T17n0796_佛說見正經
大正藏第 17 冊 No. 0796 佛說見正經
No. 796
佛說見正經(亦名生死變識經)
東晉天竺三藏竺曇無蘭譯
聞如是：
一時，佛在羅閱，祇園精舍。正以食時，將諸比丘五百人，菩薩及優婆塞千人，皆持供養具出羅閱祇城外。有大樹，名曰甘香，根深干大，枝葉茂盛，華實紅赤，其味甜美，樹下廣平，集石為座。佛意欲止此，諸優婆塞即敷布坐席，佛便止坐；弟子菩薩，亦皆就坐。
時有一比丘，名曰見正，新入法服，其心有疑，獨念言：「佛說有後世生，至於人死，皆無還相報告者，何以知乎？當以此問佛。」未即發言，佛已豫知。
佛因先言：「諸弟子！此樹本以一核種，四大胞毓，自致巨盛，覆爾所人。本為核時，根干葉實未有未見，至得四大因緣相連，便生芽葉莖節華實，轉增于本，自致成樹，施布廣遠。初名為核，核覆生芽，芽復生莖，莖復生葉，葉復生華，華復生實，展轉變易，非故不離故，而名非常名，遂成大樹；樹復生果，果覆成樹，歲月增益，如是無數。」
佛告諸弟子：「欲踧集華實莖節根干，更使還作核可得乎？」
諸弟子皆言：「不可得也。彼已變轉，不可還復，日就朽敗，核轉復生，如是無極，
【現代漢語翻譯】 現代漢語譯本 《佛說見正經》（亦名《生死變識經》）
東晉天竺三藏竺曇無蘭譯
我聽到的是這樣的：
一時，佛陀在羅閱城（Rāyagṛha，王舍城），祇園精舍（Jetavana-vihāra，祇樹給孤獨園）。正值用餐時分，佛陀帶領著五百位比丘（bhikkhu，出家男眾）、菩薩（bodhisattva，覺悟的有情）以及一千位優婆塞（upāsaka，在家男眾），都帶著供養的器具，走出羅閱祇城外。有一棵大樹，名叫甘香，根深干大，枝葉茂盛，花朵和果實都是紅色的，味道甜美。樹下寬廣平坦，人們聚集石頭作為座位。佛陀想要在此停留，各位優婆塞便鋪設好座位，佛陀就坐下來；弟子和菩薩們，也都各自就坐。
當時有一位比丘，名叫見正，剛出家不久，心中有所疑惑，獨自思忖道：『佛陀說有後世的生命，但是人死之後，都沒有回來報告情況的，這怎麼知道呢？我應當以此事請問佛陀。』他還沒有開口，佛陀已經預先知曉。
佛陀於是先說道：『各位弟子！這棵樹最初只是一顆種子，經過地、水、火、風四大（catvāri mahābhūtāni，組成物質世界的四種基本元素）的滋養，自然生長壯大，覆蓋了這麼多人。最初是種子的時候，根、莖、葉、果實都還沒有顯現，直到得到四大因緣（hetupratyaya，產生結果的條件）相互連線，便生長出嫩芽、葉子、莖節、花朵和果實，比原本的種子更加繁茂，自然長成大樹，枝葉散佈廣遠。最初叫做種子，種子又生出嫩芽，嫩芽又生出莖，莖又生出葉，葉又生出花，花又生出果實，不斷地轉變變化，雖然不是原來的樣子，但也沒有脫離原來的樣子，所以說不是常恒不變的，但也不是完全不同的，最終長成大樹；樹又結出果實，果實又長成樹，歲月不斷增長，像這樣無窮無盡。』
佛陀告訴各位弟子：『想要把花朵、果實、莖節、根、樹幹聚集起來，再讓它們還原成種子，可以做到嗎？』
各位弟子都回答說：『做不到啊。它們已經轉變變化了，不可能再恢復原狀，只會一天天朽壞，而種子又會繼續生長，像這樣沒有窮盡，』
【English Translation】 English version The Buddha Speaks of the Correct View Sutra (also known as the Sutra on the Transformation of Consciousness in Birth and Death)
Translated by the Tripiṭaka Master Zhú Tán Wú Lán from India of the Eastern Jin Dynasty
Thus have I heard:
At one time, the Buddha was in Rāyagṛha (王舍城, the city of kings), at the Jetavana-vihāra (祇樹給孤獨園, Jeta Grove Monastery). It was precisely the time for the meal, and he was leading five hundred bhikkhus (比丘, monks), bodhisattvas (菩薩, enlightened beings), and one thousand upāsakas (優婆塞, lay male devotees), all carrying offerings, out of the city of Rāyagṛha. There was a large tree named Gamaxiang, with deep roots and a large trunk, its branches and leaves lush and abundant, its flowers and fruits red, and its taste sweet. The ground beneath the tree was wide and flat, with stones gathered to form seats. The Buddha intended to stop here, and the upāsakas immediately spread out the seating mats, and the Buddha sat down; the disciples and bodhisattvas also took their seats.
At that time, there was a bhikkhu named Jianzheng, newly ordained, who had doubts in his mind. He thought to himself, 'The Buddha says there is a future life, but when people die, none of them come back to report what it is like. How can we know this? I should ask the Buddha about this.' Before he could speak, the Buddha already knew his thoughts.
The Buddha then spoke first, saying, 'Disciples! This tree originally grew from a single seed, nurtured by the four great elements (catvāri mahābhūtāni, the four fundamental elements that constitute the material world), and naturally grew to be so large, covering so many people. When it was initially a seed, the roots, trunk, leaves, and fruits were not yet visible. When it obtained the conditions of the four great elements (hetupratyaya, the conditions for producing a result) connecting with each other, it produced sprouts, leaves, stems, nodes, flowers, and fruits, growing more abundant than the original seed, naturally becoming a large tree, spreading far and wide. Initially, it is called a seed, the seed then produces a sprout, the sprout then produces a stem, the stem then produces leaves, the leaves then produce flowers, the flowers then produce fruits, constantly transforming and changing. Although it is not the original form, it has not departed from the original form, so it is said to be not constant, but it is also not completely different, eventually growing into a large tree; the tree then bears fruit, and the fruit then grows into a tree, increasing with the years, like this without end.'
The Buddha said to the disciples, 'Is it possible to gather the flowers, fruits, stems, nodes, roots, and trunk, and make them return to being a seed?'
The disciples all replied, 'It is not possible. They have already transformed and changed, and cannot return to their original state. They will only decay day by day, while the seed will continue to grow, like this without end.'
轉生轉易，終皆歸朽，不可復還使成本核也。」
佛告諸弟子：「生死亦如此。識神為起法，起法為癡，癡為就貪愛，癡如彼樹核，核小而長成大樹。一癡而致多所因緣，多所因緣本由癡出，癡生行，行生識，識生字色，字色生六入，六入生更樂，更樂生痛，痛生愛，愛生受，受生有，有致生，生致老死。合十二因緣，成為身已，有身當就老死，識神轉易，隨行而往。更有父母，更受形體，更六情，更所習，更苦樂，更風俗，都非故，便不得復還。不復識故，向所新見，謂為有、謂可常，著所猗呼為諦，謂無前世後世。識神轉徙，隨行而有也。識神已徙，更有父母，更受新身，更六情，更所習，更苦樂，更風俗，便不復識故，亦不得復還故身故習故所，見如樹不復還作核也。」
於是，比丘見正承佛言，起坐長跪，白佛言：「我意未除、未解正要，今欲發愚癡之問，愿佛哀我等，為解了之。我從生已來，見人死者不少，或父子、兄弟、夫妻、內外，或朋友相憐愛，或有怨仇相憎，死後識神，了無還面相答善惡者。何以乎？識神為何所隔礙，而不得還面報人也？愿為分別說之，令我等結除疾得見諦。」
佛言比丘：「彼識無形，至於轉徙，隨行而有。若身作福，福識轉生，亦不得還面報人也。何以故
【現代漢語翻譯】 現代漢語譯本：轉生和變化，最終都歸於腐朽，不可能再恢復到最初的果核狀態了。
佛陀告訴眾弟子：『生死也是如此。識神是生起的根本，生起的根本是愚癡，愚癡導致貪愛。愚癡就像那樹核，核小卻能長成大樹。一個愚癡就能導致眾多的因緣，眾多因緣的根本都由愚癡產生。愚癡產生行為，行為產生意識，意識產生名色（字色），名色產生六入，六入產生觸（更樂），觸產生感受，感受產生愛，愛產生取（受），取產生有，有導致生，生導致老死。這十二因緣合在一起，就形成了身體。有了身體，就必然會經歷老死，識神會隨著行為而轉移。再次有父母，再次接受形體，再次有六情，再次有習性，再次有苦樂，再次有風俗，一切都和過去不同，便不能再回到過去。因為不再認識過去，所以把新看到的事物，認為是真實存在的、認為是永恒不變的，執著于所依賴的事物，認為是真理，認為沒有前世和後世。識神轉移，是隨著行為而產生的。識神已經轉移，再次有父母，再次接受新的身體，再次有六情，再次有習性，再次有苦樂，再次有風俗，便不再認識過去，也不能再回到過去的身體、過去的習性、過去所見的事物，就像樹木不可能再變回果核一樣。』
這時，一位比丘明白了佛陀的教誨，起身長跪，對佛陀說：『我的疑惑還沒有消除，還沒有真正理解其中的要義，現在想提出一個愚昧的問題，希望佛陀憐憫我們，為我們解釋清楚。我自從出生以來，見過死去的人不少，有父子、兄弟、夫妻、親戚，有朋友之間相互憐愛，也有人之間有怨仇相互憎恨，但死後他們的識神，都沒有回來和生者見面，報答恩情或者報復仇恨。這是為什麼呢？識神被什麼東西阻礙，而不能回來報答或者報復呢？希望佛陀為我們詳細解釋，讓我們消除疑惑，儘快證悟真理。』
佛陀對比丘說：『那識神沒有形體，至於轉移，是隨著行為而產生的。如果身體做了善事，福德之識就會轉移到好的地方，也不能回來和生者見面報答恩情。這是為什麼呢？』
【English Translation】 English version: Rebirth and transformation ultimately return to decay, and cannot be restored to their original state as a seed.』
The Buddha told his disciples: 『Birth and death are also like this. Consciousness is the basis of arising, and the basis of arising is ignorance, which leads to craving and attachment. Ignorance is like a seed, small but capable of growing into a large tree. One instance of ignorance can lead to numerous causes and conditions, and the root of these causes and conditions arises from ignorance. Ignorance gives rise to actions, actions give rise to consciousness, consciousness gives rise to name and form, name and form give rise to the six sense bases, the six sense bases give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth, and birth gives rise to old age and death. These twelve links of dependent origination combine to form the body. Once there is a body, it is inevitable to experience old age and death, and consciousness will transfer according to actions. Again there are parents, again receiving a form, again having the six senses, again having habits, again having suffering and happiness, again having customs, everything is different from the past, and it is impossible to return to the past. Because one no longer recognizes the past, one considers the newly seen things to be real, to be permanent, and clings to what one relies on as truth, believing that there is no past life or future life. The transfer of consciousness arises according to actions. Consciousness has already transferred, again there are parents, again receiving a new body, again having the six senses, again having habits, again having suffering and happiness, again having customs, one no longer recognizes the past, and cannot return to the past body, past habits, past sights, just as a tree cannot return to being a seed.』
At this time, a Bhikkhu, understanding the Buddha's teachings, rose and knelt, saying to the Buddha: 『My doubts have not yet been dispelled, and I have not truly understood the essential meaning. Now I would like to ask a foolish question, hoping that the Buddha will have compassion on us and explain it clearly for us. Since I was born, I have seen many people die, including fathers and sons, brothers, husbands and wives, relatives, friends who love each other, and people who have hatred and resentment towards each other, but after death, their consciousness has not returned to meet the living, to repay kindness or to avenge hatred. Why is this? What is obstructing consciousness from returning to repay or retaliate? I hope the Buddha will explain it in detail for us, so that we can dispel our doubts and quickly realize the truth.』
The Buddha said to the Bhikkhu: 『That consciousness has no form, and as for its transfer, it arises according to actions. If the body has done good deeds, the consciousness of merit will transfer to a good place, and it cannot return to meet the living to repay kindness. Why is this?』
？譬如冶家洋石作鐵，已成鐵便鑄以為器，已成器可復還使作石乎？」
見正言：「實不可。石已成鐵，終不得復還作石。」
佛言：「識之轉徙，住在中陰，如石已洋成鐵；從中陰轉受他體；如鐵已鑄成器。形消體易，不得復還故識。何以故？行之善惡，識往受之，轉化變改，如石成鐵。修行五善，稟受人身，則更有父母。已有父母，便有六系閉：一者、住在中陰，不得復還；二者、隨所受身胞內；三者、初生迫痛，忘故識想；四者、墮地故所識念滅，更起新見想；五者、已生便著食，貪念故識念斷；六者、從生日長大，習所新見，識滅無復宿識。
「諸弟子！譬如賈客周遊四方國，具見苦樂，便意思念東方一郡國所有。已起是念，便三方念滅。生死亦如是，從是世作行，往後世受已，受即生新想念，故識想便滅。如賈客惟念一方，三方想滅也。用是六事，系蔽隔礙，不復還故識，如核之成樹，石之成鐵，變本易名，不復還面相答報也。」
佛言：「復譬如陶家埏土為器，以火燒之，則轉成瓦，寧可使瓦還作土乎？」
諸弟子皆言：「實不可。土已燒煉，變形成瓦，不可復使還作土也。」
佛言：「諸弟子！識神轉徙，隨行受身，如土成瓦。人無道行，不復識故，不得復還相
【現代漢語翻譯】 現代漢語譯本：『譬如冶煉工匠用礦石鍊鐵，鐵煉成后便可鑄造成器物，已經制成的器物還能再變回礦石嗎？』 見正回答說：『確實不能。礦石已經變成鐵，終究不能再變回礦石。』 佛說：『識的轉移變化，停留在中陰（bardo，指死亡到投胎之間的過渡期），就像礦石已經被煉成鐵一樣；從中陰轉而接受新的身體，就像鐵已經被鑄造成器物一樣。形體消滅，身體改變，就不能再恢復到原來的識。為什麼呢？因為行為的善惡，識會隨著去承受果報，轉化改變，就像礦石變成鐵一樣。修行五種善行，獲得人身，就會有新的父母。一旦有了父母，便有六種束縛：第一，停留在中陰，不能再返回；第二，隨著所受的身體進入胞胎內；第三，初生時遭受痛苦，忘記過去的識想；第四，墮地時過去的識念滅亡，重新產生新的見解和想法；第五，出生后便執著于食物，貪戀的念頭使過去的識念斷絕；第六，從出生后逐漸長大，習慣於新的見聞，過去的識滅亡，不再有以前的記憶。 『諸位弟子！譬如商人周遊四方各國，親身經歷各種苦樂，便一心只想著東方某個郡國的所有事物。一旦產生了這種念頭，其他三個方向的念頭便會消失。生死也是這樣，從這一世的行為，到后一世承受果報，承受果報時便會產生新的想法和念頭，所以過去的識想便會滅亡。就像商人只想著一個方向，其他三個方向的想法便會消失一樣。用這六件事，來束縛、遮蔽、阻礙，不再恢復到過去的識，就像果核長成樹，礦石變成鐵，改變了原來的本質和名稱，不能再恢復到原來的面貌來相互迴應了。』 佛說：『再比如陶工用泥土製作器物，用火燒製，就會變成瓦器，難道還能讓瓦器再變回泥土嗎？』 諸位弟子都說：『確實不能。泥土已經被燒煉，改變形狀變成瓦器，不能再讓它變回泥土了。』 佛說：『諸位弟子！識神轉移變化，隨著行為承受果報，就像泥土變成瓦器一樣。人沒有修行正道，便不能再認識過去的自己，不能再恢復到原來的狀態了。』
【English Translation】 English version: 'For example, a smelter uses ore to make iron. Once it has become iron, it can be cast into tools. Once it has become a tool, can it be returned to its original state as ore?' Jian Zheng replied, 'Indeed, it cannot. Once the ore has become iron, it can never be returned to its original state as ore.' The Buddha said, 'The transmigration of consciousness, dwelling in the Bardo (intermediate state between death and rebirth), is like ore that has been smelted into iron; from the Bardo, it transmigrates to receive another body, like iron that has been cast into a tool. The form vanishes, the body changes, and it cannot return to its original consciousness. Why is this? Because of the good and evil of actions, the consciousness goes to receive the consequences, transforming and changing, like ore becoming iron. Cultivating the five good deeds and receiving a human body, one will have new parents. Once there are parents, there are six kinds of bonds: first, dwelling in the Bardo, unable to return; second, following the body received into the womb; third, experiencing pain at birth, forgetting past thoughts and consciousness; fourth, upon falling to the ground, the past thoughts and memories vanish, and new views and thoughts arise; fifth, upon being born, one becomes attached to food, and the craving severs the past thoughts and memories; sixth, growing up from birth, one becomes accustomed to new sights and experiences, the past consciousness vanishes, and there is no memory of the past. 'Disciples! It is like a merchant traveling to various countries, experiencing both suffering and joy, and then focusing his thoughts on the possessions of one particular region in the east. Once this thought arises, the thoughts of the other three directions vanish. Birth and death are also like this: from the actions of this life, one goes to receive the consequences in the next life. Upon receiving the consequences, new thoughts and ideas arise, and the past thoughts and memories vanish. Just as a merchant only thinks of one direction, the thoughts of the other three directions vanish. These six things are used to bind, obscure, and obstruct, preventing the return to the original consciousness, just as a seed grows into a tree, or ore becomes iron, changing its original nature and name, and cannot return to its original appearance to respond to each other.' The Buddha said, 'Again, it is like a potter shaping clay into a vessel and firing it in a kiln, which then transforms into a tile. Can the tile be returned to its original state as clay?' All the disciples said, 'Indeed, it cannot. The clay has been fired and transformed into a tile, and it cannot be returned to its original state as clay.' The Buddha said, 'Disciples! The consciousness transmigrates, receiving a body according to its actions, just as clay becomes a tile. If a person does not cultivate the path, they cannot recognize their past selves and cannot return to their original state.'
報答也。比丘！復譬如樹大數十圍，巧匠便規𣃆刻鏤奇巧百種。若人慾復集聚𣃆柿及所刻巧，還使成樹，可得乎？」
諸弟子言：「實不可。樹已斷破，段段刻盡，枝葉槁朽，不復可集使成樹也。」
佛言諸弟子：「識神於是世作行善惡，臨死識徙，隨行受體，所見所習，非復故身，不可得還，不復識故面相答報也。如樹已斷，不可復集使生。」
佛言：「復譬如工師，燒砂作紅色，更轉白形，化如水。諸弟子欲令紅還復作砂，可得成乎？」
諸弟子言：「實不可也。燒砂一變，不可還復。」
佛言：「生死亦如是，人未有道意，無有凈眼，身死識去，隨行變化。轉受他體，所歷異世，更受胞胎，見習皆異，不復識故，如砂成紅不可復還也。」
佛言：「諸弟子！復譬如水，處於圓瓶則體隨圓，徙著方器則體複方，大小曲直隨所墮處。諸弟子！生死亦如此，識神本無，無有常形，隨行善惡，輒往受身。白黑長短，苦樂善惡，變受隨行，如水從器。或從人中所作非法，死墮畜生，合受惡體，不復識故面相答報也。諸弟子！譬如蝮蜟生在土中，無聲無翼，得時節氣，轉化成蟬，飛行著樹，鳴聲不休。」
佛問諸弟子：「寧可還蟬使入土成蝮蜟乎？」
諸弟子言：「實不
【現代漢語翻譯】 現代漢語譯本 佛說：『報應就是這樣。比丘們！再比如一棵大樹，樹幹有幾十圍粗，巧匠就用它來雕刻各種奇巧的物件。如果有人想把這些雕刻的物件和木屑重新聚集起來，使之恢復成原來的樹，可能嗎？』 弟子們回答說：『不可能。樹已經被砍斷破壞，一段段地雕刻完了，枝葉也枯萎腐朽，不可能再聚集起來使之恢復成原來的樹了。』 佛說：『各位弟子！識神（Vijñāna，佛教術語，指意識）在這個世間造作善惡，臨死時識神遷移，隨著所作的善惡行為而接受新的身體，所見所習都和以前不同了，不是原來的身體，不可能再恢復，不可能再認識原來的面貌並作出迴應了。就像樹已經砍斷，不可能再聚集起來使之復生一樣。』 佛說：『再比如工匠，燒煉沙子使之變成紅色，又使其變成白色，變化得像水一樣。各位弟子，想要讓紅色再恢復成沙子，可能成功嗎？』 弟子們回答說：『不可能。沙子一旦經過燒煉變化，就不可能再恢復原狀了。』 佛說：『生死也是這樣，人沒有領悟佛法真意，沒有清凈的智慧之眼，身死識神離去，隨著所作的善惡行為而變化。轉而接受其他的身體，經歷不同的世界，再次承受胞胎之苦，所見所習都不同了，不可能再認識原來的事物，就像沙子變成紅色不可能再恢復原狀一樣。』 佛說：『各位弟子！再比如水，放在圓形的瓶子里，它的形狀就隨著變成圓形；移到方形的容器里，它的形狀就變成方形，大小曲直隨著所放置的地方而改變。各位弟子！生死也是這樣，識神本來沒有固定的形態，隨著所作的善惡行為，就前往接受相應的身體。白色或黑色，長或短，痛苦或快樂，善良或邪惡，變化承受都隨著所作的行為而定，就像水隨著容器的形狀而改變一樣。或者因為在人道中所作的非法行為，死後墮入畜生道，結合承受惡劣的身體，不可能再認識原來的面貌並作出迴應了。各位弟子！比如蝮蜟（一種幼蟲），生長在土中，沒有聲音也沒有翅膀，等到時節氣候適宜，就蛻變成蟬，飛翔在樹上，鳴叫不停。』 佛問各位弟子：『難道還能讓蟬再回到土中變成蝮蜟嗎？』 弟子們回答說：『不可能。』
【English Translation】 English version The Buddha said, 'Retribution is like this. Monks! Furthermore, imagine a large tree with a trunk several dozen spans in circumference. A skilled craftsman might use it to carve various ingenious and intricate objects. If someone wanted to gather these carved objects and wood shavings and restore them to the original tree, would it be possible?' The disciples replied, 'It is impossible. The tree has already been cut down and destroyed, carved into pieces, and its branches and leaves have withered and decayed. It is impossible to gather them together and restore them to the original tree.' The Buddha said, 'Disciples! The Vijñāna (consciousness) in this world creates good and evil deeds. At the time of death, the Vijñāna transmigrates, receiving a new body according to its actions. What it sees and learns is different from before. It is not the original body, and it cannot be restored. It cannot recognize the original face and respond. Just as a tree that has been cut down cannot be gathered together and brought back to life.' The Buddha said, 'Furthermore, imagine a craftsman who fires sand to make it red, and then transforms it into a white form, changing it like water. Disciples, would it be possible to restore the red color back into sand?' The disciples replied, 'It is impossible. Once sand has been transformed by firing, it cannot be restored to its original state.' The Buddha said, 'Birth and death are also like this. If a person has not understood the meaning of the Dharma and does not have pure eyes of wisdom, when the body dies, the Vijñāna departs, changing according to its actions. It is reborn into another body, experiences different worlds, and undergoes the suffering of rebirth. What it sees and learns is different, and it cannot recognize the original things, just as red sand cannot be restored to its original state.' The Buddha said, 'Disciples! Furthermore, imagine water. When placed in a round bottle, its shape becomes round; when moved to a square container, its shape becomes square. Its size, curvature, and straightness change according to where it is placed. Disciples! Birth and death are also like this. The Vijñāna originally has no fixed form. According to its good and evil actions, it goes to receive a corresponding body. White or black, long or short, suffering or happiness, good or evil, the changes and experiences depend on the actions, just as water changes according to the shape of the container. Or, because of illegal actions committed in the human realm, after death, one falls into the animal realm, combining to receive a bad body, and cannot recognize the original face and respond. Disciples! For example, a larva (fùyǔ, a type of larva) grows in the soil, without sound or wings. When the time and climate are right, it transforms into a cicada, flying in the trees, chirping without end.' The Buddha asked the disciples, 'Could you return the cicada to the soil and make it a larva again?' The disciples replied, 'It is impossible.'
可也。蝮蜟已變，去陰在陽，身形化異日當死亡，或為眾鳥所啖，不得還作蝮蜟也。」
佛言：「諸弟子！生死亦如此，命訖身死，識神轉徙，更受新身，五陰覆障，見習各異，于彼亦當老死，不得復還，不復識故面相答報也。如蟬在樹，不可復還作蝮蜟也。」
佛告諸弟子：「復譬如段生肉，過時不食，則臭茹生蟲，欲使還成鮮肉可得乎？」
諸弟子言：「實不可。肉已臭敗，不能得使覆成鮮潔。」
佛言：「生死亦如此。人在世間，心念惡、口言惡、身行惡，死則識神轉徙，墮地獄身、或畜生身、或魚蟲身，所在異見，不與前同，罪網所蔽，不復識故，不得復還面相答報也，如彼臭肉不可使更成鮮潔。」
佛告諸弟子：「復譬如月晦夜陰，以五色物著冥中，令千人、萬人，令夜視色物，寧有一人，而別其青、黃、赤、白者乎？」
諸弟子皆言：「正使巨億萬人，復無央數人，令夜觀視，終無見者，何能別其五色？」
佛言：「若有人，把炬照之，令人觀視，可得見不？」
諸弟子言：「人依炬明視之，皆可別五色。」
佛言：「若愚人背炬火，進入幽冥，乃進極遠，而望欲見五色，可得見乎？」
諸弟子言：「愚人背明向冥，愈進闇，終無見色時
【現代漢語翻譯】 現代漢語譯本： 『可以這樣說。就像蝮蜟（一種小蛇）已經蛻變，脫離陰暗環境來到陽光下，身形變化，終將死亡，或者被眾鳥吃掉，不可能再變回蝮蜟了。』
佛說：『各位弟子！生死也是如此，生命終結，身體死亡，識神（佛教術語，指精神意識）轉移，重新接受新的身體，被五陰（佛教術語，指色、受、想、行、識五種構成要素）所覆蓋和障礙，所見所習各不相同，在那裡也終將老死，不可能再回到過去，不可能再認出過去的面貌和應答了。就像蟬在樹上，不可能再變回蝮蜟一樣。』
佛告訴各位弟子：『再比如一塊生肉，過了時間不吃，就會腐臭生蟲，想要讓它再變成新鮮的肉，可能嗎？』
各位弟子說：『實在不可能。肉已經腐臭敗壞，不可能再讓它變成新鮮乾淨的。』
佛說：『生死也是如此。人在世間，心裡想惡事、口裡說惡語、身體做惡行，死後識神轉移，墮入地獄身、或者畜生身、或者魚蟲身，所處環境不同，所見所聞也不同，和之前完全不一樣，被罪惡之網所遮蔽，不可能再認出過去，不可能再回到過去的面貌和應答了，就像那塊臭肉不可能再變成新鮮乾淨的一樣。』
佛告訴各位弟子：『再比如月亮昏暗的夜晚，把五種顏色的東西放在黑暗中，讓一千人、一萬人，在夜裡觀看這些顏色的東西，難道會有一個人，能夠分辨出青色、黃色、紅色、白色嗎？』
各位弟子都說：『即使有巨億萬人，甚至無數人，讓他們在夜裡觀看，最終也沒有人能看見，怎麼可能分辨出五種顏色呢？』
佛說：『如果有人，拿著火炬照亮它，讓人觀看，可以看見嗎？』
各位弟子說：『人們依靠火炬的光亮觀看，都可以分辨出五種顏色。』
佛說：『如果愚蠢的人背對著火炬，進入幽暗之中，而且越走越遠，卻希望看見五種顏色，可能看見嗎？』
各位弟子說：『愚蠢的人背離光明走向黑暗，越走越暗，最終沒有看見顏色的時候。』
【English Translation】 English version: 『It is so. Like a viper (蝮蜟) (a small snake) that has already transformed, leaving the darkness and entering the light, its body and form change, and it will eventually die, or be eaten by birds, and it can never return to being a viper.』
The Buddha said: 『Disciples! Birth and death are also like this. When life ends and the body dies, the consciousness (識神) (consciousness, spirit) transmigrates and receives a new body. It is covered and obstructed by the five skandhas (五陰) (form, feeling, perception, mental formations, and consciousness), and its perceptions and habits are different. There, it will also grow old and die, and it can never return to the past, nor recognize the faces and responses of the past. It is like a cicada in a tree, which can never return to being a viper.』
The Buddha told his disciples: 『Furthermore, it is like a piece of raw meat. If it is not eaten after a period of time, it will become rotten and attract worms. Is it possible to make it fresh again?』
The disciples said: 『It is truly impossible. The meat has already rotted and decayed, and it cannot be made fresh and clean again.』
The Buddha said: 『Birth and death are also like this. When people are in the world, if their minds think evil, their mouths speak evil, and their bodies do evil, after death, their consciousness transmigrates and falls into the body of a hell being, or the body of an animal, or the body of a fish or insect. The places they are in are different, and what they see and hear are also different, completely unlike before. They are covered by the net of sin, and they can no longer recognize the past, nor return to the faces and responses of the past, just like that rotten meat cannot be made fresh and clean again.』
The Buddha told his disciples: 『Furthermore, it is like a dark night with no moon. If you put objects of five colors in the darkness and ask a thousand or ten thousand people to look at these colored objects at night, would there be even one person who could distinguish between blue, yellow, red, and white?』
The disciples all said: 『Even if there were billions or countless people, and you asked them to look at them at night, no one would be able to see them. How could they distinguish the five colors?』
The Buddha said: 『If someone held a torch to illuminate them and asked people to look at them, could they be seen?』
The disciples said: 『People can rely on the light of the torch to see them and distinguish the five colors.』
The Buddha said: 『If a foolish person turned their back on the torch and entered the darkness, and walked further and further away, hoping to see the five colors, could they see them?』
The disciples said: 『The foolish person turns away from the light and goes towards the darkness, and the further they go, the darker it becomes, and they will never see the colors.』
也。」
佛告諸弟子：「人在生死，亦如此。一切人民，蚑行蜎飛蠕動之類，已受身形，癡冥闇蔽，無有道行，不學身事意事，未得慧眼，而欲知生死所趣、識神往來、面相答報，如月晦夜陰欲視五色，終不得見也。若修行經戒三十七品，守攝其意，就清凈行，如隨持炬火人見別五色。人隨佛法教，則能了別死生，具見五道識神往來所墮善惡處，如炬火之照色，皆悉了見。人初不學身事意事，背于經戒，隨俗三流，快意自從，斷割真法，不信不樂、不肯奉行，如背炬入冥，疑結日甚，終無見知有解了時也。」
佛告諸弟子：「莫順汝愚癡閉結之意，而不信清凈正真之道，自墮地獄，為身受痛。我故引譬以解了。汝等常當勤力奉行經戒，以著心中。」
佛告諸弟子：「人生是世稟受身形，肉眼所見現在之事，父母親屬，察察了了，然不能復見知前世所從來處。於是當老死，往生後世更受身形，則亦不能復識知今世之事也。所以者何？一生一死，識神轉易，十二因緣，癡為其主，懵懵冥闇，轉不識故。
「諸弟子！譬如煮練白絲，染作異色青黃赤黑，變本易故，不可復轉還也。生死轉易，如絲受色，識無常體隨行染著，未有凈眼，不識其故心意為法所念即成。人在一世，心念萬端，善惡報受，受
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴各位弟子：『人在生死輪迴中，也是如此。所有人民，包括爬行的、飛行的、蠕動的各類眾生，已經承受了身形，卻處在愚癡、昏暗、蔽塞的狀態，沒有修習正道，不學習關於身、口、意的行為，沒有獲得智慧之眼，卻想要知道生死所往之處、識神（consciousness）的往來、面相的答報，就像在月亮隱沒的黑夜裡想要看清五種顏色，終究是無法看見的。如果修行經書和戒律中的三十七道品（thirty-seven factors of enlightenment），守護攝持自己的意念，趨向清凈的行為，就像跟隨拿著火炬的人能分辨不同的五種顏色一樣。人跟隨佛法的教導，就能明瞭生死之事，清楚地看見五道（five realms of existence）中識神的往來和所墮入的善惡之處，就像火炬照亮物體一樣，都能完全看見。人一開始不學習關於身、口、意的行為，背離經書和戒律，隨順世俗的三種流弊（three unwholesome streams），放縱自己的慾望，斷絕真正的佛法，不相信不喜好、不肯奉行，就像背對著火炬進入黑暗，疑惑和執著日益加深，最終沒有見解和明白的時候。』 佛陀告訴各位弟子：『不要順從你們愚癡閉塞的意念，而不相信清凈正真的道理，自己墮入地獄，為身體承受痛苦。我所以用譬喻來解釋明白。你們應當常常勤奮努力地奉行經書和戒律，並將它們銘記在心中。』 佛陀告訴各位弟子：『人活在世上，稟受了身形，肉眼所見的是現在的事情，父母親屬，清清楚楚明明白白，然而不能再看見知道前世是從哪裡來的。等到將要老死，往生到後世再次承受身形，也就不能再認識知道今世的事情了。這是什麼原因呢？一生一死，識神轉移變化，十二因緣（twelve links of dependent origination），以愚癡為首要，昏昧黑暗，轉變而不認識的緣故。 『各位弟子！譬如煮練過的白絲，染色做成不同的顏色，青色、黃色、紅色、黑色，改變了原本的性質，不可再恢復原狀了。生死轉移變化，就像絲線接受染色，識神沒有恒常的本體，隨著行為而染著，沒有清凈的眼睛，不認識其中的緣故，心意被法所念，就形成了業。人在一生中，心中有萬千思緒，善惡都會有報應，承受……』
【English Translation】 English version: The Buddha told his disciples: 'People in the cycle of birth and death are just like this. All people, including crawling, flying, and wriggling creatures, have already received a physical form, yet they are in a state of ignorance, darkness, and obscurity, without cultivating the right path, not learning about the actions of body, speech, and mind, and without obtaining the eye of wisdom. Yet they want to know where birth and death lead, the comings and goings of consciousness (識神), and the responses of appearances, just like trying to see five colors on a dark night when the moon is hidden, which is ultimately impossible. If one cultivates the thirty-seven factors of enlightenment (三十七品) in the scriptures and precepts, guarding and holding one's mind, and moving towards pure conduct, it is like following a person holding a torch and being able to distinguish different five colors. People who follow the teachings of the Buddha's Dharma can understand the matters of birth and death, and clearly see the comings and goings of consciousness in the five realms of existence (五道) and the good and evil places they fall into, just like a torch illuminating objects, making everything completely visible. People who initially do not learn about the actions of body, speech, and mind, turn away from the scriptures and precepts, follow the three unwholesome streams (三流) of the world, indulge their desires, cut off the true Dharma, do not believe, do not rejoice, and are unwilling to practice, are like turning their backs on a torch and entering darkness, with doubts and attachments increasing day by day, and ultimately there will be no time for insight and understanding.' The Buddha told his disciples: 'Do not follow your foolish and closed-minded thoughts, and not believe in the pure and true path, thereby falling into hell and suffering pain for your body. Therefore, I use parables to explain clearly. You should always diligently practice the scriptures and precepts and keep them in your hearts.' The Buddha told his disciples: 'When a person is born into this world, they receive a physical form, and what the physical eyes see are present matters, parents and relatives, clearly and distinctly. However, they can no longer see or know where they came from in their previous life. When they are about to grow old and die, and are reborn in the next life, they will also no longer be able to recognize or know the matters of this life. What is the reason for this? In one birth and one death, consciousness shifts and changes, and the twelve links of dependent origination (十二因緣), with ignorance as the primary cause, are dim and dark, causing them to change and not recognize the past. 'Disciples! It is like boiling and refining white silk, dyeing it into different colors, blue, yellow, red, and black, changing its original nature, and it can no longer be restored to its original state. The shifting and changing of birth and death is like silk receiving dye. Consciousness has no constant substance, and it is stained by actions. Without pure eyes, one does not recognize the reason for this. The mind being contemplated by the Dharma forms karma. In one lifetime, a person has myriad thoughts, and good and evil will receive retribution, receiving...'
新故滅，生死之法，癡闇之常然也。其欲知見生死往來，當廣學行身意之事，深入清凈，思惟本末，爾乃開寤，如臥寤也。」
佛告諸弟子：「識神為癡冥法，生作善惡行，死轉往受，隨善惡行而有形兆，如火得薪而見薪索則滅。意識不作善惡行，則亦滅無所見。未得道者，沉淪生死，轉不識故。譬如穢鏡，垢濁蔽污，舉以向面，了無所見。意識濁蔽，生死轉徙，慘懼蔽盈，牽著殃福，不復識故，如𨶳穢鏡。
「復譬如深濁之水，雖有魚蟲，了不得見。生死錯亂，憂思蔽塞，轉生忘故，亦如濁水。譬如冥夜閉眼而行，都無所見。生死闇昧，流隨殃福，或喜或惱，綴制所受，不復識故，如夜閉眼。」
佛告諸弟子：「今我為佛，慧眼清凈，一切生死，往來三界，佛悉知見。譬如水精、琉璃、寶珠，彩絲貫之，青黃皆見；佛視生死，如觀貫珠。譬如凈水，清澄見底，其中魚蟲，皆悉裸見；佛視生死，如清水魚。
「譬如大橋，一切行人，往來無絕；佛視生死，往來五道，如觀橋人。譬如高山遠望具見；佛意高遠，具知生死，無不分別。」
佛告諸弟子：「汝等當隨我教，可具知生死千億劫事，當行三十七品要行：四意止、四意斷、四神足、五根、五力、七覺意、八正道。以除意垢，消滅三
【現代漢語翻譯】 現代漢語譯本：新陳代謝，生死的規律，是愚昧黑暗的常態。想要了解生死的來龍去脈，應當廣泛學習並實踐身、口、意三方面的行為，深入清凈的境界，思考事情的本末，這樣才能覺悟，如同從睡夢中醒來一樣。
佛陀告訴諸位弟子：『識神（vijñāna，精神意識）是愚昧黑暗的法，活著的時候造作善惡行為，死後隨著業力流轉受報，隨著善惡行為而顯現不同的形態，如同火依靠柴薪燃燒，柴薪燒盡則火熄滅。意識（manas，思維意識）如果不造作善惡行為，也會消滅而無所顯現。未得道的人，沉淪於生死輪迴，因為迷失了本性。譬如一面骯髒的鏡子，被污垢遮蔽，舉起來照臉，什麼也看不見。意識被污濁遮蔽，在生死中流轉，充滿恐懼和憂慮，被業力牽引，執著于福報和災禍，不再認識本性，就像被污垢覆蓋的鏡子一樣。』
『又譬如深而渾濁的水，即使有魚蟲，也無法看見。生死錯亂，憂愁思慮遮蔽，轉世后忘記前生，也像渾濁的水一樣。譬如在黑暗的夜晚閉著眼睛行走，什麼也看不見。生死是如此的黑暗不明，隨著業力流轉，或喜或憂，被所受的果報束縛，不再認識本性，就像在夜晚閉著眼睛一樣。』
佛陀告訴諸位弟子：『現在我成了佛，擁有清凈的智慧之眼，一切眾生的生死，在三界（trayo dhātavaḥ，欲界、色界、無色界）中的往來，我都完全知曉。譬如水晶、琉璃、寶珠，用彩色的絲線穿起來，青色、黃色都能看見；我觀察眾生的生死，就像觀看穿起來的珠子一樣。譬如清澈的水，清澈見底，其中的魚蟲，都完全可以看見；我觀察眾生的生死，就像在清水中看魚一樣。』
『譬如一座大橋，一切行人，來來往往沒有停止；我觀察眾生的生死，在五道（pañca gatayaḥ，地獄、餓鬼、畜生、人、天）中往來，就像觀看橋上的人一樣。譬如站在高山上，可以清楚地看到遠方的一切；我的智慧高遠，完全知曉眾生的生死，沒有不清楚的。』
佛陀告訴諸位弟子：『你們應當聽從我的教導，就可以完全知曉生死輪迴中千億劫的事情，應當修行三十七道品（bodhipakkhiyādhammā，四念處、四正勤、四如意足、五根、五力、七覺支、八正道）這些重要的修行方法：四念處（catvāri smṛtyupasthānāni，身念處、受念處、心念處、法念處）、四正勤（catvāri samyakprahāṇāni，已生惡令斷滅、未生惡令不生、已生善令增長、未生善令生起）、四神足（catvāra ṛddhipādāḥ，欲神足、勤神足、心神足、觀神足）、五根（pañcendriyāṇi，信根、精進根、念根、定根、慧根）、五力（pañca balāni，信力、精進力、念力、定力、慧力）、七覺支（sapta bodhyaṅgāni，念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、八正道（aṣṭāṅga-mārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）。用這些方法來去除意念中的污垢，消滅三毒（triviṣa，貪、嗔、癡）。』
【English Translation】 English version: 'The arising and ceasing, the law of birth and death, is the constant nature of ignorance and darkness. If you wish to understand the comings and goings of birth and death, you should widely learn and practice the deeds of body, speech, and mind, deeply enter into purity, and contemplate the beginning and the end. Then you will awaken, like waking from sleep.'
The Buddha told his disciples: 'Consciousness (vijñāna) is a law of ignorance and darkness. While alive, it creates good and evil deeds. After death, it transmigrates to receive retribution, taking on forms according to good and evil deeds, like a fire that relies on firewood, and when the firewood is exhausted, the fire goes out. If consciousness (manas) does not create good or evil deeds, it will also cease and nothing will be seen. Those who have not attained the Way are submerged in birth and death, because they have lost their original nature. It is like a dirty mirror, covered with filth, when held up to the face, nothing can be seen. When consciousness is obscured by turbidity, it transmigrates in birth and death, filled with fear and anxiety, dragged along by karma, attached to blessings and misfortunes, and no longer recognizes its original nature, like a mirror covered with filth.'
'Again, it is like deep, turbid water, even if there are fish and insects, they cannot be seen. Birth and death are confused, worries and thoughts obscure, and one forgets past lives after rebirth, like turbid water. It is like walking in the dark night with eyes closed, seeing nothing at all. Birth and death are so dark and obscure, flowing along with karma, sometimes joyful, sometimes troubled, bound by what is received, and no longer recognizing one's original nature, like closing one's eyes at night.'
The Buddha told his disciples: 'Now that I have become a Buddha, I have pure wisdom eyes, and I know all the births and deaths of all beings, their comings and goings in the three realms (trayo dhātavaḥ). It is like crystal, lapis lazuli, and precious jewels, strung together with colored threads, where blue and yellow can all be seen. I observe the births and deaths of beings, like watching strung-together beads. It is like clear water, clear to the bottom, where the fish and insects can all be seen clearly. I observe the births and deaths of beings, like watching fish in clear water.'
'It is like a large bridge, where all travelers come and go without end. I observe the births and deaths of beings, their comings and goings in the five paths (pañca gatayaḥ), like watching people on a bridge. It is like standing on a high mountain, where everything far away can be seen clearly. My wisdom is high and far-reaching, and I fully know the births and deaths of beings, without any lack of clarity.'
The Buddha told his disciples: 'You should follow my teachings, and you will be able to fully know the events of countless kalpas in the cycle of birth and death. You should practice the thirty-seven factors of enlightenment (bodhipakkhiyādhammā): the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri samyakprahāṇāni), the four bases of power (catvāra ṛddhipādāḥ), the five roots (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the Noble Eightfold Path (aṣṭāṅga-mārga). Use these methods to remove the defilements of the mind and eliminate the three poisons (triviṣa).'
毒，疑結解散，便見清凈，得佛慧意，便知去來之事，如視明鏡，一切悉見。」
佛告諸弟子：「世人所作善惡，死之後世，亦皆相答報。但人未得三凈眼，是以不見不知，不復識其本，著在六系蔽，為肉眼行故，而不見相答報之本，謂之無有也。其未得道者，皆作濁穢之行，況沒愚癡，生死轉化，更受身形，肉眼眩惑，離故系新，四痛擾亂，終不得知識隨行相答報也。
「今現世人，或受福、或受殃，或相憐、或相憎，此則宿行答報之驗。為無有三凈眼故，不見不知，便結在疑，一切人已來生是世，本與癡俱，無有道意清凈之行，而慾望知前世之事，識反報之效，譬如無手欲書、無目欲視，終不能也。故佛出世，敷現經道，以解人意。其欲知見，識神往來生死所受者，當隨佛教行三十七品，智度無極，撿意敕意，調意正意，入禪三昧之妙，乃可具知，識神所墮，去來之事耳。
「汝諸弟子！當勤學知身事意事，具了諸對，至則滅除之，不為亂誤，堅固於正法，如此莫休。汝所疑問，即可解了。」
佛告諸弟子：「識神有名無形，隨善惡行，依四大為體，初生身小，諸根未具，識見覆小，所知未備。及其長大，六情具足，識亦隨體，愛慾諸習，日生盛具。至於衰老，四大羸臞，識亦不明，六
【現代漢語翻譯】 現代漢語譯本：『毒（煩惱），疑結（疑惑的聚集）解散，便見清凈（清凈的境界），得佛慧意（獲得佛的智慧和意念），便知去來之事（便能知道過去和未來的事情），如視明鏡（就像看明亮的鏡子一樣），一切悉見（一切都能清楚地看見）。』
佛（Buddha）告訴諸位弟子：『世人所作的善惡之事，死後的來世，也都會相互應答報應。只是人們沒有得到三凈眼（三種清凈的眼，即肉眼、天眼、慧眼），因此看不見也不知道，不能認識其根本，被束縛在六種繫縛（色、聲、香、味、觸、法）之中，被肉眼所矇蔽，所以看不見相互應答報應的根本，就說沒有報應這回事。那些沒有得道的人，都做污濁的行為，更何況是沉沒在愚癡之中，生死輪迴轉化，再次承受身形，被肉眼迷惑，離開舊的繫縛又進入新的繫縛，被四種痛苦（生、老、病、死）擾亂，最終不能夠知道識神（靈魂）隨著行為相互應答報應的真相。』
『現在世上的人，有的承受福報，有的承受災殃，有的互相憐憫，有的互相憎恨，這些都是過去行為應答報應的驗證。因為沒有三凈眼，所以看不見也不知道，因此就產生疑惑，所有的人從出生來到這個世上，本來就與愚癡相伴隨，沒有修道意念和清凈的行為，卻想要知道前世的事情，認識反報的效應，這就像沒有手想要寫字、沒有眼睛想要看東西一樣，終究是不可能的。所以佛（Buddha）出世，宣講經書和道理，用來解除人們的疑惑。那些想要知道和看見，認識識神（靈魂）往來生死所承受的果報的人，應當跟隨佛教修行三十七道品（三十七種修道的方法），運用智度無極（無限的智慧），檢查意念，告誡意念，調伏意念，端正意念，進入禪定三昧（禪定）的奧妙境界，才能夠完全知道，識神（靈魂）所墮落之處，以及過去和未來的事情。』
『你們這些弟子！應當勤奮學習，瞭解身體的事情和意念的事情，完全明白各種對治的方法，達到目標就消除它們，不被它們擾亂迷惑，堅定地信奉正法，這樣不要停止。你們所疑問的問題，就可以理解明白了。』
佛（Buddha）告訴諸位弟子：『識神（靈魂）有名無形，隨著善惡的行為，依靠四大（地、水、火、風）作為身體，剛出生時身體很小，各種器官還沒有發育完全，識見也很小，所知道的還不完備。等到長大后，六根（眼、耳、鼻、舌、身、意）都具備了，識也隨著身體而增長，愛慾和各種習氣，日益增長和完備。等到衰老時，四大（地、水、火、風）衰弱消瘦，識也變得不清楚，六
【English Translation】 English version: 'When the poison (afflictions) and the knots of doubt are dissolved, one sees purity (the state of purity), attains the wisdom and intention of the Buddha (Buddha's wisdom and intention), and knows the events of the past and future (can know the past and future events), as if looking into a bright mirror (just like looking into a bright mirror), everything is clearly seen (everything can be seen clearly).'
The Buddha (Buddha) told his disciples: 'The good and evil deeds that people do will be reciprocated in the afterlife. It is just that people have not attained the three pure eyes (three kinds of pure eyes, namely the physical eye, the heavenly eye, and the wisdom eye), so they cannot see or know, and cannot recognize its root. They are bound by the six bonds (form, sound, smell, taste, touch, and dharma), and are blinded by the physical eye, so they cannot see the root of mutual response and retribution, and say that there is no such thing as retribution. Those who have not attained the Way all engage in impure conduct, let alone being submerged in ignorance, transmuting through birth and death, receiving physical forms again, being deluded by the physical eye, leaving the old bonds and entering new bonds, being disturbed by the four pains (birth, old age, sickness, and death), and ultimately not being able to know the truth of how consciousness (soul) follows actions and reciprocates retribution.'
'People in the present world either receive blessings or suffer calamities, either pity each other or hate each other. These are all verifications of the retribution of past actions. Because they do not have the three pure eyes, they cannot see or know, and therefore they become entangled in doubt. All people who have come into this world since birth are inherently accompanied by ignorance, and do not have the intention of cultivating the Way or pure conduct, yet they desire to know the events of the past life and recognize the effects of retribution. This is like wanting to write without hands or wanting to see without eyes, which is ultimately impossible. Therefore, the Buddha (Buddha) appeared in the world to expound the scriptures and principles to dispel people's doubts. Those who want to know and see, and recognize the rewards that consciousness (soul) receives in the cycle of birth and death, should follow the Buddha's teachings and practice the thirty-seven factors of enlightenment (thirty-seven methods of cultivation), use boundless wisdom, examine intentions, admonish intentions, tame intentions, rectify intentions, and enter the wonderful state of samadhi (meditation), in order to fully know where the consciousness (soul) falls, and the events of the past and future.'
'You disciples! You should diligently study and understand the affairs of the body and the affairs of the mind, fully understand the various antidotes, and eliminate them when you reach the goal, so as not to be disturbed and confused by them, and firmly believe in the right Dharma. Do not stop like this. The questions you have can then be understood.'
The Buddha (Buddha) told his disciples: 'Consciousness (soul) has a name but no form, and follows good and evil deeds. It relies on the four great elements (earth, water, fire, and wind) as its body. When it is first born, the body is small, and the various organs are not fully developed. The consciousness is also small, and what it knows is not complete. When it grows up, the six senses (eye, ear, nose, tongue, body, and mind) are complete, and the consciousness also grows with the body. Desires and various habits grow and become complete day by day. When it comes to old age, the four great elements (earth, water, fire, and wind) weaken and become emaciated, and the consciousness also becomes unclear, and the six
情減少。現居一世，變易無常，不如其故；生所習見，老如忘之；況更異世，陰胎系蔽。未得道意，癡行惑穢，欲見意識往來，面相反報，不可得也。
「人無道行，而望見知宿命之事，譬如闇夜貫針、水中求火，終無見得。汝諸弟子！當勤行經戒，深思生死，本從何來？終歸何所？何因往來？所緣何等？諦如思惟空無之法，得凈結除，所疑自解。」
佛說經竟，見正等五百人，及諸優婆塞，悉得須陀洹；諸菩薩皆得不傾回三昧。各起繞佛三匝，頭面著地，作禮畢竟，悉從佛俱還精舍。
佛說見正經(亦名生死變識經)
【現代漢語翻譯】 現代漢語譯本：人的情感會逐漸減少。如今身處這一世，世事變遷無常，一切都已不是原來的樣子；從小就熟悉的事情，老了卻好像忘記了一樣；更何況是到了不同的世界，被陰暗的胎藏所矇蔽。如果還沒有領悟到真理，只是愚癡地行動，被迷惑和污穢所纏繞，想要看到意識往來，並得到明確的迴應，是不可能的。
『人如果沒有修道的行為，卻希望能夠預知宿命之事，就像在黑暗的夜晚穿針，在水中尋找火一樣，最終是不可能實現的。你們這些弟子！應當勤奮地修行經文和戒律，深入思考生死的問題，根本是從哪裡來的？最終又歸向何處？是什麼原因導致往來？所依靠的又是什麼？認真地思考空無的法則，得到清凈，去除煩惱，所疑惑的問題自然就會得到解答。』
佛說完這部經后，見正（Jian Zheng）等五百人，以及各位優婆塞（Upasaka，在家男居士），都證得了須陀洹（Srotapanna，入流果）；各位菩薩都獲得了不傾回三昧（Avivartaniya-samadhi，不退轉三昧）。他們各自起身繞佛三圈，頭面觸地，行禮完畢，都跟隨佛一起返回精舍。
佛說見正經（Jian Zheng Sutra）（也叫生死變識經（Sheng Si Bian Shi Sutra））
【English Translation】 English version: Human emotions gradually diminish. Now living in this world, everything changes and is impermanent, nothing remains as it was; things familiar from childhood are forgotten in old age; moreover, in different worlds, one is obscured by the darkness of the womb. Without attaining the meaning of the Dao (the Way), acting foolishly, entangled in delusion and defilement, wanting to see the coming and going of consciousness and receive clear responses is impossible.
'If a person does not practice the path, yet hopes to foresee past lives, it is like threading a needle in the dark night or seeking fire in water, ultimately impossible to achieve. You disciples! Should diligently practice the sutras and precepts, deeply contemplate the issues of birth and death, from where does it fundamentally come? Where does it ultimately return? What causes the coming and going? What does it rely on? Earnestly contemplate the Dharma (law) of emptiness, attain purity, remove afflictions, and the doubts will naturally be resolved.'
After the Buddha finished speaking this sutra, Jian Zheng (Jian Zheng), along with five hundred others, and all the Upasakas (Upasaka, male lay devotees), all attained Srotapanna (Srotapanna, stream-enterer); all the Bodhisattvas attained Avivartaniya-samadhi (Avivartaniya-samadhi, non-regressing samadhi). They each rose, circumambulated the Buddha three times, touched their heads to the ground, completed their prostrations, and all returned to the monastery with the Buddha.
The Buddha speaks the Jian Zheng Sutra (Jian Zheng Sutra) (also called the Sheng Si Bian Shi Sutra (Sheng Si Bian Shi Sutra))