---
title: "生經 · 17 佛說迦旃延無常經"
description: "竺法护是西晋时期著名译经家，祖籍月氏，世居敦煌。他深感当时佛教经典匮乏，发愿西行求法，带回并翻译了大量佛典。《生经》便是其重要译作之一，由诸多佛陀本生故事汇集而成，主要讲述释迦牟尼佛在过去世中，为菩萨时修行慈悲喜舍、救度众生的种种事迹。该经不仅是研究本生故事和早期佛教思想的重要文献，也为大乘菩萨道的实践提供了经典依据，在汉传佛教经典体系中占有独特地位，对后世佛教文学和艺术产生了深远影响。"
url: "https://rushiwowen.co/en/r/cmdztnnvn011bl404wp00ptuj"
---

### 佛說迦旃延無常經第十七

> Sutra on Impermanence Spoken by the Buddha to Kātyāyana, Chapter 17

聞如是：

> Thus have I heard:

一時佛遊阿和提國。爾時賢者迦旃延告諸比丘：「諸賢者聽！一切合會，皆當離別。雖復安隱，會致疾病，年少當老；雖復長壽，會當歸死，如朝露花日出即墮。世間無常，亦復如是。年少強健，不可常存。譬如日出照於天下，不久則沒。如是，賢者！合會有別，人生有死，興盛必衰，一切萬物，皆歸無常，壞敗歸盡。如樹果熟，尋有墮憂。萬物無常，亦復如是。合會有離，興者必衰。譬如陶家作諸瓦器，生者熟者，無不壞敗。如是，賢者！合會有離，興者必衰，生者有死，恩愛離別，所求所慕，不得如意，爾時則有惡應變怪現矣！其病見前，諸相危熟，身得疾病，命轉向盡，骨肉消減，已失安隱，得大困疾，懊惱叵言，體適困極，水漿不下，醫藥不治，神呪不行，假使解除無所復益。醫見如是，尋退捨去，最後命盡。至於鞭󰤀，與于𣧑危，若使為變，命欲盡時，則有六痛，遭於苦毒。鞭󰤀之惱，眾患普集，己所不欲，自然來至，轉向抒氣。或塞不通，但有出氣無有入氣，出息亦極、入息亦極，諸脈欲斷，失於好顏，臥起須人，人常飲飼。雖得醫藥糜粥含之，必復苦極，不能消化。欲捉虛空，白汗流出，聲如雷鳴，惡露自出，身臥其上，歸於賤處。命盡神去，載出野田或火燒之，身體臭腐，無所識知。飛鳥所食，骨節支解，頭項異處連筋斷節，消為灰土，一切無常。當是之時，身為所在？頭足手脚，為何所處？初始死時，出在塚間，父母、兄弟、妻子皆共逐之，親厚知識，亦復如是。啼哭愁憂，悲哀呼嗟，椎胸殟憫，葬埋已訖，各自還歸，亦不能救。身獨自當之，棄捐在地，猶如瓦石，不聞聲香味，細滑亦不見，色及與五欲，無所識知。以是之故，知身無常。孝順供養父母、恭敬沙門諸道士、布施持戒齋肅守禁修行，起住迎逆，稽首作禮，叉手自歸。今諸賢者，諦省察此，當念無常、苦、空、非身。」於是說偈曰：

> Once, the Buddha was traveling in the land of Aheti. At that time, the venerable Kātyāyana addressed the monks, saying: "Listen, worthy ones! All that comes together must eventually part. Even if there is peace and safety, illness will come. The young will grow old; even if one lives long, death will surely come. Like morning dew flowers that fall when the sun rises, the world is impermanent, exactly so. Youth and strength cannot last forever. Like the sun that shines on the world but soon sets—so too, worthy ones, gatherings have partings, life leads to death, prosperity must decline. All things return to impermanence, decay, and ending. Like fruit that ripens on the tree and soon falls to worry, all things are impermanent, exactly so. What comes together parts; what rises must fall. Like a potter who makes clay vessels—whether newly made or fully fired, none escape breaking. So too, worthy ones: what comes together parts, what rises must fall, the living must die, loved ones are separated, and what we seek and desire does not go as we wish. At such times, terrible signs and strange portents appear! When illness arrives, all the dangerous symptoms ripen. The body falls sick, life drains toward its end, flesh and bones waste away. Having lost all ease, one is struck by great suffering—distress beyond words. The body grows utterly exhausted, water and gruel cannot be swallowed, medicine fails to cure, spells have no effect, and even rituals of release bring no relief. Seeing this, the healer withdraws and leaves. Finally, life ends. When the end draws near, when peril and danger come—if such changes arrive—as life is about to cease, there are six kinds of pain, the torment of suffering. The afflictions of death gather; what one dreaded naturally arrives. Breathing turns to gasping, then blocked entirely—only out-breaths, no in-breaths. Exhaling becomes strained, inhaling becomes strained. The pulse fades, the complexion is lost, one must be helped to sit or lie, and others must feed and tend. Though one takes medicine and thin gruel, placed in the mouth, it brings only more agony and cannot be digested. One grasps at empty air. Cold sweat pours out. The breath rattles like thunder. Impurities discharge on their own. Lying in that filth, one is reduced to a lowly state. When life ends and consciousness departs, the body is carried out to the wilds or burned by fire—foul and rotting, no longer aware of anything. Birds devour it. Joints disintegrate; the head and neck part ways, muscles snap, bones separate, and all turns to ash and dust. Everything is impermanent. At that time, where is the self? Where do the head, feet, hands, and legs go? When death first comes, the body is taken to the burial ground. Parents, brothers, wife, children, and close friends all follow it—weeping, wailing, lamenting, beating their chests in grief. When the burial is done, each returns home, powerless to save. The body must face this alone, cast away upon the ground like a broken tile or stone. It no longer hears sounds or smells fragrances; it feels no softness and sees nothing—neither form nor the five sensual pleasures. It knows nothing at all. Therefore, understand that the body is impermanent. Honor and support your parents, respect monks and wandering ascetics, practice generosity, keep moral discipline, observe precepts, and cultivate the path. Rise to greet them, bow in reverence, press your palms together, and take refuge. Now, worthy ones, examine this closely. Keep in mind that all is impermanent, suffering, empty, and without a self." Then he spoke these verses:

「已見如此大恐懼， 計求人身甚難得，當行精進救頭火， 除諸勤苦立大安。往古佛時值不閑， 莫計吾我及放逸，得無遇此無量苦， 生死之患地獄酷。志在愛欲無為惡， 伏諸根本故說此，無得念惡及諸想， 得至寂然如壞賊。無得念言是我所， 於是無我亦無吾，無得不尊自謂勢， 攝身諸事伏其心。常當羞慚知身時， 抒棄軀命無所著，無得長夜在惡趣， 慎莫為此遭是患。勿復往至閻羅界， 常當孝順供二親，積累功德為後護， 因是疾得賢聖路。勿求眾安而犯惡， 無承邪教為卒暴，觀察此以常興施， 棄捐愛欲諸瑕穢。然後當求於父母， 妻子親屬及知友，常承佛教不違命， 將無不值就後世。假使疾病求父母， 妻子親屬及知友，欲令救護不能得， 功德智慧後世明。」

> "Having seen such great fears, How rare it is to gain a human life— Strive with diligence like saving your burning head, Cast off all suffering and establish great peace. In the age of past Buddhas, time was not idle— Do not cling to self or give in to laziness, Lest you encounter this immeasurable suffering, The turmoil of birth-and-death and the horrors of hell. If your mind is set on desires and you do no evil, Subdue the roots of craving—this is why it is said: Do not dwell on evil thoughts or any mental fabrications, Attain stillness like one who has destroyed thieves. Do not think, 'This is mine,' For here there is no self, nor any 'I.' Do not exalt yourself, claiming power— Restrain body and mind, and subdue the heart. Always feel shame and know the body's fleeting nature, Cast off attachments to life without clinging. Do not linger long in evil realms— Be careful not to bring this suffering upon yourself. Do not go again to Yama's realm— Always be filial and support your parents. Accumulate merit as protection for what follows, And through this, quickly reach the noble path. Do not seek comfort for all and thereby commit wrongs, Nor follow evil teachings and act rashly. Observe this and always practice giving, Abandon desires and all their defilements. Then seek your parents, Your wife, children, relatives, and close friends— Always follow the Buddha's teachings without disobeying, Lest you fail and fall into later suffering. If illness comes, you might seek your parents, Your wife, children, relatives, and close friends, Wanting them to save you—but they cannot. Merit and wisdom alone bring light in the life to come."

賢者迦旃延，為諸比丘說法如此，比丘歡喜則時受教。

> The Venerable Kātyāyana taught the Dharma to the monks in this way, and the monks, delighted, received his instruction at once.