---
title: "法句經 · 37 生死品"
description: "法句经是佛教重要经典，由古印度高僧法救尊者编纂，三国时期维祇难等译师将其译为汉文。该经属于早期佛教典籍，收录了佛陀在不同场合宣说的偈颂，内容涵盖修行、道德、智慧等核心教义，以简洁诗偈形式阐述佛法真谛。作为佛教基础入门经典，法句经语言通俗易懂，在汉传佛教中具有广泛影响力，是了解原始佛教思想的重要文献。其短小精悍的偈颂便于记诵传播，对佛教伦理观念的形成与普及起到关键作用，至今仍被佛教徒奉为日常修持指南。"
url: "https://rushiwowen.co/en/r/cm980dixy005oks0vf4xjlwp7"
---

### 生死品法句經第三十七十有八章

> Chapter 37: Life and Death, 18 Verses

生死品者，說諸人魂，靈亡神在，隨行轉生。

> The chapter on Life and Death explains that the soul of all beings, though the body dies, the spirit remains, and follows its actions to be reborn.

命如菓待熟， 常恐會零落。已生皆有苦， 孰能致不死？從初樂恩愛， 可婬入泡影，受形命如電， 晝夜流難止。是身為死物， 精神無形法，假令死復生， 罪福不敗亡。終始非一世， 從癡愛久長，自此受苦樂， 身死神不喪。身四大為色， 識四陰曰名，其情十八種， 所緣起十二。神止凡九處， 生死不斷滅，世間愚不聞， 蔽闇無天眼。自塗以三垢， 無目意妄見，謂死如生時， 或謂死斷滅。識神造三界， 善不善五處，陰行而默到， 所往如響應。欲色不色有， 一切因宿行，如種隨本像， 自然報如意。神以身為名， 如火隨形字，著燭為燭火， 隨炭草糞薪。心法起則起、 法滅而則滅，興衰如雨雹， 轉轉不自識。識神走五道， 無一處不更，捨身復受身， 如輪轉著地。如人一身居， 去其故室中，神以形為廬， 形壞神不亡；精神居形軀， 猶雀藏器中，器破雀飛去， 身壞神逝生。性癡淨常想， 樂身想疑想，嫌望非上要， 佛說是不明。一本二展轉， 三垢五彌廣，諸海十三事， 淵銷越度歡。三事斷絕時， 知身無所直，命氣熅煖識， 捨身而轉逝。當其死臥地， 猶草無所知，觀其狀如是， 但幻而愚貪。

> Life is like fruit waiting to ripen, Always fearing it will fall and scatter. All that is born already holds suffering— Who can attain immortality? From the start, joy comes from love and attachment, Yet desire enters like a bubble or shadow. The body's life is like lightning, Flowing day and night, impossible to stop. This body is a thing of death; The spirit is formless and immaterial. Even if the dead were reborn, Karma's merits and faults would never perish. Endings and beginnings are not confined to one life; From delusion and craving they stretch long. From these, suffering and pleasure arise— Though the body dies, the spirit does not fade. The body is formed of four elements as form; Consciousness and the four aggregates are called name. The feelings are of eighteen kinds, What they depend on arises from twelve sources. The spirit dwells in nine places in all, Birth and death never cease or end. The worldly and ignorant do not hear this, Shrouded in darkness, lacking the celestial eye. They smear themselves with three defilements, Blind, without vision, seeing wrongly— Claiming death is like being alive, Or that death brings utter annihilation. Consciousness creates the three realms, Good and evil lead to five destinations. The aggregates move and arrive silently, Where they go echoes like a response to a sound. Desire, form, and formlessness— All arise from past deeds. Like a seed following its original image, The natural reward comes as it should. The spirit is named after the body, Like fire named by its shape— On a candle it is candle fire, Following charcoal, grass, dung, or wood. When mind arises, it arises; When dharmas cease, they cease. Rise and fall like hail and rain, Turning endlessly without self-awareness. Consciousness travels through the five paths, No place it does not pass. Leaving one body, it takes another, Like a wheel spinning upon the ground. As a person dwells in a single home, Then leaves its former room, The spirit uses the body as its shelter— When the body breaks, the spirit does not perish. The spirit lives within the body, Like a bird inside a cage; When the cage breaks, the bird flies away, When the body breaks, the spirit departs for a new birth. Stupid nature clings to thoughts of permanence and purity, Delighting in the body, thinking it real— Such wishful desires are not the highest path; The Buddha says these are ignorance. From one root, two evolve; Three defilements expand into five. The many seas number thirteen things— When the abyss dissolves, one crosses over to joy. When the three things are severed, One knows the body holds no true worth. Life-breath, warmth, and consciousness Leave the body and move on. When one lies dead on the ground, Like grass, they know nothing. Observing their shape like this— It is only illusion, which fools crave.