chased by the elephant, he fled in panic, without any refuge, and saw a well on a mound. He followed the tree roots and hid inside the well. There were two rats, one white and one black, gnawing at the tree roots. Around the well, there were four poisonous snakes, wanting to bite him. And below the well, there was a great poisonous dragon. He feared the four snakes beside him and dreaded the dragon below. The tree he was clinging to had roots that were shaking. There were three drops of honey on the tree, which fell into his mouth. At that moment, the shaking tree broke a beehive, and many bees scattered and stung him. And a wildfire started, coming to burn the tree. Great King, you should know that the man's suffering was immeasurable.' The king said with sorrow, worry, and disgust, 'That man obtained very little sweetness, but suffered much hardship. The sweetness he tasted was as little as the water in a cow's hoofprint; the suffering he endured was as vast as the ocean. The sweetness was as small as a mustard seed, the suffering as great as Mount Sumeru. The sweetness was like the light of a firefly, the suffering like the radiance of the sun and moon. Like the hole of a lotus root compared to the vastness of space, or like a mosquito compared to a Garuda bird. The amount of sweetness and suffering is like this.' The Venerable said, 'Great King, the wilderness is a metaphor for the cycle of birth and death. That man is a metaphor for ordinary beings. The elephant is a metaphor for impermanence. The well on the mound is a metaphor for the human body. The tree root is a metaphor for human life. The white and black rats are a metaphor for day and night. Gnawing at the tree root is a metaphor for the extinction of thoughts moment by moment. The four poisonous snakes are a metaphor for the four great elements: earth, water, fire, and wind. The honey is a metaphor for the five desires: form, sound, smell, taste, and touch. The many bees are a metaphor for bad perceptions and thoughts. The burning wildfire is a metaphor for old age. The poisonous dragon below is a metaphor for death. Therefore, you should know that the sweetness of desire is very little, but the suffering is very great. Birth, old age, sickness, and death are unavoidable for all people. People in the world suffer physically and mentally, have no place to turn to for refuge, are oppressed by many sufferings, and fleeting pleasures pass quickly.' --------------------------------------------------------------------------------
Chinese
疾如电。是可忧愁。不应爱着。大王。今我语王。言虽粗恶。实是利益。王闻是语。衣毛皆竖。悲喜交集。涕泣流泪。即起合掌。五体投地。白尊者言。我之婴愚。无有智慧。我之下贱。作斯狂言。如是狂言。听我忏悔。尊者言。我于今者。以忍出家。无不忍受。我心清净。犹如秋月净无云翳。王今忏悔。愿使大王犹如天帝得见道迹。王大欢喜。与诸眷属。作礼还宫。 宾头卢突罗阇为优陀延王说法经 现代汉语译本： 快如闪电的事物，是令人忧愁的，不应该贪恋执着。大王，现在我告诉你，虽然我的话语粗糙难听，但实际上是为了你的利益。大王听了这些话，全身汗毛都竖了起来，悲伤和喜悦交织在一起，眼泪止不住地流下来。他立刻起身合掌，五体投地，对尊者说：‘我真是幼稚愚昧，没有智慧。我这个**，竟然说了这样疯狂的话。对于这些疯狂的话，请允许我忏悔。’尊者说：‘我如今以忍辱之心出家，没有什么不能忍受的。我的内心清净，就像秋天的月亮一样，没有一丝云彩遮蔽。大王现在忏悔，愿大王能够像天帝一样得见真理的踪迹。’大王非常欢喜，和他的所有眷属一起，向尊者行礼后返回宫殿。 《宾头卢突罗阇为优陀延王说法经》 疾如电（形容迅速无常的事物）。是可忧愁（令人忧虑）。不应爱着（不应执着）。大王（对国王的尊称）。今我语王（现在我告诉你）。言虽粗恶（话语虽然粗糙）。实是利益（实际上是为了你的利益）。王闻是语（国王听了这些话）。衣毛皆竖（全身汗毛都竖了起来）。悲喜交集（悲伤和喜悦交织在一起）。涕泣流泪（眼泪止不住地流下来）。即起合掌（立刻起身合掌）。五体投地（五体投地）。白尊者言（对尊者说）。我之婴愚（我真是幼稚愚昧）。无有智慧（没有智慧）。我之**（我这个**）。作斯狂言（说了这样疯狂的话）。如是狂言（对于这些疯狂的话）。听我忏悔（请允许我忏悔）。尊者言（尊者说）。我于今者（我如今）。以忍出家（以忍辱之心出家）。无不忍受（没有什么不能忍受的）。我心清净（我的内心清净）。犹如秋月（就像秋天的月亮）。净无云翳（没有一丝云彩遮蔽）。王今忏悔（大王现在忏悔）。愿使大王（愿大王）。犹如天帝（像天帝一样）。得见道迹（得见真理的踪迹）。王大欢喜（大王非常欢喜）。与诸眷属（和他的所有眷属）。作礼还宫（行礼后返回宫殿）。 宾头卢突罗阇（Pindola Bharadvaja，十六罗汉之一）为优陀延王（King Udayana）说法经