佛說佛名經 30.122

30.122

「眾生等莫自恃盛年財寶勢力，懶墯懈怠於逸自恣，死苦一至無問老少，貧富貴賤皆悉摩滅，奄忽而至不令人知失。人命無常喻如朝露，出息雖存入息難保，云何以此而不懺悔？且五天使者既來，無常殺鬼卒至，盛年壯色無得免者。當爾之時，華堂邃宇何關人事，高車大馬豈得自隨？妻子眷屬非復我親，七珍寶飾迺為他玩。以此而言，世間果報皆為幻化。上天雖樂會歸敗壞，壽盡魂逝墮落三塗。是故，佛語須跋陀言：『法師欝頭籃弗利根聰明，能伏煩惱至於非非相處，命終還作畜生道中飛狸之身，況復餘者？』故知未登聖果已還，作應流轉備經惡趣，如不謹慎，忽爾一朝親嬰斯事將不悔。或如今被罪行諸公門已是小苦，情地慞惶眷屬恐懼，求救百端；地獄眾苦比諸此者百千萬倍不得為喻。眾等相與歷劫以來罪若須彌，云何聞此晏然不畏不驚不恐？令此精神復嬰斯苦，實為可痛。是故，弟子等運此單誠歸依佛。

"Sattvas, do not rely on your prime of life, wealth, or power, being indolent and remiss, giving yourselves over to ease and license. Once the suffering of death arrives, regardless of old or young, poor or rich, noble or base, all are wiped out; it comes abruptly without letting one know its loss. Human life is impermanent, likened to the morning dew; though an outgoing breath may exist, an incoming breath is hard to guarantee—why then, with this, do you not repent? Moreover, when the five heavenly messengers have arrived and the impermanent murderous ghost suddenly comes, no one in their prime of life or robust complexion can escape. At that time, of what relevance are splendid halls and deep chambers to a person's affairs? How could tall carriages and great horses follow one? Wives, children, and kin are no longer dear to me; the seven precious gems and jewelry ornaments become the playthings of others. Speaking from this, the retributions of the world are all illusions. Although upper heavens are joyful, they inevitably culminate in ruin; when life ends and the soul departs, one falls into the three miserable destinies. For this reason, the Buddha said to Subhadra: 'The dharma master Udraka Rāmaputra had sharp faculties and was intelligent; he could subdue defilements up to the sphere of neither-perception-nor-non-perception, yet at the end of his life he returned to take birth as a flying civet in the animal destiny—how much more so for others?' Therefore, know that until one has attained the holy fruition, one must wander and pass through the evil destinies; if one is not careful and suddenly one morning encounters this matter oneself, will one not regret it? Even being charged with an offense and sent through official halls nowadays is already a minor suffering, yet the mind is flustered and kin are terrified, seeking rescue by a hundred means; the multitude of sufferings in hell cannot be compared even to a hundred, thousand, or ten thousand times this. From kalpas past, all of us together have amassed sins like Mount Sumeru; how can you hear this and remain tranquil, neither fearing, shocked, nor terrified? Causing this spirit to suffer such pain once again is truly lamentable. Therefore, we disciples bring forth this singular sincerity to take refuge in the Buddhas.