T17n0736_佛說四自侵經
大正藏第 17 冊 No. 0736 佛說四自侵經
No. 736
佛說四自侵經
西晉三藏竺法護譯
佛言：「夙夜不學，老不止淫，得財不施，不受佛言，是四出心，還自侵身。往古豪富，傲尊自恣，國王、帝主、世俗愚人，但知晝夜過疾，不覺命盡，常欲瞋怒，強佷自用，淫憍貪富，今為所在？不好經道，惡聞自侵，走心恣意，放逸無禁，當爾之時，不覺飢渴，不能自惟九孔瘡痍，臭處不凈，行止臥覺，百端諸事，種苦惱根，慢于大法，不曉愛身。老病來時，姿顏則變，五樂之慾，不可常得。病著床時，擾動不安，死命忽至，身當敗壞，安得久乎？死生不絕，惡道不休，己身壽命，亦與死生苦惱憂患，皆由己矣。
「以是觀之，何者是人？淫色戲樂，歌舞倡伎，幾何間耶？若如呼吸。慧之明之，改其志分，守身貞潔，世間所有一歸空無。假使歌戲，人不歡樂，不以為快，歌者便恥。眾人迷惑，常樂伎樂，疾病憂至，爾乃愁戚。安隱之時，多事萬端，不為身計，已招萬罪，殃禍響應，不能分別。所因致身，身若畫瓶，內滿不凈，臭處膿血，猶如革囊，裹于不凈，不知內外身當歸盡。常以彩色，脂粉莊嚴，自謂端正，顏貌無雙，不察九孔瘡病流出，斯人之等，羅網所纏
【現代漢語翻譯】 現代漢語譯本
《佛說四自侵經》
佛說：『早晚不學習佛法，年老了仍然放縱淫慾，獲得了財富卻不肯佈施，不接受佛的教誨，這四種行為都是背離正道的表現，最終會反過來傷害自己。過去那些豪門貴族，驕傲自大，恣意妄為，無論是國王、帝王還是世俗的愚人，只知道日子過得飛快，卻不覺察到生命即將終結，常常想要發怒，剛愎自用，沉溺於淫慾、驕奢和貪婪之中，如今他們又在哪裡呢？不喜歡研習經書，厭惡聽到真理，這就是自取滅亡。放縱自己的心意，放任自己，沒有任何約束，在這種時候，感覺不到飢餓和乾渴，不能自己省察身體九孔都是瘡痍，散發著臭氣，充滿著不乾淨的東西。無論是行走、站立、躺臥還是清醒的時候，各種各樣的事情，都在種下痛苦煩惱的根源。輕慢偉大的佛法，不明白愛護自己的身體。等到衰老和疾病來臨的時候，容顏就會改變，五種感官帶來的快樂，不可能永遠得到。生病臥床的時候，煩躁不安，死亡突然降臨，身體終將敗壞，怎麼能夠長久存在呢？生死輪迴永無止境，惡道也不會停止，自身的壽命，以及伴隨生死的痛苦、煩惱和憂患，都是自己造成的。
』用這樣的角度來觀察，什麼才是人呢？**戲樂，歌舞倡伎，又能持續多久呢？就像呼吸一樣短暫。有智慧的人應該明白這些道理，改變自己的志向，守護自身的貞潔，世間所有的一切最終都將歸於空無。假如歌舞戲樂，人們並不感到快樂，不覺得愉快，歌舞者便會感到羞恥。眾人迷惑不解，常常喜歡歌舞伎樂，等到疾病憂愁來臨，才感到悲傷。安穩平靜的時候，忙於各種各樣的事情，卻不為自己的身體著想，已經招致了無數的罪過，災禍會像回聲一樣應驗，卻不能分辨清楚。身體的由來，身體就像一個彩繪的瓶子，裡面裝滿了污穢之物，散發著臭氣，充滿著膿血，就像一個皮革做的袋子，包裹著不乾淨的東西，不知道身體內外最終都將歸於消亡。常常用彩色的衣物和脂粉來裝飾自己，自認為容貌端正，世上無雙，卻不察看九孔都是瘡痍，流出污穢之物，這樣的人，就像被羅網所纏繞一樣。』 English version
The Buddha Speaks of the Sutra of the Four Self-Inflictions
The Buddha said: 'Not studying the Dharma day and night, still indulging in lust when old, not giving alms when wealth is obtained, and not accepting the Buddha's teachings—these four actions are all manifestations of turning away from the right path, and will ultimately harm oneself. In the past, those wealthy and powerful individuals, arrogant and self-indulgent, whether they were kings, emperors, or worldly fools, only knew that time was passing quickly, but did not realize that life was coming to an end. They often wanted to be angry, were stubborn and self-willed, and indulged in lust, extravagance, and greed. Where are they now? Disliking to study the scriptures and hating to hear the truth is self-destruction. Indulging one's own mind, being unrestrained, without any restraint, at such times, one does not feel hunger and thirst, and cannot reflect on the fact that the nine orifices of the body are all sores, emitting a foul odor, and full of unclean things. Whether walking, standing, lying down, or awake, all kinds of things are planting the roots of pain and suffering. Disrespecting the great Dharma, not understanding how to cherish one's own body. When old age and sickness come, the appearance will change, and the pleasures of the five senses cannot be obtained forever. When sick in bed, restless and uneasy, death suddenly arrives, and the body will eventually decay. How can it last long? The cycle of birth and death never ends, and the evil paths will not cease. One's own lifespan, as well as the suffering, afflictions, and worries that accompany birth and death, are all caused by oneself.
'Observing from this perspective, what is a person? Plays, music, singing, and dancing, how long can they last? As short as a breath. Those with wisdom should understand these principles, change their aspirations, and guard their own chastity. Everything in the world will ultimately return to emptiness. If songs and dances do not bring joy to people, and are not considered pleasant, the performers will feel ashamed. People are confused, often enjoying songs and dances, but when sickness and sorrow come, they feel sad. When peaceful and stable, they are busy with all kinds of things, but do not think about their own bodies, and have already incurred countless sins. Disasters will echo like a response, but they cannot distinguish clearly. The origin of the body, the body is like a painted bottle, filled with filth, emitting a foul odor, full of pus and blood, like a leather bag, wrapped in unclean things, not knowing that both the inside and outside of the body will eventually return to extinction. They often decorate themselves with colorful clothes and cosmetics, thinking that their appearance is beautiful and unparalleled, but do not observe that the nine orifices are all sores, flowing with filth. Such people are like those entangled in a net.' 戲樂，歌舞倡伎 (xì lè, gē wǔ chàng jì): Plays, music, singing, and dancing
【English Translation】 English version
The Buddha Speaks of the Sutra of the Four Self-Inflictions The Buddha said: 'Not studying the Dharma day and night, still indulging in lust when old, not giving alms when wealth is obtained, and not accepting the Buddha's teachings—these four actions are all manifestations of turning away from the right path, and will ultimately harm oneself. In the past, those wealthy and powerful individuals, arrogant and self-indulgent, whether they were kings, emperors, or worldly fools, only knew that time was passing quickly, but did not realize that life was coming to an end. They often wanted to be angry, were stubborn and self-willed, and indulged in lust, extravagance, and greed. Where are they now? Disliking to study the scriptures and hating to hear the truth is self-destruction. Indulging one's own mind, being unrestrained, without any restraint, at such times, one does not feel hunger and thirst, and cannot reflect on the fact that the nine orifices of the body are all sores, emitting a foul odor, and full of unclean things. Whether walking, standing, lying down, or awake, all kinds of things are planting the roots of pain and suffering. Disrespecting the great Dharma, not understanding how to cherish one's own body. When old age and sickness come, the appearance will change, and the pleasures of the five senses cannot be obtained forever. When sick in bed, restless and uneasy, death suddenly arrives, and the body will eventually decay. How can it last long? The cycle of birth and death never ends, and the evil paths will not cease. One's own lifespan, as well as the suffering, afflictions, and worries that accompany birth and death, are all caused by oneself. 'Observing from this perspective, what is a person? Plays, music, singing, and dancing, how long can they last? As short as a breath. Those with wisdom should understand these principles, change their aspirations, and guard their own chastity. Everything in the world will ultimately return to emptiness. If songs and dances do not bring joy to people, and are not considered pleasant, the performers will feel ashamed. People are confused, often enjoying songs and dances, but when sickness and sorrow come, they feel sad. When peaceful and stable, they are busy with all kinds of things, but do not think about their own bodies, and have already incurred countless sins. Disasters will echo like a response, but they cannot distinguish clearly. The origin of the body, the body is like a painted bottle, filled with filth, emitting a foul odor, full of pus and blood, like a leather bag, wrapped in unclean things, not knowing that both the inside and outside of the body will eventually return to extinction. They often decorate themselves with colorful clothes and cosmetics, thinking that their appearance is beautiful and unparalleled, but do not observe that the nine orifices are all sores, flowing with filth. Such people are like those entangled in a net.' Plays, music, singing, and dancing (xì lè, gē wǔ chàng jì)
，莫能觀身。
「譬如幻化，慌惚不現，唯有道士睹世俗人迷惑如此，常自計身，諦觀一切擾擾紜紜，但諍咽喉不急之事，禍從口出，千殃萬罪，還自纏繞。或相害傷，忿怒成仇，皆由貪起，競諍利慾。群迷雷同，不識道義之真、俗偽之惑，老死忽至，不得自由。仁賢知者，若能曉了，財物非常，忽若風雨暴至，如電如夢幻化野馬，無常對至，人所不喜，終始連鎖，縛著相隨，不離五陰、六衰之獄。
「不孝師父，疏遠道慧，貪身骨肉，淫態不休，耳、目、鼻、口、身、心六事，但種災患，多於天下草木之栽；恩愛之心，既廣且長，喻于江海。從生至老，經事萬端，雖有顏貌端正姝好，當以庠序觀察非常、苦空、非身。而反迷惑，自見邪利，沉溺五音，匿能在內，不能攝心，游逸四方，造俗方便，不在時節漏克之念，不在行步吉祥之間。愿一伏心，盡力削除眾厄之患，莫若嬰兒不別好醜，屎尿不凈矣！
「勤修精進，棄惡無處則可離惱，生老病死朽敗之患。自惟念之，從三十三無思想天，都在三處，終始之難。發心學道，識道不諦，貪身散意，還墮六情；當諦思計，生死正心無復往來，終始乃斷。人著色味，諸情不絕，反畏禁戒；眾疑不除，吸吸計常，睹目前事。以是之故，五道不止，則復獲身。
【現代漢語翻譯】 現代漢語譯本：沒有人能夠真正看清自身。
『比如幻術變化，恍惚而不真實，只有得道的道士才能看清世俗之人如此迷惑。他們常常反觀自身，仔細觀察世間紛紛擾擾，人們卻只為一些無關緊要的小事爭吵，災禍從口中而出，無數的罪過，最終還是纏繞自身。或者互相傷害，因憤怒而結仇，這些都由貪婪而起，爭奪利益慾望。眾人盲目跟從，不辨真假道義，衰老死亡突然降臨，不得自由。仁人賢士，如果能夠明白這些道理，就會知道財物並非永恒，轉瞬即逝如同暴風雨，又如閃電、夢幻、野馬，無常隨時到來，人們並不喜歡它，但從開始到結束，都被鎖鏈束縛，無法脫離五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意）的牢獄。』
『不孝敬師父，疏遠佛法的智慧，貪戀自身，沉迷於淫慾，耳、目、鼻、口、身、心這六種感官，只會種下災禍，比天下草木還要多；對恩愛的執著，既廣泛又長久，如同江海一般。從出生到衰老，經歷無數的事情，即使有端正美好的容貌，也應當用智慧去觀察，明白一切都是無常、痛苦、虛空的，並非真實的自我。然而人們卻反而迷惑，只看到眼前的利益，沉溺於五音（宮、商、角、徵、羽），將才能隱藏在內心，不能收攝心神，放縱於四方，只圖世俗的安逸，不在意時間的流逝，不在意行住坐臥的威儀。如果能夠一心降伏妄心，盡力消除各種災難，還不如像嬰兒一樣，不辨好壞，大小便污穢！』
『勤奮修行，精進不懈，捨棄惡行，才能遠離煩惱，以及生老病死衰敗的痛苦。自己應當常常思念，即使是三十三天（佛教宇宙觀中的最高層天界）的無思想天，也都在三界（欲界、色界、無色界）之中，終究難逃輪迴。發心學習佛道，卻不能真正理解佛道，貪戀自身，放縱心意，最終還是會墮入六情（眼、耳、鼻、舌、身、意）；應當仔細思考，生死輪迴的根本在於心，如果心能安定，不再妄動，生死輪迴才能斷絕。人們執著於色和味，各種慾望無法斷絕，反而害怕禁戒；心中的疑惑無法消除，總是執著于眼前的事物。因為這個緣故，五道輪迴（地獄、餓鬼、畜生、人、阿修羅）無法停止，最終還會再次獲得身體。』
【English Translation】 English version: No one can truly see themselves.
'It's like an illusion, vague and unreal, only enlightened Taoists can see how deluded worldly people are. They often reflect on themselves, carefully observing the chaos of the world, while people only argue over trivial matters, disasters come from the mouth, and countless sins ultimately entangle themselves. Or they harm each other, becoming enemies out of anger, all of which arises from greed, competing for profit and desire. The masses blindly follow, unable to distinguish between true and false morality, old age and death suddenly arrive, and they are not free. Benevolent and wise people, if they can understand these principles, will know that wealth is not eternal, fleeting like a storm, like lightning, dreams, and wild horses, impermanence arrives at any time, people do not like it, but from beginning to end, they are bound by chains, unable to escape the prison of the five skandhas (form, feeling, perception, mental formations, consciousness) and the six senses (eye, ear, nose, tongue, body, mind).'
'Disrespecting the teacher, distancing oneself from the wisdom of the Dharma, being attached to one's own body, indulging in lust, the six senses of ear, eye, nose, mouth, body, and mind, only plant disasters, more than the plants and trees in the world; attachment to love is both broad and long-lasting, like the ocean. From birth to old age, experiencing countless things, even if one has a beautiful appearance, one should use wisdom to observe and understand that everything is impermanent, painful, and empty, not a true self. However, people are instead deluded, only seeing immediate benefits, indulging in the five notes (gong, shang, jiao, zhi, yu), hiding their talents within, unable to control their minds, indulging in all directions, only seeking worldly comfort, not caring about the passage of time, not caring about the proper conduct of walking, standing, sitting, and lying down. If one can subdue the mind with all one's heart, and do one's best to eliminate all kinds of disasters, it is better to be like a baby, unable to distinguish between good and bad, with dirty feces and urine!'
'Diligently cultivate, advance vigorously, abandon evil deeds, then one can be free from troubles, and the suffering of birth, old age, sickness, death, and decay. One should often reflect, even the Non-Thinking Heaven of the Thirty-three Heavens (the highest realm in Buddhist cosmology) is still within the Three Realms (Desire Realm, Form Realm, Formless Realm), and ultimately cannot escape reincarnation. Aspiring to learn the Buddha's way, but not truly understanding it, being attached to one's own body, indulging the mind, one will still fall into the six senses (eye, ear, nose, tongue, body, mind); one should carefully consider that the root of the cycle of birth and death lies in the mind, if the mind can be stable and no longer move erratically, the cycle of birth and death can be cut off. People are attached to form and taste, various desires cannot be cut off, and they are afraid of precepts; the doubts in their hearts cannot be eliminated, and they are always attached to the things before their eyes. For this reason, the five paths of reincarnation (hell, hungry ghosts, animals, humans, asuras) cannot be stopped, and one will eventually obtain a body again.'
除刈六情，𢶕去五陰，修行則安。見可貪者，則自省己。不受六入，則無憂懼，已無所懼，則入道場，得向慧門。學者猶豫心不專恒，或進或退，故使迷惑，往來不絕。
「假喻言之，曾為怨家，后更和解，至重相親，前作士夫，后更驚怯，意以向道，中復違失，還墮六入，此之謂也。還墮五道生死之惱，飲苦食毒，更相吞沒，不避親戚，不別宗門，不自覺知。巍巍佛聖，目睹之耳，痛其失道，故垂四等慈悲喜護，愍傷萬姓，萠類之兆，未見群類，茍懷一分志不轉易。
「假使有人，至心欲度，當諦思計，一心行道，勿言我家宗親，恩愛之戀，當知無常，假借是身，合會相偶，皆當別離。長有憂患，寄生相因，萬物歸空，皆非我所。曉知無者，則度天下十方人民。諸為業道者，不疑惠施，不懷忿怒，舍貪愛心，因緣皆斷，道人觀察可否之事，內自省身。譬如夢幻，喻如軍征，百萬之衆，恃怙名將，以卻怨敵。道人伏心制意，修法奉道，順行戒禁，身意清白，布恩施德，除棄忿怒、憍奢、諍訟，專精行道，無得為礙，志在軌跡。若將帥眾也，先自正心，爾乃身行，身心俱正，則無所失。已無所失，則無群侶，得道絕去，雄猛無雙，乃知道尊。
「猶如世人所行不同，有事天神、地水火風、日月、山川
【現代漢語翻譯】 現代漢語譯本 斷除眼、耳、鼻、舌、身、意這六種情慾，捨棄色、受、想、行、識這五蘊，修行就能得到安寧。看到可以貪戀的事物，就要自我反省。不接受六入（指六根接觸六塵），就沒有憂愁和恐懼，已經沒有什麼可恐懼的，就能進入道場，得到通向智慧之門的途徑。學習的人如果猶豫不決，心不專一，時進時退，就會迷惑，往來於生死之中，沒有止境。
打個比方說，曾經是仇敵，後來和解，變得非常親密；先前立志修行，後來又驚慌退縮，本想向道，中途又違背喪失，又重新墮入六入之中，說的就是這種情況。這樣的人還會墮入五道輪迴生死的苦惱之中，飲苦食毒，互相吞噬，不顧親戚情誼，不分宗族門第，沒有自覺。偉大崇高的佛聖，親眼目睹這一切，痛惜他們失去正道，所以垂憐四種無量的慈悲喜捨之心，憐憫眾生，以及有萌芽之性的眾生，希望他們不要輕易改變志向。
假設有人真心想要解脫，應當仔細思考，一心修行，不要留戀家裡的宗親，以及恩愛之情，應當明白世事無常，這個身體是暫借的，聚合在一起也是暫時的，終將別離。長久存在的是憂愁和苦難，生命是相互依存的，萬物最終都將歸於空無，都不是我所擁有的。明白了這個道理，就能度化天下十方的人民。那些從事各種行業的人，不要懷疑佈施，不要懷有憤怒，捨棄貪愛之心，因緣自然斷絕。修行之人要觀察事情的可行性，內心自我反省。譬如夢幻，又如戰爭，百萬大軍，依靠有名的將領，來抵禦怨敵。修行之人要降伏內心，控制意念，修習佛法，奉行正道，遵守戒律，身心清凈，廣施恩德，去除憤怒、驕傲、爭鬥，專心修行，不要被任何事物所阻礙，志向要始終如一。如果作為將帥，要先端正自己的心，然後才能以身作則，身心都端正了，就不會有所失誤。已經沒有什麼失誤了，就沒有同伴，得道之後就能遠離塵世，雄猛無雙，才能稱得上是知道的尊者。
就像世人所走的道路不同一樣，有人事奉天神、地、水、火、風、日月、山川。
【English Translation】 English version Eliminating the six emotions (eye, ear, nose, tongue, body, and mind), discarding the five skandhas (form, feeling, perception, mental formations, and consciousness), one can find peace through practice. When seeing something desirable, one should reflect on oneself. By not engaging with the six entrances (the six sense organs contacting the six sense objects), there will be no sorrow or fear. Having nothing to fear, one can enter the sacred space and gain access to the gate of wisdom. Learners who are hesitant and lack dedication, advancing and retreating, become confused, endlessly wandering in the cycle of birth and death.
To use an analogy, enemies can reconcile and become very close. Someone who initially aspires to the path may later become fearful and retreat, abandoning their commitment midway and falling back into the six entrances. This is what is being described. Such individuals will also fall into the suffering of the five paths of rebirth, drinking bitterness and consuming poison, devouring each other, disregarding family ties, and failing to distinguish between different schools of thought, lacking self-awareness. The majestic and holy Buddhas witness all of this and grieve for their loss of the path. Therefore, they extend the four immeasurable qualities of loving-kindness, compassion, joy, and equanimity, pitying all beings and those with the potential for enlightenment, hoping that they will not easily change their aspirations.
Suppose someone sincerely desires liberation. They should contemplate deeply, practice diligently with a focused mind, and not be attached to family or loved ones. They should understand that everything is impermanent, this body is borrowed, and even temporary gatherings will eventually lead to separation. Sorrow and suffering are ever-present, life is interdependent, and all things will ultimately return to emptiness, belonging to no one. Understanding this, one can liberate all people in the ten directions. Those engaged in various professions should not doubt the value of giving, should not harbor anger, and should relinquish greed and attachment, thereby severing karmic connections. Practitioners should observe the feasibility of things and introspect. Like a dream or an illusion, or like a military campaign where a million soldiers rely on a famous general to defend against enemies, practitioners should subdue their minds, control their thoughts, cultivate the Dharma, follow the path, observe the precepts, purify their body and mind, bestow kindness and virtue, and eliminate anger, arrogance, and disputes. They should practice diligently without being hindered by anything, keeping their aspirations steadfast. If one is a leader, one must first rectify one's own mind before acting. When both mind and body are rectified, there will be no mistakes. Having no mistakes, one will have no companions, and upon attaining the path, one can transcend the world, becoming unmatched in strength and courage, and worthy of being called a knower of the Way.
Just as people follow different paths in the world, some worship gods of heaven, earth, water, fire, wind, the sun, the moon, mountains, and rivers.
、諸鬼神者，永無所益，故在周旋生死之里，不得脫出羅網牢獄，但願長壽安樂自恣，獲百千歲，何足言乎！會當歸死。行道一日，勝壽百年，不計無常，而反貪愛，言有父母、兄弟妻子、中外親族，疾病忽至困劣著床，曉語親屬，分取吾痛，皆言不能，疾者乃覺也。
「五種親戚，謂當益已，常坐汝等勤勞治生，隨時給足，使身墮貪，自縛、自侵。憂念九族，妨廢善行，壞亂道心，老病死來，善惡苦樂，獨自當之，無有代者。未得道者，皆有此念，不能施與，守道為德。能施與者，今世後世，長得安隱。為生死糧，世世豪富，得致車乘、象馬、舍宅、金銀財寶不可稱數，父母、兄弟、妻子、知識皆蒙得安。有佈施者，邊人助喜，得福無量，況其施主！手自斟酌，後世所生，福隨身報，若影隨形、響之應聲。
「無陰蓋者，謂之泥洹。其泥洹者，亦無五陰，日月星辰，風寒明暝，不虛不實，無有歲年。除老病死，響之無聞，不復陰身，以與道合。斯為長壽，常得安隱，久存無極，快樂難量，非俗所明也。慧人了是，分別說之，則可得佛真人之道。愚不行道，但為身計，慕老病死。危害之業若干苦痛，如種五穀，還自食之，善惡如是，各自受之。本已種惱，不當畏之而復恐懼畏老病死。四大之身，不免此難
【現代漢語翻譯】 現代漢語譯本：那些鬼神，對你永遠沒有任何益處，所以才會在生死輪迴中打轉，無法逃脫羅網和牢獄。只希望長壽安樂，隨心所欲，即使活到百千歲，又有什麼可說的呢！最終還是要歸於死亡。修行一天，勝過活一百年。不考慮無常，反而貪戀世俗，說什麼有父母、兄弟妻子、內外親族。疾病突然降臨，痛苦地躺在床上，告訴親屬，分擔我的痛苦，大家都說不能，生病的人這才醒悟啊。
『五種親戚，以為能對自己有益，常常依賴你們辛勤勞作，維持生計，隨時供給所需，使自己墮入貪婪，自我束縛，自我侵蝕。憂慮家族親眷，妨礙修行善事，擾亂修道之心。衰老、疾病、死亡到來時，善惡苦樂，只能獨自承受，沒有人可以代替。沒有得道的人，都有這樣的念頭，不能佈施給予，堅守正道才是德行。能夠佈施給予的人，今生來世，都能長久得到安穩。佈施是生死輪迴的資糧，使人世世代代豪富，得到車乘、象馬、房舍、金銀財寶，多得不可計數，父母、兄弟、妻子、親友都能蒙受安樂。有佈施的人，周圍的人都隨喜讚歎，得到的福報無量無邊，更何況是佈施的人呢！親手佈施，來世所生，福報會跟隨自身，就像影子跟隨形體，迴響應和聲音一樣。
『沒有陰蓋的地方，叫做泥洹（涅槃）。那泥洹（涅槃）之處，也沒有五陰，沒有日月星辰，沒有風寒明暗，不虛假也不真實，沒有歲月年限。脫離了衰老、疾病、死亡，像聲音消失一樣，不再有陰身，與道合一。這才是真正的長壽，永遠得到安穩，長久存在沒有窮盡，快樂無法衡量，不是世俗之人所能明白的。有智慧的人明白這些道理，分別解說，就可以得到佛的真人之道。愚昧的人不修行，只為自身打算，羨慕衰老、疾病、死亡。種種危害的業和痛苦，就像種下五穀，最終還要自己吃掉。善惡也是如此，各自承受。既然已經種下煩惱的因，就不應該畏懼，反而更加恐懼衰老、疾病、死亡。四大假合之身，終究無法避免這些苦難。』
【English Translation】 English version: 'Those ghosts and spirits will never benefit you, which is why they revolve in the cycle of birth and death, unable to escape the nets and prisons. Even if they only wish for longevity and happiness, and to be free to do as they please, and live for hundreds of thousands of years, what is there to say! Eventually, they will return to death. One day of practice is better than a hundred years of life. They do not consider impermanence, but instead crave worldly things, saying they have parents, siblings, wives, and relatives both near and far. When illness suddenly strikes, and they are lying helplessly in bed, they tell their relatives to share their pain, but everyone says they cannot. Only then does the sick person awaken.'
'The five kinds of relatives, thinking they can benefit themselves, often rely on your diligent labor to make a living, providing for their needs at all times, causing themselves to fall into greed, self-bondage, and self-aggression. Worrying about the family and relatives hinders the practice of good deeds and disrupts the mind of cultivation. When old age, sickness, and death arrive, good and evil, suffering and joy, must be borne alone, and no one can take their place. Those who have not attained the Dao all have such thoughts, unable to give and share; upholding the Dao is virtue. Those who are able to give and share will obtain peace and stability in this life and the next. Giving is the sustenance for the cycle of birth and death, making people wealthy for generations, obtaining carriages, elephants, horses, houses, gold, silver, and countless treasures. Parents, siblings, wives, and friends will all receive peace and happiness. Those who give alms, the people around them rejoice and praise, and the blessings they receive are immeasurable, let alone the almsgiver! Giving with one's own hands, in the next life, the blessings will follow the body, just like a shadow follows the form, and an echo responds to a sound.'
'The place without the covering of the skandhas is called Nirvana (Nirvana). In that Nirvana (Nirvana), there are also no five skandhas, no sun, moon, stars, no wind, cold, light, or darkness, neither false nor true, and no years or ages. It is free from old age, sickness, and death, like the disappearance of sound, and there is no longer a skandha body, but it is united with the Dao. This is true longevity, eternal peace and stability, lasting existence without end, and immeasurable happiness, which cannot be understood by worldly people. Wise people understand these principles, and by explaining them separately, they can attain the Dao of the Buddha, the True Person. Ignorant people do not practice, but only plan for themselves, envying old age, sickness, and death. The various harmful karmas and sufferings are like planting five grains, which one must eventually eat oneself. Good and evil are the same, each bearing their own consequences. Since one has already planted the seeds of affliction, one should not be afraid, but instead be even more fearful of old age, sickness, and death. The body composed of the four elements cannot escape these difficulties.'
，水火、盜賊、怨家、債主、縣官、萬端同復畏之，不覺是苦。本由此生，反求嗜慾，人生在世，作是憂事，此非天與，非道使然，從本所行，自然獲之。
「夫人學道，求度世者，極易不難亦不勞役，常自勤意精進求之，信受聖教，雄猛伏意，而得明慧，寶英之報。譬如師子威，眾獸靡不降伏；譬如世人不能了知苦之為苦，猶豬處溷不知臭之為臭。又如飛蛾入于燈火，顓愚之人從心所好，茍見邪淫，投身愛獄，貪于生死，不知為生死之所惱，自謂無憂高勝無上。虛天邪步廣視裂目，不知天地日月之表，而可進退求生之術，但欲紜紜，競稱尊貴，貪慕榮名，憍豪自恣，欲令眾人為己歸伏，威加天地，令人畏之，望于敬事，自以畢足於當世也。
「佛見天下萬端之事，皆處不肖，當法道化，類習先聖所棄污辱之行，世人可傷，怔忪求利，欲益多有，貪求快富，滋著五欲，宛轉俗道，不假自出；如牢獄囚開鎖五木，安能自濟解脫？苦哉如是之屬，志在生死。譬如車輪，無窮無竟。斷絕是行，卻除眾欲；若開獄戶，鳥脫羅網。夫學道者，坐戀親戚妻子之屬，是以自迷，不至泥洹。」
諸來會者，聞說如是，皆更一心離俗，遠著精進，作禮而去。
佛說四自侵經
【現代漢語翻譯】 現代漢語譯本：水火、盜賊、怨家、債主、縣官，各種各樣的災禍都同樣令人畏懼，卻不覺得這是苦。這苦本來是由自身所生，反而去追求嗜慾。人生在世，製造這些憂愁之事，這不是上天給予的，也不是自然規律造成的，而是從自己所作所為而來，自然會得到這樣的結果。
『夫人修習佛道，尋求超脫世間苦難的人，其實非常容易，並不困難也不勞累，只要常常自己勤奮用意，精進地去追求，信受聖人的教誨，以雄猛之心降伏自己的意念，就能得到明慧，獲得寶英（指美好的果報）。譬如獅子的威猛，各種野獸沒有不降伏的；譬如世人不能瞭解苦的本質是苦，就像豬生活在糞坑裡不知道臭的本質是臭。又如飛蛾撲向燈火，愚昧之人順從自己的心意，一旦見到邪淫，就投身於愛慾的牢獄，貪戀生死，不知道自己被生死所困擾，還自認為沒有憂愁，高人一等，無與倫比。他們虛張聲勢，邪惡地行走，大張旗鼓地炫耀，卻不知道天地的執行規律，日月星辰的奧秘，以及如何進退求生的方法，只是想要紛紛擾擾，爭相稱尊，貪圖榮華名利，驕傲放縱，想要讓眾人為自己歸順，威勢加於天地之上，讓人畏懼自己，希望得到別人的尊敬侍奉，自認為這樣就足夠了。』
『佛看到天下各種各樣的事情，都處在不好的狀態，應當用法道來教化，摒棄像過去聖人所拋棄的那些污穢卑劣的行為。世人真是可悲，驚慌失措地追求利益，想要得到更多，貪求快速致富，更加執著於五欲，在世俗的道路上打轉，不肯自己從中解脫；就像被囚禁在牢獄中的囚犯，即使打開了鎖和枷鎖，又怎麼能自己解救自己，獲得解脫呢？真是可悲啊，這些人的心志都在生死輪迴之中。譬如車輪，沒有窮盡。斷絕這種行為，去除各種慾望；就像打開了監獄的大門，鳥兒脫離了羅網。修習佛道的人，如果貪戀親戚妻子等，就會因此而迷惑，不能到達涅槃（Nirvana）。』
前來參加法會的人，聽了這些話，都更加一心一意地遠離世俗，努力精進修行，行禮后離開了。
佛說四自侵經
【English Translation】 English version: Water, fire, thieves, enemies, creditors, government officials—all sorts of calamities are equally feared, yet people do not realize this is suffering. This suffering originally arises from oneself, yet one seeks after desires. Living in this world, creating these worries, this is not given by heaven, nor is it caused by natural law, but it comes from one's own actions, and one will naturally receive such consequences.
'Those who study the Buddha's path, seeking to transcend the suffering of the world, it is actually very easy, not difficult nor laborious, as long as one is diligent and attentive, striving to pursue it, believing and accepting the teachings of the saints, subduing one's mind with a heroic spirit, one can obtain wisdom and receive the reward of Bao Ying (precious and excellent retribution). For example, like the might of a lion, all beasts cannot but submit; like worldly people who cannot understand that suffering is suffering, like pigs living in a cesspool who do not know that stench is stench. Also, like moths flying into the lamp fire, foolish people follow their hearts' desires, and once they see lust, they throw themselves into the prison of love, greedy for life and death, not knowing that they are troubled by life and death, and they think they have no worries, are superior, and unsurpassed. They put on false appearances, walk evilly, flaunt themselves, but do not know the laws of the universe, the mysteries of the sun, moon, and stars, and how to advance and retreat to seek life, but only want to be noisy, competing for honor, greedy for fame and fortune, arrogant and indulgent, wanting everyone to submit to them, imposing their power on heaven and earth, making people fear them, hoping to be respected and served, thinking that this is enough for them in this life.'
'The Buddha sees that all kinds of things in the world are in a bad state, and should be taught with the Dharma, abandoning the filthy and lowly behaviors that the past sages abandoned. Worldly people are truly pitiful, panicking to seek profit, wanting to gain more, greedy for quick wealth, becoming more attached to the five desires, spinning around in the worldly path, unwilling to free themselves from it; like prisoners imprisoned in a jail, even if the locks and shackles are opened, how can they save themselves and gain liberation? It is truly pitiful, these people's minds are set on the cycle of life and death. Like a cartwheel, there is no end. Cut off this behavior, remove all desires; like opening the prison gates, birds escaping the net. Those who study the Buddha's path, if they are attached to relatives, wives, and children, they will be confused and unable to reach Nirvana (Nirvana).'
Those who came to the assembly, hearing these words, all the more wholeheartedly distanced themselves from the world, diligently practiced, paid their respects, and left.
The Buddha Speaks the Sutra of the Four Self-Inflictions