T17n0801_佛說無常經
大正藏第 17 冊 No. 0801 佛說無常經
No. 801
◎佛說無常經(亦名三啟經)
大唐三藏法師義靜奉 制譯
◎稽首歸依無上士， 常起弘誓大悲心， 為濟有情生死流， 令得涅槃安隱處。 大舍防非忍無倦， 一心方便正慧力， 自利利他悉圓滿， 故號調御天人師。 稽首歸依妙法藏， 三四二五理圓明， 七八能開四諦門， 修者咸到無為岸。 法雲法雨潤群生， 能除熱惱蠲眾病， 難化之徒使調順， 隨機引導非強力。 稽首歸依真聖眾， 八輩上人能離染， 金剛智杵破邪山， 永斷無始相纏縛。 始從鹿苑至雙林， 隨佛一代弘真教， 各稱本緣行化已， 灰身滅智寂無生。 稽首總敬三寶尊， 是謂正因能普濟， 生死迷愚鎮沉溺， 咸令出離至菩提。
生者皆歸死， 容顏盡變衰， 強力病所侵， 無能免斯者。 假使妙高山， 劫盡皆壞散， 大海深無底， 亦復皆枯竭， 大地及日月， 時至皆歸盡， 未曾有一事， 不被無常吞。 上至非想處， 下至轉輪王， 七寶鎮隨身， 千子常圍繞， 如其壽命盡， 須臾不暫停， 還
【現代漢語翻譯】 現代漢語譯本 《佛說無常經》
唐朝三藏法師義凈奉旨翻譯
頂禮歸依無上的導師，時常發起廣大的誓願和大悲心， 爲了救濟在生死輪迴中漂流的有情眾生，使他們能夠到達涅槃（Nirvana）安穩的境地。 以大舍之心防止過失，以忍辱之心面對無盡的挑戰，以一心不亂的方便和正慧之力， 自利利他都達到圓滿，所以被稱為調御天人師。 頂禮歸依微妙的佛法寶藏，三法印、四聖諦、十二因緣、五蘊等義理圓滿明瞭， 七覺支、八正道能開啟通往四聖諦的法門，修行者都能到達無為的彼岸。 佛法如法雲法雨滋潤眾生，能消除熱惱，減輕各種病痛， 使難以教化的人也能變得調順，隨機引導而非強迫。 頂禮歸依真正的聖眾，八輩上人能夠遠離染污， 以金剛智慧杵摧毀邪見之山，永遠斷除無始以來的相互纏縛。 從最初的鹿野苑（Mrigadava）到最後的拘尸那揭羅雙林（Kushinagar），追隨佛陀一代弘揚真正的教義， 各自依據自身的因緣行持教化之後，灰身滅智，進入寂滅無生的境界。 頂禮總敬三寶（Triratna），這才是真正的因，能夠普遍救濟眾生， 使在生死迷途中的愚昧眾生，都能從中解脫，到達菩提（Bodhi）的境界。
生者最終都將歸於死亡，容顏終究會衰老變化， 即使是強壯的人也會被疾病侵擾，沒有人能夠避免這些。 縱然是像妙高山（Sumeru）那樣的高山，在劫數終了時也會崩壞消散， 大海深不見底，也會有枯竭的時候， 大地以及日月星辰，到了一定的時候都會歸於消亡， 從來沒有一件事，不被無常所吞噬。 上至非想非非想處天（Neither perception nor non-perception）的天人，下至統治世界的轉輪聖王（Chakravartin）， 七寶（Seven Treasures）護身，千子圍繞， 如果壽命終盡，須臾也不會停留， 還是
【English Translation】 English version The Sutra of Impermanence Spoken by the Buddha
Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty
I bow in reverence and take refuge in the Unsurpassed Teacher, who constantly arises with vast vows and great compassion, To save sentient beings drifting in the cycle of birth and death, enabling them to reach the peaceful abode of Nirvana. With great renunciation preventing faults, with patience enduring tireless challenges, with the power of single-minded skillful means and right wisdom, Perfecting both self-benefit and benefiting others, hence called the Teacher of Gods and Humans to be Tamed. I bow in reverence and take refuge in the wonderful Dharma Treasury, the principles of the Three Dharma Seals, Four Noble Truths, Twelve Nidanas, Five Skandhas, are perfectly clear, The Seven Factors of Enlightenment, Eightfold Noble Path can open the gate to the Four Noble Truths, practitioners all reach the shore of non-action. The Dharma is like Dharma clouds and Dharma rain nourishing sentient beings, able to remove heat and alleviate various illnesses, Making the difficult-to-transform become compliant, guiding them according to their capacity, not by force. I bow in reverence and take refuge in the True Sangha, the Eight Assemblies of Noble Ones are able to be free from defilements, With the Vajra wisdom pestle, they shatter the mountain of wrong views, forever cutting off the entanglements of beginningless time. From the Deer Park (Mrigadava) in the beginning to the twin Sala trees (Kushinagar) at the end, following the Buddha's teachings throughout his life, Each according to their own karmic conditions, having completed their teaching and transformation, their bodies turn to ashes, their wisdom extinguished, entering the realm of stillness and non-birth. I bow in reverence and pay homage to the Triple Gem (Triratna) in totality, this is the true cause, able to universally save sentient beings, Enabling those foolish beings who are drowning in the delusion of birth and death to be liberated and reach the state of Bodhi.
Those who are born will all return to death, appearances will all change and decay, Even the strong will be invaded by illness, no one can escape these. Even if it is a high mountain like Mount Sumeru, it will collapse and scatter at the end of a kalpa, The deep and bottomless ocean will also dry up, The earth, the sun, and the moon, when the time comes, will all return to extinction, There has never been a thing that is not swallowed by impermanence. From the heavens of Neither Perception nor Non-Perception (Neither perception nor non-perception), down to the Chakravartin (Chakravartin) who rules the world, With the Seven Treasures (Seven Treasures) protecting the body, surrounded by a thousand sons, If their lifespan comes to an end, they will not pause for even a moment, Still
漂死海中， 隨緣受眾苦。 循環三界內， 猶如汲井輪， 亦如蠶作繭， 吐絲還自纏。 無上諸世尊， 獨覺聲聞眾， 尚舍無常身， 何況于凡夫。 父母及妻子， 兄弟並眷屬， 目觀生死隔， 云何不愁嘆。 是故勸諸人， 諦聽真實法， 共舍無常處， 當行不死門。 佛法如甘露， 除熱得清涼， 一心應善聽， 能滅諸煩惱。
如是我聞：
一時薄伽梵在室羅伐城逝多林給孤獨園。爾時佛告諸苾芻：「有三種法，于諸世間是不可愛、是不光澤、是不可念、是不稱意。何者為三？謂老、病、死。汝諸苾芻，此老病死於諸世間實不可愛、實不光澤、實不可念、實不稱意。若老、病、死世間無者，如來、應、正等覺不出於世，為諸眾生說所證法及調伏事。是故應知此老、病、死，于諸世間是不可愛、是不光澤、是不可念、是不稱意。由此三事，如來、應、正等覺出現於世，為諸眾生說所證法及調伏事。」
爾時世尊重說頌曰：
「外事莊彩咸歸壞， 內身衰變亦同然， 唯有勝法不滅亡， 諸有智人應善察。 此老病死皆共嫌， 形儀醜惡極可厭， 少年容貌暫時住， 不久咸悉見枯羸。 假使壽命滿百年， 終歸不
【現代漢語翻譯】 現代漢語譯本 在生死輪迴的苦海中漂流，只能隨業緣承受各種痛苦。 在三界（欲界、色界、無色界）內循環往復，就像汲水的水井輪一樣，永無止境。 又像蠶作繭一樣，吐出絲來把自己纏繞住，作繭自縛。 至高無上的諸佛（Buddha，覺悟者），獨覺（Pratyekabuddha，獨自覺悟者），聲聞眾（Śrāvaka，聽聞佛法而修行者）， 尚且要捨棄無常的身體，更何況是凡夫俗子呢？ 父母和妻子，兄弟和親屬， 眼睜睜地看著他們經歷生離死別，怎麼能不感到憂愁悲嘆呢？ 所以勸告各位，仔細聆聽真實的佛法（Dharma，宇宙真理）， 共同捨棄這無常的處所，應當走向不生不死的涅槃之門。 佛法就像甘露一樣，能夠消除煩惱的熱惱，帶來清涼。 應當一心一意地認真聽聞，這樣才能滅除各種煩惱。
如是我聞（Evaṃ mayā śrutam，我親自聽到佛陀這樣說）：
一時，薄伽梵（Bhagavān，世尊）在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）中。當時，佛陀告訴各位苾芻（Bhikṣu，比丘）說：『有三種法，在世間是不可喜愛、沒有光澤、不可思念、不合心意的。哪三種呢？就是衰老、疾病和死亡。各位苾芻，這衰老、疾病和死亡在世間確實是不可喜愛、沒有光澤、不可思念、不合心意的。如果世間沒有衰老、疾病和死亡，如來（Tathāgata，佛的稱號）、應（Arhat，阿羅漢）、正等覺（Samyak-saṃbuddha，正等覺者）就不會出現於世，為眾生宣說所證悟的佛法以及調伏的方法。所以應當知道，這衰老、疾病和死亡，在世間是不可喜愛、沒有光澤、不可思念、不合心意的。因為這三件事，如來、應、正等覺才出現於世，為眾生宣說所證悟的佛法以及調伏的方法。』
當時，世尊（Bhagavān）又用偈頌說道：
『外在的裝飾最終都會毀壞，內在的身體衰老變化也是一樣。 只有殊勝的佛法不會滅亡，有智慧的人應當好好觀察。 衰老、疾病和死亡，人人都厭惡，形貌醜陋極其令人厭煩。 年輕的容貌只是暫時停留，不久都會看到衰老枯萎。 即使壽命能夠活到一百年，最終還是會死亡。』
【English Translation】 English version Drifting in the sea of death, one suffers all kinds of miseries according to one's karma. Revolving within the Three Realms (Tridhātu, realms of desire, form, and formlessness), like a well wheel drawing water, endlessly. Like a silkworm making its own cocoon, spinning silk and entangling itself. The supreme Buddhas (Buddha, the awakened one), Pratyekabuddhas (Pratyekabuddha, solitary awakened ones), and Śrāvakas (Śrāvaka, disciples who hear and practice the teachings), Even they must relinquish their impermanent bodies, how much more so ordinary beings? Parents and wives, brothers and relatives, Watching them experience separation through life and death, how can one not feel sorrow and lament? Therefore, I advise you all to listen carefully to the true Dharma (Dharma, the universal truth), Together, let us abandon this impermanent place and walk towards the gate of immortality, Nirvana. The Buddha's teachings are like sweet dew, removing the heat of afflictions and bringing coolness. One should listen attentively with a focused mind, so that all afflictions can be extinguished.
Thus have I heard (Evaṃ mayā śrutam, Thus I have heard):
At one time, the Bhagavan (Bhagavān, the World-Honored One) was in Śrāvastī (Śrāvastī) at the Jetavana (Jetavana) Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma). At that time, the Buddha told the Bhikṣus (Bhikṣu, monks): 'There are three things that are unlovable, without luster, unthinkable, and displeasing in the world. What are the three? They are old age, sickness, and death. O Bhikṣus, these old age, sickness, and death are truly unlovable, without luster, unthinkable, and displeasing in the world. If there were no old age, sickness, and death in the world, the Tathāgata (Tathāgata, the Thus-Gone One), Arhat (Arhat, the worthy one), Samyak-saṃbuddha (Samyak-saṃbuddha, the perfectly enlightened one) would not appear in the world to teach the Dharma that has been realized and the methods of taming to sentient beings. Therefore, it should be known that these old age, sickness, and death are unlovable, without luster, unthinkable, and displeasing in the world. Because of these three things, the Tathāgata, Arhat, Samyak-saṃbuddha appears in the world to teach the Dharma that has been realized and the methods of taming to sentient beings.'
At that time, the Bhagavan spoke again in verse:
'External adornments will all return to ruin, the internal body's decay is also the same. Only the supreme Dharma does not perish, all wise people should carefully observe. Old age, sickness, and death are all disliked, the ugly appearance is extremely repulsive. The youthful appearance is only temporary, before long, all will see decay and weakness. Even if one's lifespan reaches a hundred years, eventually, one will die.'
免無常逼， 老病死苦常隨逐， 恒與眾生作無利。」
爾時世尊說是經已，諸苾芻眾、天、龍、藥叉、揵闥婆、阿蘇羅等，皆大歡喜，信受奉行。◎
◎常求諸欲境， 不行於善事， 云何保形命， 不見死來侵？ 命根氣欲盡， 支節悉分離， 眾苦與死俱， 此時徒嘆恨。 兩目俱翻上， 死刀隨業下， 意想並慞惶， 無能相救濟。 長喘連胸急， 短氣喉中干， 死王催伺命， 親屬徒相守。 諸識皆昏昧， 行入險城中， 親知咸棄捨， 任彼繩牽去。 將至琰魔王， 隨業而受報， 勝因生善道， 惡業墮泥犁。 明眼無過慧， 黑闇不過癡， 病不越怨家， 大怖無過死。 有生皆必死， 造罪苦切身， 當勤策三業， 恒修于福智。 眷屬皆捨去， 財貨任他將， 但持自善根， 險道充糧食。 譬如路傍樹， 暫息非久停， 車馬及妻兒， 不久皆如是。 譬如群宿鳥， 夜聚旦隨飛， 死去別親知， 乖離亦如是。 唯有佛菩提， 是真歸仗處， 依經我略說， 智者善應思。 天阿蘇羅藥叉等， 來聽法者應至心， 擁護佛法使長存， 各各勤行世尊教。 諸
【現代漢語翻譯】 現代漢語譯本 『免無常逼，老病死苦常隨逐，恒與眾生作無利。』
當時世尊說完這部經后，各位比丘眾、天（devas，神）、龍（nāgas，蛇神）、藥叉（yakṣas，夜叉，一種守護神）、揵闥婆（gandharvas，乾闥婆，天上的樂神）、阿蘇羅（asuras，阿修羅，一種好戰的神）等，都非常歡喜，信受奉行。
『經常追求各種慾望的境界，不去做善事，怎麼能保住形體和性命，看不到死亡的逼近呢？ 性命的根本氣息將要耗盡，肢體全部分離，各種痛苦與死亡一同到來，這時徒勞地嘆息悔恨。 兩眼都向上翻，死亡的利刃隨著業力落下，意識和想法都驚慌失措，沒有人能夠互相救濟。 粗重的喘息連線著胸腔，氣息短促喉嚨乾燥，死王催促著奪取性命，親屬只能徒勞地守護。 各種意識都昏昧不清，行走進入危險的城中，親人和朋友都拋棄離去，任憑那繩索牽引而去。 將被帶到閻魔王（Yama，掌管死亡的神）那裡，隨著各自的業力而接受報應，勝妙的善因使人往生善道，惡劣的罪業使人墮入地獄（naraka）。 明亮的眼睛沒有勝過智慧的，黑暗沒有勝過愚癡的，疾病沒有勝過怨家的，巨大的恐怖沒有勝過死亡的。 凡是有生就必定有死，造作罪業痛苦切身，應當勤勉地策勵身、口、意三業，經常修習福德和智慧。 家屬都會捨棄離去，財物任由他人拿走，只有持守自己的善根，在險惡的道路上充當糧食。 譬如路旁的樹木，只是暫時休息並非長久停留，車馬以及妻子兒女，不久之後都會這樣。 譬如成群的宿鳥，夜晚聚集早晨各自飛散，死亡離別親人和朋友，分離也是這樣。 只有佛菩提（bodhi，覺悟），才是真正可以歸依依靠的地方，依據經典我略微解說，有智慧的人應當好好思考。 天（devas，神）、阿蘇羅（asuras，阿修羅，一種好戰的神）、藥叉（yakṣas，夜叉，一種守護神）等，前來聽法的人應當至誠用心，擁護佛法使之長久存在，各自勤奮地奉行世尊的教導。 各位'
【English Translation】 English version 『Avoiding the impermanence that逼迫s (bīḍ), old age, sickness, and the suffering of death constantly follow, always bringing no benefit to sentient beings.』
At that time, after the World Honored One finished speaking this sutra, all the bhikshus (monks), devas (gods), nāgas (serpent deities), yakṣas (a type of guardian spirit), gandharvas (celestial musicians), asuras (demigods) and others were all greatly delighted, believed, accepted, and practiced it accordingly.
『Constantly seeking after various objects of desire, not engaging in good deeds, how can one preserve form and life, not seeing the approach of death? The root breath of life is about to be exhausted, the limbs are all separating, all kinds of suffering come together with death, at this time it is futile to sigh and regret. Both eyes turn upwards, the sharp knife of death falls according to karma, consciousness and thoughts are all panicked, no one can mutually save or aid. Heavy breathing connects to the chest, short breaths dry in the throat, the King of Death urges to seize life, relatives can only futilely guard. All consciousnesses are dim and unclear, walking into a dangerous city, relatives and friends all abandon and leave, allowing that rope to pull away. Will be taken to Yama (the lord of death), according to their karma to receive retribution, superior causes lead to birth in good realms, evil karma causes one to fall into hell (naraka). Bright eyes are not superior to wisdom, darkness is not superior to ignorance, sickness is not superior to an enemy, great fear is not superior to death. All that is born must die, creating sins causes suffering to cut the body, one should diligently encourage the three karmas of body, speech, and mind, constantly cultivate blessings and wisdom. Family members will all abandon and leave, wealth will be taken by others, only hold onto one's own roots of goodness, to serve as provisions on the perilous path. It is like a tree by the roadside, temporarily resting not staying for long, carriages and horses as well as wives and children, will all be like this before long. It is like a flock of birds, gathering at night and flying away in the morning, death separates relatives and friends, separation is also like this. Only the bodhi (enlightenment) of the Buddha is the true place to return to and rely on, according to the sutras I briefly explain, wise people should think well. Devas (gods), asuras (demigods), yakṣas (a type of guardian spirit), etc., those who come to listen to the Dharma should be sincere and mindful, protect the Buddha Dharma and cause it to long endure, each diligently practice the teachings of the World Honored One. All'
有聽徒來至此， 或在地上或居空， 常於人世起慈心， 晝夜自身依法住。 愿諸世界常安隱， 無邊福智益群生， 所有罪業並消除， 遠離眾苦歸圓寂。 恒用戒香涂瑩體， 常持定服以資身， 菩提妙華遍莊嚴， 隨所住處常安樂。
佛說無常經
若苾芻、苾芻尼，若鄔波索迦、鄔波斯迦，若見有人將欲命終，身心苦痛。應起慈心，拔濟饒益。教使香湯澡浴清凈，著新凈衣，安詳而坐，正念思惟。若病之人自無力者，餘人扶坐。又不能坐，但令病者右脅著地，合掌至心，面向西方。當病者前，取一凈處，唯用牛糞香泥塗地，隨心大小。方角為壇，以華布地，燒眾名香，四角燃燈。于其壇內懸一彩像，令彼病人心心相續，觀其相好了了分明，使發菩提心。復為廣說三界難居，三塗苦難非所生處，唯佛菩提是真歸仗。以歸依故，必生十方諸佛剎土，與菩薩居，受微妙樂。
問病者言：「汝今樂生何佛土也？」病者答言：「我意樂生某佛世界。」時說法人，當隨病者心之所欲，而為宣說佛土因緣、十六觀等，猶如西方無量壽國，一一具說，令病者心樂生佛土。為說法已，復教諦觀，隨何方國，佛身相好。觀相好已，復教請佛及諸菩薩，而作是言：「稽首如來、應、正等覺
【現代漢語翻譯】 現代漢語譯本 有聽法之人來到這裡，無論是在地上還是在空中。 常常對世間的人們生起慈悲之心，日日夜夜自身依循佛法而住。 愿所有世界常常安穩，無邊的福德和智慧增益眾生， 所有的罪業都消除，遠離各種痛苦，迴歸圓滿寂靜。 常常用戒律的香氣塗抹光潔的身體，常常穿著禪定的服裝來滋養自身， 用菩提的妙華普遍莊嚴自身，無論住在哪裡，常常安樂。
《佛說無常經》
如果比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人），或者優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），如果見到有人將要命終，身心苦痛，應該生起慈悲之心，救濟饒益他們。教導他們用香湯沐浴清凈，穿上新的乾淨衣服，安詳地坐著，以正念思惟。如果生病的人自己沒有力氣，其他人可以扶著坐起來。又不能坐，就讓病人右側臥著，合掌至誠，面向西方。在病人面前，取一塊乾淨的地方，只用牛糞香泥塗抹地面，隨心意大小，做成方形或角形的壇，用鮮花鋪在地上，焚燒各種名貴的香，在四個角點燃燈。在壇內懸掛一幅彩色的佛像，讓病人心中唸唸相續，觀想佛的相好，清清楚楚地明白，使他發起菩提心。再為他廣泛地講述三界（欲界、色界、無色界）難以居住，三塗（地獄、餓鬼、畜生）的苦難不是應該去的地方，只有佛的菩提才是真正的歸宿和依靠。因為歸依的緣故，必定往生到十方諸佛的剎土，與菩薩居住在一起，享受微妙的快樂。
問病人說：『你現在喜歡往生到哪一個佛的國土呢？』病人回答說：『我願意往生到某個佛的世界。』這時說法的人，應當隨著病人心中所希望的，而為他宣說佛土的因緣、十六觀等，就像西方極樂世界的阿彌陀佛（Amitabha）一樣，一一詳細地講述，讓病人心中喜歡往生到佛土。為他說法之後，再教導他仔細地觀想，無論哪個方位的佛國，佛的身相和功德。觀想佛的身相和功德之後，再教導他請佛和諸位菩薩，而這樣說：『頂禮如來（Tathagata）、應供（Arhat）、正等覺（Samyak-sambuddha）。』
【English Translation】 English version If there are listeners who come here, whether on the ground or in the sky, They constantly generate compassion in the human world, abiding by the Dharma day and night. May all worlds be constantly peaceful and secure, and may boundless blessings and wisdom benefit all beings, May all sins and karmas be eliminated, and may we be far from all suffering, returning to perfect tranquility (Nirvana). May we always use the fragrance of precepts to adorn our radiant bodies, and constantly wear the robes of Samadhi (meditative absorption) to nourish ourselves, May we adorn ourselves with the wonderful flowers of Bodhi (enlightenment), and may we always be happy wherever we dwell.
'The Sutra of Impermanence Spoken by the Buddha'
If a Bhikkhu (monk), Bhikkhuni (nun), Upasaka (layman), or Upasika (laywoman) sees someone who is about to die, suffering physically and mentally, they should generate compassion and offer assistance and benefit. They should instruct them to bathe cleanly with fragrant water, put on new and clean clothes, sit peacefully, and contemplate with right mindfulness. If the sick person does not have the strength to sit up, others can help them to sit. If they cannot sit, then have the sick person lie on their right side, with palms together in reverence, facing west. In front of the sick person, take a clean place, and only use fragrant mud made from cow dung to smear the ground, according to the size desired. Make a square or angular altar, spread flowers on the ground, burn various precious incenses, and light lamps in the four corners. Within the altar, hang a colored image of the Buddha, so that the sick person's mind can continuously contemplate the Buddha's marks and characteristics clearly, causing them to generate Bodhicitta (the mind of enlightenment). Then, extensively explain to them that the Three Realms (Desire Realm, Form Realm, Formless Realm) are difficult to dwell in, and the sufferings of the Three Evil Paths (hell, hungry ghosts, animals) are not places to be born into. Only the Bodhi of the Buddha is the true refuge and reliance. Because of taking refuge, they will surely be reborn in the Buddha-lands of the ten directions, dwelling with Bodhisattvas and enjoying subtle bliss.
Ask the sick person: 'Which Buddha-land do you now wish to be reborn in?' The sick person replies: 'I wish to be reborn in such and such a Buddha-world.' At this time, the Dharma speaker should, according to the sick person's wishes, explain the causes and conditions of that Buddha-land, the Sixteen Contemplations, etc., just like the Amitabha (Infinite Light) Buddha's Western Pure Land, explaining each in detail, so that the sick person's mind will be happy to be reborn in that Buddha-land. After explaining the Dharma, teach them to contemplate carefully the marks and characteristics of the Buddha's body, in whichever direction the Buddha-land is. After contemplating the marks and characteristics of the Buddha's body, teach them to invite the Buddha and all the Bodhisattvas, and say these words: 'I bow my head to the Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One).'
，並諸菩薩摩訶薩，愿哀愍我，拔濟饒益。我今奉請，為滅眾罪；復將弟子，隨佛菩薩生佛國土。」第二第三亦如是說。既教請已，復令病人稱彼佛名。十念成就，與受三歸，廣大懺悔。懺悔畢已，復為病人受菩薩戒。若病人困不能言者，餘人代受及懺悔等。除不至心，然亦罪滅得菩薩戒。既受戒已，扶彼病人北首而臥、面向西方，開目閉目諦想于佛三十二相、八十隨形好，乃至十方諸佛亦復如是。又為其說四諦因果、十二因緣無明老死、苦空等觀。
若臨命終，看病餘人但為稱佛，聲聲莫絕。然稱佛名，隨病者心稱其名號，勿稱余佛，恐病者心而生疑惑。然彼病人命漸欲終，即見化佛及菩薩眾，持妙香花來迎行者。行者見時便生歡喜，身不苦痛、心不散亂，正見心生如入禪定，尋即命終，必不退墮地獄、傍生、餓鬼之苦。乘前教法，猶如壯士屈伸臂頃即生佛前。
若在家鄔波索迦、鄔波斯迦等，若命終后，當取亡者新好衣服及以隨身受用之物，可分三分，為其亡者將施佛陀、達磨、僧伽。由斯亡者業障轉盡，獲勝功德福利之益。不應與其死屍著好衣等將以送之。何以故？無利益故。若出家苾芻、苾芻尼及求寂等，所有衣物及非衣物，如諸律教，余同白衣。
若送亡人至其殯所，可安下風，置令側
【現代漢語翻譯】 現代漢語譯本： 以及各位菩薩摩訶薩，愿你們哀憐我，救濟饒益我。我現在奉請（諸佛菩薩），為消除眾罪；並且帶領我的弟子，跟隨佛菩薩往生佛國凈土。』第二遍、第三遍也像這樣說。教導請佛菩薩后，再讓病人稱念佛的名號。十念成就后，為他授三歸依，進行廣大的懺悔。懺悔完畢后，再為病人授菩薩戒。如果病人困頓不能說話，其他人可以代替他受戒以及懺悔等等。即使不是真心誠意，也能消除罪業，得到菩薩戒。受戒完畢后，扶助病人頭朝北面躺臥、面向西方，睜開眼睛或閉上眼睛仔細觀想佛的三十二相、八十隨形好，乃至十方諸佛也是這樣。又為他宣說四諦因果、十二因緣（無明、老死）、苦空等觀。
如果（病人）臨命終時，看護病人的人只要為他稱念佛號，聲音聲聲不斷絕。稱念佛名時，隨著病人的心意稱念他想念的名號，不要稱念其他的佛，恐怕病人心中產生疑惑。當那位病人生命漸漸要終結時，就會看見化佛以及菩薩眾，拿著美妙的香花來迎接修行者。修行者看見時便生歡喜，身體沒有苦痛、心中不散亂，正見的心生起如同進入禪定，隨即命終，必定不會墮入地獄、傍生（畜生）、餓鬼的痛苦。憑藉之前的教法，就像壯士屈伸手臂那樣迅速地往生到佛前。
如果在家的鄔波索迦（近事男，Upasaka）、鄔波斯迦（近事女，Upasika）等，如果命終之後，應當取亡者新的好的衣服以及隨身受用的物品，可以分成三分，為亡者用來佈施佛陀（Buddha）、達磨（Dharma，佛法）、僧伽（Sangha，僧團）。由於這樣的佈施，亡者的業障得以完全消除，獲得殊勝的功德利益。不應該給死屍穿上好的衣服等用來送葬。為什麼呢？因為沒有利益。如果是出家的苾芻（比丘，Bhikkhu）、苾芻尼（比丘尼，Bhikkhuni）以及求寂（沙彌）等，所有的衣物以及非衣物，按照諸律的教導，其餘的與在家白衣相同。
如果送亡人到殯葬的地方，可以安置在下風處，放置讓他側臥。
【English Translation】 English version: And all the Bodhisattva-Mahasattvas, may they have compassion on me, deliver and benefit me. I now invite (all Buddhas and Bodhisattvas) to eliminate all sins; and also lead my disciples to be reborn in the Buddha's Pure Land along with the Buddhas and Bodhisattvas.' The second and third times are said in the same way. After teaching the invitation, the patient is then asked to recite the name of the Buddha. After accomplishing the ten recitations, the Three Refuges are conferred upon him, and a vast repentance is performed. After the repentance is completed, the Bodhisattva precepts are then conferred upon the patient. If the patient is too weak to speak, others can take the precepts and repent on his behalf. Even if it is not done with complete sincerity, sins can still be eliminated and the Bodhisattva precepts can be obtained. After taking the precepts, help the patient to lie down with his head facing north and his face facing west, opening or closing his eyes to carefully contemplate the thirty-two marks and eighty minor characteristics of the Buddha, and so on for all the Buddhas in the ten directions. Also, explain to him the Four Noble Truths, the law of cause and effect, the Twelve Links of Dependent Origination (ignorance, old age, and death), and the contemplation of suffering and emptiness.
If (the patient) is dying, the person taking care of the patient should simply recite the Buddha's name for him, with the sound continuous and uninterrupted. When reciting the Buddha's name, recite the name that the patient wishes to recite, according to his mind, and do not recite other Buddhas, lest the patient's mind become confused. When that patient's life is gradually coming to an end, he will see the manifested Buddha and the assembly of Bodhisattvas, holding wonderful fragrant flowers to welcome the practitioner. When the practitioner sees this, he will be filled with joy, his body will not suffer, his mind will not be scattered, and the right view will arise in his mind as if entering into samadhi. He will then die immediately and will certainly not fall into the suffering of hell, animals, or hungry ghosts. Relying on the previous teachings, he will be reborn before the Buddha as quickly as a strong man bends and stretches his arm.
If a lay Upasaka (male lay devotee, Upasaka), Upasika (female lay devotee, Upasika), etc., dies, then the deceased's new and good clothes and personal belongings should be taken and divided into three parts, to be used by the deceased to make offerings to the Buddha (Buddha), Dharma (Dharma, the Buddha's teachings), and Sangha (Sangha, the monastic community). Because of this offering, the deceased's karmic obstacles will be completely eliminated, and he will obtain the benefits of superior merit and virtue. One should not dress the corpse in good clothes, etc., to send it off. Why? Because there is no benefit. If a Bhikkhu (monk, Bhikkhu), Bhikkhuni (nun, Bhikkhuni), or a novice, etc., all their clothing and non-clothing items should be handled according to the teachings of the Vinaya, and the rest is the same as for lay people.
If sending the deceased to the place of burial, it can be placed in a leeward position, placing him on his side.
臥，右脅著地，面向日光。于其上風，當敷高坐，種種莊嚴。請一苾芻能讀經者升於法座，為其亡者讀無常經。孝子止哀勿復啼哭，及以餘人，皆悉至心為彼亡者燒香散花，供養高座、微妙經典及散苾芻，然後安坐，合掌恭敬一心聽經。苾芻徐徐應為遍讀。若聞經者，各各自觀己身無常，不久磨滅，念離世間，入三摩地。讀此經已，復更散花燒香供養。又請苾芻隨誦何咒，咒無蟲水滿三七遍，灑亡者上。復更咒凈黃土滿三七遍，散亡者身。然後隨意，或安窣堵波中，或以火焚，或尸陀林乃至土下。
以此功德因緣力故，令彼亡人，百千萬億俱胝那庾多劫，十惡、四重、五無間業、謗大乘經一切業報等障，一時消滅。于諸佛前獲大功德，起智斷惑，得六神通及三明智，進入初地。遊歷十方，供養諸佛，聽受正法，漸漸修集無邊福慧。畢當證得無上菩提，轉正法輪度無央眾，趣大圓寂成最正覺。
臨終方訣