T17n0758_佛說諸行有為經
大正藏第 17 冊 No. 0758 佛說諸行有為經
No. 758
佛說諸行有為經
西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉 詔譯
如是我聞：
一時，世尊在舍衛國祇樹給孤獨園，與大苾芻眾千二百五十人俱。
爾時，世尊告苾芻眾言：「苾芻！一切行遷流，如幻不實、不得久住、無有定相、是顛倒法。苾芻！乃至一切行，垢盡無染離一切垢。一切眾生，乃至蠕動及部多等，至壽命盡決定殞滅；若彼無生即當無滅。若彼長者、婆羅門、剎帝利種族，殊勝豪貴自在財富，無量金銀珍寶及諸受用，無所乏少；雖有父母眷屬、親姻知識、吏民僮僕皆悉具足，至壽命盡亦無能免。又復剎帝利授灌頂已，為大國王得大自在，有大力勢，人民無量，大地國土皆悉降伏，至壽命盡亦復無免。又彼仙人林中，諸修行者不貪于味，食諸果實；又復遠離果實修諸苦行，至壽命盡亦復無免。
「又彼修諸十善，得生四大王天、忉利天、夜摩天、睹史多天、樂變化天、他化自在天；又復修行禪定，得梵身天、梵輔天、大梵天，得少光天、無量光天、極光凈天，得少凈天、無量凈天及遍凈天，得無雲天、福生天、廣果天、無想有情天。又彼阿那含得無煩天、
【現代漢語翻譯】 現代漢語譯本 《佛說諸行有為經》
那爛陀寺三藏傳教大師賜紫沙門臣法天奉詔譯
如是我聞：
一時，世尊在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma），與大比丘眾千二百五十人在一起。
這時，世尊告訴比丘們說：『比丘們！一切行（saṃskāra）都在遷流變化，如同幻象一樣不真實，不能長久存在，沒有固定的相狀，是顛倒的法。比丘們！乃至一切行，垢染消盡，沒有污染，脫離一切垢染。一切眾生，乃至蠕動的生物以及部多（bhūta）等，到壽命終結時必定殞滅；如果它們沒有生，也就不會有滅。那些長者、婆羅門（brāhmaṇa）、剎帝利（kṣatriya）種族，擁有殊勝的地位、豪貴的身份、自在的財富，無量的金銀珍寶以及各種享用，什麼都不缺乏；即使有父母眷屬、親戚姻親、吏民僮僕全都具備，到壽命終結時也無法避免死亡。又比如剎帝利接受灌頂之後，成為大國王，得到大自在，擁有強大的力量，無量的人民，廣闊的國土都被他降伏，到壽命終結時也同樣無法避免死亡。還有那些在森林中的仙人，修行者不貪戀美味，食用各種果實；又或者遠離果實而修各種苦行，到壽命終結時也同樣無法避免死亡。
『還有那些修習十善業的人，得以轉生到四大王天（Cāturmahārājikā-deva）、忉利天（Trāyastriṃśa-deva）、夜摩天（Yāmadeva）、兜率天（Tuṣita-deva）、樂變化天（Nirmāṇarati-deva）、他化自在天（Paranirmita-vaśavartin-deva）；又修行禪定，得以轉生到梵身天（Brahma-kāyika-deva）、梵輔天（Brahma-purohita-deva）、大梵天（Mahābrahmā-deva），得到少光天（Parīttābha-deva）、無量光天（Apramāṇābha-deva）、極光凈天（Ābhāsvara-deva），得到少凈天（Parīttaśubha-deva）、無量凈天（Apramāṇaśubha-deva）以及遍凈天（Śubhakṛtsna-deva），得到無雲天（Anabhraka-deva）、福生天（Puṇyaprasava-deva）、廣果天（Bṛhatphala-deva）、無想有情天（Asaṃjñāsattva-deva）。還有那些阿那含（Anāgāmin）得到無煩天（Avṛha-deva）、
【English Translation】 English version The Buddha Speaks of Conditioned Dharmas Sutra
Translated by Tripiṭaka Master Shramana Fa Tian of Nalanda Monastery in Magadha, Central India, by Imperial Decree
Thus have I heard:
At one time, the World-Honored One was in Śrāvastī (舍衛國), at the Jetavana Anāthapiṇḍika-ārāma (祇樹給孤獨園), together with a large assembly of bhikṣus, one thousand two hundred and fifty in all.
At that time, the World-Honored One said to the bhikṣus: 'Bhikṣus! All conditioned dharmas (saṃskāra) are in constant flux, like illusions, unreal, not lasting long, without fixed characteristics, and are inverted dharmas. Bhikṣus! Even all conditioned dharmas, when defilements are exhausted, are without taint, and are free from all defilements. All sentient beings, even those that crawl and the bhūtas (部多) and the like, are destined to perish when their lifespan ends; if they were not born, then there would be no death. Those elders, brāhmaṇas (婆羅門), and kṣatriyas (剎帝利) by birth, who possess superior status, noble identity, free wealth, immeasurable gold, silver, treasures, and all kinds of enjoyments, lacking nothing; even if they have parents, relatives, kin, officials, people, and servants all complete, they cannot avoid death when their lifespan ends. Furthermore, when a kṣatriya is crowned and becomes a great king, obtaining great freedom, possessing great power and influence, with immeasurable people, and vast lands all subdued, he cannot avoid death when his lifespan ends. Also, those hermits in the forests, those practitioners who do not crave flavors, eating various fruits; and those who abstain from fruits and practice various austerities, cannot avoid death when their lifespan ends.'
'Furthermore, those who cultivate the ten wholesome deeds are reborn in the Cāturmahārājikā-deva (四大王天), Trāyastriṃśa-deva (忉利天), Yāmadeva (夜摩天), Tuṣita-deva (兜率天), Nirmāṇarati-deva (樂變化天), Paranirmita-vaśavartin-deva (他化自在天); and those who cultivate dhyāna are reborn in the Brahma-kāyika-deva (梵身天), Brahma-purohita-deva (梵輔天), Mahābrahmā-deva (大梵天), obtaining Parīttābha-deva (少光天), Apramāṇābha-deva (無量光天), Ābhāsvara-deva (極光淨天), obtaining Parīttaśubha-deva (少淨天), Apramāṇaśubha-deva (無量淨天), and Śubhakṛtsna-deva (遍淨天), obtaining Anabhraka-deva (無雲天), Puṇyaprasava-deva (福生天), Bṛhatphala-deva (廣果天), Asaṃjñāsattva-deva (無想有情天). Furthermore, those Anāgāmins (阿那含) obtain Avṛha-deva (無煩天),'
無熱天、善現天、善見天、色究竟天。又彼厭礙色身，修無邊虛空三昧等，得生空無邊處、識無邊處、無所有處、非想非非想處。彼等諸天，雖復殊勝，非彼不生，亦復殞滅。
「若彼三界漏盡，已作所作，遠離重擔，逮得己利，盡諸有結，得阿羅漢，雖復此身亦當棄捨。又彼刀兵劫，自修一身處於寂靜，悟諸因緣得中乘證，號辟支佛；雖復此身亦當棄捨。乃至如來、應、正等覺，十力廣大，四智圓明，說法無畏，正師子吼，歷無數勤勞得那羅延身，亦復棄捨。
「諸苾芻！所謂如彼窯師造作壞器、盆甕之類，雖復有成，定從破壞；又如果熟自當墮落，生滅之法亦復如是。諸苾芻！一切有情乃至部多，一切含識至壽命盡，無免斯者。如無有生，即當無滅。」復說偈言：
「如來天中天， 說是無常法， 如壞器不堅， 終趣于破壞。 同果熟自落， 有情命如是， 苾芻今當知， 生滅宜應怖。」
爾時，世尊說是經已。諸苾芻眾一心信受，歡喜奉行。
佛說諸行有為經
【現代漢語翻譯】 現代漢語譯本： 無熱天（Atapa，無煩熱的天界）、善現天（Sudrashana，美好的顯現天界）、善見天（Sudrisha，善於觀察的天界）、色究竟天（Akanishtha，色界最高的境界）。此外，那些厭惡色身障礙，修習無邊虛空三昧等禪定的人，得以投生到空無邊處（Akashanantyayatana）、識無邊處（Vijnananantyayatana）、無所有處（Akincanyayatana）、非想非非想處（Naivasamjnanasamjnatayatana）。這些天界眾生，雖然非常殊勝，但並非不生，也終究會殞滅。
『如果三界（欲界、色界、無色界）的煩惱已經斷盡，已經完成該做的事情，遠離了沉重的負擔，獲得了自身的利益，斷盡了所有的束縛，證得了阿羅漢果位，即使是這個身體也應當捨棄。還有，在刀兵劫（戰爭時期）中，獨自修行一身處於寂靜，領悟了諸法因緣而證得中乘果位，被稱為辟支佛（Pratyekabuddha，緣覺）；即使是這個身體也應當捨棄。乃至如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，完全覺悟者），具備十力廣大，四智圓明，說法無畏，發出正師子吼，經歷無數的勤勞而得到那羅延身（Narayana，堅固的身軀），也終究要捨棄。
『諸位比丘！就像陶師製造壞掉的器皿、盆甕之類，即使已經成形，必定會走向破壞；又像成熟的果實自然會墜落，生滅的規律也是如此。諸位比丘！一切有情乃至部多（bhuta，鬼神），一切有意識的生命直到壽命終盡，都無法避免這種規律。如果沒有生，也就沒有滅。』世尊又說了偈頌：
『如來天中天， 說是無常法， 如壞器不堅， 終趣于破壞。 同果熟自落， 有情命如是， 苾芻今當知， 生滅宜應怖。』
當時，世尊說完這部經后，各位比丘眾一心信受，歡喜地奉行。
佛說諸行有為經
【English Translation】 English version: Atapa (the heaven without heat), Sudrashana (the heaven of beautiful appearance), Sudrisha (the heaven of good vision), and Akanishtha (the highest heaven in the realm of form). Furthermore, those who厭礙(dislike and are obstructed by) the physical body and cultivate samadhis such as the Samadhi of Infinite Space, are reborn in the Realm of Infinite Space (Akashanantyayatana), the Realm of Infinite Consciousness (Vijnananantyayatana), the Realm of No-thingness (Akincanyayatana), and the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana). These devas (gods), although supremely excellent, are not exempt from birth and eventual demise.
'If the outflows of the three realms (desire realm, form realm, and formless realm) are exhausted, what needs to be done has been done, the heavy burden has been cast off, one's own benefit has been attained, all fetters have been extinguished, and one has attained Arhatship, even this body must be abandoned. Moreover, during a kalpa of swords and weapons (a time of war), one cultivates alone in solitude, awakens to the causes and conditions of all dharmas, and attains the realization of the Middle Vehicle, known as a Pratyekabuddha (Solitary Buddha); even this body must be abandoned. Even the Tathagata (One Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), with the ten powers, vast and great, the four wisdoms, complete and bright, fearless in expounding the Dharma, roaring the true lion's roar, having undergone countless labors to obtain the Narayana body (indestructible body), must also abandon it.'
'Bhikkhus (monks)! Just as a potter makes broken vessels, pots, and urns, although they are formed, they are destined for destruction; and just as ripe fruits naturally fall, so too is the law of arising and ceasing. Bhikkhus! All sentient beings, even bhutas (spirits), all beings with consciousness, until the end of their lifespan, cannot escape this. If there were no birth, there would be no death.' The World-Honored One then spoke in verse:
'The Tathagata, the supreme among devas, Speaks of the impermanent Dharma, Like a broken vessel, not firm, Ultimately heading for destruction. Like ripe fruit falling on its own, The life of sentient beings is thus, Bhikkhus, now you should know, Birth and death should be feared.'
At that time, after the World-Honored One had spoken this sutra, all the bhikkhus wholeheartedly believed and accepted it, and joyfully practiced it.
The Sutra on Conditioned Phenomena Spoken by the Buddha