諸法集要經卷第二
Chapter 2: Collection of All Dharmas
觀無畏尊者集
Collected by the Venerable Guān Wúwèi
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
Translated by the Tripitaka Master from the Western Regions, the Court Gentleman of the Court of Sacrifices, the Grand Master of the Imperial Banquets, the Master of Xuanfan, the Purple-Robe Monk Chen, and others, by imperial decree.
無常品第五之餘
Chapter 5: Impermanence (Continued)
爾時諸天人， 著樂生喜悅，
過彼時分已， 各懷於憂惱。
如樹當滋榮， 密葉而彌布，
過彼時分已， 悉見其衰落。
輪迴如彼樹， 諸天則為葉，
由著欲樂故， 為無常散壞。
又如雨際時， 於空而遍灑，
下已不復轉， 彼樂亦如是。
如響騰於外， 由風而發起，
虛假本來無， 彼樂亦如是。
又如投火炬， 則焚彼乾薪，
死火極熾然， 燒諸著樂者。
無量百千生， 於輪迴往返，
為貪癡所迷， 而不生出離。
於多種欲樂， 縱逸而受用，
為諸苦所因， 滅已自當受。
謂彼生老死， 及愛別離苦，
如是於自他， 各各無能免。
見一天墮落， 何不生驚怖？
若無善方便， 我亦當如彼。
知已勤修作， 常念於無常，
是人命欲終， 即無諸痛苦。
彼親眷朋屬， 相對懷悲感，
當其大怖時， 憂苦無能代。
住壽者當殞， 未墮者終沒，
是死力堅強， 貴賤皆勾攝。
若天善決了， 則不生放逸，
積集彼善根， 而斷於諸惑。
聚者散之本， 少即老歸趣，
命為死所侵， 各依之而住。
是無常劫火， 能爇於須彌，
況復諸天人， 類芭蕉聚沫。
當知有為法， 自性非安住，
若常若快樂， 何有於少分？
世間諸眾生， 皆知死非遠，
無方便免脫， 不起對治道。
謂自、他形色， 何能得久住？
癡暗無覺知， 快樂亦如此。
一切諸有情， 不修淨善業，
皆為生死輪， 分裂而破壞。
具百千種類， 剎那皆喪滅，
當知有生者， 咸為死所伏。
若人意思惟， 常樂行放逸，
匱乏無樂因， 徒為焰摩攝。
恃形色勇健， 著樂即散失，
大力焰摩羅， 是人樂親近。
若近焰摩羅， 為最極鄙劣，
快樂與壽命， 速疾皆消殄。
若天著欲樂， 長時廢善因，
盲瞑無覺知， 彼為欲欺誑。
無威德光明， 根昧心散亂，
從彼夜摩天， 隨業而墮落。
快樂暫時住， 衰老常切身，
若生染著心， 彼無目無智。
於上妙快樂， 受用無厭捨，
不覺剎那間， 死怖忽來至。
愚夫無止足， 不念於老死，
於後命欲終， 悔惱徒如是。
又天中快樂， 思惟即獲得，
當其墮滅時， 彼樂何所往？
快樂速遷謝， 壽命亦復然，
不久於自身， 定得無疑惑。
若於強健時， 淨惠心明了，
樂求於正法， 此為具智者。
一切樂有盡， 一切愛有離，
一切命有終， 未死當修學。
死怖極險惡， 唯法能捄拔，
是故常愛樂， 得生安隱處。
由樂正法故， 得生於天中，
若彼退滅時， 則無於少苦。
凡夫死將至， 其心無少樂，
朋友雖眾多， 一步無隨者。
若生前所作， 臨終悉現前，
恐怖唯自知， 眷屬空圍繞。
又彼命將盡， 於他起分別，
癡執為我所， 於死生大怖。
境界如蛇螫， 貪毒如悶絕，
諸天不了知， 為死所侵暴。
又彼天中滅， 或生於人中，
應當諦思惟， 生滅苦相逐。
隨逐於業風， 受方便苦惱，
世有彼正人， 當降心免死。
非父母親屬， 及朋友僕從，
是人命終時， 慘然而獨往。
本性自欺誑， 當死無儔侶，
於眷屬妻孥， 一心空繫念。
又彼諸親族， 無一能捄度，
惶怖無所依， 相視如閑者。
愚夫無識知， 今生枉虛過，
後世轉辛酸， 各受其苦報。
若於苦生怖， 於死何不然？
志求於正法， 當得真常樂。
諸天著樂故， 暗鈍不明了，
一切悉無常， 快樂何久住？
幻法即遷流， 實相常不動，
諸天捨宮殿， 由不依正法。
若波心動亂， 耽迷於五欲，
不知命邊際， 當受其磣毒。
或彼天中沒， 復生於餘天，
終當有墮時， 若晝盡有夜；
晝則同彼命， 夜乃譬諸死，
了知彼二相， 於心善修作。
欲境縛眾生， 長時不自在，
即為彼死魔， 不久而消伏。
女人多諂惑， 美語相承奉，
愚人於死時， 業報當自受。
昔於勝園林， 香風淨池沼，
縱逸多嬉遊， 快樂知何所？
彼樂定變異， 此身定當沒，
如何名丈夫？ 常為貪所使。
或苦及快樂， 長幼與衰老，
若勝劣種族， 為無常所伏。
或端正醜陋， 及有力無力，
若親與非親， 為無常所伏。
或王者使命， 及長者營從，
若柔軟剛強， 為無常所伏。
或貧乏富饒， 及有德無德，
若男若女等， 為無常所伏。
或客或主宰， 及水陸所居，
若住諸山峰， 為無常所伏。
或寢寐惺寤， 及飲食宴處，
若往若來者， 為無常所伏。
或空居地上， 及中夏邊夷，
如輪鋸不停， 為無常所伏。
或具智豐財， 精勤并放逸，
若病若輕安， 為無常所伏。
或暴惡仁慈， 儉約與奢侈，
若覺悟癡迷， 為無常所伏。
或地獄餓鬼， 及傍生人趣，
若懈怠勇猛， 為無常所伏。
若欲界諸天， 及色界安住，
由無力能故， 為無常所伏。
若無色天人， 住三摩鉢底，
彼皆無力能， 為無常所伏。
若法從因生， 彼定當散壞，
未見諸所作， 而能常住者。
五欲諸過失， 惠力能除斷，
若離彼貪愛， 得出於有海。
謂彼情非情， 終歸於磨滅，
了世相如是， 心當樂寂靜。
園林諸寶山， 宮殿妙嚴飾，
劫火洞燒然， 諸天咸退沒。
愚癡心放逸， 境界何窮極，
愛索縛如啞， 從彼而墮落。
壽命與喜樂， 于是而棄捨，
盲瞑無所見， 迷失於正道。
又一切眾生， 命若浮漚起，
為欲浪傾搖， 壯色何能久？
彼兜率天人， 無常火所逼，
油盡滅燈光， 迅速亦如此。
業果如其輪， 十二支如輻，
各為因所牽， 生滅同旋轉。
棄天中妙樂， 莊嚴勝境界，
復受彼輪迴， 為滅所降伏。
由滅所伏故， 則增長苦本，
循環三界中， 無能免諸苦。
又彼天墮落， 餘天則生喜，
由是恚惱故， 流轉無休息。
福盡力還墜， 漂淪於有海，
若樂若苦因， 自受無差忒。
由昔修善業， 得生於諸天，
著樂廢淨因， 漸次而消盡。
彼因不增長， 其福豈能久？
皆由於無常， 一切都散失。
諸有為色相， 悉虛假無常，
眾生著妄心， 不樂依正法。
諸天耽欲樂， 迅速如瀑流，
壽命剎那間， 愚癡而不悟。
自作不善業， 而招於老死，
彼天不正知， 常追求欲境。
三界有何樂？ 一切皆無常，
為癡之所盲， 不能尋出要。
譬如虛空中， 降澍於洪雨，
勢速無暫停， 快樂亦如是。
如風飄塵沙， 於空而暫住，
惑業以成形， 而不知所墮。
眾生無有常， 快樂亦非久，
愚人無正思， 彼樂不可得。
增長諸欲樂， 則為流轉因，
若不善了知， 當為彼破壞。
謂彼苦與樂， 相須而止住，
猶如妙花鬘， 而覆於毒虺。
如毒和美饌， 食已即當死，
若著於欲樂， 定沈彼惡趣。
一切有為相， 皆歸生住滅，
彼樂亦復然， 意妄生其愛。
由虛妄生貪， 即剎那流轉，
快樂與壽命， 不久而棄捐。
若樂行諸善， 初中後無懈，
由意寂靜故， 當死無憂悔。
形色必當盡， 恩愛終別離，
愚者無思慮， 常著欲境界。
老死如輪轉， 迅速難防護，
眾生無智眼， 即為彼分裂。
彼天墮落時， 根識皆惛亂，
眷屬皆捨棄， 彼苦無相似。
受彼彼欲樂， 貪著心無厭，
於此命終時， 受種種苦惱。
若人作善業， 定免於惡道，
於後命臨終， 則無諸憂怖。
乃至未遷謝， 福報皆具足，
自獲彼大利， 此第一安隱。
諸天謂墮落， 人間名夭喪，
既知彼無常， 何復造諸惡？
譬若油炷盡， 即知燈定滅，
福業若消亡， 退失天宮殿。
如壁施彩繪， 壁毀畫寧存，
樂壞福衰微， 墮落無疑惑。
諸天捨勝處， 著樂故如此，
一切諸有情， 當悟無常法。
生者死所吞， 盛為衰所逼，
四大忽增損， 病惱何由免？
若生有眾多， 滅亦無限量，
滅已復還生， 生已即衰老。
於剎那頃刻， 大怖即將至，
遷流無暫停， 人何無知覺？
又一切眾生， 年少速變異，
壽命倏無常， 人何無知覺？
由日日推遷， 須臾即殞滅，
為業所牽纏， 人何無知覺？
百千俱胝天， 自在而遊戲，
彼尚有墮落， 人何無知覺？
又六欲諸天， 貪著於快樂，
由此而滅謝， 人何無知覺？
快樂如夢幻， 亦同彼泡沫，
暫有即散壞， 人何無知覺？
又如彼陽焰， 從妄想所起，
愚夫處輪迴， 何不生厭患？
是死最可怖， 無方便免脫，
若舍宅天宮， 孰為久安處。
快樂皆棄捐， 無量苦逼切，
親眷悉分離， 此說名為死。
由癡覆正惠， 趣彼大恐怖，
極深廣苦海， 此說名為死。
諸根皆昧劣， 須臾命將斷，
棄捨善名聞， 此說名為死。
於受用境界， 及稱譽等事，
由是皆散失， 此說名為死。
具決定真實， 為眾生所依，
能壞眾同分， 此說名為死。
若天龍夜叉， 及諸鬼神等，
時至皆歸盡， 此說名為死。
如惡馬奔馳， 如熾火逼迫，
一切無堪任， 此說名為死。
壽煖識俱捨， 蘊處皆散壞，
是法最平等， 此說名為死。
如是諸有情， 遷流無暫息，
當離放逸心， 勤修於善業。
如風及飛鳥， 其性極捷利，
彼眾生壽命， 迅速過於彼。
風勢有迴轉， 禽去亦可還，
眾生命若終， 空愛不復得。
形色皆變壞， 福業悉銷鎔，
為彼焰摩王， 強力之所攝。
死苦極險惡， 破壞諸眾生，
速疾不暫停， 彼何無知覺？
諸天多放逸， 著樂癡所迷，
不知大苦惱， 決定自當受。
謂有為諸法， 體性無有常，
恐怖即隨生， 展轉當破壞。
年少老所侵， 命為死吞噉，
由住破壞因， 則生諸災橫。
諸天放逸故， 貪欲心狂亂，
於如是諸惡， 而不生憂怖。
惠眼悉明見， 未來諸苦果，
智者善思惟， 愚夫起顛倒。
由意造諸惡， 彼為自欺誑，
福減命即終， 如油盡燈滅。
於上妙快樂， 園林勝境界，
受用不厭足， 由是而墮落。
壽命匪堅固， 譬若彼浮泡，
倏有即還無， 愚夫亦如是。
如風飄聚沫， 暫時猶可停，
彼天若福盡， 瞬息不能住。
若人著欲樂， 則為貪所使，
展轉多希求， 不知死將至。
由縱彼貪愛， 念念則增長，
寧知彼壽命， 漸漸而減少。
少壯倏衰朽， 猶如杖捶打，
安樂病來侵， 損害亦如此。
是三種過惡， 能壞天非天，
凡夫癡所加， 見已不驚怖。
觀自他親屬， 如涎洟不斷，
由彼彼癡愛， 互相而纏縛。
若人貪種族， 子孫相繼嗣，
彼如繭自縛， 畢竟何所得？
壽命難保護， 死冤有大力，
勢速不暫停， 剎那即相近。
非天人修羅， 鬼神諸異類，
唯除佛世尊， 餘無力能伏。
善了力無力， 顯示真實法，
不造諸罪因， 永離彼險道。
At that time, the gods and humans, Filled with joy, indulged in pleasure. But when that time had passed, Each one was filled with worry and sorrow.
Like a tree in its prime, Thick and rich with leaves, But when its season ends, It withers away completely. Samsara is like that tree, The gods are like its leaves; Because they cling to desire, They are scattered by impermanence.
Again, like the rainy season, Rain falls everywhere from the sky; Once fallen, it does not return. The pleasure of the gods is the same.
It is like an echo that travels outward, Produced by the wind. It is false and has no true origin. Their pleasure is just the same.
Or like throwing a torch, Which burns dry wood. The fire of death blazes fiercely, Burning those attached to pleasure.
For countless hundreds of thousands of lives, They wander through Samsara, Bewildered by greed and delusion, Never seeking to escape.
They indulge in many kinds of pleasure, Using them without restraint. These are the causes of all suffering. When pleasure ends, they experience the consequences.
Old age, sickness, and death, And the pain of parting from loved ones— No one, for themselves or others, Can escape these things.
Seeing one god fall, Why do you not feel fear? If you have no skillful means, You will become just like them.
Knowing this, practice diligently, Always mindful of impermanence. When such a person's life ends, They will feel no pain.
Their relatives and friends, Filled with grief, cry out, But when great terror comes, No one can take their suffering for them.
Those who live must die; Those who have not yet fallen will eventually fall. The force of death is strong; It captures both high and low.
If a god clearly understands, They will not be negligent. They will accumulate good roots, And cut off all defilements.
Gathering is the root of scattering; Youth leads to old age. Life is invaded by death; Everything relies on it for a while.
The fire of impermanence Can burn even Mount Sumeru, Let alone gods and humans, Which are like banana trees or foam on water.
Know that all conditioned things Do not have a stable nature. How can there be even a small portion Of permanence or happiness?
All beings in the world Know that death is not far away. There is no way to escape it, Yet they do not develop the remedy.
Their own forms and those of others— How can they last long? Blinded by ignorance, they have no awareness. Their happiness is the same.
All living beings Who do not cultivate pure good deeds Are torn apart and destroyed By the wheel of birth and death.
Thousands of different kinds All perish in an instant. Know that all who are born Are conquered by death.
A person who always thinks And delights in negligence— Lacking the cause of happiness— Is merely captured by Yama.
Relying on appearance, strength, and health, They cling to pleasure, but it is lost. They willingly befriend the mighty Yama.
To be near Yama Is the most base and wretched state. Happiness and lifespan Quickly disappear.
If a god clings to sensual pleasures, They neglect the cause of goodness for a long time. Blind and unaware, They are deceived by desire.
Without dignity or light, Their senses dull, their minds scattered, They fall from the Heaven of Yama, According to their karma.
Happiness lasts only a moment; Old age always clings to the body. If a mind of attachment arises, That person is blind and without wisdom.
They enjoy supreme pleasures, Never tired of using them, Not realizing that in a single moment, The terror of death suddenly arrives.
The ignorant are never satisfied; They do not think about old age and death. When their life ends, Regret is useless.
In heaven, happiness Is obtained just by thinking. But when it comes time to fall, Where does that happiness go?
Happiness quickly fades; Lifespan does the same. Before long, this body Will surely end, without a doubt.
If, when strong and healthy, With a clear and pure mind of wisdom, One joyfully seeks the true Dharma, This is a person of true wisdom.
All pleasure has an end; All love comes to parting; All life reaches its conclusion. Practice before death comes.
The terror of death is extremely dangerous; Only the Dharma can rescue one. Therefore, always love the Dharma, And you will be born in a place of peace.
By loving the true Dharma, One is born among the gods. But when they fall, They will have no suffering.
When an ordinary person's death approaches, Their mind has no happiness. Though they have many friends, Not one will follow them.
What one has done in life Appears clearly at death. The terror is known only to oneself; Relatives circle around, useless.
When life is about to end, One discriminates against others, Foolishly clinging to "mine." Thus, one is terrified of death.
Worldly objects are like snake bites; Greed is like a coma. The gods do not understand And are assaulted by death.
When they fall from heaven, They may be born as humans. One should contemplate deeply: Birth and death pursue each other like suffering.
Driven by the wind of karma, They experience pain and hardship. In this world, a true person Should subdue the mind to avoid death.
Not parents, relatives, Friends, or servants— When a person's life ends, They go on alone, in misery.
They deceive their own nature; When they die, they have no companion. Their thoughts are anxiously tied To their family, spouse, and children.
But those family members— None can save them. Panicked and without refuge, They stare at each other like strangers.
Ignorant people have no understanding; They waste this life in vain. The next life is only more bitter; Each one experiences their own karmic retribution.
If one fears suffering, Why not also fear death? If you seek the true Dharma with determination, You will attain true, lasting happiness.
Because the gods are attached to pleasure, They are dull and do not understand. Everything is impermanent. How can happiness last long?
Illusory things change and flow; True reality is always unmoving. The gods abandon their palaces Because they do not rely on the true Dharma.
If the mind is disturbed and agitated, Indulging in the five sense pleasures, Not knowing the limits of life, It will experience poison and pain.
Whether they die in this heaven And are reborn in another, The time of falling will always come, Just as day inevitably gives way to night.
Day is like their life; Night is like their death. Understanding these two aspects, One should practice with the mind.
Sense objects bind all beings; For a long time, they are not free. They will soon be conquered and destroyed By the Lord of Death.
Women are often deceptive; They offer sweet words to gain favor. When an ignorant person dies, They experience their own karmic retribution.
In the beautiful gardens of the past, With fragrant breezes and clear pools, They played and wandered without restraint. Where is that happiness now?
That happiness is sure to change; This body is sure to end. How can one be called a "person" If they are always driven by greed?
Whether suffering or happiness, Young or old, High or low in lineage, All are subject to impermanence.
Whether beautiful or ugly, Strong or weak, Friend or stranger, All are subject to impermanence.
Whether a king's messenger Or a noble's servant, Gentle or harsh, All are subject to impermanence.
Whether poor or rich, Virtuous or not, Male or female, All are subject to impermanence.
Whether guest or host, Living in water or on land, Or dwelling on mountain peaks, All are subject to impermanence.
Whether sleeping or awake, Eating or resting, Going or coming, All are subject to impermanence.
Whether living in the sky or on earth, In central lands or border regions— Like an endlessly turning wheel or saw, All are subject to impermanence.
Whether wise or wealthy, Diligent or negligent, Sick or healthy, All are subject to impermanence.
Whether cruel or kind, Frugal or extravagant, Awake or deluded, All are subject to impermanence.
Whether in hells, as hungry ghosts, Animals, or humans, Lazy or diligent, All are subject to impermanence.
Whether the gods of the desire realm Or those dwelling in the form realm— Because they lack power, They are subject to impermanence.
Whether the beings of the formless realm, Dwelling in deep meditative states— They too lack the power To avoid being subject to impermanence.
If a thing arises from causes, It is certain to be destroyed. No one has ever seen Anything created that could be permanent.
The faults of the five sense pleasures Can be cut off by the power of wisdom. If one abandons craving and attachment, One can escape the ocean of existence.
All beings, sentient and insentient, Eventually return to dissolution. Realizing that the world is like this, The mind should delight in stillness.
Parks, jeweled mountains, Palaces, and beautiful decorations— When the fire at the end of an aeon burns all, The gods too will fall and vanish.
With foolish, distracted minds, The objects of the senses are endless. Tied by the rope of craving like a mute, They fall from heaven.
Lifespan and happiness: They abandon them both. Blind, unable to see, They lose the path to liberation.
All beings' lives Are like bubbles rising. Tossed by the waves of desire, How long can youthful beauty last?
The gods of the Heaven of Joy Are tortured by the fire of impermanence. Like a lamp whose oil runs out, The light goes out, just as quickly.
The results of karma are like a wheel; The twelve links are like its spokes. Each is pulled by a cause; Birth and death revolve together.
They forsake the supreme pleasures of heaven, That beautiful, majestic realm, And experience Samsara again, Conquered by cessation.
Because they are conquered by cessation, They increase the root of suffering. Wandering in the three realms, No one can escape this suffering.
When a god falls, Other gods feel joy. Because of this anger and resentment, They continue to wander without rest.
When their merit is exhausted, their strength fails; They sink into the ocean of existence. Whether happy or suffering, They experience their own karma without mistake.
Because of past good deeds, They were reborn among the gods. Attached to pleasure, they abandon pure causes, And these gradually diminish.
Since their good causes do not grow, How can their happiness last? All because of impermanence— Everything is lost.
All conditioned forms Are false and impermanent. Living beings cling to deluded minds And do not delight in the true Dharma.
Gods indulge in sensual pleasures; This is as quick as a waterfall. Life lasts only a moment, But they are too foolish to understand.
They create unwholesome karma themselves, Which leads to old age and death. These gods do not correctly understand; They always pursue objects of desire.
What happiness is there in the three realms? Everything is impermanent. Blinded by delusion, They cannot find the path to liberation.
Like great rain pouring down From the empty sky, It rushes without a moment's pause. Happiness is just the same.
Like wind blowing dust and sand, It rests in the sky for a while. Karma and defilements take form, But one does not know where one will fall.
Living beings have no permanence; Happiness does not last long. Ignorant people have no proper reflection; That happiness cannot be obtained.
If one increases desires and pleasures, That is the cause of wandering in Samsara. If one does not clearly understand, They will be destroyed.
Suffering and happiness Arise together and depend on each other. Like a beautiful garland of flowers Placed over a venomous snake.
Like poison mixed with delicious food— After eating it, one will surely die. If one clings to sensual pleasure, They will certainly sink into a realm of misery.
All conditioned phenomena Are subject to arising, dwelling, and ceasing. Happiness is also like this, Yet the foolish mind clings to it.
Because of attachment born from delusion, One wanders in Samsara in an instant. Happiness and lifespan Soon abandon one.
If one delights in doing good, Without slacking at beginning, middle, or end, Because the mind is calm, When death comes, they will have no regret.
Physical beauty surely ends; Loving relationships end in separation. The foolish do not think at all; They are always attached to objects of desire.
Old age and death turn like a wheel, Quick and hard to guard against. Living beings have no eyes of wisdom, And so they are split apart.
When a god falls, Their senses and consciousness become confused. Their loved ones abandon them entirely. Their suffering is unparalleled.
They experience this or that sense pleasure, Clutching with a mind that is never satisfied. At the moment of death, They experience all kinds of pain.
If a person does good deeds, They will certainly avoid the lower realms. When their life nears its end, They will have no fear or worry.
Before they decline, Their good fortune remains complete. They obtain great benefit for themselves. This is the highest peace.
The gods speak of "falling"; Humans speak of "untimely death." Since one knows this is impermanent, Why would one create more evil?
Like a lamp whose oil and wick are used up, One knows the light will certainly go out. When one's merit and karma vanish, One loses their heavenly palace.
Like a painting on a wall— If the wall is destroyed, can the painting remain? When happiness ends and virtue fades, One will fall without doubt.
The gods abandon their excellent place Because they cling to pleasure. All living beings Should realize the nature of impermanence.
The living are swallowed by death; Strength is overcome by decline. When the four elements become unbalanced, How can one avoid sickness and pain?
If there is much birth, Then there is immeasurable death. After dying, one is born again. After being born, one begins to age.
In a single instant, Great terror will arrive. The flow never pauses for a moment. Why are people unaware?
All living beings Quickly change from youth to age. Life span is suddenly impermanent. Why are people unaware?
Day by day, things shift and pass; In a moment, one vanishes. Tied by karma, Why are people unaware?
Hundreds of thousands of millions of gods, Playing in total freedom— Even they must fall. Why are people unaware?
The gods of the six desire heavens Cling to pleasure. Because of this, they must fall. Why are people unaware?
Happiness is like a dream, like an illusion, Like a bubble on water. It exists for a moment, then breaks apart. Why are people unaware?
It is like a mirage, Arisen from deluded thinking. Ignorant people wander in Samsara— Why do they not feel disgust?
Death is the most terrifying thing; There is no method to escape it. Whether a house or a heavenly palace, What is a permanent resting place?
Happiness is all abandoned; Countless sufferings press in. Relatives and loved ones are all separated. This is called death.
Delusion covers true wisdom, Leading one to that great terror, The extremely deep and vast ocean of suffering. This is called death.
The senses all become dull and weak; In a moment, life is cut off. One abandons a good reputation. This is called death.
Worldly enjoyments, Praise, and other things— Because of these, one is scattered. This is called death.
With certainty and truth, As a support for beings, It can destroy the common state of being. This is called death.
Whether gods, dragons, yakshas, Or other spirits— When the time comes, they all perish. This is called death.
Like a wild horse galloping, Like a blazing fire pressing in, Everything becomes unbearable. This is called death.
Life, warmth, and consciousness all end; The aggregates and sense-bases are all destroyed. This principle is universal. This is called death.
Thus, all living beings Flow and change without a moment's pause. One should abandon a negligent mind And diligently cultivate good karma.
Like the wind and flying birds, Whose nature is extremely swift, The lifespan of living beings Is even faster than these.
The wind can change direction; A bird can be gone and then return. But when a being's life ends, They cannot get it back, no matter how they love it.
Physical form all changes; Good karma all melts away. One is seized by the strong power Of King Yama.
The suffering of death is extremely dangerous; It destroys all beings. It is swift and never pauses. Why are people unaware?
Gods are usually negligent, Attached to pleasure, blinded by delusion. They do not know the great suffering That is certain to come.
All conditioned dharmas Have no permanent nature. Terror follows them; They are constantly being destroyed.
Youth is invaded by old age; Life is swallowed by death. Because they dwell in the cause of destruction, All kinds of calamities arise.
Because of the gods' negligence, Their greedy minds go mad. They do not feel fear or worry About these kinds of evils.
The eye of wisdom sees clearly All future painful results. The wise think about this well; The ignorant have inverted views.
Through the mind, one creates all evils. This deceives oneself. When merit declines, life ends, Like a lamp that goes out when its oil is gone.
With supreme pleasures, Beautiful gardens and excellent states, One uses them without ever being satisfied. Because of this, one falls.
Lifespan is not solid; It is like a bubble. It exists for a moment and then is gone. The ignorant are the same.
Like wind blowing a mass of foam, It can stay for a short while, But if a god's merit is exhausted, They cannot remain for even a second.
If a person clings to sensual pleasures, They are driven by greed. Again and again, they desire more, Not knowing death is approaching.
By indulging in craving, It grows with every thought. Does one not know that one's lifespan Is gradually decreasing?
Youth and strength quickly decay, Like being struck by a stick. Comfort is invaded by sickness, Which causes harm in the same way.
These three types of evil Can destroy gods and non-gods alike. Ordinary people are afflicted by delusion; Seeing this, they do not feel fear.
Look at oneself, one's relatives and loved ones: They are like an unbroken stream of saliva. Because of this and that deluded love, They are all entangled with each other.
If a person craves their lineage, Sons and grandsons continuing the line, They are like a silkworm wrapping itself in a cocoon. What do they ultimately gain?
Life is hard to protect; The enemy of death has great power. It is swift and never pauses. In a moment, it is near.
Not gods, humans, asuras, Spirits, or other beings— Only the World-Honored Buddha, No one else has the power to conquer it.
Understanding power and powerlessness, Revealing the true Dharma, Not creating any causes of evil deeds, One can forever leave that dangerous path.
不放逸品第六
若人樂放逸， 此說非解脫，
由彼癡所迷， 去菩提即遠。
不樂放逸者， 眎放逸如讎，
諸天因此故， 即墮於地獄。
眾生若放逸， 則沈於生死，
心若離彼過， 自性本清淨。
不放逸最勝， 如飡於甘露，
若放逸癡迷， 服毒即當死。
又彼放逸者， 如彼熾毒火，
由是造作故， 長時自燒煮。
於一切世間， 無為最寂靜，
是人不放逸， 當得至彼所。
若人生放逸， 常造諸不善，
彼為癡所蔽， 云何得生天？
放逸當殂壞， 離此常安隱，
鄙惡深可厭， 是故當遐棄。
若人不放逸， 為世所崇重，
常離於顛倒， 此稱為正人。
云何著喜樂， 起放逸過咎？
心若不制止， 為死魔所屈。
喜樂如熾煙， 放逸猶炎火，
燒無量諸天， 癡醉無知覺。
若不斷放逸， 常作輪迴人，
為境界所迷， 不能求解脫。
放逸牽諸天， 令墮於險難，
是故智惠人， 說放逸為毒。
快樂如彼蜜， 放逸即耽嗜，
後感苦果時， 自受其楚毒。
放逸招危厄， 智者皆了知，
愚癡不厭患， 譬彼牛無異。
若樂行放逸， 是人唯有苦，
放逸非善因， 少樂不可得。
不放逸當得， 寂靜心死處，
放逸無他能， 唯招地獄苦。
諸天著放逸， 耽染無明惠，
彼則同異趣， 暗鈍悉相似。
彼天極放逸， 樂種種變現，
謂常處天宮， 不知己墮落。
又彼諸天人， 知量而受樂，
若淫縱過多， 失壞唯自咎。
於天中妙樂， 貪著無暫捨，
福業即隨減， 自知當退沒。
示放逸過患， 諸天當永斷，
由愛著不捨， 從忉利而墮。
愚癡樂放逸， 生種種過惡，
於彼命終時， 為欲火所逼。
五欲如於地， 放逸依之生，
常耽染癡迷， 不修其福業。
欲為放逸因， 暴惡極捷利，
智者當制之， 了彼皆如夢。
夢非地獄因， 五欲即為因，
當離於五欲， 勤修殊勝行。
諸天於欲樂， 隨念皆獲得，
以智善開悟， 則為不放逸。
諸天處宮殿， 為境界所惑，
放逸無出離， 沈淪於苦海。
放逸極癡暗， 以無明為本，
為彼癡所覆， 雖見若無目。
又如騰熾焰， 因火而發生，
放逸生諸惑， 由癡而得起。
意若生放逸， 即為彼所燒，
如是愚癡人， 當墮於地獄。
諸天起放逸， 戀著於天女，
樂和合快樂， 不覺乖離苦。
彼天命欲終， 則近大恐怖，
快樂非堅牢， 當此徒厭悔。
合會當離散， 著樂苦所壞，
少者即衰朽， 一切皆歸盡。
又彼諸有情， 善、惡業所縛，
各各往諸趣， 如彼俳優者。
由業所牽故， 隨輪迴流轉，
報盡即無常， 有智無能免。
放逸甚可惡， 方便常遠離，
若能斷彼過， 則超三有海。
如人墜深崖， 彼命或少活，
放逸若墮落， 少樂不可得。
由放逸過失， 造無量惡業，
於其晝夜中， 而無有少善。
世間出世間， 所有諸快樂，
為放逸破壞， 是故當棄捨。
放逸速破壞， 離此即安隱，
後得生諸天， 為最勝天主。
若人離放逸， 則斷流轉因，
是故當棄捨， 常得離憂怖。
若人求樂果， 當除其苦因，
若斷彼放逸， 則無諸苦難。
又著放逸者， 引生於睡眠，
及惡作因緣， 當墮於險岸。
不放逸最勝， 無令少生起，
捨離常獲安， 樂著為彼縛。
諸天放逸故， 展轉增癡醉，
如禽無所知， 常為地獄行。
無量諸天人， 為欲所桎梏，
墮放逸海中， 如魚投羂網。
又天中有情， 耽欲無知覺，
為放逸纏心， 彼樂豈能久？
意隨放逸轉， 境界常現前，
於樂無厭患， 彼天常苦惱。
諸天著欲行， 皆由彼放逸，
是法不堅牢， 能壞於壽命。
無量百千萬， 那由他諸天，
為欲火所燒， 由愚癡放逸。
彼放逸過惡， 能令諸有情，
造彼不善因， 後招其苦果。
善真實觀察， 彼放逸自性，
譬之於毒蚖， 亦如利刀劍。
放逸使諸天， 一切皆隨轉，
初眎若親朋， 後覺如冤敵。
天人阿脩羅， 及彼諸龍等，
皆由放逸故， 而生諸障難。
為放逸所惑， 不能修眾善，
是人失大利， 求趣險惡道。
若人常樂著， 飲食與和合，
造作傍生行， 為放逸欺誑。
又彼諸天人， 遠離眾善業，
展轉恣癡迷， 放逸何所得？
諸天放逸故， 福盡而墮落，
為業風所吹， 漂淪於惡趣。
經無量百千， 輪迴生滅苦，
無正念思惟， 常生諸憂怖。
諸天由彼癡， 飲放逸濁水，
後墮地獄中， 猛火常圍繞。
若人於世間， 常樂不放逸，
勤修諸福業， 定得生天中。
人身極難得， 得已生放逸，
放逸極黑暗， 當招地獄苦。
若人樂放逸， 復不生憐愍，
於彼命終時， 受極苦熱惱。
非世火所燒， 及刀劍所斷，
是放逸熾火， 從五根發起。
樂壞即為苦， 親屬亦如冤，
皆由放逸生， 是故當棄捨。
放逸與癡愛， 令貪轉增長，
是三種可畏， 能壞眾生善。
無智捨正法， 樂作於放逸，
為焰摩使者， 臨終所驅逼。
放逸極險惡， 智者常守護，
彼於命終時， 安隱無諸怖。
放逸第一苦， 不放逸最樂，
若求彼樂者， 不應行放逸。
於彼處界等， 起放逸過患，
損壞諸善根， 則生諸障礙。
又彼放逸者， 樂著於形色，
由增上無知， 即趣於險難。
若常作放逸， 定墮於惡道，
愚夫不覺知， 彼死掌中住。
諸天福盡故， 皆由生放逸，
為彼所損害， 墮落無能捄。
唯有一善法， 具足諸功德，
忍辱常相應， 憐愍於含識，
由此善根力， 臨終離諸怖。
是故捨放逸， 專注勤修作，
常遠離愚癡， 善護於明惠，
若達此二法， 放逸自除斷。
此丈夫法財， 決定當修習，
由具彼財故， 則樂不放逸。
放逸名為縛， 不放逸即解，
如是二種相， 以方便揀擇。
若樂放逸者， 當起善思惟，
於後命終時， 則知其業果。
又復捨家人， 常生於止足，
精進修諸善， 得近寂滅樂。
離世俗攀緣， 唯務於真諦，
不為諸魔事， 少分而動亂。
若人意寂靜， 常離諸希求，
勝智則發生， 於彼何有苦？
以正惠觀察， 過現諸恐怖，
當脫彼未來， 無量煩惱縛。
若樂不放逸， 常不值諸難，
由智離垢染， 當證真常處。
此放逸能壞， 諸天妙五欲，
何況彼愚夫， 耽著無知覺！
若樂行放逸， 彼人則近死，
能離彼過失， 善任持惠命。
放逸不放逸， 二種如是說，
近之為苦本， 捨之則遠死。
諸天及世人， 常著於欲樂，
猶如彼飛禽， 二種無有異。
不達彼正法， 不知解脫因，
如是天及人， 故與彼相似。
若棄捨放逸， 常樂於勝行，
如是諸有情， 此為真智者。
諸天樂遊戲， 常作於放逸，
雖受天福報， 與彼禽同類。
諸業有差別， 受生則有異，
唯善法可依， 決定無少墮。
若不悟輪迴， 一切皆歸盡，
彼天極愚癡， 顛倒唯自損。
若天依正法， 住無垢境界，
不作放逸行， 為世所恭敬。
謂彼苦與樂， 皆從因緣起，
彼天善覺了， 不造非義利。
於親眷朋友， 互相而繫屬，
不厭怖輪迴， 何曾求出離！
飲酒生放逸， 智者當了知，
飲已即消散， 放逸難可壞。
放逸發狂亂， 馳騁於五趣，
是故方便說， 為患逾惛醉。
若人行放逸， 受罪俱胝劫，
飲者日當醒， 放逸長時醉。
遠離放逸者， 則無彼墮落，
若為彼所牽， 常沈於諸有。
若樂饒益者， 當捨諸放逸，
為最上煩惱， 是諸佛所說。
為放逸所牽， 令心則輕動，
諸天由是故， 懈怠無修斷。
若不遠放逸， 惡惠深可怖，
定墮於險難， 後受彼熱惱。
從天中墮落， 則受諸艱苦，
當知彼放逸， 少不可親近。
若常樂放逸， 彼無快樂分，
當知彼放逸， 第一苦根本。
無數諸天人， 皆因放逸故，
墮於地獄中， 百千俱胝劫。
放逸第一冤， 不放逸如友，
是故當親近， 常為作饒益。
If one delights in carelessness, This is not called liberation— Led astray by delusion, They drift far from enlightenment.
Those who shun carelessness See it as a foe; Even gods, through it, May fall into hell.
When beings are careless, They sink in birth and death; If the mind leaves such faults, Its nature is inherently pure.
Diligence is supreme, Like partaking of nectar; If careless and confused, Taking poison leads to death.
Again, the careless one Is like a blazing toxic fire; Through such actions, They burn themselves for ages.
In all the world, The unconditioned is most peaceful; One who is diligent Will reach that state.
If a person lives carelessly, Always doing wrong, Shrouded by ignorance— How can they be born in heaven?
Carelessness brings ruin; To leave it is lasting peace. It is base, vile, and repugnant— Therefore, one should abandon it far away.
If a person is diligent, The world holds them in honor; Always free from wrong views, They are called a true person.
Why cling to joy and pleasure, Creating faults of carelessness? If the mind is not restrained, It is conquered by the Lord of Death.
Pleasure is like thick smoke; Carelessness, a raging fire— It burns countless gods, Who, drunk and deluded, do not notice.
If one does not cut off carelessness, They remain a wanderer in samsara; Bewildered by sense objects, They cannot seek liberation.
Carelessness drags gods Into perilous falls; Therefore, the wise Call carelessness a poison.
Pleasure is like honey; Carelessness is indulging in it— When bitter fruits later ripen, One suffers that pain alone.
Carelessness invites danger; The wise all understand this. The foolish do not tire of it— No different from an ox.
If one delights in carelessness, That person knows only suffering; Carelessness is not a cause of good— Even slight joy cannot be found.
Through diligence one attains The still, deathless state; Carelessness brings nothing else But the pains of hell.
Gods absorbed in carelessness, Steeped in ignorance, Become like lower realms— Dark and dull, all alike.
Those gods, extremely careless, Delighting in various displays, Think they will abide in heavenly palaces, Not knowing they are already falling.
Again, those heavenly beings Enjoy pleasures within bounds; But if they indulge too much, Their ruin is their own fault.
Toward celestial bliss, They cling without pause; Their merit steadily fades, And they know they will fall.
The harms of carelessness are shown— Gods should cut it off forever. Through clinging and not letting go, They fall from Trāyastriṃśa.
The foolish delight in carelessness, Producing all kinds of faults; At the moment of death, They are scorched by the fire of desire.
The five sense pleasures are like ground On which carelessness grows; Always indulging in confusion, They cultivate no merit.
Desire is the cause of carelessness— Violent and extremely sharp. The wise should restrain it, Seeing it all as a dream.
A dream is not the cause of hell— The five desires are that cause. One should abandon the five desires And earnestly cultivate supreme conduct.
Gods, toward pleasures, Obtain whatever they wish; If wisely awakened, That is diligence.
Gods dwelling in palaces, Bewildered by sense objects, Without care to escape, Sink in the ocean of suffering.
Carelessness is deep darkness, Rooted in ignorance; Covered by that delusion, Though they see, they are like the blind.
Again, like a leaping flame Arising from fire, Carelessness gives rise to delusions, Springing from ignorance.
If the mind gives rise to carelessness, It is burned by it; Such foolish people Will fall into hell.
Gods taking up carelessness Cling to celestial maidens; Enjoying union and pleasure, They do not perceive the pain of separation.
When their divine life nears its end, Great terror draws close; Pleasure is not lasting— Then they only regret in vain.
Union ends in separation; Clinging to pleasure is destroyed by suffering; The young grow old and frail; All things come to an end.
Again, all living beings Are bound by good and evil deeds; Each goes to their respective realm, Like actors on a stage.
Driven by karma, They flow through samsara; When their reward is spent, impermanence comes— No one with wisdom can escape it.
Carelessness is utterly vile; Through skillful means, always avoid it. If one can cut off that fault, They transcend the ocean of existence.
A person may fall from a deep cliff And perhaps survive a little; But if one falls through carelessness, Not a trace of joy remains.
Through the fault of carelessness, Countless evil deeds are done; In day and night alike, There is not a speck of good.
All pleasures, worldly or transcendent, Are destroyed by carelessness— Therefore, one should renounce it.
Carelessness quickly destroys; To leave it is peace. Later one is born among gods As the highest lord of heaven.
If a person abandons carelessness, They cut the cause of wandering; Therefore, renouncing it, They are always free from sorrow and fear.
If one seeks the fruit of happiness, One should remove the cause of suffering; If carelessness is cut off, Then no hardships remain.
Again, one attached to carelessness Brings on sleep And causes of remorse, Falling toward a perilous cliff.
Diligence is supreme— Do not let it arise even slightly. Renouncing it, one finds peace; Clinging to it, one is bound.
Because of carelessness, gods Grow ever more drunk and confused— Like birds without awareness, Always walking toward hell.
Countless gods and humans, Shackled by desire, Fall into the sea of carelessness, Like fish caught in a net.
Again, beings in heaven, Addicted to desire, without awareness, Their minds wrapped in carelessness— How could their pleasure last?
The mind turns with carelessness; Sense objects ever appear; Never tiring of pleasure, Those gods always suffer.
Gods pursuing desires Do so through carelessness; That path is not firm And can destroy their very life.
Countless hundreds, thousands, millions— Nayutas of gods— Are burned by the fire of desire, Through foolish carelessness.
That fault of carelessness Makes living beings Create causes of wrongdoing, Later reaping bitter fruits.
One who truly observes The nature of carelessness Sees it like a poisonous serpent, Also like a sharp sword.
Carelessness turns all gods In its direction— At first like a friend, Later recognized as an enemy.
Gods, humans, asuras, And all the nāgas— All through carelessness Encounter various obstacles.
Bewildered by carelessness, One cannot cultivate good deeds; Such a person loses great benefit And heads toward dangerous paths.
If one always delights In food and union, Acting like an animal, They are deceived by carelessness.
Again, those gods and humans, Far from all good deeds, Growing ever more confused— What does carelessness gain them?
Because of carelessness, gods Exhaust their merit and fall; Blown by the winds of karma, They drift in lower realms.
Through countless hundreds of thousands, They endure the suffering of birth and death; Without right mindfulness, They always harbor sorrow and fear.
Gods, through that delusion, Drink the murky water of carelessness; Later falling into hell, Surrounded by raging fire.
If a person in this world Always delights in diligence, Earnestly cultivating good deeds, They will surely be born in heaven.
A human life is extremely rare; Having obtained it, if one grows careless— Carelessness is deep darkness— They will invite hellish suffering.
If one delights in carelessness And feels no compassion, At the end of life They endure utmost scorching pain.
It is not worldly fire that burns, Nor is it cut by swords— That blazing fire of carelessness Arises from the five senses.
When pleasure breaks, it becomes pain; Even relatives seem like enemies— All arising from carelessness; Therefore, one should abandon it.
Carelessness, delusion, and craving Make greed grow further; These three are fearsome And destroy beings' goodness.
Without wisdom, one abandons true teachings And delights in carelessness; Then the messengers of Yama Harass them at the moment of death.
Carelessness is extremely perilous; The wise always guard against it— At the end of life, They are peaceful and without fear.
Carelessness is the first suffering; Diligence is the highest joy. If one seeks that joy, One should not practice carelessness.
In the realms, elements, and so forth, Raising faults of carelessness Damages all roots of good And produces various obstacles.
Again, the careless one Cling to forms and appearances; Through profound ignorance, They head toward danger.
If one constantly acts carelessly, They will certainly fall to evil paths; Fools do not realize That death already holds them in its palm.
When gods' merit is exhausted, It is all due to carelessness; Harmed by it, They fall with no one to save them.
There is only one good quality That holds all virtues: Patience, constantly practiced, And compassion for all beings. Through the power of this good root, At death one is free from all fear.
Therefore, renounce carelessness; Focus and diligently practice. Always avoid ignorance; Carefully guard wisdom. If one masters these two, Carelessness is naturally cut off.
This treasure of a true person One must definitely cultivate; By possessing that treasure, One delights in diligence.
Carelessness is called bondage; Diligence is liberation. These two appearances Should be discerned with skillful means.
If one delights in carelessness, One should arouse wholesome reflection; At the end of life, One will know the fruit of their deeds.
Again, those who have left home Always remain content; Diligently cultivating good, They approach the bliss of stillness.
Leaving worldly attachments, Devoted only to truth, They are not disturbed Even slightly by demonic forces.
If one's mind is peaceful, Always free from longing, Supreme wisdom arises— What suffering can there be for them?
With right wisdom, observe The terrors of past and present; One will escape the future's Countless bonds of affliction.
If one delights in diligence, They never encounter calamities; Through wisdom, free of stains, They will realize the eternal truth.
This carelessness can destroy Even the sublime pleasures of gods— How much more for foolish mortals Who indulge without awareness!
If one delights in carelessness, They draw near to death; One who leaves that fault Well maintains the life of wisdom.
Carelessness and diligence— These two are thus described: Embracing one is the root of suffering; Abandoning it keeps death far away.
Gods and worldly people, Always clinging to sensual joy, Are like the flying birds— No different between the two.
Not understanding true Dharma, Not knowing the cause of liberation, Such gods and humans Are indeed similar to them.
If one abandons carelessness And always delights in noble conduct, Such a being Is truly wise.
Gods delight in play, Always acting carelessly; Though enjoying heavenly rewards, They are like birds in kind.
Karmas differ, So rebirth differs; Only good deeds can be relied upon— Surely, there is no falling from them.
If one does not awaken to samsara, All things come to an end; Those gods are extremely foolish— In their confusion, they only harm themselves.
If gods rely on true Dharma, Abiding in a stainless state, Not acting carelessly, They are respected by the world.
Suffering and pleasure, it is said, Both arise from causes and conditions; Those gods who understand this well Do not create what is meaningless.
Toward kin and friends, Mutually bound to one another, If they do not fear samsara, How could they ever seek escape?
Drinking alcohol gives rise to carelessness— The wise should understand this. Drink wears off and disperses; Carelessness is hard to break.
Carelessness brings madness, Galloping through the five realms; Therefore, it is taught That its harm exceeds drunkenness.
If one acts carelessly, They suffer for koṭis of eons; A drinker wakes the next day, But the careless are drunk for a long time.
Those who avoid carelessness Do not fall; If pulled by it, They sink constantly in existence.
If one wishes to benefit others, They should abandon all carelessness; It is the supreme defilement, As taught by all Buddhas.
Pulled by carelessness, The mind becomes restless; Through this, gods Grow lazy and stop practicing.
If one does not distance oneself from carelessness— That evil wisdom is deeply fearsome— One will certainly fall into danger, Later suffering that burning pain.
Falling from heaven, One endures all kinds of hardship; Know that carelessness Should never be embraced, even slightly.
If one always delights in carelessness, They have no share of happiness; Know that carelessness Is the first root of suffering.
Countless gods and humans, All because of carelessness, Fall into hell For hundreds of thousands of koṭis of eons.
Carelessness is the first enemy; Diligence is like a friend. Therefore, one should embrace it, Always bringing benefit.
諸法集要經卷第二