T32n1692_勝軍化世百喻伽他經
大正藏第 32 冊 No. 1692 勝軍化世百喻伽他經
No. 1692
勝軍化世百喻伽他經
西天中印度惹爛馱羅國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
過去仙人尾*耶娑等 典籍章句無不說 我今自詠悅愚懷 略誦伽他為百喻 行恩行義行賢德 無我無慢無怯弱 真實慈悲可重師 堪作上人出離行 雖然貧下存剛志 設身富貴亦柔和 若遇強敵而勇力 此即名為大人相 少年行善人希有 人來求者歡喜與 若人稱讚我羞聞 彼等之人亦難得 欲求美稱先求法 法上精心德自生 一切戒行堅持密 彼人世間甚希有 天然性善言亦善 善人惡人各盡知 他或有過與藏蓋 此等智人世難得 火性暖兮本自熱 月性清涼亦復然 剎帝利族名稱上 彼等下族何得怪 親眷難危須救濟 他人有難亦復然 竭力為人情不二 此中活命名正命 佈施忍辱及明力 調伏諸根語言善 此為聖者真莊嚴 金寶莊嚴如擔重 世間未曾有一物 不被無常破壞空 唯有無為寂靜德 經劫凝然得常住 善哉形色身端正 而具崇修德行光 譬如明月在當空 清凈光明照樓閣 富貴行
【現代漢語翻譯】 現代漢語譯本 《勝軍化世百喻伽他經》
西天中印度惹爛馱羅國密林寺三藏明教大師賜紫沙門臣天息災奉詔譯
過去仙人尾*耶娑等，典籍章句無不說，我今自詠悅愚懷，略誦伽他為百喻。 行恩行義行賢德，無我無慢無怯弱，真實慈悲可重師，堪作上人出離行。 雖然貧下存剛志，設身富貴亦柔和，若遇強敵而勇力，此即名為大人相。 少年行善人希有，人來求者歡喜與，若人稱讚我羞聞，彼等之人亦難得。 欲求美稱先求法，法上精心德自生，一切戒行堅持密，彼人世間甚希有。 天然性善言亦善，善人惡人各盡知，他或有過與藏蓋，此等智人世難得。 火性暖兮本自熱，月性清涼亦復然，剎帝利族名稱上，彼等下族何得怪。 親眷難危須救濟，他人有難亦復然，竭力為人情不二，此中活命名正命。 佈施忍辱及明力，調伏諸根語言善，此為聖者真莊嚴，金寶莊嚴如擔重。 世間未曾有一物，不被無常破壞空，唯有無為寂靜德，經劫凝然得常住。 善哉形色身端正，而具崇修德行光，譬如明月在當空，清凈光明照樓閣。 富貴行
【English Translation】 English version The Sutra of Hundred Parables in Gatha by 勝軍 (Shèng Jūn) for Transforming the World
Translated by the Shramana 天息災 (Tiān Xī Zāi), Master of Doctrine and Instruction, of the Secret Forest Temple in 惹爛馱羅國 (Rě Làn Tuó Luó Guó) in Central India of the Western Regions, bestowed with the Purple Robe by Imperial Decree.
Past sages like 尾*耶娑 ( 切身 Qiē Shēn), all scriptures and verses they expounded. Now I sing to delight my foolish heart, briefly reciting Gathas as a hundred parables. Practicing kindness, righteousness, and virtuous deeds, without ego, arrogance, or timidity, with genuine compassion, worthy of being a respected teacher, capable of the conduct of a superior person who has renounced the world. Although poor and lowly, maintain a firm will; even if wealthy and noble, be gentle and harmonious. If encountering a strong enemy, be brave and powerful; this is called the mark of a great person. It is rare for a young person to do good; when people come seeking, give with joy. If people praise me, I am ashamed to hear it; such people are also hard to find. To seek a good reputation, first seek the Dharma; focus diligently on the Dharma, and virtue will naturally arise. Uphold all precepts and conduct secretly; such a person is very rare in the world. Naturally good in nature and good in speech, good people and bad people are all fully known. If others have faults, conceal and cover them; such wise people are hard to find in the world. Fire's nature is warm and inherently hot; the moon's nature is cool and refreshing. The Kshatriya (Ch剎帝利族) clan is renowned as superior; why be surprised that lower clans are different? Family members in difficulty must be rescued; others in difficulty should also be helped. Exerting effort for others with unwavering sincerity; living in this way is called right livelihood. Giving, patience, and bright strength, subduing the senses, and speaking well; this is the true adornment of a sage; golden and jeweled adornments are like a heavy burden. In the world, there has never been a thing that is not destroyed and emptied by impermanence. Only the unconditioned, quiet virtue remains, enduring through eons in stillness. Excellent is the form and appearance, upright and possessing the light of cultivated virtue. Like the bright moon in the sky, pure and bright light illuminates the pavilion. Wealthy and noble conduct
檀一切人 識心成就無邊法 勇力救護劣弱者 善哉此德真良善 德者重德愍無德 愚者輕德而捨去 智如紅日放炎光 愚似星光而掩耀 賢人能護身諸過 一向修崇德行高 少若縱心犯一過 積修多德亦皆失 惡人遠離於戒德 常欲親近不善人 如舍清涼功德池 而入稠濁不凈水 塗油身上要除垢 除垢復須洗去油 譬如作事要成功 若得功成舍所作 惡人恒惡喻黑蛇 惡人迷逸如醉象 善人怖畏心傷痛 惡人顛倒情忻悅 大火亙天難便滅 深崖無底莫能知 審慧善觀危惡事 深行信善無疑謗 落崖入火大危險 或有身存復起行 若人墮入惡趣中 惡趣深泉不可出 大水洪波不可漂 大火熾焰不可燒 強惡群賊不可奪 是彼世間最上財 下劣之人恃有財 中品之人無所恃 中人見財略悅心 劣人恃財世最上 一切種族形色德 同行親眷與朋友 一一不知何所來 唯務貪愚好財利 富者妄言人為實 貧人實語卻為非 諂誑順恃無真行 賢善之人聞愧恥 有財豪貴而無德 喻如有德人稱讚 無財貧下德行全 愚者無知卻謗毀 勇猛德行有如無 是彼善人真覺觀 離財安道處清貧 親眷輕貧實作妄
【現代漢語翻譯】 現代漢語譯本 佈施調伏一切人，覺悟自心成就無邊的佛法。 以勇猛的力量救護弱小的人，真好啊，這種品德真是善良。 有德之人尊重有德之人，憐憫沒有德行的人，愚蠢的人輕視德行而捨棄。 智慧就像紅色的太陽放射光芒，愚蠢就像星光一樣被掩蓋。 賢人能夠守護自身不犯各種過錯，一直修習崇高的德行。 年少時如果放縱內心犯下一次過錯，積累修習的眾多德行也會全部喪失。 惡人遠離戒律和德行，常常想要親近不善良的人。 如同捨棄清涼功德的池水，而進入充滿污濁的不乾淨的水中。 在身上塗油是爲了去除污垢，去除污垢后又需要洗去油。 譬如做事想要成功，如果得到成功就要捨棄所做的事情。 惡人總是作惡，像黑蛇一樣，惡人迷惑放縱，像喝醉酒的大象。 善人感到害怕，內心傷痛，惡人顛倒，內心歡喜。 大火蔓延天空難以熄滅，深淵沒有底部無法知曉。 仔細用智慧觀察危險邪惡的事情，深入修行，相信善良，不懷疑誹謗。 從懸崖落下，進入火中，非常危險，或許有人身體存活又能重新開始修行。 如果有人墮入惡趣之中，惡趣就像深泉一樣無法出來。 大水引起的洪水不能漂走，大火熾熱的火焰不能燒燬。 強大兇惡的盜賊不能搶奪，這是世間最上的財富（指德行）。 下劣的人依仗擁有財富，中等品行的人沒有什麼可以依仗。 中等品行的人見到財富稍微高興，下劣的人依仗財富認為是世間最上的。 一切種族、形貌、品德，同行之人、親眷和朋友。 一一不知道從何而來，只顧貪婪愚昧地追求財利。 富有的人說謊，人們認為是真的，貧窮的人說實話，卻被認為是不對的。 諂媚虛假，順從依仗，沒有真正的德行，賢善的人聽了會感到慚愧。 有財富、有權勢卻無德行，就像有人稱讚有德行的人一樣。 沒有財富、貧窮卑賤卻有完全的德行，愚蠢的人沒有智慧卻誹謗詆譭。 勇猛的德行如同沒有一樣，這是善人真正的覺悟和觀察。 離開財富，安於道義，處於清貧之中，親眷輕視貧窮，實際上是虛妄的。
【English Translation】 English version Generosity tames all people; realizing the mind accomplishes boundless Dharma (teachings). With courageous strength, protect the weak and vulnerable; excellent, this virtue is truly good. The virtuous respect the virtuous, and have compassion for the non-virtuous; the foolish despise virtue and abandon it. Wisdom is like the red sun emitting radiant light; foolishness is like starlight, obscured and dim. The wise are able to guard against all faults of the body; they constantly cultivate high moral conduct. If one indulges the mind and commits a single fault when young, all the accumulated virtues will be lost. Evil people stay away from precepts and virtues, and always want to be close to unkind people. It is like abandoning a cool and virtuous pond, and entering turbid and unclean water. Applying oil to the body is to remove dirt; after removing dirt, one must wash away the oil. For example, doing things requires success; if success is achieved, one should abandon what was done. Evil people are always evil, like black snakes; evil people are deluded and unrestrained, like drunken elephants. Good people are afraid and feel pain in their hearts; evil people are inverted and rejoice in their hearts. A great fire spreading across the sky is difficult to extinguish; a deep abyss has no bottom and cannot be known. Carefully observe dangerous and evil things with wisdom; practice deeply, believe in goodness, and do not doubt or slander. Falling off a cliff and entering fire is very dangerous; perhaps someone can survive and start practicing again. If someone falls into an evil realm, the evil realm is like a deep spring from which one cannot escape. Great floods of water cannot wash away, and great blazing fires cannot burn. Strong and evil thieves cannot steal; this is the supreme wealth (virtue) in the world. Inferior people rely on having wealth; people of middle character have nothing to rely on. People of middle character are slightly happy to see wealth; inferior people rely on wealth and consider it the supreme thing in the world. All races, appearances, virtues, companions, relatives, and friends. One by one, they do not know where they come from, only caring about greedily and foolishly pursuing wealth and profit. When the rich lie, people think it is true; when the poor tell the truth, it is considered wrong. Flattery and deceit, obedience and reliance, have no true virtue; virtuous people feel ashamed when they hear it. Having wealth and power but no virtue is like praising a virtuous person. Having no wealth, being poor and lowly, but having complete virtue; foolish people have no wisdom but slander and defame. Courageous virtue is as if it does not exist; this is the true awakening and observation of good people. Leaving wealth, being content with the path, and being in poverty; relatives despise poverty, but it is actually false.
屠兒富貴贊真實 上人無財為下劣 親眷朋友順世情 祇奉屠酤無善惡 眾知惡趣沉淪險 受罪中間苦百般 乞者往來希濟給 全無輟惠固違情 乞人不遂逆其情 忿意含瞋嘆所恨 此人心硬語言慳 舍利不如而捨命 此人慳鄙癡迷重 拯救行檀總不知 藏貯財帛終散壞 若行惠施永堅牢 一人如是護多財 愚迷轉厚無思慮 受苦寧知虛妄慳 多人護物苦平等 不使不用不與人 殊無知此善好事 金銀積聚滿屋中 坑盛不凈有何別 貧窮行施真檀度 說彼名為最上人 富貴微舍少財帛 如河涓滴誰不解 若人依法行不乏 好施如同好女色 若施余財行間續 感果虧盈亦如是 清凈心田事法王 少年戒德喻花香 慈心柔軟如閨女 適悅莊嚴大行芳 禮參聖境行檀施 精進多聞受苦辛 軌則若虧無戒行 前修多善並捐功 今時名稱人知重 來世生天眾所欽 福壽遠延恒快樂 皆從持戒得成功 常聞極苦三塗獄 恒守威儀戒德圓 壽盡浮生捨命時 焰魔惡趣我無怖 城隍聚落與林間 或有愚迷或智慧 假使知法不知法 若求善逝須持戒 堅持禁戒令清凈 恒須親近善知識 如法熏修善業圓 一切功德
皆集聚 持戒法利獲安樂 若意愚迷有毀傷 德命剎那即便滅 智者何緣而飲酒 彼或飲酒彰愚劣 究竟為非無善名 忽然倒地喻無常 染污盈身成不凈 雖然親眷同歡飲 醉了相違便害命 如是過失剎那間 說此酒毒勝毒藥 得罪多因淫慾行 直如捨命尚牽心 一切欲情無善益 何用癡迷募女人 若樂自妻求適悅 由常貪愛可合宜 於他妻妾妄追求 當感孤單心怖畏 血肉筋髓面板蓋 內外都來不凈身 自身妻子猶非分 他人婦女豈合貪 若人潔志無淫慾 知此和合如幻夢 是故遠離於女人 而得心安離迷妄 女人實可為適悅 富貴嬌奢亦復然 親眷共同生愛戀 命當不久即無常 愚人一向增貪愛 智者思惟總是虛 如向愛塵而樂住 何時出離得菩提 修行勿憚於勤苦 彼后還招安樂身 應是善言真利益 服行可喻妙良藥 一切事行多明瞭 過失危亡儘可知 若是合行彼可行 善事云何有蓋覆 若人修作前程事 先除邪亂正思惟 決定后時無過咎 自然安隱苦不生 若修善業令增長 一心寂靜離浮囂 如有冤家煩惱病 自然除舍絕愚癡 惡口兩舌心下劣 愚人縱意任情行 豈知孔雀色嚴德
【現代漢語翻譯】 現代漢語譯本 聚集在一起 持守戒律，遵循佛法，獲得安樂，如果心意愚昧迷惑，就會有損害。 德行和壽命剎那間就會消滅，智者怎麼會去飲酒呢？ 他們飲酒，彰顯愚蠢和低劣，最終一事無成，沒有好的名聲。 忽然倒地，就像無常的譬喻，染污身體，變得不乾淨。 即使親戚眷屬一同歡飲，醉酒後也會互相違背，甚至互相殘害。 這樣的過失就在剎那之間，所以說這酒的毒害勝過毒藥。 許多罪過都是因為淫慾的行為，就像捨棄生命一樣，仍然牽掛於心。 一切情慾都沒有好處，為什麼要癡迷地追求女人呢？ 如果喜歡自己的妻子，尋求快樂，因為常常貪愛，所以很合適。 如果對別人的妻妾胡亂追求，就會感到孤單，心中充滿恐懼。 血肉、筋骨、骨髓、面板覆蓋，從裡到外都是不乾淨的身體。 自己的妻子尚且不是可以永久擁有的，別人的婦女怎麼可以貪戀呢？ 如果有人心地純潔，沒有淫慾，知道這種結合就像幻夢一樣。 所以要遠離女人，才能得到內心的安寧，遠離迷惑和虛妄。 女人確實可以帶來快樂，富貴和嬌奢也是如此。 親戚眷屬共同產生愛戀，但生命不久長，很快就會無常。 愚蠢的人總是增長貪愛，智慧的人思考這些都是虛幻的。 如果像這樣貪愛塵世而樂於居住，什麼時候才能出離，獲得菩提（bodhi，覺悟）呢？ 修行不要害怕勤勞和辛苦，之後還會招來安樂的身體。 這應該是好的言語，真正的利益，服從和實行可以比作美妙的良藥。 一切事情的行動都要明白清楚，過失和危亡都可以知道。 如果是應該做的事情，就可以去做，善事怎麼會有遮蓋呢？ 如果有人修作未來的事情，先要除去邪惡和混亂，進行正確的思考。 決定之後，就不會有過錯和災禍，自然安穩，痛苦不會產生。 如果修習善業，使之增長，一心寂靜，遠離浮躁和喧囂。 如果有像冤家一樣的煩惱疾病，自然會去除捨棄，斷絕愚癡。 惡語傷人、搬弄是非，心地卑劣，愚蠢的人放縱自己的意願，任憑自己的情感行事。 哪裡知道孔雀是因為美好的顏色和莊嚴的德行而美麗呢？
【English Translation】 English version All gathered together Holding precepts and benefiting from the Dharma brings happiness; if the mind is foolish and deluded, there will be harm. Virtue and life will vanish in an instant; why would a wise person drink alcohol? Those who drink alcohol reveal their foolishness and inferiority, ultimately achieving nothing and having no good reputation. Suddenly falling to the ground is like a metaphor for impermanence, defiling the body and becoming impure. Even if relatives and family members drink together in joy, they will contradict each other when drunk, even harming each other. Such faults occur in an instant, so it is said that the poison of alcohol is worse than poison. Many sins arise from lustful behavior, like abandoning life, yet still clinging to the heart. All desires have no benefit; why be foolishly obsessed with women? If one enjoys one's own wife and seeks pleasure, it is appropriate because of constant love. If one recklessly pursues the wives and concubines of others, one will feel lonely and fearful in the heart. Flesh, sinews, marrow, and skin cover the body, which is impure inside and out. One's own wife is not even permanently one's own; how can one covet the women of others? If a person is pure in heart and has no lust, knowing that this union is like an illusion. Therefore, stay away from women to gain inner peace and be free from delusion and illusion. Women can indeed bring pleasure, and so can wealth and extravagance. Relatives and family members together generate love, but life is not long and will soon be impermanent. Foolish people always increase their greed, while wise people think that these are all illusions. If one loves the dust of the world and enjoys living in it, when will one be able to escape and attain bodhi (enlightenment)? Do not be afraid of diligence and hardship in practice, for later you will attract a peaceful and happy body. These should be good words, true benefits; obedience and practice can be compared to wonderful medicine. All actions should be clear and understood, and faults and dangers can be known. If it is something that should be done, then do it; how can good deeds be covered up? If someone cultivates future affairs, first remove evil and chaos, and think correctly. After deciding, there will be no faults or disasters, and naturally there will be peace and no suffering will arise. If you cultivate good karma and make it grow, be single-minded, quiet, and away from frivolity and noise. If there are afflictions and diseases like enemies, they will naturally be removed and abandoned, and ignorance will be cut off. Evil speech, backbiting, and a base heart; foolish people indulge their desires and act according to their emotions. How can one know that the peacock is beautiful because of its beautiful colors and dignified virtues?
可喻狼狗烏鵲噪 呵責愚癡無正解 讚揚精進戒施門 我說有人行此行 集福安身而最上 自在法音同歌樂 無心忻樂更何憑 汝等有情若棄背 為是傍生為是人 為利非利都不悟 是實無實俱不知 如是暝然無了別 雖具人形同畜生 不分賢善與愚癡 豈辯野干異師子 並無勝劣一般看 智者暫時勿共住 不言自聖不愚癡 不作兩舌不我慢 難知理上有所知 說是婆羅門莊嚴 一心細意修真行 過失恒時不受行 我慢惡人興斗諍 如是色德我非有 愚癡心內懷顛倒 慈忍全無兇猛多 以此豪強諸過失 執為自德勝他人 出家勝道無心重 善友全然不敬親 師教未曾申供養 唯親斗諍大愚癡 天邊圓月終須缺 山下花芳不久凋 人世無常何異此 須諍人我擬何為 女人本性終無實 障礙人修善業因 阿末羅果有其核 此是世間三種過 尊重法師參聖蹟 心行知足懷悲智 如是五種世間事 若言難作亦易作 若人知法恒行善 復能尋訪善朋友 喻如砂內揀真金 一切有情皆知重 愚劣同行不自由 自然無德無知重 設復出家必暴惡 縱然活命無善名 何以不信于朋友 何以不知于天人 何以不行於
方便 何以自作于難學 慳人何處解佈施 流砂何處而有水 不凈何處有馨香 惡人何處有恩義 憎愛之人何有德 冤家何處有善人 快樂何人解知足 壽命何人得久長 淫女囂浮無厚信 癡人愚鈍無分別 富貴暫榮誰得久 業因決定難破壞 婆羅門得食歡喜 孔雀聞雷聲歡喜 善人救護他歡喜 愚迷破壞時歡喜 愚迷愛樂行斗諍 如貧得寶心歡喜 賢人聞彼善言詞 如蜂聞彼花香氣 有德之人德是親 有過之人過是冤 賤使之人賤是苦 知足之人足是樂 何憚巡門持缽化 豈辭力役在他方 終不于身著我見 恒調心行善柔和 底心無愛無人我 似鹿無家住野林 住是富豪及尊貴 應無少事向他求 棄捨妄緣諸快樂 都無系礙自由閑 活命性同於鵝鴨 長於清凈水中行 王城聚落人居止 八德多無一二存 悲羞清凈機嫌恥 知法無我快樂力 連山溪澗巖巒窟 食果皮衣伏五根 寂靜野林堪適悅 何須聚落要求人 居山不見他門戶 自在無拘快樂行 住彼心中所得利 降伏根識命長生 我今教化汝等已 合掌調柔心意聽 一切法藏真安樂 彼須忻樂一心求 汝知善報一人身 若要剎那不可得 得
【現代漢語翻譯】 現代漢語譯本 方便，為何要自找困難去學習？ 吝嗇的人在哪裡懂得佈施？流沙之中哪裡會有水？ 不凈之物哪裡會有馨香？惡人哪裡會有恩義？ 憎恨和喜愛之人哪裡會有德行？冤家對頭哪裡會有善人？ 什麼樣的人懂得快樂知足？什麼樣的人能夠長壽？ 輕浮囂張之人沒有深厚的信用，愚癡之人愚笨遲鈍沒有分辨能力。 富貴暫時的榮耀誰能長久擁有？業力的因果決定了難以破壞。 婆羅門（Bāluómén，古印度僧侶階層）得到食物歡喜，孔雀聽到雷聲歡喜。 善人救護他人歡喜，愚昧迷惑之人破壞時歡喜。 愚昧迷惑之人喜愛爭鬥，如同貧窮的人得到珍寶一樣歡喜。 賢人聽到美好的言辭，如同蜜蜂聞到花朵的香氣。 有德行的人以德行為親，有過錯的人以過錯為仇。 卑賤的奴僕以卑賤為苦，知足的人以知足為樂。 為何害怕巡門托缽乞食？為何推辭到其他地方出力勞作？ 始終不在自身上執著于『我』的見解，經常調伏心性，行為善良柔和。 內心深處沒有愛慾，沒有人我和分別，如同鹿一樣沒有家，住在野外的樹林。 住在富豪和尊貴之家，也不應該有任何小事向他人請求。 拋棄虛妄的因緣和快樂，完全沒有牽掛，自由自在。 活命的習性如同鵝和鴨，長久在清凈的水中行走。 王城和村落，人們居住的地方，仁義禮智信等八德大多沒有一兩種存在。 悲憫羞愧，清凈的機敏和羞恥之心，明白法無我的道理，擁有快樂的力量。 連綿的山脈，溪澗，巖石山洞，吃野果，穿獸皮，收攝眼耳鼻舌身五根。 寂靜的野外樹林可以使人快樂，為何要在村落中向人索求？ 居住在山中，不看別人的門戶，自在無拘無束，快樂地修行。 住在心中所得到的利益，是降伏六根的意識，生命長久。 我現在已經教化你們了，合掌調伏，用心傾聽。 一切法藏是真正的安樂，你們應當歡喜快樂，一心尋求。 你們要知道善報在一個人身上，如果想要剎那得到是不可能的。 得到 English version Convenience, why make it difficult to learn? Where does a miser understand giving? Where can water be found in quicksand? Where can fragrance be found in impurity? Where can kindness be found in a wicked person? Where can virtue be found in those who hate and love? Where can a good person be found among enemies? What kind of person understands contentment and happiness? What kind of person can live a long life? Frivolous and boastful people have no deep trust, and foolish people are dull and have no discernment. Who can possess wealth and temporary glory for long? The karma of cause and effect is determined and difficult to destroy. A Brahmin (Bāluómén, ancient Indian priestly class) rejoices when he gets food, and a peacock rejoices when he hears thunder. A good person rejoices when he saves others, and an ignorant person rejoices when he destroys. Ignorant people love to fight, just like a poor person rejoices when he gets treasure. A wise person hears good words, just like a bee smells the fragrance of flowers. A virtuous person takes virtue as his kin, and a person with faults takes faults as his enemy. A lowly servant takes lowliness as suffering, and a contented person takes contentment as happiness. Why be afraid to go door to door begging for alms? Why refuse to work hard in other places? Never cling to the view of 'self' in oneself, and constantly subdue the mind and act with kindness and gentleness. Deep in the heart, there is no desire, no self and others, like a deer without a home, living in the wild forest. Living in the homes of the rich and noble, one should not ask others for anything, even small matters. Abandon false causes and happiness, be completely unattached, free and at ease. The habit of living is like that of geese and ducks, living in clean water for a long time. In royal cities and villages, where people live, most of the eight virtues such as benevolence, righteousness, propriety, wisdom, and trustworthiness are not present. Compassion and shame, pure alertness and a sense of shame, understanding the principle of no-self, and having the power of happiness. Continuous mountains, streams, rocks, caves, eating wild fruits, wearing animal skins, subduing the five senses of eyes, ears, nose, tongue, and body. The quiet wild forest can make people happy, why ask people in the villages? Living in the mountains, not looking at other people's doors, being free and unrestrained, and practicing happily. The benefit gained from living in the heart is to subdue the consciousness of the six senses, and to have a long life. I have now taught you, join your palms together, subdue your minds, and listen attentively. All the Dharma treasures are true happiness, you should rejoice and seek them wholeheartedly. You should know that good rewards are in one person, if you want to get them in an instant, it is impossible. Get
【English Translation】 English translation line 1 English translation line 2
后愚癡不作福 依前自𧸖自沉淪 水滴地上非久住 可喻人生命不堅 三種無礙誰能作 若是智者方能行 如是彼若隨其力 作意三種少分知 喻如野鴿觀自身 孔雀莊嚴非勝我 無常生死誰人愛 智慧何曾觀五根 此身雖住終無久 說彼虛生在世間 如是焰魔人盡見 眾生受苦幾人逃 老死無侵安樂處 云何汝等不能行 無常情物應皆定 唯務貪生並不知 前路無憑光影速 緣何兀兀不思惟 父母妻子朋友等 和合虛幻暫時間 正法親眷此堪依 能去無常生死苦 多求生得煩惱實 護身生得怖畏實 破壞生得憂愁實 智者若求有何利 彼若不修真如行 輪迴生死幾時休 智者恒觀此世間 都成幻化愚癡力 戲言伎唱皆無實 貪慾追求喻疥瘡 損命不堅如幻夢 何如佛法用身心 但是為非所作罪 並皆平等壞其身 世間何彼心愚闇 不解思惟罪惡生 所懷善惡心中事 護世天人並總知 心若不能思惟此 何時意地消諸罪 隨緣坐住受用具 稍可身依得暫時 此假助緣行善利 其餘資具人煩惱 雖睹莊嚴宮殿等 唯便粗惡床臥具 知足自然心喜樂 如觀醜女勝天女 須知世上有為財 水火盜賊俱可
【現代漢語翻譯】 現代漢語譯本 愚癡的人不修福德，仍然像以前一樣自甘墮落，自我沉淪。 水滴落在地上不會停留很久，可以比喻人的生命並不堅固。 誰能做到三種無礙的境界？只有智者才能做到。 如果有人能盡其所能，用心領會這三種境界的少許部分。 就像野鴿觀察自身，孔雀的華麗並不能勝過我。 誰會喜愛無常的生死輪迴？智慧又何曾觀察過五根（眼、耳、鼻、舌、身）。 這個身體即使存在，最終也不會長久，說那些虛度一生的人活在世上。 就像閻魔（Yama，掌管死亡的神）所看到的那樣，眾生受苦，有幾人能夠逃脫？ 哪裡有不受衰老和死亡侵擾的安樂之處？為什麼你們不能去修行？ 無常是世間萬物的必然規律，卻只顧貪生，什麼都不明白。 前方的道路沒有憑據，光陰流逝迅速，為何還執迷不悟，不去思考？ 父母、妻子、朋友等等，他們的聚合是虛幻的，只是暫時的。 只有正法和修行才是真正的親眷，能夠擺脫無常生死的痛苦。 貪求過多隻會帶來煩惱，保護身體只會帶來恐懼。 破壞只會帶來憂愁，智者如果追求這些有什麼好處？ 如果他不修行真如（Tathata，事物的真實本性）之行，輪迴生死何時才能停止？ 智者總是觀察這個世間，一切都成了幻化，都是愚癡的力量。 戲言和歌舞都沒有真實意義，貪慾的追求就像疥瘡一樣令人厭惡。 損害生命，生命並不堅固，如同幻夢，不如用身心來修行佛法。 所有不應該做的事情所造成的罪惡，都會平等地摧毀這個身體。 世間為何如此愚昧無知，不明白罪惡是如何產生的？ 心中所懷的善與惡，護世的天人全部都知道。 如果內心不能思考這些，何時才能消除意念中的罪惡？ 隨緣而來的座位、住所和受用之物，只能暫時讓身體有所依靠。 利用這些暫時的助緣來行善積德，其餘的資財只會給人帶來煩惱。 即使看到莊嚴的宮殿等等，也只不過是粗陋的床鋪和臥具。 知足常樂，內心自然喜悅，就像看待醜陋的女子勝過天女一樣。 要知道世間有為的財富，都會被水、火、盜賊所侵擾。
【English Translation】 English version The foolish do not cultivate merit, and continue to sink and drown themselves as before. A drop of water does not stay on the ground for long, which can be compared to the impermanence of human life. Who can achieve the three kinds of unobstructedness? Only the wise can do it. If one can, to the best of their ability, mindfully understand a small portion of these three states. Like a wild pigeon observing itself, the peacock's splendor does not surpass me. Who loves the impermanent cycle of birth and death? Has wisdom ever observed the five roots (eye, ear, nose, tongue, body)? Even if this body exists, it will not last forever. It is said that those who live a futile life are in this world. Just as Yama (the god of death) sees, how many beings can escape suffering? Where is the place of peace and happiness that is not invaded by old age and death? Why can't you practice? Impermanence is the inevitable law of all things, yet you only care about clinging to life and understand nothing. The road ahead has no basis, and time passes quickly. Why are you still deluded and do not think? Parents, wives, children, friends, etc., their gathering is illusory and only temporary. Only the true Dharma and practice are true relatives, which can get rid of the suffering of impermanent birth and death. Seeking too much only brings troubles, and protecting the body only brings fear. Destruction only brings sorrow. What benefit is there for the wise to pursue these? If he does not cultivate the practice of Suchness (Tathata, the true nature of things), when will the cycle of birth and death cease? The wise always observe this world, everything becomes illusion, all are the power of ignorance. Jokes and songs have no real meaning, and the pursuit of greed is like a repulsive scabies. Damaging life, life is not strong, like a dream, it is better to use body and mind to practice the Buddha-dharma. All the sins caused by things that should not be done will equally destroy this body. Why is the world so ignorant and does not understand how sin arises? The good and evil in the heart, the world-protecting gods all know. If the mind cannot think about these, when will the sins in the mind be eliminated? The seat, dwelling, and objects of enjoyment that come with conditions can only temporarily provide a place for the body to rely on. Use these temporary conditions to do good deeds, and the rest of the wealth will only bring troubles to people. Even if you see magnificent palaces, they are just crude beds and bedding. Contentment brings joy and happiness, like looking at an ugly woman as better than a goddess. Know that the conditioned wealth in the world will be invaded by water, fire, and thieves.
奪 如是欲求他世福 莫求此等不堅財 論義工商農種士 不依法則勿須行 應知此事合如然 離福自然不成就 若能作善作不善 應知非是別餘人 並是自身業所造 由是眾生一切得 如是一切所作業 若能後有不復生 生老病苦及無常 續續未委從何來
勝軍化世百喻伽他經
【現代漢語翻譯】 現代漢語譯本： 如果想要追求來世的福報，就不要追求這些不堅固的財富。 無論是議論、經商、務工還是耕種，如果不遵循法則，就不要去做。 應該知道這件事是這樣的，離開了福報自然不會成就。 如果能行善也能作惡，應該知道這並非是別人所為。 都是自身業力所造，因此眾生得到一切。 如果所做的一切業，能夠使後世不再產生。 那麼生、老、病、苦以及無常，接連不斷地出現，又將從何而來？
《勝軍化世百喻伽他經》
【English Translation】 English version: If you desire to seek blessings in the next life, do not seek these impermanent riches. Whether it is debate, business, labor, or farming, do not engage in them if you do not follow the rules. You should know that this matter is such that without blessings, it will naturally not be accomplished. If you can do good and also do evil, you should know that it is not done by others. All are created by one's own karma, therefore all beings obtain everything. If all the karma that is done can prevent rebirth in the future, Then where will birth, old age, sickness, suffering, and impermanence, which continuously arise, come from?
The Sutra of Hundred Parables of King Shengjun Transforming the World