English
English version: Because the Buddha is the regulator of the three times, past, present, and future. The *Śrīmālādevī Siṃhanāda Sūtra* says, 'I have long established you before me, and have already opened your awakening. Now I receive you again, and so will it be in your future lives.' Therefore, it can be known that the Buddha is the regulator of the three times. The Buddha uses truthful speech, *𩋣* speech (gentle speech), and beneficial speech to regulate sentient beings, causing them to escape from birth and death. Therefore, he is called a regulator of men. The ninth epithet is *Śāstā-deva-manushyānām* (teacher of gods and humans), which is translated here as 'from gods and humans'. Why is it said to be 'teacher of gods and humans'? It is to explain that the *Tathāgata* (Thus Come One) is the teacher of all sentient beings, but because among the six realms, the gods are the most superior, therefore, following the superior, it is called teacher of gods and humans. *Buddha* is the tenth epithet, translated here as 'awakened one'. What is an awakened one? The *Tathāgata*, under the Bodhi tree, fully awakened to the number of sentient and non-sentient beings, therefore is called Buddha. Because he is awakened himself and can awaken others, he is called Buddha. 'Liberating from birth, old age, sickness, and death' explains that the Buddha saves and liberates sentient beings from these sufferings. When in the womb, moving east and west with the mother's movements, suffering alone in the darkness, who in the family can know? If the mother drinks too much, the fetus's body surges as if captured. If the mother drinks too little, the fetus is hungry. If the mother walks quickly, the fetus's neck is like being strangled by a rope. If the mother sits quietly, the fetus's body is like being pressed by a mountain, without light, like a dark hell, unable to move, like an iron net hell. If the mother drinks hot things, it is like being in a cauldron hell. If the mother drinks cold things, it is like being in an ice hell. One must endure various sufferings for one thousand five hundred years to be born. The suffering of birth is even more difficult to contemplate. When being born, the amniotic sac and umbilical cord wrap around the body, like being bound, blood flows all over, what is the difference from skinning an animal? Like the *kṣāra* (alkaline) skin falling on the grass, like falling on a mountain of knives. The wind blows on the body, like ice cutting the body, unknowingly losing one's voice. When pulled out, it is like being struck by a thousand awls at the same time, the mind is confused, embracing darkness, not knowing there is heaven and earth, not knowing there is sun and moon, not knowing there are parents, not knowing there are siblings, suffering is often great, crying does not stop. In two or three years, gradually no longer eating milk, although the night is long, the mind is still dim. Seeing water, one wants to jump in, dying without knowing. Holding the body to go to the fire. Not knowing who is holding a knife to stab oneself, crying in pain. Falling from a high place, without fear. Or crawling on the road, not knowing how to return. Meeting a wolf --------------------------------------------------------------------------------
Chinese
过虎不生怖怯。此为生苦实亦难处。老苦者夫物盛必衰。庄年必老。此事晓然。验由指掌。是以黑鬓辐留络为空发所驱。红颜权寄必为霜眉所夺。脉途稍绝五阴俱空。筋髓渐枯。四支谁安。遂使目清双脓。耳开两塞。鼻不嗅香。舌失甘辛。身不觉触。意识昏痴发𩭦。齿落腰曲。背膢举步寸迟言不可解。而少年雄勇空道谁知。曩曰豪华今且何在。从使路设高轩而永绝登门。临骏马终辞跨跃堂𩚵清樽而心无希羡庭歌舜目岂窥瞻。昔日庄年纵欲不修微善泉路方临犹不改悔。一陷泥津宁布更出。病苦者三毒诸殃遍满世界四大痛恼偏集阎浮。但业有高低报亦轻重。或晨旦清强而片时病集。遂使连年抱㿃历岁瘿缠。或虫穿骨畏白节相通。脓流皮外四支参穴。成腹大如鼓。头尖若锥。叫声彻路臭气填门。或手足臃卷。或腰背膒瘘举步如山。身臂如铁。或冬温夏疫。乍热乍寒命危似电气喘如截。或值诸毒筋离肉断求生不得求死无缘。或焦否寒五藏被离历岁饮脓连年吐血。或疮廊竞生雍疽争出项羸似綖面肿如囊。或眼里血流两耳脓出。天地虽广熟看不见。雷震破山了然不觉。手床濡褥不得安眠。口异餐糜恒常骨立。或颠狂错乱意识昏痴。入水如归赴火宁觉。或口闭如钳舌强如石。摇头作语动眼为言。或脑里一蛇除而复出心中二鬼针。而更 现代汉语译本 不因经过老虎而产生恐惧。这是生之苦，确实也是艰难之处。老之苦，万物兴盛必定衰败，壮年必定衰老。这件事显而易见，如同在手掌上观看一样清楚。因此，乌黑浓密的头发被白发所取代，红润的容颜最终被霜白的眉毛所取代。脉搏逐渐衰竭，五阴（色、受、想、行、识，构成人的五种要素）都空虚。筋骨髓液渐渐枯竭，四肢如何安稳？于是眼睛昏花，双眼流脓，耳朵堵塞，鼻子闻不到香味，舌头尝不出甜味和辣味，身体感觉不到触觉，意识昏聩迟钝，头发脱落，牙齿掉落，腰弯背驼，举步缓慢，说话含糊不清。而少年时的雄壮勇猛，如今又有谁知道呢？昔日所说的豪华生活，如今又在哪里呢？即使道路上设置了高大的车子，也永远不会再有人登门拜访。面对骏马，最终也要辞别跨越。面对厅堂里的美酒，心中也没有了希望和羡慕，庭院里的歌舞，即使看到也视而不见。昔日壮年时放纵欲望，不修哪怕是微小的善事，等到面临黄泉路时，仍然不思悔改。一旦陷入泥潭，哪里还能再出来呢？病之苦，三毒（贪、嗔、痴）带来的灾祸遍布世界，四大（地、水、火、风，构成物质世界的四种基本元素）带来的痛苦恼乱集中在阎浮提（Jambudvipa，指我们所居住的这个世界）。只是因为业力有高低，所以报应也有轻重。或者早晨还很健康，但片刻之间疾病就降临了。于是导致常年抱着病痛，多年被瘿瘤缠身。或者虫子蛀穿骨头，畏惧白色骨节相连，脓液流到皮肤外面，四肢的孔穴相通。肚子大得像鼓一样，头尖得像锥子一样，叫喊的声音响彻道路，臭气充满门庭。或者手脚肿胀弯曲，或者腰背溃烂瘘管，举步如同背着山一样沉重，身体手臂如同铁一样僵硬。或者冬天温暖夏天却流行瘟疫，忽冷忽热，生命危在旦夕，气息微弱得像要断绝一样。或者遇到各种毒害，筋断肉离，求生不得，求死无门。或者五脏焦烂，常年饮脓，多年吐血。或者疮痍竞相生长，痈疽争相冒出，脖子细得像线一样，面部肿得像口袋一样。或者眼里流血，两耳流脓。天地虽然广阔，却什么也看不见。雷声震破山岳，却完全没有感觉。躺在床上，褥子潮湿，无法安眠。口里只能吃稀粥，却仍然骨瘦如柴。或者精神错乱，意识昏聩迟钝，进入水中就像回家一样，奔向火中也毫无知觉。或者嘴巴紧闭得像钳子一样，舌头僵硬得像石头一样，只能摇头示意，动动眼睛来表达意思。或者脑子里像有一条蛇，除掉了又再次出现，心中像有两个鬼在用针刺，而且更加……
English
English version Not generating fear when passing a tiger. This is the suffering of birth, indeed a difficult situation. The suffering of old age: when things flourish, they must decline; youth must turn to old age. This is clearly understood, as clear as seeing something in the palm of one's hand. Therefore, black and thick hair is replaced by white hair, and a rosy complexion is eventually taken over by frosty eyebrows. The pulse gradually weakens, and the five skandhas (form, feeling, perception, mental formations, consciousness - the five aggregates that constitute a person) become empty. The tendons and marrow gradually dry up; how can the four limbs be at peace? Consequently, the eyes become dim and discharge pus, the ears become blocked, the nose cannot smell fragrances, the tongue loses its ability to taste sweetness and spiciness, the body cannot feel touch, and consciousness becomes confused and dull. Hair falls out, teeth fall out, the back becomes hunched, steps become slow, and speech becomes incomprehensible. And who knows of the vigor and bravery of youth? Where is the luxury that was once spoken of? Even if tall carriages are set up on the road, no one will ever visit again. Facing a fine horse, one will eventually decline to mount it. Facing fine wine in the hall, the heart has no desire or longing; even if one sees the court dances, one is blind to them. In the past, in one's youth, one indulged in desires and did not cultivate even the slightest good deeds. When facing the road to the Yellow Springs (the afterlife), one still does not repent. Once one falls into the mire, how can one ever get out? The suffering of illness: the calamities brought about by the three poisons (greed, hatred, delusion) fill the world, and the pain and suffering brought about by the four elements (earth, water, fire, wind - the four basic elements that constitute the material world) are concentrated in Jambudvipa (the world we live in). It is just that because karma has high and low degrees, the retribution also has light and heavy consequences. Or one may be strong and healthy in the morning, but illness strikes in an instant. This leads to years of suffering from ailments and years of being plagued by goiters. Or worms bore through the bones, fearing the connection of white joints, pus flows out of the skin, and the holes of the four limbs are connected. The belly becomes as large as a drum, and the head becomes as sharp as a cone. The sound of screaming echoes through the streets, and the stench fills the doorway. Or the hands and feet are swollen and curled, or the waist and back are ulcerated with fistulas, walking is as heavy as carrying a mountain, and the body and arms are as stiff as iron. Or it is warm in winter and there is plague in summer, sometimes hot and sometimes cold, life is as precarious as lightning, and breathing is as weak as if it is about to stop. Or one encounters various poisons, the tendons are separated from the flesh, one cannot seek life, and there is no way to seek death. Or the five organs are scorched and rotten, one drinks pus for years, and one vomits blood for years. Or sores grow in competition, and carbuncles emerge in contention, the neck is as thin as a thread, and the face is swollen like a bag. Or blood flows from the eyes, and pus flows from both ears. Although heaven and earth are vast, one cannot see anything clearly. The sound of thunder breaking mountains is not felt at all. Lying on the bed, the bedding is wet, and one cannot sleep peacefully. One can only eat thin porridge, but one is still as thin as bones. Or one is mentally deranged and confused, and consciousness is dull and confused. Entering the water is like returning home, and one is not aware of rushing into the fire. Or the mouth is closed as tightly as pliers, and the tongue is as stiff as a stone. One can only shake one's head to indicate meaning, and move one's eyes to express words. Or there is a snake in the brain, which is removed and then reappears, and there are two ghosts in the heart that are pricking with needles, and even more... --------------------------------------------------------------------------------
Chinese
生如此。病苦不可思议。虽凔天妙膳无异铁丸。地上甘蔗剧如铜汁。善神不祐恶鬼竞逼。床炴火欲眠不得廗非炉炭愿坐无因。如此诸病实为大苦 死苦者。盖浮生在世徒唱百年长短参差终成谬说。或胎中堕落盛年荡逝。或绝命私门。或为刀官市。或坠足相川。或缢首荒谷。或裂体五车。或分骸四裔。或入水逢蛟。或游山遇虎。或蕴中听火。或怀清受饿。并由因果丛杂业报参差。虽曰百年谁蒙其一。是以笑声未绝而哭向行闻庆容才移而哀宾已进。遂使绣愰障尘雕阶积草歌堂聚狩舞壂栖禽愿本室而怀疑。望虚灵而抱畏钟心之受即见怨家结发之亲。便成仇府当其平昔之时。或趍锵朱合雍容紫闺摇玉珮于素裙。照金㹦于县首荣心夺曰宦志陵云。岂意且发高堂而暮沈丘陇蝼蚁餐其躯骸地狱收其魂魄。于是刀锋镞背剑刃穿胸铁蟒缠腰铜蛇绕骨。长钳出舌利钉刺眼。冷冰彻髓热炭煎皮。遂致觔碎锯齿之间血流磨床之外。或舒五藏于析边。又悬四支于钩侧。牛头八角触肉灰离狱卒四牙齿脑糜烂。虽复连年啖铁不解长饥历劫钦铜宁知救永渴。此为此苦。亦实难当发心自誓行十二愿者。依地持论。是发菩提心。发心有四种。一者大悲发心。二者护法发心。三者观身过患发心。四者求最胜果发心。大悲发心者。观六道众生俱有缠缚。以是之故 现代汉语译本 生之苦如此。病痛之苦难以想象。即使是寒冷天气下的美味佳肴，也如同吞咽铁丸一般难以下咽。地上甘甜的甘蔗，也如同吞饮铜汁一般令人难受。善神不保佑，恶鬼竞相逼迫。躺在床上燥热难耐，难以入眠，想依靠炉火取暖却不可得，想要坐起来休息也没有办法。如此种种疾病，实在是巨大的痛苦。 死之苦。人活在世上，空说百年寿命，长短不一，最终都是虚妄之谈。有的人在胎中就夭折，有的人在盛年就早逝。有的人死于隐秘的住所，有的人被刀斧加身于市井之中，有的人失足跌入江河，有的人在荒凉的山谷中上吊自缢，有的人被五马分尸，有的人尸骸分散在四方边境，有的人入水被蛟龙吞噬，有的人游山被老虎咬死，有的人在密室中遭遇火灾，有的人身怀清贫而受饥饿。这些都是由于因果错综复杂，业报各不相同所致。虽说有百年寿命，又有谁能真正享受到呢？因此，笑声还未停止，哭声就已经传来；庆祝的容颜才刚刚消退，哀悼的宾客就已经到来。于是，绣帘蒙上了灰尘，雕花的台阶上堆满了杂草，歌舞的厅堂聚集着狐兔，华丽的殿宇栖息着鸟雀，人们在原本熟悉的房间里也心生怀疑，仰望空虚的神灵而心怀畏惧。钟声敲响之时，就如同见到了怨家；结发夫妻，转眼间就成了仇人。当他们平时身居高位之时，或者在朱红色的大门前趋炎附势，或者在华丽的闺房里雍容华贵，摇动着素色裙子上的玉佩，照耀着悬挂在头上的金饰，荣华富贵之心足以让他们轻视王侯，飞黄腾达的志向直冲云霄。哪里会想到早上还在高堂之上，晚上就已经埋葬在荒山野岭，尸体被蝼蚁啃食，魂魄被地狱收走。于是，刀锋箭镞刺背，刀剑利刃穿胸，铁蟒缠绕腰间，铜蛇盘绕骨骼。用长钳拔出舌头，用锋利的钉子刺瞎眼睛。寒冷的冰冻透骨髓，炽热的炭火煎皮肤。最终导致筋骨断裂在锯齿之间，鲜血流淌在磨床之外。或者在刑具上舒展开五脏六腑，又将四肢悬挂在铁钩之上。牛头狱卒八个角撞击身体，使其灰飞烟灭；狱卒四颗獠牙啃噬脑髓，使其糜烂。即使连续多年吞吃铁丸也无法解除长久的饥饿，经历漫长劫数饮用铜汁也无法解救永久的干渴。这实在是难以忍受的痛苦。发心立誓，行持十二大愿的人，依据《地持论》所说，这是发起菩提心。发起菩提心有四种：一是大悲发心，二是护法发心，三是观身过患发心，四是求最胜果发心。大悲发心，是观察六道众生都被烦恼所缠缚，因此而发心。