法句譬喻經卷第一
Dhammapada with Parables, Volume 1
晉世沙門法炬共法立譯
Translated by Dharma Torch and Dharma Standing, Monks of the Jin Dynasty
無常品第一
Chapter 1: Impermanence
昔者天帝釋五德離身，自知命盡當下生世間，在陶作家受驢胞胎。何謂五德？一者身上光滅，二者頭上華萎，三者不樂本坐，四者腋下汗臭，五者塵土著身。以此五事自知福盡，甚大愁憂。自念三界之中，濟人苦厄唯有佛耳，於是奔馳往到佛所。時佛在耆闍崛山石室中，坐禪入普濟三昧。天帝見佛，稽首作禮伏地，至心三自歸命佛法聖眾，未起之間其命忽出，便至陶家驢母腹中作子。時驢自解走瓦坏間破壞坏器，其主打之，尋時傷胎，其神即還入故身中，五德還備復為天帝。佛三昧覺，讚言：「善哉天帝！能於殞命之際歸命三尊，罪對已畢，不更勤苦。」
In ancient times, the god-king Śakra felt five divine signs fading from his body and knew his life was ending, that he would soon be reborn in the human world, inside the womb of a donkey belonging to a potter. What were these five signs? First, the light around his body vanished. Second, the celestial flowers on his head withered. Third, he no longer felt at ease on his heavenly throne. Fourth, a foul sweat began to emanate from his armpits. Fifth, dust settled upon his divine form. Recognizing from these five omens that his merit was exhausted, he was filled with deep sorrow. He reflected that in all the three realms, only the Buddha could save beings from suffering and distress. So he rushed to where the Buddha was.
At that time, the Buddha was in a stone cave on Vulture Peak, seated in meditation, absorbed in the Samādhi of Universal Salvation. Śakra saw the Buddha, bowed his head in reverence, and prostrated himself on the ground. With utmost sincerity, he took refuge three times in the Buddha, the Dharma, and the Saṅgha. Before he could rise again, his life force suddenly departed, and he entered the womb of the potter’s donkey as its offspring.
Just then, the donkey broke free and ran among the unfired pottery, smashing the vessels. The potter struck it, and the blow immediately injured the fetus. Śakra’s spirit then returned to his former divine body, and the five signs of divinity were restored—he became the god-king once more.
When the Buddha emerged from samādhi, he praised him, saying, “Excellent, Śakra! That at the moment of your death you took refuge in the Three Jewels—your karmic debt is now cleared, and you will not have to undergo further suffering.”
爾時世尊以偈頌曰：
At that time, the World-Honored One spoke in verse:
「所行非常， 謂興衰法， 夫生輒死，
此滅為樂。 譬如陶家， 埏埴作器，
一切要壞， 人命亦然。」
All that is made shall pass away; This is the nature of all things. Life arises, then must die— To end this cycle is true peace.
Just as the potter shapes the clay, And forms each vessel's frame, All things will one day break away, And human life's the same.
帝釋聞偈，知無常之要，達罪福之變，解興衰之本，遵寂滅之行，歡喜奉受得須陀洹道。
The Heavenly Lord heard the verse, grasped the essential truth of impermanence, understood the shifting nature of merit and fault, comprehended the root of rise and decline, and followed the path of peaceful cessation. Filled with joy, he received it and attained the fruit of Stream-Entry.
昔佛在舍衛國精舍中，為諸天人龍鬼說法。時國王波斯匿大夫人，年過九十卒得重病，毉藥望差遂便喪亡。王及國臣如法葬送，遷神墳墓。葬送畢訖，還過佛所，脫服跣韈前禮佛足。佛命令坐而問之曰：「王所從來衣麤形異，何所施為也？」王稽首曰：「國大夫人年過九十間得重病，奄便喪亡，遣送靈柩遷葬墳墓，今始來還過覲聖尊。」佛告王曰：「自古至今大畏有四：生則老枯病無光澤，死則神去親屬別離，是謂為四。不與人期，萬物無常難得久居，一日過去；人命亦然，如五河流晝夜無息，人命駛疾亦復如是。」
Once, the Buddha was in the Jetavana monastery in the kingdom of Śrāvastī, teaching the Dharma to devas, nāgas, and spirits. At that time, the chief queen of King Prasenajit, who was over ninety years old, suddenly fell gravely ill. Despite all efforts of medicine and prayers, she passed away. The king and his ministers conducted the funeral rites according to tradition, and her spirit was laid to rest in the tomb. After the burial was complete, the king returned and visited the Buddha. He removed his outer garments and shoes, approached, and bowed at the Buddha’s feet. The Buddha invited him to sit and asked, “O King, from where have you come, with such coarse attire and altered appearance? What have you been doing?”
The king bowed his head and replied, “The chief queen of the kingdom, over ninety years old, suddenly fell gravely ill and swiftly passed away. We have just sent off her coffin and laid her to rest in the tomb. Now, having returned, I have come to pay my respects to the Blessed One.”
The Buddha said to the king, “From ancient times to the present, there are four great fears: the aging and withering of life, the loss of vitality through sickness, the departure of the spirit in death, and the separation from loved ones. These are the four. They do not wait for an appointed time; all things are impermanent and cannot endure long. Each day passes by. Human life is the same—like the five rivers flowing ceaselessly day and night, human life rushes by just as swiftly.”
於是世尊即說偈言：
Then the World-Honored One spoke these verses:
「如河駛流， 往而不反， 人命如是，
逝者不還。」
"Just as a river's current races on And never flows back to its source, So too does human life move on— What's passed returns not to its course."
佛告大王：「世皆有是，無長存者，皆當歸死，無有脫者。往昔國王、諸佛真人、五通仙士，亦皆過去，無能住者，空為悲感以殞軀形。夫為孝子哀愍亡者，為福為德以歸流之，福祐往追如餉遠人。」
The Buddha said to the king: "All things in this world are like this—nothing lasts forever. Everything must return to death; no one can escape it. Kings of the past, Buddhas, enlightened ones, and sages with supernatural powers—they too have all passed away. None could remain. It is meaningless to grieve to the point of harming your own body and mind. A filial child, moved by compassion for the departed, should instead dedicate merit and virtue to them. This merit will follow and reach them, like sending provisions to someone far away."
佛說是時，王及群臣莫不歡喜，忘憂除患，諸來一切皆得道迹。
When the Buddha finished speaking, the king and his ministers were all filled with joy. Their worries vanished, their troubles dissolved, and everyone present attained the path to enlightenment.
昔佛在羅閱祇竹園中，與諸弟子入城受請，說法畢訖，晡時出城。道逢一人驅大群牛放還入城，肥飽跳騰轉相觝觸。於是世尊即說偈言：
Once, the Buddha was staying in the Bamboo Grove at Rājagṛha. He and his disciples entered the city to accept an invitation. After delivering a teaching, they left the city in the afternoon. On the road, they encountered a man driving a large herd of cattle back into the city. The cattle were well-fed, lively, and butting against one another. Seeing this, the World-Honored One spoke a verse:
「譬人操杖， 行牧食牛， 老死猶然，
亦養命去。 千百非一， 族姓男女，
貯聚財產， 無不衰喪。 生者日夜，
命自攻削， 壽之消盡， 如𢄋䨍水。」
Like a herdsman with a staff, tending and feeding his cattle, so too does old age and death drive life onward.
Hundreds, thousands, not just one— men and women of every clan— store up wealth and possessions, yet none escape decline and loss.
Day and night, for the living, life wears itself away; our lifespan dwindles and drains like water in a swift stream.
佛到竹林洗足却坐，阿難即前稽首問言：「世尊！向者道中說此三偈，不審其義？願蒙開化。」佛告阿難：「汝見有人驅放群牛不？」「唯然見之。」佛告阿難：「此屠家群牛，本有千頭，屠兒日日遣人出城，求好水草養令肥長，擇取肥者日牽殺之。殺之死者過半，而餘者不覺，方相觝𧢻跳騰鳴吼，傷其無智故說偈耳。」佛語阿難：「何但此牛？世人亦爾。計於吾我不知非常，饕餮五欲養育其身，快心極意更相殘賊，無常宿對卒至無期，曚曚不覺，何異於此也？」
The Buddha arrived at the bamboo grove, washed his feet, and sat down. Ananda approached, bowed, and asked, "World-Honored One, earlier on the road you spoke these three verses. I do not fully understand their meaning. I hope you will explain them."
The Buddha asked Ananda, "Have you seen people herding a group of cattle?"
"Yes, I have seen that."
The Buddha said to Ananda, "These cattle belong to a butcher. Originally there were a thousand head. Every day, the butcher sends people out of the city to find good water and grass to feed them, making them fat and strong. Each day, he selects the fattest ones and leads them away to be slaughtered. More than half have already been killed, yet the remaining ones are unaware. They still butt heads, leap about, and bellow—completely oblivious. It is because of their lack of awareness that I spoke those verses."
The Buddha continued, "Ananda, it is not only these cattle. People in the world are the same. They cling to the idea of a permanent self, not realizing the truth of impermanence. They greedily indulge in the five desires, nurturing their bodies, seeking pleasure and satisfaction, even harming one another. But impermanence and karmic retribution can arrive suddenly, without warning. Yet they remain in darkness, unaware. How are they any different from these cattle?"
時坐中有貪養比丘二百人，聞法自勵，逮六神通，得阿羅漢。眾坐悲喜，為佛作禮。
At that time, among the assembly were two hundred monks who had been attached to worldly comforts. Hearing the Dharma, they spurred themselves on, attained the six supernatural powers, and became Arhats. The entire assembly, moved with both sorrow and joy, bowed in reverence to the Buddha.
昔佛在舍衛國祇樹給孤獨園，為諸弟子說法。時有梵志女，年十四五，端正聰辯，父甚憐愛，卒得重病即便喪亡，田有熟麥為野火所燒，梵志得此憂惱愁憒失意恍惚，譬如狂人不能自解。傳聞人說佛為大聖、天人之師，演說經道忘憂除患。於是梵志往到佛所，作禮長跪白佛言：「素少子息，唯有一女，愛以忘憂，卒得重病捨我喪亡，天性悼愍，情不自勝。唯願世尊垂神開化，釋我憂結。」佛告梵志：「世有四事，不可得久。何謂為四？一者有常必無常，二者富貴必貧賤，三者合會必別離，四者強健必當死。」
Thus I have heard: Once, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor, Anathapindika, teaching the Dharma to his disciples. At that time, there was a Brahmin who had a daughter, about fourteen or fifteen years old. She was graceful, intelligent, and eloquent, and her father loved her dearly. But suddenly, she fell gravely ill and passed away. At the same time, his ripe wheat fields were burned by a wildfire. Overwhelmed by these losses, the Brahmin became deeply troubled, confused, and lost, like a madman unable to find peace.
Word reached him that the Buddha was a great sage, the teacher of gods and humans, and that his teachings on the path could relieve sorrow and remove troubles. So the Brahmin went to the Buddha, knelt, and bowed, saying: “Lord, I had very few children—only this one daughter. I loved her so much that she was my only comfort, but she fell gravely ill and left me. My heart is shattered by grief; I cannot bear it. Please, World-Honored One, have compassion and teach me how to free myself from this knot of sorrow.”
The Buddha told the Brahmin: “There are four things in this world that cannot last. What are they? First, what is constant will inevitably become impermanent. Second, what is rich and noble will inevitably become poor and lowly. Third, what is united will inevitably separate. Fourth, what is strong and healthy will inevitably die.”
於是世尊即說偈言：
Then the World-Honored One spoke these verses:
「常者皆盡， 高者必墮， 合會有離，
生者有死。」
梵志聞偈心即開解，願作比丘，鬚髮自墮即成比丘，重惟非常得羅漢道。
昔佛在羅閱祇耆闍崛山中。時城內有婬女人，名曰蓮華，姿容端正國中無雙，大臣子弟莫不尋敬。爾時蓮華善心自生，欲棄世事作比丘尼，即詣山中就到佛所，未至中道有流泉水，蓮華飲水澡手，自見面像容色紅輝頭髮紺青，形貌方正挺特無比，心自悔曰：「人生於世形體如此，云何自棄行作沙門？且當順時快我私情。」念已便還。佛知蓮華應當化度，化作一婦人端正絕世，復勝蓮華數千萬倍，尋路逆來。蓮華見之心甚愛敬，即問化人：「從何所來？夫主兒子父兄中外皆在何許？云何獨行而無將從？」化人答言：「從城中來，欲還歸家，雖不相識寧可共還，到泉水上坐息共語不？」蓮華言：「善。」二人相將還到水上，陳意委曲。化人睡來枕蓮華膝眠，須臾之頃忽然命絕，膖脹臭爛腹潰蟲出，齒落髮墮肢體解散，蓮華見之心大驚怖。「云何好人忽便無常？此人尚爾，我豈久存？故當詣佛精進學道。」即至佛所，五體投地，作禮已訖，具以所見向佛說之。佛告蓮華：「人有四事不可恃怙。何謂為四？一者少壯會當歸老，二者強健會當歸死，三者六親聚歡娛樂會當別離，四者財寶積聚要當分散。」
Once, the Buddha was staying on Mount Gridhrakuta in Rajagriha. In the city, there lived a courtesan named Lotus, whose beauty and grace were unmatched in the entire kingdom. The sons of ministers and nobles all admired her. At that time, a wholesome thought arose spontaneously in Lotus’s mind. She wished to abandon worldly affairs and become a nun. So she set out for the mountain to see the Buddha. On the way, she stopped at a stream to drink water and wash her hands. As she saw her reflection in the water—her radiant skin, her deep blue-black hair, her elegant and flawless features—she began to have second thoughts. “Human life is so beautiful,” she thought to herself. “Why would I give this up to become a nun? I should instead enjoy myself while I’m still young.” So she turned back.
The Buddha knew that Lotus was ready to be guided. He manifested himself as a woman of breathtaking beauty, a thousand times more exquisite than Lotus. This woman walked towards her along the path. When Lotus saw her, she was filled with admiration. “Where do you come from?” she asked the woman. “Where is your husband, your children, your parents, and your family? Why are you traveling alone without a companion?”
The woman replied, “I’m just returning home from the city. We’ve never met before, but would you like to walk with me? We can rest by the stream and talk.” Lotus agreed.
They sat by the water, chatting cheerfully. Soon, the woman grew sleepy and laid her head on Lotus’s lap. In an instant, she suddenly died. Her body began to bloat and stink. Her stomach burst open, and worms crawled out. Her teeth fell out, her hair came off, and her limbs disintegrated.
Lotus was utterly terrified. “How could someone so lovely pass away so suddenly? If even she can die, how can I expect to live forever? I must go to the Buddha and diligently seek the path.” She hurried to where the Buddha was, prostrated herself before him, and recounted what she had seen.
The Buddha told Lotus, “There are four things in life that cannot be relied upon. What are they? First, youth will inevitably become old age. Second, good health will inevitably become death. Third, gatherings with family and friends will inevitably become separation. Fourth, accumulated wealth and treasure will inevitably be dispersed.”
於是世尊即說偈言：
Then the World-Honored One spoke these verses:
「老則色衰， 所病自壞， 形敗腐朽，
命終其然。 是身何用？ 恒漏臭處，
為病所困， 有老死患。 嗜欲自恣，
非法是增， 不見聞變， 壽命無常。
非有子恃， 亦非父兄， 為死所迫，
無親可怙。」
Old age withers beauty, disease destroys the body, form decays and falls apart— so too, life ends. What use is this body? It constantly leaks foulness, plagued by illness, with old age and death as threats. Indulging in desires, we pile up wrongdoings, blind to the changes all around, life is fleeting. Neither children nor family members, nor fathers or brothers, can ward off death— no relative is a refuge.
蓮華聞法欣然解釋，觀身如化命不久停，唯有道德泥洹永安，即前白佛願為比丘尼。佛言：「善哉！」頭髮自墮，即成比丘尼，思惟止觀即得羅漢。諸在坐者聞佛所說，莫不歡喜。
When Lotus Blossom heard the Dharma, she understood it joyfully. She realized that the body is like a phantom and that life does not last long; only virtue and Nirvana are truly peaceful and everlasting. She then approached the Buddha and expressed her wish to become a nun. The Buddha said, "Excellent!" Immediately, her hair fell away on its own, and she became a nun. Through meditation and insight, she soon attained Arhatship. All those present heard what the Buddha taught, and none were not delighted.
昔佛在王舍城竹園中說法。時有梵志兄弟四人，各得五通，却後七日皆當命盡，自共議言：「五通之力，反覆天地、手捫日月、移山住流，靡所不能，寧當不能避此死對？」一人言：「吾入大海，上不出現、下不至底，正處其中，無常殺鬼安知我處？」一人言：「吾入須彌山中，還合其表令無際現，無常殺鬼安知吾處？」一人言：「吾當輕舉隱虛空中，無常殺鬼安知吾處？」一人言：「吾當藏入大市之中，無常殺鬼趣得一人，何必求吾也？」四人議訖相將辭王：「吾等壽算餘有七日，今欲逃命冀當得脫，還乃覲省唯願進德。」於是別去，各到所在。七日期滿，各以命終，猶果熟落。市監白王：「有一梵志卒死市中。」王乃悟曰：「四人避對，一人已死，其餘三人豈得獨免？」王即嚴駕往至佛所，作禮却坐，王白佛言：「近有梵志兄弟四人，各獲五通，自知命盡皆共避之，不審今者皆能得脫不？」佛告大王：「人有四事，不可得離。何謂為四？一者在中陰中，不得不受生。二者已生，不得不受老。三者已老，不得不受病。四者已病，不得不受死。」
於是世尊即說偈言：
Then the World-Honored One spoke these verses:
「非空非海中， 非入山石間，
無有地方所， 脫之不受死。
是務是吾作， 當作令致是，
人為此躁擾， 履踐老死憂。
知此能自靜， 如是見生盡，
比丘厭魔兵， 從生死得度。」
Neither in the sky nor in the middle of the ocean, Nor hidden deep within mountain caves, Is there any place on earth Where one can escape death's grasp.
This body is my doing— Created by my own actions. Yet people are troubled and restless, Trampled by aging, death, and sorrow.
Knowing this, one can find peace within. Seeing clearly that birth has ended, A monk, weary of the forces of temptation, Crosses beyond the cycle of birth and death.
王聞佛言歎曰：「善哉！誠如尊教，四人避對一人已死，祿命有分餘復然矣。」群臣從官莫不信受。