T14n0530_佛說須摩提長者經

大正藏第 14 冊 No. 0530 佛說須摩提長者經

No. 530

佛說須摩提長者經(一名會諸佛前亦名如來所說示現眾生)

吳月支國居士支謙譯

如是我聞：

一時佛在舍衛國祇洹精舍，與大比丘眾五百人俱。爾時世尊時到，著衣，持缽，與阿難俱入城乞食。

是時城中有大長者子，名須摩提。是人命終，父母宗親及諸知識一時號哭，哀悼躄踴，稱怨大喚，悶絕於地；或有喚父母、兄弟者，或有呼夫主、大家者，如是種種號啕、啼哭；又有把土而自坌者，又有持刀斷其發者，譬如有人毒箭入心，苦惱無量；或有以衣自覆而悲泣者，譬如大風鼓扇林樹，枝柯相掁；又如失水之魚宛轉在地；又如斬截大樹崩倒狼藉。以如是楚毒而加其身。

爾時世尊知而故問：「阿難！彼諸大眾何故哀號悲泣如是？」

阿難白佛言：「世尊！此城中有大長者子，名須摩提，壽盡命終。是人父母、兄弟、妻子、宗親、知識為恩愛所縛故，如是迷亂。唯愿世尊為度一切故，可往至彼。諸佛、世尊不以無請而有所說。我今為彼諸人勸請于佛、世尊，以大慈悲，愿往至彼。」

爾時如來受阿難請，即往其家。是時彼諸人等遙見世尊，各各以手拭面，前來迎佛。既至

【現代漢語翻譯】現代漢語譯本《佛說須摩提長者經》

吳月支國居士支謙譯

我是這樣聽說的：

一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）(祇洹精舍)，與五百位大比丘在一起。當時，世尊到了乞食的時間，穿上袈裟，拿著缽，與阿難（Ananda）一起進入城中乞食。

這時，城中有一位大長者的兒子，名叫須摩提（Sumati）。這個人去世了，他的父母、親戚以及所有認識的人都一起號啕大哭，哀悼得捶胸頓足，大聲抱怨呼喊，昏倒在地；有人呼喚父母、兄弟，有人呼喚丈夫、一家之主，像這樣各種各樣的號啕大哭；還有人抓起泥土往自己身上揚，還有人拿著刀割斷自己的頭髮，就像有人被毒箭射中心臟一樣，痛苦不堪；有人用衣服蓋住自己悲傷地哭泣，就像大風吹動樹林，樹枝互相碰撞一樣；又像失去水的魚在地上掙扎；又像被砍斷的大樹崩塌倒地，一片狼藉。他們用這樣的痛苦來折磨自己。

這時，世尊明知故問：『阿難（Ananda）！那些大眾為什麼這樣哀號悲泣呢？』

阿難（Ananda）對佛說：『世尊！這個城中有一位大長者的兒子，名叫須摩提（Sumati），壽命已盡去世了。他的父母、兄弟、妻子、親戚、朋友因為被恩愛所束縛，所以這樣迷亂。唯愿世尊爲了度化一切眾生，可以前往他們那裡。諸佛、世尊不會在沒有請求的情況下說法。我現在為那些人勸請佛、世尊，以大慈悲，希望您能前往他們那裡。』

這時，如來接受了阿難（Ananda）的請求，立即前往他家。當時，那些人遠遠地看見世尊，各自用手擦拭眼淚，前來迎接佛陀。到達后

【English Translation】 English version The Sutra of Sumati the Elder Spoken by the Buddha (also known as Meeting All Buddhas, also known as the Manifestation of Sentient Beings Spoken by the Tathagata)

Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu

Thus have I heard:

At one time, the Buddha was in the Jeta Grove (Jetavana Anathapindika-arama) in the country of Shravasti (舍衛國), together with five hundred great Bhikshus. At that time, the World-Honored One, when the time for alms arrived, put on his robes, held his bowl, and entered the city with Ananda (阿難) to beg for food.

At this time, in the city, there was the son of a great elder, named Sumati (須摩提). This person had died, and his parents, relatives, and all acquaintances were weeping and wailing together, mourning with chest-beating and foot-stamping, crying out in complaint, and fainting on the ground; some were calling out for their parents and brothers, and some were calling out for their husbands and masters of the house, wailing and weeping in various ways like this; some were grabbing soil and throwing it on themselves, and some were holding knives and cutting off their hair, like someone with a poisoned arrow in their heart, suffering immeasurably; some were covering themselves with clothes and weeping sadly, like a great wind shaking the forest trees, with branches and twigs colliding with each other; like a fish out of water writhing on the ground; like a large tree that has been cut down, collapsing and falling in disarray. They inflicted such pain and suffering upon themselves.

At that time, the World-Honored One, knowing this, deliberately asked: 'Ananda (阿難)! Why are those people wailing and weeping so sadly?'

Ananda (阿難) said to the Buddha: 'World-Honored One! In this city, there is the son of a great elder, named Sumati (須摩提), who has reached the end of his life and passed away. His parents, brothers, wives, relatives, and friends are so confused because they are bound by love. May the World-Honored One, for the sake of liberating all beings, go to them. The Buddhas and World-Honored Ones do not speak without being asked. I now entreat the Buddha and World-Honored One on behalf of those people, with great compassion, may you go to them.'

At that time, the Tathagata accepted Ananda's (阿難) request and immediately went to his house. At that time, those people saw the World-Honored One from afar, each wiping their faces with their hands, and came forward to greet the Buddha. Having arrived

佛所，頭面禮足，悲泣哽塞，不能發言。正欲長嘆，以敬佛故，不敢出息，嚥氣而住。

爾時佛告長者父母、兄弟、宗親及諸知識：「汝等何故悲泣、懊惱，著此幻法？」

是諸人等同時發聲而白佛言：「世尊！是城中唯有此人聰明智慧，端正殊妙，年既盛壯，于諸人中為無有上。我等思念，不離心懷。眾人瞻仰，視之無厭。言語柔和，孝于父母，恭順兄弟。又復多饒財寶、金銀、琉璃、硨磲、馬瑙、珊瑚、琥珀，倉庫盈溢，珍寶具足。又有車馬、飲食、醫藥、衣服、臥具、奴婢、使人。如是悉備，一旦命終。是故我等悲泣戀慕，不能自勝。善哉！世尊！愿為我等方便說法，得離諸惱。從今已后更不復受如是諸苦；得斷貪慾、瞋恚、愚癡諸結根本；得度生、老、病、死之岸；永離憂、悲、苦、惱之海；所生之處值遇諸佛，善知識會，不遇惡緣。」

爾時世尊告長者父母、宗親、知識及諸大眾：「汝等曾見有生不老、不病、不死者不？」

是諸人等白佛言：「世尊！未曾見也。」

佛復告諸大眾：「汝等欲離生、老、病、死、憂、悲、苦、惱者，莫復念是恩愛之縛；標心正見，歸命三寶。所以者何？于諸世間無過佛者，能導盲冥、愚癡之眾。于諸商主及諸醫王有相好中無與佛等。所以然

【現代漢語翻譯】現代漢語譯本：佛陀所在之處，他以頭面禮拜佛足，悲傷哭泣，哽咽難言。正想要長嘆一聲，但因為尊敬佛陀的緣故，不敢出聲，只能屏住呼吸。

這時，佛陀告訴長者的父母、兄弟、親屬以及各位朋友：『你們為何如此悲傷、懊惱，執著于這虛幻的現象呢？』

這些人同時發出聲音對佛陀說：『世尊！他是城裡唯一聰明智慧、相貌端正美好的人，正值壯年，在眾人之中無人能比。我們思念他，片刻不離心懷。眾人仰慕他，看不夠。他言語柔和，孝順父母，尊敬兄弟。而且擁有大量的財寶，金銀、琉璃（luli，一種寶石）、硨磲（chequ，一種海貝）、瑪瑙（manao，一種玉髓）、珊瑚（shanhu，一種寶石）、琥珀（hu po，一種樹脂化石），倉庫堆滿，珍寶齊全。還有車馬、飲食、醫藥、衣服、臥具、奴婢、僕人。一切都如此完備，卻突然去世。因此我們悲傷哭泣，戀戀不捨，無法自拔。善哉！世尊！希望您能為我們方便說法，讓我們脫離這些煩惱。從今以後不再遭受這樣的痛苦；斷除貪慾、瞋恚（chenhui，嗔恨）、愚癡（yuchi，缺乏智慧）這些煩惱的根本；度過生、老、病、死的彼岸；永遠脫離憂愁、悲傷、痛苦、煩惱的苦海；所生之處都能遇到諸佛，善知識的聚會，不會遇到惡緣。』

這時，世尊告訴長者的父母、親屬、朋友以及各位大眾：『你們曾經見過有生而不老、不病、不死的人嗎？』

這些人回答佛陀說：『世尊！從未見過。』

佛陀又告訴各位大眾：『你們想要脫離生、老、病、死、憂愁、悲傷、痛苦、煩惱，就不要再執著于這恩愛之束縛；樹立正確的見解，歸依三寶。為什麼呢？在世間沒有超過佛陀的人，能夠引導盲昧、愚癡的眾生。在所有的商人和醫王中，沒有誰的相好能與佛陀相比。為什麼呢？』

【English Translation】 English version: At the place where the Buddha was, he prostrated himself with his head and face at the Buddha's feet, weeping with grief, choked with sobs, unable to speak. He wanted to let out a long sigh, but out of respect for the Buddha, he dared not exhale, and held his breath instead.

At that time, the Buddha said to the elder's parents, siblings, relatives, and all acquaintances: 'Why are you so sad and distressed, clinging to this illusory phenomenon?'

These people simultaneously spoke and said to the Buddha: 'World Honored One! He is the only person in the city who is intelligent and wise, with a dignified and beautiful appearance, in the prime of his life, and unsurpassed among all people. We think of him constantly, never leaving our minds. Everyone admires him, never tiring of looking at him. His speech is gentle, he is filial to his parents, and respectful to his siblings. Moreover, he possesses a great amount of wealth, gold, silver, lapis lazuli (luli, a type of gemstone), tridacna (chequ, a type of sea clam), agate (manao, a type of chalcedony), coral (shanhu, a type of gemstone), amber (hu po, a type of fossilized resin), his storehouses are overflowing, and he has all kinds of treasures. He also has carriages, horses, food, medicine, clothing, bedding, servants, and attendants. Everything was so complete, yet he suddenly passed away. Therefore, we are sad and weeping, reluctant to part, and unable to control ourselves. Excellent! World Honored One! We hope that you can expediently teach the Dharma for us, so that we can be free from these afflictions. From now on, we will no longer suffer such pain; we will cut off the root of greed, hatred (chenhui, anger), and ignorance (yuchi, lack of wisdom); we will cross the shore of birth, old age, sickness, and death; we will forever be free from the sea of sorrow, grief, suffering, and affliction; and in every place we are born, we will encounter Buddhas, assemblies of virtuous friends, and will not encounter evil conditions.'

At that time, the World Honored One said to the elder's parents, relatives, friends, and all the assembly: 'Have you ever seen anyone who is born but does not age, does not get sick, and does not die?'

These people replied to the Buddha: 'World Honored One! We have never seen such a person.'

The Buddha further said to the assembly: 'If you wish to be free from birth, old age, sickness, death, sorrow, grief, suffering, and affliction, then do not cling to the bonds of love and affection; establish right view, and take refuge in the Three Jewels. Why? In the world, there is no one greater than the Buddha, who can guide the blind and ignorant beings. Among all merchants and medicine kings, none have features and characteristics comparable to the Buddha. Why is that?'

者？如來身者即是藥王，佛所說法即為良藥。」

爾時世尊即說偈言：

「十方世界中，　　生者無不死，　生死往來道，　　唯法能除滅。　無有十方剎，　　命終能濟者，　唯佛能除斷，　　是故歸命佛。」

佛復告大眾：「汝等云何知名為死？」

諸人答言：「不知。世尊！」

佛告大眾：「殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、嫉妒、恚、癡，若人行是十惡，名之為死。」

佛復告諸大眾：「若人違逆，不順父母，不行正法，不敬沙門、梵志及諸耆宿，如是之人亦名為死。」

復告大眾：「若有不敬三寶及諸持戒有德沙門，如是之人亦名為死。」

復告大眾：「若有慳貪、嫉妒、憍慢，自不持戒，家內大小亦復不持；言語粗惡，好傷於人；狂癡、懈怠，心意不安；六情不具，少於智慧；不能專正，喜信他語；常懷嫉恚而自稱譽；遏人之善，揚他之非；好自貢高，不能親近沙門、梵志，不聞正法，如是之人亦名為死。」

爾時世尊而說偈言：

「若人作不善，　　好行十惡者，　心常懷憍慢，　　不敬於三寶，　不能持凈戒，　　懈怠不精進，　如是諸人等，　　皆名之為死。　好行諸惡者，　　所生墮惡道；　若人行諸善，

【現代漢語翻譯】現代漢語譯本：『誰是良藥呢？如來的身體就是藥王，佛所說的法就是良藥。』

這時，世尊就說了偈語：

『在十方世界中，生者沒有不死的，生死往來的道路，只有佛法能夠消除斷滅。沒有十方世界，能在命終時救濟，只有佛能消除斷滅，所以應當歸命于佛。』

佛又告訴大眾：『你們怎麼知道什麼叫做死呢？』

眾人回答說：『不知道，世尊！』

佛告訴大眾：『殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、嫉妒、嗔恚、愚癡，如果有人行這十種惡行，就叫做死。』

佛又告訴大眾：『如果有人違逆、不順從父母，不行持正法，不尊敬沙門（Śrāmaṇa，出家修行者）、梵志（Brāhmaṇa，婆羅門修行者）以及年長的有德之人，這樣的人也叫做死。』

又告訴大眾：『如果有人不尊敬三寶（佛、法、僧）以及持戒有德的沙門，這樣的人也叫做死。』

又告訴大眾：『如果有人慳吝貪婪、嫉妒、驕慢，自己不持戒，家裡的老小也不持戒；言語粗暴惡劣，喜歡傷害別人；狂妄愚癡、懈怠懶惰，心意不安寧；六根不完備，缺少智慧；不能專心正直，喜歡相信別人的話；常常懷有嫉妒和嗔恨卻自我稱讚；阻止別人的善行，宣揚別人的過失；喜歡自我貢高，不能親近沙門、梵志，不聽聞正法，這樣的人也叫做死。』

這時，世尊說了偈語：

『如果有人作不善事，喜歡行持十惡，心中常常懷有驕慢，不尊敬三寶，不能持守清凈的戒律，懈怠而不精進，這樣的人都叫做死。喜歡行持各種惡事的人，死後會墮入惡道；如果有人行持各種善事，』

【English Translation】 English version: 『Who is the good medicine? The body of the Tathagata (如來) is the medicine king, and the Dharma (法) spoken by the Buddha (佛) is the good medicine.』

At that time, the World Honored One (世尊) spoke the following verse:

『In the ten directions of the world, those who are born cannot escape death. The path of birth and death, only the Dharma can eliminate and extinguish it. There is no realm in the ten directions that can save one at the end of life. Only the Buddha can eliminate and cut it off, therefore, take refuge in the Buddha.』

The Buddha further said to the assembly: 『How do you know what is called death?』

The people replied: 『We do not know, World Honored One!』

The Buddha told the assembly: 『Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, jealousy, anger, and ignorance. If a person practices these ten evils, it is called death.』

The Buddha further told the assembly: 『If a person is rebellious and disobedient to their parents, does not practice the right Dharma, and does not respect Śrāmaṇas (沙門, renunciates), Brāhmaṇas (梵志, Brahman ascetics), and elders of virtue, such a person is also called death.』

He further told the assembly: 『If there are those who do not respect the Triple Gem (三寶, Buddha, Dharma, Sangha) and Śrāmaṇas who uphold the precepts and possess virtue, such a person is also called death.』

He further told the assembly: 『If there are those who are stingy, jealous, and arrogant; who do not uphold the precepts themselves, nor do the members of their household, young and old; whose speech is coarse and evil, and who like to hurt others; who are mad, foolish, and lazy; whose minds are uneasy; whose six senses are incomplete and who lack wisdom; who cannot be focused and upright, and who like to believe the words of others; who constantly harbor jealousy and anger, yet praise themselves; who suppress the good of others and publicize their faults; who like to be self-important and cannot be close to Śrāmaṇas and Brāhmaṇas, and do not hear the right Dharma, such a person is also called death.』

At that time, the World Honored One spoke the following verse:

『If a person does not do good, and likes to practice the ten evils, whose mind constantly harbors arrogance, and does not respect the Triple Gem, who cannot uphold pure precepts, and is lazy and not diligent, such people are all called death. Those who like to practice all kinds of evil, will fall into evil realms after death; if a person practices all kinds of good,』

爾乃得生天。　若人不信佛，　　亦復不行法，　行於非法者，　　是則名為死。」

復告大眾：「若人得富貴而無憍慢心，意常安樂，亦不自高，亦不自下，等心一切，視之如己。雖得富貴，心無有異，恒觀無常，不為己有，過如怨毒，解知諸法，會當有離。既知是已，精勤修習；知一切法無可依止，于諸名利不計我所，亦復不著一切諸塵；常修其心，親近智者；不近惡友，常求遠離；佛所說法，初不違失。」

爾時世尊而說偈言：

「少有眾生，　　在於世間，　　得大富貴，　而不憍慢。　　行憍慢者，　　不得離苦，　若不憍慢，　　速得解脫。　　無憍慢者，　決定解脫，　　有憍慢者，　　必墮惡道。　斷憍慢者，　　不名為死，　　有憍慢者，　乃名為死。」

復告大眾：「汝等知有生、老、病、死，今世、後世、精神輪轉更受形不？」

諸人答言：「不知，世尊！」

佛言：「汝等當知！眾生以此四事因緣繫縛，精神輪轉五道，不知生所從來，死所趣向。」

爾時世尊而說偈言：

「無常計有常，　　不凈計有凈，　實苦而言樂，　　無我計有我；　眾生生死中，　　深著于倒見，　千萬億劫中，　　不知生死本。　若有人能

【現代漢語翻譯】現代漢語譯本然後就能得以往生天界。如果有人不相信佛（Buddha），也不奉行佛法（Dharma），行為不符合佛法，這樣的人就叫做『死』。

佛陀又告訴大眾：『如果有人得到富貴而不生驕慢之心，內心常常安樂，既不自高自大，也不妄自菲薄，以平等心對待一切，看待他人如同自己。即使得到富貴，內心也沒有變化，始終觀察世事無常，不認為富貴是自己所擁有，視富貴如怨恨的毒藥，理解一切諸法終將離散。既然明白了這些，就精進勤奮地修行；明白一切法都不可依賴，對於名利不認為是屬於我的，也不執著於一切塵世的誘惑；常常修養自己的心性，親近有智慧的人；不接近惡友，常常尋求遠離；對於佛所說的法，始終不違背。』

這時，世尊（Bhagavan）用偈語說道：

『世間眾生很少有，得到大富貴，而不驕慢的。行為驕慢的人，不能脫離痛苦，如果不驕慢，就能迅速得到解脫。沒有驕慢的人，必定能得到解脫，有驕慢的人，必定墮入惡道。斷除驕慢的人，不叫做『死』，有驕慢的人，才叫做『死』。』

佛陀又告訴大眾：『你們知道有生、老、病、死，今生、來世，精神輪轉而再次受生的事情嗎？』

眾人回答說：『不知道，世尊（Bhagavan）！』

佛陀說：『你們應當知道！眾生因為這四件事的因緣所束縛，精神在五道中輪轉，不知道從哪裡來，死後又到哪裡去。』

這時，世尊（Bhagavan）用偈語說道：

『把無常的當作有常的，把不凈的當作清凈的，把確實是苦的當作快樂的，把無我的當作有我的；眾生在生死輪迴中，深深地執著于顛倒的見解，在千萬億劫中，不知道生死的根本。如果有人能夠

【English Translation】 English version Then you will be born in the heavens. If a person does not believe in the Buddha (Buddha), nor practice the Dharma (Dharma), And engages in what is not Dharma, that is called 'death.'"

Again, he told the assembly: 'If a person attains wealth and nobility without arrogance, their mind is always peaceful and happy, neither exalting themselves nor belittling themselves, treating everyone with equanimity, regarding others as themselves. Even if they attain wealth and nobility, their mind remains unchanged, constantly observing impermanence, not considering it their own, viewing it as a hateful poison, understanding that all dharmas will eventually separate. Having understood this, they diligently cultivate; knowing that all dharmas are without refuge, not considering fame and gain as their own, nor clinging to any worldly defilements; constantly cultivating their mind, associating with the wise; not associating with evil friends, always seeking to distance themselves; never deviating from what the Buddha has taught.'

At that time, the World Honored One (Bhagavan) spoke in verse:

'Few are the beings, in this world, who attain great wealth and nobility, Without arrogance. Those who act with arrogance cannot escape suffering, If without arrogance, one quickly attains liberation. Those without arrogance, Are certain to be liberated, those with arrogance, will surely fall into evil realms. Those who cut off arrogance, are not called 'death,' those with arrogance, Are called 'death.'"

Again, he told the assembly: 'Do you know about birth, old age, sickness, and death, this life, the next life, and the revolving of the spirit, receiving form again?'

The people replied: 'We do not know, World Honored One (Bhagavan)!'

The Buddha said: 'You should know! Beings are bound by these four causes and conditions, their spirits revolve in the five paths, not knowing where they come from at birth, nor where they go after death.'

At that time, the World Honored One (Bhagavan) spoke in verse:

'Considering impermanence as permanence, considering impurity as purity, Considering what is truly suffering as pleasure, considering no-self as self; Beings in the cycle of birth and death, are deeply attached to inverted views, For countless eons, they do not know the root of birth and death. If someone can

解，　　真實大法者，　能知此非常，　　最為大苦本。　若人見垢濁，　　斷除三毒本，　必能得成就，　　無上之大法。」

復告大眾：「以結使故，起諸因緣；以因緣故，受諸苦惱。以是之故輪轉生死。色不至後世，受、想、行、識不至後世。所以者何？五陰不可得、不堅牢、無暫停故。」

爾時世尊而說偈言：

「緣諸結使故，　　起眾惡因緣，　由是因緣故，　　而受無量苦。　以受諸苦故，　　復起無量結，　一切生死本，　　輪轉皆如是。　世間諸美色，　　譬如水上沫，　一切眾苦痛，　　喻之如雨泡，　一切眾想念，　　野馬等無異，　無量諸行等，　　其性如芭蕉，　一切諸心識，　　猶如幻無實，　如是之妙法，　　如來口所說。　諸佛之妙法，　　已為汝等演，　慈悲眾生故，　　說是甘露法。」

復告大眾：「地不至後世，水、火、風、亦不至後世。所以者何？地無覺、無知，四大無識。地即虛偽四大合成，以是因緣不至後世。」

爾時世尊而說偈言：

「一切諸法中，　　無形無有色，　亦無有所覺，　　虛妄無真實。　四大假合成，　　柔弱無堅強，　欲令至後世，　　終無有是處。」

復告大眾：「眼不至

【現代漢語翻譯】現代漢語譯本解：『真正的偉大之法，能夠認識到這無常的現象，是最大的痛苦之根源。如果有人能看清世間的污垢和混濁，斷除貪、嗔、癡這三種毒害的根本，必定能夠成就無上的偉大之法。』

佛陀再次告訴大眾：『因為有結使（Kleshas，煩惱）的緣故，才會產生各種因緣；因為有因緣的緣故，才會承受各種苦惱。因為這個緣故，眾生才會輪轉于生死之中。色（Rupa，物質）不會到後世，受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識）也不會到後世。為什麼呢？因為五陰（Panca-skandha，五蘊）是不可得的、不堅固的、沒有停駐的。』

這時，世尊用偈語說道：

『因為各種結使的緣故，產生各種惡的因緣，由於這些因緣的緣故，承受無量的痛苦。因為承受各種痛苦的緣故，又產生無量的結使，這是一切生死的根本，輪迴流轉都是這樣。世間各種美好的事物，譬如水上的泡沫，一切眾多的苦痛，比喻為雨中的水泡，一切眾多的想法和念頭，如同野馬（海市蜃樓）一樣虛幻，無量的各種行為，其性質如同芭蕉樹一樣空心，一切各種心識，猶如幻術一樣不真實，這樣的微妙之法，是如來親口所說。諸佛的微妙之法，已經為你們演說，爲了慈悲眾生的緣故，宣說這甘露之法。』

佛陀再次告訴大眾：『地（Prthivi，地大）不會到後世，水（Apas，水大）、火（Tejas，火大）、風（Vayu，風大）也不會到後世。為什麼呢？因為地沒有感覺、沒有知覺，四大（四大元素）沒有意識。地是虛假的四大合成的，因為這個因緣，所以不會到後世。』

這時，世尊用偈語說道：

『一切諸法之中，沒有形狀沒有顏色，也沒有任何感覺，虛妄而不真實。四大是虛假合成的，柔弱而不堅強，想要讓它到後世，終究沒有這樣的道理。』

佛陀再次告訴大眾：『眼（Caksu，眼根）不會到後世，'

【English Translation】 English version 『To realize the true Great Dharma, one must recognize this impermanence as the root of the greatest suffering. If one sees the defilements and turbidity of the world and cuts off the roots of the three poisons (greed, hatred, and delusion), one will surely attain the unsurpassed Great Dharma.』

Again, the Buddha told the assembly: 『Because of the Kleshas (afflictions), various conditions arise; because of these conditions, suffering is experienced. It is for this reason that beings revolve in Samsara (cycle of birth and death). Rupa (form) does not go to the next life, nor do Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). Why? Because the Panca-skandha (five aggregates) are unattainable, impermanent, and without cessation.』

At that time, the World Honored One spoke in verse:

『Because of various Kleshas, evil conditions arise, and due to these conditions, immeasurable suffering is experienced. Because of experiencing various sufferings, immeasurable Kleshas arise again; this is the root of all birth and death, and the cycle of rebirth is like this. The beautiful things of the world are like foam on the water, all the many pains are like bubbles in the rain, all the many thoughts and notions are like a mirage, the immeasurable actions are like the banana tree in their nature, all the various consciousnesses are like illusions without reality; such is the wonderful Dharma spoken by the Tathagata (Thus Come One). The wonderful Dharma of all Buddhas has been expounded for you, and out of compassion for all beings, this nectar-like Dharma is spoken.』

Again, the Buddha told the assembly: 『Prthivi (earth element) does not go to the next life, nor do Apas (water element), Tejas (fire element), and Vayu (wind element). Why? Because earth has no sensation, no awareness, and the four great elements have no consciousness. Earth is a false composite of the four great elements, and for this reason, it does not go to the next life.』

At that time, the World Honored One spoke in verse:

『In all Dharmas, there is no shape, no color, nor any sensation, it is false and unreal. The four great elements are falsely combined, weak and not strong; to make them go to the next life, there is ultimately no such possibility.』

Again, the Buddha told the assembly: 『Caksu (the eye) does not go to the next life,』

後世，耳、鼻、舌、身、意亦不至後世。所以者何？眼空、無我、無常、無有、暫住。設欲令止，不可得也。有緣則生，緣散則滅。生無所從來，去無所至。耳、鼻、舌、身、意亦復如是。諸人當知！此六情者，緣會則有，緣散則無。譬如寄客不得久住。又如負債之人計日償債，日畢則去，終無住期；去則便空，竟不可得，無有往來。此六情者亦復如是。」

爾時世尊而說偈言：

「諸情無堅固，　　此法如虛空，　不安而無壽，　　不可為我所。　因緣故有用，　　竟無有決定，　和合所成法，　　轉世不可得。」

佛說是經時，三百比丘漏盡、結解，成羅漢道。五百諸天遠塵離垢，得法眼凈。復有八千天人皆發阿耨多羅三藐三菩提心。

佛復告諸大眾：「汝等當觀非常，不離是念。諸大眾等！我知過去諸佛為一切眾生作大橋樑，有大慈悲，普及一切。過去佛者名為迦葉佛、拘孫帝佛、拘那含牟尼佛、隨葉佛、尸棄佛、定光佛。如是等恒河沙數諸佛如來，斷除一切不善之法，修集甚深無量善法，于諸法中無所掛礙，而皆無常。過去亦有無量辟支佛，志樂靜寂，善修其心，亦皆無常。過去諸佛弟子無量無邊，皆得漏盡、意解、三明、六通及八解脫，永離生死，得到彼岸，亦為無常之所遷變

【現代漢語翻譯】現代漢語譯本：『後世，眼、耳、鼻、舌、身、意（六根，即感覺器官和意識）也不會延續到後世。這是為什麼呢？因為眼是空性的、無我的、無常的、不存在的、只是暫時停留的。想要讓它停止，也是不可能的。有因緣就會產生，因緣消散就會滅亡。產生沒有從哪裡來，消失也沒有到哪裡去。耳、鼻、舌、身、意也是如此。你們應當知道！這六種感覺，因緣聚合就存在，因緣消散就沒有了。譬如寄居的客人不能長久居住。又如欠債的人按天計算償還債務，債務還清就離開，最終沒有停留的期限；離開就空無所有，最終不可得，沒有往來。這六種感覺也是如此。』這時，世尊用偈語說道：『各種感覺都不堅固，這種法就像虛空一樣，不安穩也沒有壽命，不能被認為是『我』所擁有的。因為因緣的緣故才有用處，最終沒有決定性，由和合而成的法，轉世是不可得的。』佛陀宣講這部經時，三百位比丘斷盡煩惱、解脫束縛，成就阿羅漢道（佛教修行的一個階段）。五百位天人遠離塵垢，獲得清凈的法眼。又有八千位天人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。佛陀又告訴大眾：『你們應當觀察無常，不要離開這個念頭。各位！我知道過去諸佛為一切眾生做了巨大的橋樑，有偉大的慈悲心，普及一切。過去的佛有迦葉佛（Kasyapa Buddha）、拘孫帝佛（Krakucchanda Buddha）、拘那含牟尼佛（Kanakamuni Buddha）、隨葉佛（Kasyapa Buddha，與迦葉佛同名，此處可能指不同的佛）、尸棄佛（Sikhi Buddha）、定光佛（Dipankara Buddha）。像這樣恒河沙數般的諸佛如來，斷除一切不善的法，修集非常深奧無量的善法，對於各種法沒有掛礙，但都是無常的。過去也有無量辟支佛（Pratyekabuddha，緣覺），志願安於靜寂，好好地修養他們的心，也都是無常的。過去諸佛的弟子無量無邊，都得到煩惱斷盡、意解脫、三明、六通以及八解脫，永遠脫離生死，到達彼岸，也被無常所改變。』

【English Translation】 English version: 'In the future, the eye, ear, nose, tongue, body, and mind (the six senses) will also not continue into the future. Why is this? Because the eye is empty, selfless, impermanent, non-existent, and only temporarily dwelling. Even if one wants to stop it, it is impossible. If there is a cause, it arises; if the cause disperses, it ceases. Arising has no origin, and ceasing has nowhere to go. The ear, nose, tongue, body, and mind are also like this. All of you should know! These six senses exist when conditions come together, and they cease when conditions disperse. It is like a guest who cannot stay for long. It is also like a debtor who repays debts on a daily basis; when the debt is paid off, they leave, with no fixed period of stay. When they leave, it becomes empty, ultimately unattainable, with no coming or going. These six senses are also like this.' At that time, the World Honored One spoke in verse: 'The various senses are not firm, this Dharma is like empty space, unstable and without longevity, it cannot be considered as belonging to 'me'. Because of conditions, it is useful, but ultimately there is no certainty. The Dharma formed by combination is unattainable in rebirth.' When the Buddha finished speaking this sutra, three hundred Bhikkhus (monks) exhausted their defilements, untied their bonds, and attained the state of Arhat (a stage of Buddhist practice). Five hundred Devas (gods) were far from dust and impurity, and obtained the pure Dharma eye. Furthermore, eight thousand Devas generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). The Buddha further told the assembly: 'You should contemplate impermanence, and not depart from this thought. All of you! I know that the Buddhas of the past made great bridges for all sentient beings, had great compassion, and extended it to all. The Buddhas of the past were named Kasyapa Buddha (Kasyapa Buddha), Krakucchanda Buddha (Krakucchanda Buddha), Kanakamuni Buddha (Kanakamuni Buddha), Kasyapa Buddha (Kasyapa Buddha, possibly referring to a different Buddha with the same name), Sikhi Buddha (Sikhi Buddha), Dipankara Buddha (Dipankara Buddha). Like these Buddhas, as numerous as the sands of the Ganges River, they cut off all unwholesome Dharmas, cultivated profound and immeasurable wholesome Dharmas, and had no attachments to any Dharmas, but all are impermanent. In the past, there were also immeasurable Pratyekabuddhas (Solitary Buddhas), who aspired to tranquility and cultivated their minds well, and they were also all impermanent. The disciples of the Buddhas of the past were immeasurable and boundless, and they all attained the exhaustion of defilements, liberation of mind, the three kinds of knowledge, the six supernatural powers, and the eight liberations, forever departing from birth and death, reaching the other shore, and they were also changed by impermanence.'

。過去亦有五通仙人，凈修其戒，壽無量劫，悉歸無常。往昔亦有無量轉輪聖王及諸小王，七寶具足，無所乏少，亦復無常。我於過去無量世中作諸國王，以頭、目、髓、腦，及以手、足、國城、妻、子、象、馬、七珍、宮殿、樓觀、五樂之具，一切佈施。我于爾時兼修凈戒，無所虧損。若有人來求是諸物，歡喜施與，不生瞋心，亦無嫉意；勇猛精進，身心不懈；深修禪定解脫三昧；以深利智、廣大之智、無礙無等甚深智慧，具足如是無量功德。我行菩薩道時，以是功德坐菩提樹下，以金剛心而立誓言：『不起此坐，當破四魔，得一切種智、十力、四無所畏、十八不共法。』適發此念，天魔波旬將諸兵眾，器仗嚴飾，繞菩提樹，面各三十二由旬，而作惡念：『我以此兵眾必壞是人，令不成道。』我爾時伸手按地，魔眾眷屬即便破散。我所知、所得、所覺之法當現證驗，應得成道。爾時即集無量功德智慧，以一念相應慧得成阿耨多羅三藐三菩提，而轉法輪，自得成就，亦覆成就一切眾生。爾時有三夜叉：一名阿羅婆伽，二名毗沙那伽，三名修脂藍。如是等無量鬼神化令持戒；於九十五種外道中最尊、最上、無與等者，斷除一切三毒根本，無有生、老、病、死之患，而得成就無上道法。然亦當為無常所轉，卻後三月當般涅

【現代漢語翻譯】現代漢語譯本：過去也有五通仙人，清凈地修持他們的戒律，壽命長達無量劫，最終都歸於無常。往昔也有無量轉輪聖王以及各種小王，七寶具足，沒有任何缺乏，也同樣歸於無常。我在過去無量世中做各種國王時，用頭、眼睛、骨髓、腦，以及手、腳、國城、妻子、兒女、象、馬、七珍、宮殿、樓閣、五種娛樂的器具，一切都佈施出去。我在那時同時修持清凈的戒律，沒有絲毫虧損。如果有人來求這些東西，我歡喜地施與，不生起嗔恨心，也沒有嫉妒之意；勇猛精進，身心不懈怠；深入修習禪定解脫三昧；以深刻銳利的智慧、廣大的智慧、無礙無等的甚深智慧，具足像這樣無量的功德。我行菩薩道的時候，用這些功德坐在菩提樹下，以金剛心而立下誓言：『不起身離開這個座位，一定要破除四魔，得到一切種智（Sarvajna，一切智）、十力（Dasabala，如來十種力）、四無所畏（catu-vaiśāradya，四種無所畏懼的自信）、十八不共法（Avenika-dharma，佛的十八種不共功德）。』剛發出這個念頭，天魔波旬（Mara，魔王）就率領各種兵眾，器械盔甲裝飾齊備，圍繞菩提樹，每個方向都有三十二由旬（Yojana，古印度長度單位），並且產生惡念：『我用這些兵眾必定摧毀這個人，讓他不能成道。』我當時伸出手按住地面，魔眾眷屬立刻破散。我所知、所得、所覺悟的法應當顯現證驗，應該能夠成就道果。當時就聚集無量功德智慧，以一念相應的智慧成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且轉法輪，自己得到成就，也成就一切眾生。當時有三個夜叉（Yaksa，一種鬼神）：一名阿羅婆伽（Alavaka），二名毗沙那伽（Visanaka），三名修脂藍（Suciloma）。像這樣無量的鬼神化作持戒者；在九十五種外道中最尊貴、最至上、沒有可以與之相比的，斷除一切三毒（貪嗔癡）的根本，沒有生、老、病、死的憂患，而得到成就無上的道法。然而也應當被無常所轉變，在三個月之後應當般涅槃（Parinirvana，完全的涅槃）。

【English Translation】 English version: In the past, there were also Five Supernatural Power Immortals who purely cultivated their precepts, living for immeasurable kalpas (aeons), but all returned to impermanence. In the past, there were also immeasurable Cakravartin Kings (Universal Monarchs) and various lesser kings, complete with the Seven Treasures, lacking nothing, but they too were impermanent. In countless past lives, when I was various kings, I gave away as alms my head, eyes, marrow, brain, as well as my hands, feet, countries, cities, wives, children, elephants, horses, the Seven Treasures, palaces, pavilions, and the instruments of the five kinds of music—everything. At that time, I also cultivated pure precepts without any violation. If anyone came to ask for these things, I would give them joyfully, without generating anger or jealousy; I was courageous and diligent, without laziness in body or mind; I deeply cultivated samadhi (meditative absorption) of liberation; with profound and sharp wisdom, vast wisdom, unobstructed and unequaled profound wisdom, I was complete with such immeasurable merits. When I practiced the Bodhisattva path, I sat under the Bodhi tree with these merits, and with a diamond-like mind, I made this vow: 『I will not rise from this seat until I have destroyed the Four Maras (demons), attained Sarvajna (all-knowing wisdom), the Ten Powers (Dasabala, the ten powers of a Buddha), the Four Fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness), and the Eighteen Uncommon Qualities (Avenika-dharma, the eighteen unique qualities of a Buddha).』 As soon as I made this thought, the Mara (demon king) Papiyas led his troops, adorned with weapons and armor, surrounding the Bodhi tree, each side extending thirty-two yojanas (ancient Indian unit of distance), and with evil intent, thought: 『With these troops, I will surely destroy this person and prevent him from attaining enlightenment.』 At that time, I reached out my hand and pressed the ground, and the Mara's retinue immediately scattered. The Dharma that I know, attain, and realize should manifest its verification, and I should be able to attain the fruit of the Path. At that time, I gathered immeasurable merit and wisdom, and with the wisdom of a single thought in accordance, I attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and turned the Dharma wheel, achieving self-accomplishment and also accomplishing all sentient beings. At that time, there were three Yakshas (a type of spirit): one named Alavaka, the second named Visanaka, and the third named Suciloma. Such immeasurable ghosts and spirits transformed into precept holders; among the ninety-five kinds of non-Buddhist paths, the most honored, the most supreme, and without equal, they cut off the root of all three poisons (greed, hatred, and delusion), without the suffering of birth, old age, sickness, and death, and attained the unsurpassed Dharma. However, they will also be transformed by impermanence, and after three months, they will enter Parinirvana (complete Nirvana).

槃。」

復告大眾：「汝等觀此無常，終不捨人。如來得一切種智，色身相好，具足成就，而不能免。過去、未來、現在諸佛亦歸無常。是故汝等當深觀察無常之法！若能如是，無復恩愛繫戀之心，亦無貪慾、瞋恚、愚癡之想，永斷生、老、病、死之苦，得離一切不善之法，增益無量清凈之行，深達諸法十二緣起。以是因緣常值諸佛。所以者何？若人得達十二因緣，即是見法；若見法者，即名見佛；欲見佛者，當持凈戒，威儀無缺。」

爾時世尊而說偈言：

「過去諸王，　　生長深宮，　　雄猛端正，　莊校嚴飾，　　像馬車乘，　　多饒財寶，　如是諸王，　　亦歸無常。　　過去諸仙，　被鹿皮衣，　　提婆延等，　　諸大仙人，　外道典籍，　　皆悉通利，　　如是諸仙，　亦歸無常。　　過去羅漢，　　已斷三毒，　三明六通，　　不著三界，　　離諸癡欲，　是良福田，　　如是聖眾，　　亦歸無常。　不聞一句，　　善斷諸結，　　精勤為己，　是大福田，　　如犀一角，　　獨處山林，　名聞緣覺，　　亦歸無常。　　天魔兵眾，　一時破散，　　及斷諸結，　　得成佛道，　得成道已，　　而轉法輪，　　佛雖如是，　當歸無常。　　過去諸佛，　　知

【現代漢語翻譯】現代漢語譯本接著，佛陀告訴大眾：『你們觀察這無常的現象，最終沒有什麼是可以永恒擁有的。如來（Tathagata）證得一切種智（sarvajna，對一切事物本質的完全理解），擁有圓滿的色身和相好（lakshana-vyajana，佛陀身體上的特殊標誌），也無法避免無常。過去、未來、現在的諸佛（Buddha）最終都將歸於無常。因此，你們應當深入觀察無常的法則！如果能夠這樣，就不會再有恩愛繫戀之心，也不會有貪慾、瞋恚、愚癡的想法，永遠斷絕生、老、病、死的痛苦，脫離一切不善之法，增長無量清凈的行為，深刻理解諸法十二緣起（dvadasanga-pratityasamutpada，佛教關於因果關係的理論）。因為這個因緣，你們將常能遇到諸佛。為什麼這麼說呢？如果有人能夠通達十二因緣，那就是見法（dharma，佛法）；如果見到佛法，那就是見到佛；想要見到佛的人，應當持守清凈的戒律，行為舉止沒有缺失。』當時，世尊（Bhagavan）說了以下偈語：『過去的諸王，生長在深深的宮殿中，雄壯威猛，相貌端正，裝飾華麗，乘坐著象、馬、車乘，擁有眾多的財寶，這樣的諸王，最終也歸於無常。過去的諸仙，身披鹿皮衣，提婆延（Devayana）等諸大仙人，對外道的典籍，都通曉明利，這樣的諸仙，最終也歸於無常。過去的羅漢（Arhat），已經斷除了貪、嗔、癡三毒（trivisa），具有三明六通（trisvidya-sadabhijna，超自然能力），不執著于欲界、色界、無色界三界（trayo dhatavah），遠離各種愚癡和慾望，是良田福田，這樣的聖眾，最終也歸於無常。不聽聞任何一句佛法，就能善巧地斷除各種煩惱結縛，精勤地為自己修行，是廣大的福田，如同犀牛角一樣，獨自居住在山林中，名聞天下的緣覺（Pratyekabuddha），最終也歸於無常。天魔（Mara）的軍隊，一時之間就被擊破潰散，並且斷除了各種煩惱結縛，得以成就佛道（Buddhahood），成就佛道之後，就開始轉法輪（dharma-cakra-pravartana，傳播佛法），佛陀雖然如此偉大，最終也將歸於無常。過去的諸佛，知道'

【English Translation】 English version Then, the Buddha told the assembly: 'Observe this impermanence; ultimately, nothing can be permanently possessed. The Tathagata (Tathagata), having attained all-knowing wisdom (sarvajna, complete understanding of the essence of all things), possessing a perfect physical body and auspicious marks (lakshana-vyajana, special marks on the Buddha's body), cannot avoid impermanence. The Buddhas (Buddha) of the past, future, and present will all eventually return to impermanence. Therefore, you should deeply observe the law of impermanence! If you can do this, you will no longer have clinging affection, nor will you have thoughts of greed, hatred, or delusion, forever cutting off the suffering of birth, old age, sickness, and death, escaping all unwholesome dharmas, increasing immeasurable pure conduct, and deeply understanding the twelve links of dependent origination (dvadasanga-pratityasamutpada, the Buddhist theory of causality). Because of this cause and condition, you will always encounter the Buddhas. Why is this so? If someone can understand the twelve links of dependent origination, that is seeing the Dharma (dharma, the Buddha's teachings); if one sees the Dharma, that is seeing the Buddha; those who wish to see the Buddha should uphold pure precepts, and their conduct should be without fault.' At that time, the World Honored One (Bhagavan) spoke the following verses: 'The kings of the past, grew up in deep palaces, were brave and majestic, with dignified appearances, adorned with splendor, riding on elephants, horses, and chariots, possessing abundant wealth, such kings, eventually return to impermanence. The sages of the past, wearing deerskin clothes, Devayana (Devayana) and other great sages, were proficient in the scriptures of external paths, such sages, eventually return to impermanence. The Arhats (Arhat) of the past, have already cut off the three poisons (trivisa) of greed, hatred, and delusion, possessing the three insights and six supernormal powers (trisvidya-sadabhijna, supernatural abilities), not attached to the three realms (trayo dhatavah) of desire, form, and formlessness, free from all ignorance and desires, are fields of merit, such holy beings, eventually return to impermanence. Without hearing a single phrase of the Dharma, they skillfully cut off various bonds of affliction, diligently cultivate for themselves, are vast fields of merit, like a rhinoceros horn, dwelling alone in the mountains and forests, the Pratyekabuddhas (Pratyekabuddha) renowned throughout the world, eventually return to impermanence. The armies of Mara (Mara), were broken and scattered in an instant, and they cut off various bonds of affliction, attaining Buddhahood (Buddhahood), after attaining Buddhahood, they began to turn the wheel of Dharma (dharma-cakra-pravartana, spreading the Dharma), although the Buddha is so great, eventually he will return to impermanence. The Buddhas of the past, knew'

三界事，　當來諸佛，　　牢固眾生，　　現在諸佛，　恒沙億剎，　　如是諸佛，　　亦歸無常。　無常之力，　　不捨欲界，　　色無色界，　仙人國王，　　貴賤上下，　　亦復不捨，　諸佛緣覺，　　學無學人。　　無常不懼，　不選財色，　　不問強弱，　　及與大智，　執人牢固。　　以是當知，　　無常最苦，　當求真法。　　我本為王，　　施人宮殿，　園觀浴池，　　花果茂盛，　　國城妻子，　頭目佈施，　　以此功德，　　為求佛道。　我往昔時，　　手足佈施，　　以如此事，　修習忍辱。　　有鷹逐鴿，　　割肉贖之，　為無上道，　　忍諸苦痛。　　我行苦行，　久習難行，　　我破魔王，　　于道場樹，　得成佛道，　　無諸垢穢。　　我轉法輪，　于鹿野園。　　我已降伏，　　瞋恚夜叉，　於七山中，　　居止雪山。　　我已降伏，　及其眷屬，　　而不能伏，　　無常之力。　我能降伏，　　猶如山巖，　　如是猛象，　化為弟子，　　及其眷屬，　　我皆降伏，　而不能伏，　　無常之力。

「我于諸論師，　　及與諸外道，　以正法共論，　　皆悉不如我，　異趣諸眾生，　　化令為弟子，　而不能降伏，　　無常之

【現代漢語翻譯】現代漢語譯本關於三界（Triloka，欲界、色界、無色界）的事情，未來的諸佛，牢固的眾生，現在的諸佛，像恒河沙一樣多的無數佛土（Kṣetra），像這樣的諸佛，最終也歸於無常（Anitya）。無常的力量，不放過欲界（Kāmadhātu），色界（Rūpadhātu）和無色界（Arūpadhātu），無論是仙人還是國王，無論是尊貴還是卑賤，無論是地位高還是地位低，也同樣不能倖免于無常。諸佛（Buddha）、緣覺（Pratyekabuddha），有學之人（Śaikṣa）和無學之人（Arhat）。無常不會因為他們而恐懼，不選擇財富和美色，不問力量的強弱，以及是否具有大智慧，它牢固地執持著人們。因此應當知道，無常是最為痛苦的，應當尋求真正的佛法（Dharma）。我過去作為國王時，施捨給人們宮殿，園林景觀和浴池，花果茂盛，還有國都城池和妻子兒女，甚至佈施頭目，憑藉這些功德，是爲了尋求成佛之道。我往昔的時候，佈施手足，通過這樣的事情，修習忍辱（Kṣānti）。曾經有老鷹追逐鴿子，我割下自己的肉來贖救它，爲了無上道（Anuttara-samyak-sambodhi），忍受各種痛苦。我修行苦行，長期修習難以實行的苦行，我破除了魔王（Māra），在菩提樹（Bodhi tree）下，得成佛道，沒有各種污垢。我開始轉法輪（Dharmacakra），在鹿野苑（Mrigadava）。我已經降伏了，嗔恚的夜叉（Yaksa），在七座山中，居住在雪山（Himalaya）。我已經降伏了，夜叉及其眷屬，然而卻不能降伏，無常的力量。我能夠降伏，像山巖一樣，像這樣兇猛的大象，使它們化為我的弟子，以及它們的眷屬，我全部都降伏了，然而卻不能降伏，無常的力量。『我對於各位論師，以及各位外道，用正法（Dharma）與他們辯論，他們全都比不上我，我將不同趣向的眾生，教化成為我的弟子，然而卻不能降伏，無常的力量。』

【English Translation】 English version Regarding the matters of the three realms (Triloka, the realm of desire, the realm of form, and the formless realm), The Buddhas of the future, steadfast sentient beings, the Buddhas of the present, As many Buddha-lands (Kṣetra) as there are sands in the Ganges, such Buddhas, in the end, also return to impermanence (Anitya). The power of impermanence does not spare the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu), Whether they are immortals or kings, whether they are noble or lowly, whether they are high or low in status, they are equally not exempt from impermanence. Buddhas (Buddha), Pratyekabuddhas (Pratyekabuddha), those who are still learning (Śaikṣa), and those who have completed their learning (Arhat). Impermanence does not fear them, It does not choose wealth and beauty, does not ask about strength or weakness, or whether one possesses great wisdom, It firmly grasps people. Therefore, it should be known that impermanence is the greatest suffering, One should seek the true Dharma (Dharma). I, in the past as a king, gave away palaces to people, Gardens and bathing ponds, with flourishing flowers and fruits, as well as capital cities and wives and children, Even giving away my head and eyes, with these merits, it was to seek the path to Buddhahood. In my past lives, I gave away my hands and feet, through such deeds, I cultivated patience (Kṣānti). Once, a hawk was chasing a pigeon, and I cut off my own flesh to redeem it, For the sake of the unsurpassed path (Anuttara-samyak-sambodhi), I endured all kinds of suffering. I practiced asceticism, Long practiced difficult austerities, I defeated the Mara (Māra), under the Bodhi tree (Bodhi tree), Attained Buddhahood, without any defilements. I began to turn the wheel of Dharma (Dharmacakra), In Mrigadava (Deer Park). I have already subdued, the wrathful Yaksha (Yaksa), In the seven mountains, residing in the Himalayas (Himalaya). I have already subdued, The Yaksha and its retinue, yet I could not subdue, the power of impermanence. I was able to subdue, like a mountain cliff, such fierce elephants, Transforming them into my disciples, and their retinues, I subdued them all, Yet I could not subdue, the power of impermanence. 『I, with all the debaters, and with all the heretics, Debated with them using the true Dharma (Dharma), and they were all inferior to me, I transformed sentient beings of different inclinations, and made them my disciples, Yet I could not subdue, the power of impermanence.』

大力。　我見貪慾縛，　　瞋恚及愚癡，　如此愚冥法，　　皆已得除滅，　然大智慧燈，　　照於三千界，　而不能降伏，　　無常之大力。　降伏天魔王，　　及與諸兵眾，　壞於大盲冥，　　照以正法光。　亦降諸論師，　　及諸占相者，　而不能降伏，　　無常之大力。」

爾時尊者阿難前白佛言：「善哉！世尊！善能分別解說此法。當何名此經？云何奉持之？」

佛言：「此經名為『除諸憂惱』，汝應受持。一名『會諸佛前』，亦名『如來所說示現眾生』，應當受持。」

佛告阿難：「於後世中有善男子、善女人受持《如來所說示現眾生經》者，於七生中自識宿命，毒不能害，火不能燒，水不能漂，不墮地獄、餓鬼、畜生、八難之處。舍此身已，生彌勒前，得在彌勒第一會中。」

佛說此經已，阿難及諸大眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，聞佛所說，歡喜奉行。

佛說須摩提長者經

【現代漢語翻譯】現代漢語譯本：大力啊！我看到貪慾的束縛，瞋恚（chēn huì，憤怒和憎恨）以及愚癡（yú chī，缺乏智慧和理解），這些愚昧黑暗的法，都已經得以消除和滅盡。然而，即使是大智慧的燈，照亮了三千世界（sān qiān shì jiè，佛教宇宙觀中的廣大世界），也不能降伏無常（wú cháng，事物變化不定）的強大力量。佛陀降伏了天魔王（tiān mó wáng，阻礙修行的魔王），以及他的眾多兵眾，破除了巨大的盲昧黑暗，用正法（zhèng fǎ，正確的佛法）的光芒照亮世界。也降伏了各種論師（lùn shī，辯論者）以及占相者（zhān xiàng zhě，占卜者），但仍然不能降伏無常的強大力量。

這時，尊者阿難（Ā nán，佛陀的弟子）向前對佛說：『太好了！世尊！您善於分別解說這個法。這部經應該叫什麼名字？我們應該如何奉持它呢？』

佛說：『這部經名為《除諸憂惱》（Chú Zhū Yōu Nǎo，去除所有憂愁煩惱），你們應當受持。一名《會諸佛前》（Huì Zhū Fó Qián，在諸佛面前集會），也名《如來所說示現眾生》（Rú Lái Suǒ Shuō Shì Xiàn Zhòng Shēng，如來所說，向眾生展示），應當受持。』

佛告訴阿難：『在後世中，如果有善男子、善女人受持《如來所說示現眾生經》的，在七生之中能夠自己認識宿命（sù mìng，前世的生命），毒藥不能傷害他們，火不能燒燬他們，水不能漂走他們，不會墮入地獄（dì yù，受苦之處）、餓鬼（è guǐ，飢餓的鬼魂）、畜生（chù shēng，動物）、八難（bā nán，八種難以修行佛法的處境）之處。捨棄這個身體之後，將往生到彌勒（Mí Lè，未來佛）佛前，能夠在彌勒佛的第一場法會中。』

佛說完這部經后，阿難以及所有的大眾，包括天（tiān，天神）、龍（lóng，龍族）、夜叉（yè chā，一種鬼神）、乾闥婆（qián tà pó，一種天神，負責音樂）、阿修羅（ā xiū luó，一種好戰的神）、迦樓羅（jiā lóu luó，一種大鵬金翅鳥）、緊那羅（jǐn nà luó，一種天神，擅長音樂）、摩睺羅伽（mó hóu luó qié，一種大蟒神）、人以及非人等等，聽了佛所說的法，都歡喜地接受並遵照奉行。

《佛說須摩提長者經》（Fó Shuō Xū Mó Tí Zhǎng Zhě Jīng）

【English Translation】 English version: O mighty one! I have seen the bonds of greed, Anger and ignorance, These laws of darkness and delusion, Have all been extinguished and eliminated. Yet, even the lamp of great wisdom, Illuminating the three thousand worlds (sān qiān shì jiè, a vast world in Buddhist cosmology), Cannot subdue the great power of impermanence (wú cháng, the transience of all things). The Buddha subdued the king of the heavenly demons (tiān mó wáng, a demon king who obstructs practice), And his hosts of soldiers, Destroyed the great blindness and darkness, Illuminating the world with the light of the true Dharma (zhèng fǎ, the correct Buddhist teachings). He also subdued the various debaters (lùn shī, disputants) and diviners (zhān xiàng zhě, astrologers), But still could not subdue the great power of impermanence.'

At that time, Venerable Ānanda (Ā nán, Buddha's disciple) stepped forward and said to the Buddha: 'Excellent! World-Honored One! You are skilled at distinguishing and explaining this Dharma. What should this Sutra be called? And how should we uphold it?'

The Buddha said: 'This Sutra is named 'Removing All Sorrows' (Chú Zhū Yōu Nǎo, Removing All Worries and Afflictions), you should uphold it. It is also named 'Meeting Before All Buddhas' (Huì Zhū Fó Qián, Gathering Before All Buddhas), and also named 'The Thus Come One's Exposition Showing to Sentient Beings' (Rú Lái Suǒ Shuō Shì Xiàn Zhòng Shēng, What the Tathagata Speaks, Showing to Sentient Beings), you should uphold it.'

The Buddha told Ānanda: 'In later ages, if there are good men and good women who uphold 'The Thus Come One's Exposition Showing to Sentient Beings Sutra', they will be able to recognize their past lives (sù mìng, previous existences) in seven lifetimes, poison will not harm them, fire will not burn them, water will not drown them, and they will not fall into the hells (dì yù, places of suffering), hungry ghosts (è guǐ, starving spirits), animals (chù shēng, animals), or the eight difficulties (bā nán, eight conditions that make it difficult to practice the Dharma). After abandoning this body, they will be reborn before Maitreya (Mí Lè, the future Buddha), and will be able to be in Maitreya Buddha's first assembly.'

After the Buddha spoke this Sutra, Ānanda and all the great assembly, including gods (tiān, deities), dragons (lóng, dragons), yakshas (yè chā, a type of spirit), gandharvas (qián tà pó, a type of deity, responsible for music), asuras (ā xiū luó, a warlike deity), garudas (jiā lóu luó, a large mythical bird), kinnaras (jǐn nà luó, a type of deity, skilled in music), mahoragas (mó hóu luó qié, a type of great serpent deity), humans, and non-humans, having heard what the Buddha said, joyfully accepted and practiced it.

The Sutra Spoken by the Buddha on the Elder Sumati (Fó Shuō Xū Mó Tí Zhǎng Zhě Jīng)