T 212.1 无常品第一之一

The Sutra of the Light of the World was compiled by the bodhisattva Dharmatrāta, the maternal uncle of Vasumitra. It collects one thousand chapters and establishes them into thirty-three chapters, named the Dharma Verses. It records their origins and connects them with explanations, named the Light of the World. The term "light of the world" was formerly called "parables", which is the sixth division of the twelve divisions of the sutras. There was a Kashmiri monk named Saṃghabhadra, who in the nineteenth year of the Jianyuan era of the Former Qin dynasty, climbed the Pamir Mountains and crossed the Taklamakan Desert, traveling thousands of miles to reach Chang'an. His profound knowledge and vast learning were unparalleled. His previous teacher valued him. Having valued the person, his sincerity was also deep. For several years, he heard many extraordinary and miscellaneous things. Then the three Qin states collapsed, and he fled to the east to Zhou. In the fourth year of the initial year of the Later Qin emperor, he returned to the Yi and Luo rivers, intending to return to his old homeland. Stopping at the capital, he looked at the road with regret, lamenting the incompleteness of the Dharma Verses and the lack of the Light of the World. He had long cherished these thoughts and kept them in his heart. Yao Min, the Grand Commandant, was deeply devoted and joyful. Hearing this, he did not wait for the carriage. In the autumn of the fifth year, he requested to translate it. In the spring of the sixth year, it was completed. Saṃghabhadra held the Sanskrit text, Buddhanāman translated, Dao Yi took notes, and the two masters He and Bi followed the Dharma and corrected it. At that time, there was no one to rely on, so it was done according to the original. There were previously four fascicles, which had already benefited many. Obtaining this complete explanation, one can understand it clearly. I myself, from Mount Wudang, with my sleeves rolled up and my collar turned up, consulted and observed the transformation, participating in the examination and correction. I will briefly preface it. Composed by Sengrui on the twelfth day of the eighth month of the first year of Hongshi.

In the past, the Buddha was in the country of Varanasi. The Buddha told the monks, "In the future, the lifespan of sentient beings will be eighty-four thousand years. At that time, the lifespan of sentient beings will be eighty-four thousand years. They will live together in Jambudvipa, with abundant crops and a flourishing population. The cries of chickens and dogs will be heard from each other." The Buddha told the monks, "You should know that at that time, women will marry at the age of five hundred. There will be a king named Sagara, who will be guided by the seven treasures and rule righteously without any crookedness. There will be a natural jeweled chariot, a thousand cubits high and sixteen cubits wide, adorned with various jeweled necklaces. In the great assembly, he will distribute alms without any stingy or regretful mind. He will establish merit and virtue as the leader for the masses, and will provide for the monks, Brahmins, and those who have attained the Way, whether they are far away, staying, or passing by. He will give without any stinginess. At that time, the lifespan of sentient beings will be eighty-four thousand years. There will be a Tathāgata who appears in the world, named Maitreya, a Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the Secular World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, called the Buddha, the World-Honored One; just as I am today, having attained supreme perfect enlightenment, endowed with the ten titles. He will always protect countless hundreds of thousands of monks; just as I am today, protecting countless hundreds of thousands of monks. Together with the great assembly, he will extensively expound the profound Dharma of the upper, middle, and lower grades, with subtle and wonderful meaning, fully endowed with pure practice of the Brahma way; just as I am today, together with the great assembly, extensively expounding the profound Dharma of the upper, middle, and lower grades, with subtle and wonderful meaning, fully endowed with pure practice of the Brahma way. The extensive explanation is like Maitreya's descent. As the Buddha said, there is a sutra called the Six Recollections and Pleasures. If sentient beings are born in it, if they see forms with the eyes, they will see only good forms and not bad forms, see what is lovable and not what is unlovable, see what is respectable and not what is not respectable, see what is memorable and not what is not memorable, see beautiful forms and not ugly forms. All sentient beings who hear sounds with the ears, smell fragrances with the nose, know tastes with the tongue, know textures with the body, and know dharmas with the mind, up to the Heavenly Emperor, are also like this.

At that time, the World-Honored One was staying at the great lecture hall by the Monkey Pond in Vaiśālī. At that time, many young boys from Vaiśālī had this thought: "We should all gather together to pay respects and visit the World-Honored One." Among them, some rode on blue horses with blue canopies and wore blue robes, while others rode on blue, yellow, red, and white horses, and wore white robes. They beat drums and played music, leading the way in front and following behind to where the World-Honored One was. At that time, the World-Honored One told the monks, "You should know that if there are those who have not seen the gods roaming and visiting the bathing pond in the back garden, now you should observe these young boys, wearing Dharma robes and riding in carriages, which are no different from the gods. The reason is that the gods' robes are no different from these.

At that time, hundreds of thousands of sentient beings in the assembly each had this thought: "We should make a sincere vow to be reborn in heaven or among humans, always wearing these Dharma robes and never being apart from them, and to hear the profound Dharma when the Buddha appears in the future, forever leaving suffering and entering the realm of nirvana." The Tathāgata knew the thoughts of the sentient beings, seeking to be reborn in the three realms without leaving suffering, and then spoke this verse to the great assembly:

What is practiced is impermanent, subject to the law of decay, cannot be relied upon, and changes without abiding.

At that time, countless hundreds of thousands of sentient beings, upon hearing this single verse, attained the fruit of the path with their defilements exhausted in the present life.

In the past, there were four brahmins who all attained supernatural powers and could fly freely with unimpeded divine feet. These four brahmins said to each other, "If there are people who offer food and drink to the śramaṇa Gautama, they will be reborn in heaven and not leave the hall of blessings. Those who hear the Dharma will enter the gate of liberation. We do not wish for liberation today, nor do we need to hear the Dharma." At that time, the four of them each held four pieces of delicious rock candy. The first person went to where the Tathāgata was and offered it to the World-Honored One. The Tathāgata accepted it and spoke this verse to the brahmin: "What is practiced is impermanent." When the brahmin heard it, he covered his ears with his hands. The second person went to where the Tathāgata was and offered the rock candy. The Tathāgata again spoke this verse, saying: "It is the law of rise and fall." When the brahmin heard it, he covered his ears with his hands. The third person went to where the Tathāgata was and offered the rock candy. The Tathāgata accepted it and again spoke this verse: "What is born will inevitably die." When the brahmin heard it, he covered his ears with his hands. The fourth person went to where the Tathāgata was and offered the rock candy. The Tathāgata accepted it and again spoke this verse: "This cessation is bliss." When the brahmin heard it, he covered his ears with his hands and left.

The Tathāgata observed their minds and intentions, knowing that they were to be saved. He then used skillful means to hide his form and disappear. The four of them gathered together and said to each other, "Although we offered to the śramaṇa Gautama, our minds were not determined. What teachings did the śramaṇa Gautama give?" They first asked the first person, "When you offered the rock candy, what teachings did you receive? Did you also hear the Dharma?" He replied, "I heard one meaning from the Tathāgata: 'What is practiced is impermanent.' When I heard this meaning, I immediately covered my ears with my hands and did not accept it." They then asked the second person, "When you went to where the Tathāgata was, what teachings did you receive?" That person also spoke for himself, "When I went to where the Tathāgata was and offered the rock candy, the Tathāgata gave me this verse: 'It is the law of rise and fall.' When I heard this, I covered my ears with my hands and did not accept it." They then asked the third person, "When you went to where the Tathāgata was, what teachings did you receive?" That person also spoke for himself, "When I went to where the Tathāgata was and offered the rock candy, the Tathāgata gave me this verse: 'What is born will inevitably die.' When I heard this, I covered my ears with my hands and did not accept it." They then asked the fourth person, "When you went to where the Tathāgata was, what teachings did you receive?" That person replied, "When I went to where the Tathāgata was and offered the rock candy, the Tathāgata gave me this verse: 'This cessation is bliss.'" After the four of them spoke this verse, their minds opened up and they attained the path of the anāgāmin.

At that time, the four of them knew for themselves that they had each attained the path. They then reproached themselves and went to where the Tathāgata was. They bowed their heads at his feet, stood to one side, and after a while withdrew to sit. They said to the World-Honored One, "We only wish that the Tathāgata would allow us to be in the ranks of the path and become śramaṇas." The World-Honored One said, "Welcome, bhikṣus! Practice the holy life well." At that time, the four of them's hair fell out by itself, and the clothes they were wearing turned into monastic robes. They then attained arahantship in front of the Buddha.

When the Buddha was about to enter parinirvāṇa, he told Mahākāśyapa and Aniruddha, "You bhikṣus should uphold my teachings and respect the Buddha's words. The two of you should not attain parinirvāṇa first. Collect the sūtras, precepts, abhidharma, and miscellaneous treasures first, and then you can attain parinirvāṇa. Spread this widely, and make offerings to the relics." After a full year, they gathered all these sūtras together. The five hundred arhats all attained this liberation, with sharp faculties and complete virtues. They gathered in one place and prepared a high lion seat for Ānanda, urging him to ascend the high seat. Having ascended the high seat, he asked Ānanda, "Where did the Tathāgata first teach the Dharma?" At that time, Ānanda said, "Thus have I heard at one time." Having said this, the five hundred arhats all rose from their rope beds and knelt on the ground, saying, "We personally saw the Buddha teaching the Dharma. Today we say 'thus have I heard at one time.'" They all raised their voices and wept in unison. At that time, Mahākāśyapa told Ānanda, "From today onwards, when expounding the profound Dharma, all say 'thus have I heard,' and do not say 'I have seen.'" "The Buddha was in the Deer Park of the Rājagṛha Kalandakanivāpa. At that time, the World-Honored One told the five bhikṣus, 'This is the original suffering, which has never been heard before and never seen before. Explain it extensively as in the sūtras.'" At that time, the assembly had already collected the sūtras. At that time, Venerable Kāśyapa again asked Ānanda, "Where did the Tathāgata first teach the precepts?" At that time, Ānanda replied to Mahākāśyapa, "I heard from the Buddha thus. At one time, the Buddha was in the Kalandakanivāpa in the city of Rājagṛha. At that time, the son of Kalandaka named Sucandra renounced the householder life and became a bhikṣu. He was the first to commit a precept violation, reaching the point of being beyond redemption. Explain it extensively as in the precepts." At that time, Kāśyapa again asked Ānanda, "Where did the Tathāgata first teach the abhidharma?"

Ānanda said, "I heard from the Buddha thus. At one time, the Buddha was at the hall by the Monkey Pond in Vaiśālī. At that time, the World-Honored One saw the causes and conditions of Bākula and told the bhikṣus, 'Those who are without the five fears and hateful minds will not fall into evil destinies, nor will they be reborn in hell. Explain it extensively as in the abhidharma.' At the beginning of the night, they finished collecting the abhidharma. In the latter part of the night, they then explained the Abhidharma-mahāvibhāṣā-śāstra, and spoke this verse: 'Why speak of sleep and awakening? As the World-Honored One, the Perfectly Enlightened One, said: "Sleep destroys life, causes delusion, and brings harm. It does not lead to fruition, and one sinks without rescue, not reaching the place of illumination." Because when one is awake, one can cultivate virtue and establish good roots. Dwelling in sleep, one loses this Dharma. Therefore, it is called delusion.'"

At that time, there was another speaker in the assembly who said, "As the Buddha said, 'If sentient beings are mindful of various matters while awake, they are completely without thought while sleeping.' The World-Honored One told the bhikṣus, 'How can this be understood?' Therefore, the Buddha said to remove sleep and always be mindful of awakening. As the Buddha said in the verse, 'Sleep and awakening should be joyfully contemplated.' Joy means the mind leaping within, with a joyful and happy good mind arising. Therefore, it is called joyfully contemplating. Those who listen to my words should focus their minds without any distracted thoughts. The mind is concentrated and without error, capable of receiving and upholding. Therefore, it is said to listen to my words and record the Abhidharma-mahāvibhāṣā-śāstra. The Abhidharma-mahāvibhāṣā-śāstra means that the past Buddhas, as numerous as the sands of the Ganges River, all praised the Dharma and meaning of the Abhidharma-mahāvibhāṣā-śāstra. The Tathāgata, the World-Honored One, is also called the most supreme. Why is he called the most supreme? He surpasses all the afflictions and unwholesome dharmas, surpasses lust, anger, and delusion, surpasses all the bonds of birth and death, and surpasses the ninety-six kinds of arts of the non-Buddhist practitioners such as the Nirgranthas. He stands out among them, therefore called the most supreme. He expounds and clarifies without any obstruction, revealing and expounding for the devas and humans. The meaning is accomplished. Therefore, it is said to record the Abhidharma-mahāvibhāṣā-śāstra. As the World-Honored One said, expounding and clarifying without any obstruction,

As the World-Honored One said, all is thoroughly understood
The sage is compassionate and has no other body.

As the World-Honored One said, all is thoroughly understood. The sage is compassionate and has no other body.

What is practiced is impermanent, namely the law of rise and fall. Birth inevitably leads to death, and this cessation is bliss.

In the past, the Brahmins each recited their teacher's teachings, dividing into two groups. They saw all things differently. One group claimed that all things exist, while the other claimed that all things do not exist. The Tathāgata distinguishes and removes their doubts and cuts off their hopes, and then explains to them that what is practiced is impermanent.

Using sharp swords to kill sentient beings, always knowing to give without any good or evil:

The body is gone but not changed, the body is cut in the
middle, sharp swords come and go, but it does not harm its life:

The earth element is always present, the wind element is unattached, fire experiences suffering and happiness, the life faculty is also like this:

Even if sharp swords pass through, I do not see any retribution for good or evil:

If harming one's parents has no retribution for good or
evil, how could there be any fruit for the rest?

It is like a bird in a bottle. If someone hits the bottle, the bird will fly away. Harming sentient beings, their lives depart far away, without any harm. The Tathāgata, the World-Honored One, wants to remove the wrong views of sentient beings, so he says that what is practiced is impermanent and cannot be relied upon, that it changes and does not abide, is a law of decay, and that life is like morning dew, temporarily existing and then disappearing. Therefore, he says that what is practiced is impermanent.

One group, calling themselves 'those who say all things do not exist,' rejoiced together, saying, 'This proves our point.' The Tathāgata saw what they were thinking and told them, 'What is meant by the law of rise and fall? Rise and fall means that what is prosperous has decline, what is united will be separated. If there were no body, that would be it. But since there is a body, what can be avoided?' The brāhmaṇa again thought, 'If the law of decline and exhaustion does not arise again, then it proves our point.' Therefore, the World-Honored One continued to explain the meaning to them: 'What is meant by birth immediately dying, revolving and not abiding, the various aggregates of perception together receiving and entering each other, observing with the eye of wisdom, one is then able to distinguish them, just as the dusts of sunlight flowing and racing are difficult to count?' These five aggregates of form and sensation are oppressed by various practices, revolving in birth and death without rest. Therefore, it is said, 'What is meant by birth immediately dying.' 'This cessation is bliss' means the complete and final cessation without remainder, the mind without desire and attachment, always at peace and tranquility, the supreme bliss. The thought of non-arising and non-cessation accomplishes the supreme meaning. The bliss of non-desire, the bliss of non-conditioning, the bliss of non-outflow, the bliss of exhaustion, the bliss of cessation. Therefore, it is said, 'This cessation is bliss.'

What is there to rejoice in and laugh about? Thinking of the constant burning, deeply obscured in the dark, why not seek the lamp?

Once the Buddha was in the Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. After the meal in the afternoon, there were many bhikṣus, devas, ministers, and disciples of the four groups who wanted to listen to the Buddha's teaching on the nectar-like Dharma. There were seven non-Buddhist practitioners, non-Buddhist brāhmaṇas with white beards and hair, who came to where the Buddha was, bowed their heads, joined their palms, and said to the Buddha, "We are from afar and have long been following the holy teachings. We should have taken refuge in the Way long ago, but now we have finally come to see the holy countenance. We wish to become disciples and put an end to all suffering." The Buddha immediately accepted them and made them all śramaṇas. He instructed the seven bhikṣus to stay in the same room. However, these seven people saw the World-Honored One and soon attained the Way. They did not consider the impermanent and changing nature of things. They sat together in the room, contemplating worldly matters, whispering and laughing without thinking of success or failure. Life is short and fleeting, not to be expected. They only indulged in play and laughter, unrestrained and heedless, not thinking of impermanence. At that time, the World-Honored One arose and went to the room, and said to them, "You have become monastics, you should seek the Way of transcending the world and non-conditioning. Why are you laughing? All sentient beings rely on five things. What are the five? First, relying on youth, second, relying on good looks, third, relying on power, fourth, relying on talent, and fifth, relying on noble birth. You seven are whispering and laughing, relying on what?" Thereupon, the World-Honored One spoke a verse, saying:

What is there to rejoice in and laugh about? Thinking of the constant burning, deeply obscured in the dark, why not seek the lamp?

What is there to rejoice in and laugh about? Thinking of the constant burning, deeply obscured in the dark, why not seek the lamp?

All the formed bodies, scattered in the various directions, the color of the bones like a dove - what joy is there in this?

Once the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, a certain bhikṣu went to the wilderness cemetery outside the city every day. He passed through someone else's field to get there. The owner saw him and became angry: "What kind of mendicant goes back and forth here every day without practicing the Way?" He asked the bhikṣu, "What kind of beggar are you, wandering back and forth in my field, leaving your footprints?" The bhikṣu replied, "I have a dispute and am seeking witnesses." At that time, the owner of the field, due to past karmic connections, was destined to be liberated. He secretly followed the bhikṣu. In the wilderness cemetery, he saw the corpses scattered about, bloated and stinking, being eaten by birds and beasts, scattered in different places, some eaten completely, some not. It was like a roasted pigeon, with maggots crawling and oozing, foul-smelling and hard to approach. Crows, foxes, dogs, old vultures, and owls were eating the dead human corpses. The bhikṣu raised his hand and said to the man, "These birds and beasts are my witnesses." The man asked, "Can these birds and beasts be witnesses? With whom are you disputing now, bhikṣu?" The bhikṣu replied, "The mind is sick with many afflictions. I observe these corpses and distinguish the impurity of the body. Then I return to my room and observe my own body, from head to toe, no different from that. However, this mind wanders in myriad ways, chasing after the illusory dharmas of form, sound, smell, taste, and touch. I now want to admonish the original mind. You should know, mind, do not give rise to such thoughts, lest you lead me into hell or the realm of hungry ghosts. I am now an ordinary person, not yet free from the bonds. However, this mind-thief does not obey my orders. For this reason, I stay in the wilderness every day, contemplating the impurity of the body. I also speak to the mind, but the mind is impetuous, confused, and unstable. Now, mind, you should change and not create causes for evil." At that time, the owner of the field, hearing the bhikṣu's teaching, wiped away tears with his hand and sighed. That owner of the field, for ten thousand years under Kāśyapa Buddha, cultivated the contemplation of impurity, and immediately distinguished the thirty-six impure substances. At that time, the bhikṣu and the owner of the field went to the greatly frightening wilderness cemetery and attained the path of srota-āpanna.

Once the World Honored One, with his pure and flawless heavenly eye, saw that the two people had attained the fruit of the path. Because of their past causes and conditions, he also wanted to demonstrate to future learners, to show them the great light, so that the true Dharma would last long and no one could destroy it. He then praised himself and spoke this verse: 'All formed bodies, scattered in the various directions, the color of the bones like a dove - what joy is there in this?

If, like the first watch of the night, consciousness enters the mother's womb, the days pass by in change, passing without returning.

As the Buddha, the World Honored One, expounds the teachings, there are three conditioned things, and the characteristics of conditioned things are arising, ceasing, and changing. Question: "Therefore, if all things are eternally existent, will corpses and bones not last long? One hundred and twenty hours is called one day and one night. If the body is to last long in the world, the body of one person will fill the entire world." Answer: "Because sentient beings are born together with the faculties and perish together with the faculties. For this reason, the bones do not last long. If sentient beings were to perish together with the faculties and be born together with the faculties, then the bones would last long in the world. Furthermore, they are born together with consciousness and perish together with consciousness. At that time, the body does not last long in the world. If sentient beings were to perish together with consciousness and be born together with consciousness, then the body would last long in the world." Question: "If old age were to last long in the world, would the hair of a newborn baby always be white?" Answer: "The whiteness of the hair does not mean the meaning of old age." "What is the meaning of this?" Answer: "When one takes on a form, there is a change in the color of decay, and white hair grows. Just as wine, butter, and sesame oil must have sediment, when one takes on a form, it is also like this, and there is a change in the color of decay and white hair grows." Therefore, it is said: "If, like the first watch of the night, consciousness enters the mother's womb." It is like male consciousness and female consciousness entering the mother's womb. Based on a period of time, it is either born or perishes. It goes through hundreds of thousands of changes, arising and ceasing without stopping, like a wheel turning, innumerable. Only the heavenly eye can see it. The consciousness that has passed and returned is also not something that can be controlled by divine spells or techniques. It goes forever and does not return. The consciousness in the womb that arises and ceases without stopping is also like this. It is like a river flowing east and never looking west. The consciousness in the womb that goes and does not return is also like this. Only the heavenly eye can see the consciousness in the womb returning and the consciousness in the womb going.

What was seen in the morning does not appear at night, and what was seen yesterday is not there tonight.

I am now young and strong, with no one to rely
on. The young also die, and there are countless sons and daughters.

Once, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, Venerable Ānanda put on his robes, took his alms bowl, and entered Śrāvastī to beg for alms. From afar, he saw a group of men outside the gate, enjoying themselves with music and entertainment. When Venerable Ānanda had finished begging for alms in the city and was about to leave the city, he saw that the entertainers had suddenly died, and the people were carrying them away, crying and lamenting. Venerable Ānanda then thought: "How strange! The encounter with impermanence is so swift! Earlier in the morning, I entered the city to beg for alms and saw these men enjoying themselves with the five desires, like heavenly beings. Now they have encountered impermanence." Venerable Ānanda then left Śrāvastī and returned to Jetavana Monastery. He put away his robes, washed his hands and feet, went to where the World-Honored One was, bowed his head at the Buddha's feet, and stood to one side. Venerable Ānanda then knelt with palms joined and said to the Buddha: "Yes, World-Honored One! Earlier in the morning, I put on my robes, took my alms bowl, and entered the city to beg for alms. I saw men enjoying themselves with music and entertainment. I then entered the city to beg for alms. When I came out of the city later, I saw that these men had suddenly died, and the people were carrying them away, crying and lamenting. World-Honored One, I then thought: 'How strange! The encounter with impermanence is so swift! Earlier in the morning, I entered the city to beg for alms and saw these men enjoying themselves with the five desires, like heavenly beings. Now they have encountered impermanence.' What I saw now is very strange and unprecedented." The World-Honored One said: "Ānanda, what is so strange about what you saw now? What I saw in the past is even more strange than what you saw now. Once, I put on my robes, took my alms bowl, and entered Śrāvastī to beg for alms. Ānanda, I saw men enjoying themselves with music and entertainment outside the gate of Jetavana. When I entered the city to beg for alms, and came out of the city later, I saw that the men were still enjoying themselves with music and entertainment, just as before. What I saw was even more strange than what you saw now." At that time, Ānanda said to the Buddha: "This is a common occurrence. What is so strange about it?" The Buddha told Ānanda: "Life is swifter than the wind, passing by without control. What you said now, what is so strange about it?" At

What I saw in the morning is not seen at night, and what I saw yesterday is not seen tonight.

I am now young and strong, with no one to rely
on. The young also die, and there are countless sons and daughters.

What I saw in the morning is not seen at night, and what I saw yesterday is not seen tonight.

Sixty thousand births, sixty hundred births, in the womb, destroyed by self-destruction. This is due to harming people, namely the king of a country, a hundred million, harming the leader, merchants, parents, srota-āpanna, sakṛd-āgāmin, anāgāmin, arhat. Arousing the mind and intention to harm these people, one may enter Avīci hell, or the hot, very hot, crying, greatly crying, reviving, black rope, and equal meeting hells. After completing this sin, one is born among the six animals, wandering and revolving through the five destinies without rest. Only then does one regain a human body, but in the meantime, one's life is not cut off in the womb. Therefore it is said, 'destroyed in the womb.' 'Destroyed at birth' means that some beings die as soon as they leave the womb. Some beings begin to create merit and virtue, but before it is accomplished, they die in the womb. This is due to arousing the intention to harm those who create merit in a previous life. Therefore it is said, 'destroyed at birth.' 'Destroyed as a child' means that some beings create merit and virtue in temples, establishing gardens, ponds, bridges, and latrines, but before the work is completed, they are harmed by others. This is due to harming those who create merit in a previous life. After death, one enters hell, and after completing the sin there, one is reborn among animals and hungry ghosts. Although one may regain a human body, one does not distinguish between right and wrong, and one dies as a child.

The old, the young, and those in between, gradually, in order, like fruit waiting to ripen.

In the past, Venerable Horse Sound spoke a verse:

Some die in the womb, some die after birth, even in the
prime of life, death cannot be avoided, the aged willingly accept it.

It is like a tree producing crazy flowers, rarely bearing fruit, the mind is
determined to give up, waiting for the summons of death, unable to bear it.

It is like a fruit tree that is lush at different times, crazy flowers grow and fall with the wind, few bear fruit, some that have borne fruit fall with hail, some that have not flowered fall, some that have flowered fall, and those that have borne fruit and wait to ripen and fall are few. This is also the case with sentient beings. Among the hundreds of thousands of lives, if one or two are born in the womb, born outside the womb, young, strong, or old and sick, they all return to this path and cannot avoid this affliction. Among the hundreds of thousands of lives, if one or two live to old age, the young and strong who die are innumerable. Therefore it is said: All the old, young, strong, and those in between gradually follow in succession, like fruit waiting to ripen.

Life is like fruit waiting to ripen, always fearing it will
fall. All that is born has suffering, who can attain immortality?

In the past, King Akṣobhya of evil birth, with his strict carriage and attendants, went to the rear garden to play. The fruit trees were lined up in pairs. The custom of the country was to eat ripe fruit and never eat raw fruit. At that time, the king ordered the gardener, "If any fruit falls to the ground, do not offer it to me. If you violate this rule, I will behead you." The gardener thought to himself, "This King Akṣobhya of evil birth is tyrannical and unjust, killing living beings without compassion. If I violate the rule now, I will die tomorrow and not escape the calamity. But now the trees in this garden have many fruits. There are few on the trees, but many that have fallen. If I am blamed for the fruit, there is no way out. I will escape and seek to become a monk." He then jumped over the wall and went to where the World-Honored One was. He prostrated himself on the ground with his five limbs and wished to become a śramaṇa. The Buddha immediately agreed. He was able to enter the path, peacefully and without contrivance. He did not practice sitting meditation and reciting the sūtras, nor did he study the precepts, Abhidharma, and so forth. He thought that this was enough for practicing the path. He also did not contemplate the twelve difficult and laborious essentials of walking and reciting in empty and wild places. He relied on the three things himself and did not worry about future conditions. He rejoiced within himself, "I am now free from the danger of physical distress. I will be at ease for now. How can I know about others?" At that time, the World-Honored One observed his mind, wishing to free him from suffering and save him from many difficulties. He wished to place him in the wonderful hall of the good Dharma, to uproot the fundamental and leave the source of birth and death, and to lead him into the path of liberation without turning back. At that time, he spoke this verse in the assembly:

Life is like fruit waiting to ripen, always fearing it will
fall. All that is born has suffering, who can attain immortality?

At that time, the bhikṣu heard what the Buddha said, felt remorse within himself, and with a feeling of shame, contemplated the path of the contemplation of impurity in a quiet place. He then attained arahantship.

It is like a potter making vessels out of clay. Everything will eventually break. Human life is also like this.

Once, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, there was a potter who made pottery without hesitation, following the shapes of things without any difficulty. At that time, King Prasenajit of Kośala ordered the potters to make utensils. The potters were busy and could not accomplish it. King Prasenajit was angry and ordered his ministers to go to the potter's house to destroy his pottery. The potter, fearing for his life, secretly fled to the border of Kāśi country and made pottery there again. King Prasenajit heard that he was making pottery again, and sent his ministers to the border of that country to destroy the pottery he had made. The potter then fled again to Kośala country and made pottery there again. King Prasenajit heard that he was making pottery again, and sent his ministers to destroy his pottery. The potter's wealth was exhausted and he had no means of livelihood. He could not fill his stomach or cover his body. He was always afraid that King Prasenajit would kill him, so he fled again to a deep mountain and went to the World-Honored Buddha to seek the path. At that time, the Buddha silently allowed him to join the path. However, the man did not contemplate within himself, thinking that he was permanently free from the difficulties and hardships, and was no longer afraid of being harmed by the king. In a quiet place, he did not contemplate the Way, nor did he practice the sūtras, precepts, and Abhidharma. He also did not discern the principles of the various ways to transcend the world. He did not practice sitting meditation or reciting the sūtras to assist the community. He permanently abandoned the three things and did not diligently practice them. He thought that practicing the Way was only up to that point, and did not increase his vigor to seek the Dharma of the superior person. He had not yet attained realization, yet did not diligently seek realization. He had not yet attained the fruit, yet did not diligently seek the fruit. The Tathāgata, with the wisdom of the three insights, observed his mind and gradually transformed him, removing his doubts and entanglements. He then told the man, "You are free from the work of making pottery, and no longer fear the torment of losing your life. There are only the five aggregates that are the form of pottery. This is a great fear, without any way to avoid it. Even if the pottery is destroyed, you should not fear falling into the paths of hell, hungry ghosts, or animals. The five aggregates that are the form of pottery, if you do not first create various meritorious deeds and cultivate the roots of goodness, you will have nothing to rely on and no place to return to. You will always fear hell, hungry ghosts, and animals." At that

It is like a potter making vessels out of clay. Everything will eventually break. Human life is also like this.

All vessels that are made and used will eventually break down and become a pile of filth, which is not worth coveting. All beings who receive the five aggregates as their vessels, as well as those of the kṣatriya, brāhmaṇa, and śūdra castes who receive physical forms, whether short-lived or long-lived, wealthy or poor, handsome or ugly, noble or humble, with or without facial features, wise or foolish, all return to death. Impermanence and change will all be abandoned in the wilderness. At that time, the bhikṣu heard the teachings given by the Tathāgata, understood the impermanence of things, realized the source of sin and merit, understood the changes of rise and fall, and followed the practice of nirvāṇa. He immediately attained the path of arahantship in front of the Buddha.

It is like weaving on a loom. As the shuttle is thrown, the thread gradually runs out. Human life is also like this.

In the past, there was a man who was skilled at weaving felt. He also had a son who was always lazy and indolent. He often advised him, saying, "When working, you should take your time. Why be so hasty? Once this task is finished, there will be nothing else to do." The father told his son, "Although this task is finished, there are other things to do." He spoke to his son like this many times. The son's mind became confused and he died of a ruptured liver in front of his father. At that time, the father saw that his son's life had been cut off. He then abandoned his home and property to become a monk. Although he became a monk, he could not let go of his thoughts of his son. He also did not contemplate the path of morality, did not sit in meditation to seek the supreme Dharma, did not contemplate the sutras, precepts, and abhidharma, and did not sit in meditation or recite the sutras to assist in various affairs. He only had his mind dwelling on his deceased son. At that time, the World Honored One, with the wisdom of the three insights, observed the direction of that monk's mind and intentions. He investigated the beginning and end and understood this meaning. He wanted to make the monks forever free from suspicion, and to make future sentient beings see the great brightness of the true Dharma remain for a long time. He then spoke the following verse in the assembly:

It is like weaving on a loom. As the shuttle is thrown, the thread gradually runs out. Human life is also like this.

All things in the world will return to death. Impermanence and change will all be abandoned in the wilderness and tombs. At that time, the bhikṣu heard the teachings given by the Tathāgata, understood the essentials of impermanence, realized the origins of blessings and sins, understood the changes of rise and fall, and followed the practice of attaining nirvāṇa. He immediately attained the path of arahantship in front of the Buddha.

It is like a criminal being led to the city for execution. As he moves towards the path of death, human life is also like this.

Once, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, King Prasenajit of Kośala ordered the prison warden to execute all thieves who deserved the death penalty in the marketplace. A thief managed to escape from the crowd and disguised himself as a monk. However, he did not contemplate internally, thinking that he had permanently escaped from the difficulties and dangers, and was no longer afraid of being harmed by the king. In a quiet place, he did not contemplate the Way, nor did he practice the sūtras, precepts, and abhidharma. He also did not discern the principles of the various ways to transcend the world. He also did not practice sitting in meditation, reciting the sūtras, or assisting in various affairs. He permanently abandoned the three practices and did not diligently cultivate them, thinking that this was sufficient for practicing the Way. He did not increase his diligence to seek the Dharma of the superior person. He had not yet attained realization, yet did not diligently seek realization. He had not yet attained the fruit, yet did not diligently seek the fruit. The Tathāgata, with the wisdom of the three insights, observed his mind and gradually transformed his mind, free from doubts and nets. He then told him, "In order to avoid the difficulties and dangers of the thieves of birth and death, there are still remnants of hatred. The five aggregates of clinging revolve in the five destinies without liberation. They are harmed by the afflictions and will fall into the paths of hungry ghosts and animals." At that time, the World-Honored One observed this meaning and investigated the beginning and end, wishing to make the bhikṣus permanently free from suspicion, and to make future sentient beings see the great brightness and the long-lasting true Dharma. In front of the great assembly, he then spoke this verse:

It is like a criminal being led to the city for execution. As he moves towards the path of death, human life is also like this.

At that time, the bhikṣu, in a quiet place, contemplated and examined himself internally. He understood that all things are impermanent, that life is short and will return to extinction. The changes of rise and fall have been like this for a long time, not just now. He then repented and reformed himself in front of the Buddha, and attained the path of arahantship.

Like a swiftly flowing river, going without returning, human life is like this, the departed do not return.

In the past, there were many people sitting by the river, watching the water's rise and fall, causing harm to the people without limit. There were also parents, wives, children, and sons who drowned, also without limit. Among them, those who were liberated were one in ten thousand. Those who were liberated from the deep water went to the Buddha and sought to become śramaṇas. The Buddha immediately allowed it and let them be at the end of the path. Internally, they did not contemplate and thought they were permanently free from the difficulties of distress, no longer fearing being drowned by the water. In a quiet place, they did not contemplate the Way or practice the sutras, precepts, and abhidharma. They also did not discern the essential principles of the world. They also did not practice sitting in meditation or reciting the sutras to assist in various matters. They permanently left the three things and did not diligently cultivate them, thinking that practicing the Way was only this much, not increasing their vigor to seek the Dharma of the superior person. They had not yet attained realization and did not diligently seek realization. They had not yet attained the fruit and did not diligently seek the fruit. The Tathāgata, the World-Honored One, observed their minds with the wisdom of the three insights, gradually transforming their minds free from doubts and nets. He then told them that they were free from the difficulties of the thieves and bandits of birth and death, but there were still the enemies of the five aggregates of clinging, revolving in the five destinies without liberation. They were harmed by the afflictions and would fall into the paths of hungry ghosts and animals. At that time, the World-Honored One observed this meaning and investigated the beginning and end, wishing to make the bhikṣus permanently free from suspicion, and to make future sentient beings see the great brightness of the true Dharma for a long time. In front of the great assembly, he then spoke this verse:

Chapter on Impermanence, Part Two

Like a swiftly flowing river, going without returning, human life is like this, those who pass away do not return.

At that time, when the bhikṣu heard these words, he was ashamed within himself, and understood that all things will return to death, impermanence and change cannot be dwelt in for long, the suffering of separation from loved ones and encountering hatred, contemplating the absence of self, person, and life, his mind and intention were focused and correct, heading towards the gate of nirvāṇa. The drifting of the river was not worth mentioning, but being drowned in the river of death would be forever without release. He should seek means to leave the swift current. At that time, when the bhikṣu heard the Buddha's urgent teaching, his mind opened and his intentions were resolved, calmly without thought. He immediately attained arahantship in front of the Buddha, free from the difficulties of birth and death, and praised himself three times, saying, "How wonderful! The rewards of blessings and wishes are attained!" At that time, countless beings in the assembly, hearing of this bhikṣu's attainment of the fruit of the path, all gave rise to the practice of purity without desire, and all attained the fruit of srota-āpanna.

The merit and effort made will be attained for eternity, like striking water with a stick, separating and then reuniting.

Once, the Buddha was in the Amrapali Garden in the city of Vaishali. At that time, many bhikṣus saw the land, which was prosperous and peaceful, with abundant food and drink. They indulged themselves and did not follow the precepts. They looked down on each other and each considered themselves truly enlightened. At that time, the World-Honored One, out of compassion for their ignorance, guided them with various skillful means. He then gathered the assembly and told the bhikṣus, "Wise ones, you can understand through parables. Suppose the land is filled with water, with no empty spaces in the east, west, south, or north. There is a blind turtle that has lived in the water for countless thousands of kalpas. There is a plank one cubit long and wide with a single hole. Blown by the wind, the blind turtle looks east once every hundred years. The wind blows the plank to the south. Bhikṣus, will the blind turtle find the hole?" They replied, "No, World-Honored One!" "After another hundred years, it looks south again. The wind blows the plank to the west. Bhikṣus, will the blind turtle find the hole?" They replied, "No, World-Honored One!" "The same is true in the four directions and corners. Bhikṣus, will the blind turtle ever find the hole?" They replied, "No, World-Honored One!" The bhikṣus then said to the World-Honored One, "Will the blind turtle ever find the hole?" The World-Honored One said, "This is extremely difficult. It may find the hole someday. It is difficult to receive a body as an animal, and even more difficult to find a human body. Bhikṣus, it is difficult to obtain a human body. Although one may obtain a human body, life is short, unlike the people of the past who lived for immeasurable years. Vipaśyin Tathāgata, Arhat, Perfectly Enlightened One appeared in the world. After that Buddha passed away, people lived for seventy thousand years. Then another Buddha appeared, named Śikhin Tathāgata, Arhat, Perfectly Enlightened One, who appeared in the world. After that Buddha passed away, people lived for sixty thousand years. Then another Buddha appeared, named Viśvabhū Tathāgata, Arhat, Perfectly Enlightened One, who appeared in the world. After that Buddha passed away, people lived for five thousand years. Then another Buddha appeared, named Krakucchanda Tathāgata, Arhat, Perfectly Enlightened One, who appeared in the world. After that Buddha passed away, people lived for four thousand years. Then another Buddha appeared, named Kanakamuni Tathāgata, Arhat, Perfectly Enlightened One, who appeared in the world. After that

The Buddha said, 'The body is the basis of all suffering, and is subject to old age
and death. It is like a poisonous sword, a blazing fire, and a thousand afflictions guarding it.

Therefore, it is said: 'The merit of one's deeds is gained only after a long time; like striking water with a stick, it returns to unity when separated.' Now, bhikṣus, human life is fragile and cannot last long. Who would be greedy and wish to be reborn? Only ignorant ordinary people wish to be reborn in the three realms of existence.' When the people heard the Buddha's words, they all gave rise to the pure, irreversible practice.

It is like a person holding a staff, tending and feeding cattle. Old age and death are also like this, nurturing the worms of life.

"Once, the Buddha was in the kingdom of Magadha, in the city of Rajagriha. The Buddha, together with Ānanda, put on his robe, took his alms bowl, and saw someone driving a thousand cows to graze on good grass and watching over them. The Buddha asked Ānanda, "Do you see someone driving a herd of cows?" Ānanda replied, "Yes, I see it." The Buddha told Ānanda, "Originally there were a thousand cows in this herd. Because the guardian was not firm, they were eaten by tigers and other fierce beasts. More than half died, and the rest did not realize it. They bumped into each other, jumped and howled. Their ignorance is so great!" The Buddha told Ānanda, "Sentient beings in the world are also like this. They cling to the self and do not know impermanence. They greedily indulge in the five desires to nourish their bodies, indulging their minds to the utmost. They harm each other. The karmic retribution of impermanence suddenly arrives without warning. They are oblivious and do not realize it. How are they different from those cows? Although they enjoy water and grass and nourish their skin, they only hasten their own demise and do not benefit themselves." The Buddha returned to the monastery and, using this cause and condition, instructed the assembly of disciples of the four groups. Among them, more than two hundred people heard the Dharma, realized the truth, attained the six supernatural powers, and became arhats. The Buddha told the bhikshus, "Some sentient beings can be liberated by hearing direct instruction, some by hearing subtle wisdom and contemplating and discerning, some by parables, and some by hearing a single sentence. For those who can be liberated by parables, this verse is it. Those who can be liberated by measuring the meaning according to the circumstances, this is why it is said: 'It is like a person holding a staff, the matter is like this.'

The day has already passed, and life follows in its reduction. Like a fish with little water, what joy is there?

The Buddha told the bhikshus, "When people are in the world, their practices and views are not the same. As one day passes, people's lives follow in their reduction. Although they may live for a hundred years, half of it is spent in sleep." He then spoke this verse to the assembly:

If a person wishes to establish virtue, day and night should not be wasted
Day and night pass quickly like lightning, and a person's life is swift like this.

At that time, those who gathered to observe this meaning and practiced accordingly, day and night had already passed and the conditions of death were difficult to calculate. Foolish people relied on and became attached to the experience of existence. They should remember to diligently add to their courage and be resolute in their minds without losing their bodies. Therefore, it is said:

This day has already passed, and life follows in its reduction. Like a fish with little water, what joy is there in this?

You, bhikṣus, should understand this principle. The great ocean and rivers may still dry up, and the great fish with ten thousand blades exposes its back outside. How much less so for a small amount of water? Sometimes the ditches and streams overflow with torrential rain, the current rushing downward, the sound shaking the four directions. The people on the other shore call out, but the people here do not hear the sound. The people here call out, but the people there do not hear the sound. Sometimes the water in the ditches and streams is completely gone, and although the beings of the four destinies receive their physical forms, their lives follow in their reduction. Like a fish with little water, what joy is there in this? There are sentient beings whose lifespan is extremely long. The lifespan of the gods is eighty-four thousand kalpas, the lifespan of hell beings is one kalpa, the lifespan of animals is the same as that of hell beings, and the lifespan of hungry ghosts is immeasurable. Just as when the Venerable Manavakapila, at the time of his death, took his bowl and robe and entered the country of Vṛji. At that time, a hungry ghost was standing at the city gate. The bhikṣu Manavakapila asked the hungry ghost, "What are you seeking to do here now?" The ghost replied, "Do you see me now?" The bhikṣu replied, "I saw you before." The ghost said again, "My husband entered the city and has not returned yet. Therefore, I am standing here, waiting for my husband." The bhikṣu asked, "What is your husband seeking to do by entering the city?" The ghost replied, "There is a great elder in this city who has had an abscess for a long time. Today it will burst and pus and blood will flow out. My husband will bring it back and the two of us will eat it together to sustain our lives." The bhikṣu asked again, "How long has it been since your husband entered the city?" That city was close to the river. Pointing at the city, he said to the bhikṣu, "This city has been built and destroyed seven times since it was built on this shore. My husband has entered the city for that long." The lifespan of hungry ghosts is immeasurable and has no limit. However, the lifespan of humans is at most one hundred years. Although it is not much, it is still better than the lifespan of hungry ghosts. Therefore, it is said, "Like a fish with little water, what joy is there in this?" Therefore, it is said separately that humans do not fall into the four destinies.

Sleepless nights are long, weary paths are long, the ignorant are long in birth and death, not knowing the true Dharma.

In the past, the Buddha was in the Jeta Grove of Anathapindika's Park in the country of Sravasti. The Buddha told the bhikshus, "There are four nights when those who sleep are few and those who are awake are many. What are the four? When a woman thinks of a man, those who sleep are few and those who are awake are many. When a man thinks of a woman, those who sleep are few and those who are awake are many. When there are thieves, those who sleep are few and those who are awake are many. When a bhikshu diligently seeks samadhi and practices the true Dharma, those who sleep are extremely few and those who are awake are many. Those who are awake for three watches have long nights and practice the true Dharma. Bhikshus do not have long nights. Weary paths are long, the ignorant are long in birth and death, not knowing the true Dharma." The Buddha was in the Jeta Grove of Anathapindika's Park in Sravasti. Aniruddha and Bindula had a brahman who, due to his past karma, had come to be saved. Hearing this verse about the long ignorance of birth and death, the brahman thought to himself, "I should go to the Tathāgata to ask about the future Buddhas." The brahman left the city and went to the Jeta Grove. He bowed to the World Honored One and stood to one side, joining his palms and saying, "I wish to ask a question. If you allow it, I dare to speak." The World Honored One said, "Ask as you wish. The Tathāgata will explain the meaning for you." The brahman said, "How many future Buddhas will there be?" The World Honored One said, "The number of future Buddhas will be like the sands of the Ganges." Hearing the Buddha's words, the brahman looked up in joy, unable to contain himself. A good thought arose in him. "The future Buddhas will be as numerous as the sands of the Ganges. I should cultivate pure conduct under the Buddhas, diligently establishing merit and virtue. I live in this world with abundant wealth, servants, and a prosperous household. My wife is exceptionally beautiful, unmatched in the world. Relying on this karma, I should give generously, not going against others' wishes." At that time, the brahman heard the Buddha's teachings and kept them in mind. He circumambulated the Buddha three times, raised his hands in farewell, and left. As the brahman was walking, he thought again, "I asked about the future Buddhas before, but I forgot to ask about the past Buddhas. I should return to the World Honored One and ask about the past Buddhas." The brahman returned to the World Honored One, bowed, and stood to

Not relying on sons, not relying on father and brothers
when death comes, there is no relative to rely on.

In the past, the Buddha was in the stone chamber of the Ganli Garden in the north of the Daochang in the country of Magadha. At that time, a man was leading a large caravan to the sea to collect treasures. Other small merchants followed him. He provided food and drink to the poor and the shaven-headed Brahmins. After entering the sea and collecting treasures, he returned to the shore and enjoyed himself, providing food and drink daily without interruption. At that time, one of the men ate coarse food and only drank gruel, not changing his usual ways. However, he also obtained immeasurable treasures. The caravan leader said to him, "You are now wealthy and have many treasures, few can compare. Why do you torment yourself and refuse to eat? When a person is in the world, they should practice two things: one is to give widely, the other is to eat themselves." The man heard this but did not accept it. He became resentful and gradually became depressed. He said to the caravan leader, "If I eat, I will not be able to support my wife, children, and family. If I encounter illness and death on the way, I will not be able to return home." The caravan leader spoke this verse:

A person is stingy and greedy, hoarding wealth and property, thinking of their family as enemies. They do not realize that their life is ending.

At that time, the World Honored One used his pure and flawless heavenly eye to see that the caravan leader had died on the way while collecting treasures. At that time, the World Honored One, for this cause and condition, observed this meaning and contemplated the beginning and end, wishing to cause the bhikṣus to manifest nirvāṇa, to show great illumination for future beings, and to make the true Dharma last for a long time in the world. At that time, the World Honored One then spoke this verse:

Not relying on children, nor on father or siblings, when death strikes, there is no relative to rely on for support.

At that time, the great assembly, hearing the Buddha's teachings, their minds opened and their intentions awakened. They established merit and virtue, rescuing the destitute. They observed the fast and practiced the precepts, never neglecting them for three months and six days. They made offerings of the four necessities: clothing, food, bedding, and medicine for the sick. They gave clothes to those who needed clothes, food to those who needed food, and the seven precious treasures of gold, silver, gems, beryl, agate, pearls, and coral. To those who asked, they did not go against their wishes. Those who came from afar, stayed for a long time, or passed by were all provided for. They also gave flowers, incense, and cosmetics without any stinginess. Countless great assemblies were disgusted with birth and death, removed their greedy intentions, upheld their faith firmly, left home to cultivate the path, practiced the supreme Dharma without any intention of turning back, and each attained the path of arahantship in due order.

Thousands and hundreds of non-one, clansmen and women, accumulated wealth and property, all of which declined and perished.

Sentient beings dwell in the world, rushing in the four directions, greedily seeking wealth and goods, giving rise to desires without satiation. In the hot summer, they brave the scorching sun; in winter, they walk on frozen ground. They suffer from hunger and cold, hardships and worries. They lose ten thousand times and gain only once, yet they still rejoice in themselves. The mind of giving is difficult to realize, and the mind does not awaken. They do not eat themselves and do not give to others. Although they have abundant treasures, it is no different from having none. Those who sit in meditation are adorned with the seven treasures, but even though they see them with their eyes, their minds are not pleased. Because of stinginess and greed, they wander in birth and death, from this world to the next. At that time, the World-Honored One used his pure and flawless heavenly eye to observe sentient beings rushing in the four directions, greedily seeking wealth and goods without considering future consequences. They are all deluded by ignorance and mistaken views. The World-Honored One investigated the causes and conditions of this, guiding the Dharma flavor for the bhikṣus, and also manifesting great illumination for future sentient beings, so that the true Dharma may blaze and endure in the world for a long time. All the Buddhas of the three times see and protect this. At that time, the World-Honored One spoke this verse in the great assembly:

Thousands and hundreds of non-one, clansmen and women, accumulated wealth and property, all of which declined and perished.

At that time, there were tens of millions of people sitting in the assembly. Hearing what the Buddha said, they attentively listened and received it, each attaining the fruit of their respective aspirations.

The constant will all be exhausted, the lofty will also fall, the united will be separated, the born will have death.

In the past, the Buddha was in the Jeta Grove of Anāthapiṇḍada's Park in Śrāvastī. At that time, a certain brāhman came to where the World-Honored One was, exchanged greetings, and sat to one side. The brāhman then said to the World-Honored One, "I wish to ask something. If you allow it, I will dare to present it." The Buddha told the brāhman, "Ask as you wish. The Tathāgata will explain the meaning for you." The brāhman said to the Buddha, "Why is it, World-Honored One, that the beings of this world are becoming fewer and fewer, and are declining, and are not seen to be flourishing in the human world?" The Buddha told the brāhman, "There are three causes and conditions that make the number of beings decrease and decline, and they are not seen to be flourishing in the human world. What are the three? Here, brāhman, the beings of this world are greedy and without the Way, stingy and jealous, and practice wrong views. At that time, those beings are defiled by these three things. The wind and rain are untimely, disasters and poison spread, the seeds sown lose their proper timing, and do not ripen. If the food eaten by those beings is either raw or cooked, it is full of diseases and epidemics spread everywhere. The dead fill the roads, and their number is immeasurable. This is called the first cause, brāhman, that makes the beings of this world become fewer and fewer, and decline, and are not seen to be flourishing in the human world. The wind and rain are untimely, disasters spread, the seeds sown lose their proper timing, and do not ripen. The seedlings also do not grow. The people suffer from famine and many die of hunger. This is called the second cause, brāhman, that makes the beings of this world become fewer and fewer, and decline, and are not seen to be flourishing. Furthermore, brāhman, now the king is greedy and without the Way, stingy and jealous, and practices wrong views. His governance is out of control, he is insatiable in relying on others, he crosses boundaries and attacks, harming each other with swords, spears, and arrows. The number of those killed is immeasurable. This is called the third cause, brāhman, that causes disasters to arise among the beings, and famine and death by attack and unrighteousness." After the Buddha said this, he told Maudgalyāyana, "I have a pain in my back. I will return to the quiet room. You should now concentrate and discuss with the brāhman, and also remove the doubts of those who have come to the assembly." He replied, "Yes, World-Honored One!" At that time, the World-Honored One folded

Now observing this land's boundaries, and all the fruit trees, mountains
rivers, springs, and streams, the rivers and seas flow without stopping.

In the past, people looked after it firmly, but now it is here
Should I turn the supreme Dharma wheel, showing it to the gods and humans,

I do not enjoy taking rebirth, and in the end, I do not know where I will
go. I want to find the old people, but now I do not see a single one.

The rest is as in the old text. The brahman, hearing the verse, his mind opened and he understood. He then entered the path. Therefore it is said: "What is high will fall, what is gathered will disperse, what is born will die." This is the meaning. Once the Buddha was in Shravasti, at Jetavana Anathapindika's Park. At that time, there was a widowed mother who lost her only son. She was so grief-stricken and confused that she was like a madman, her mind not clear. She left the city and went to Jetavana Monastery. She heard people say that the Buddha was a great sage revered by gods and humans, expounding the Dharma to forget worries and eliminate suffering, illuminating and penetrating everything. The widowed mother then went to where the Buddha was, bowed at his feet, and said to the World-Honored One: "I have only one son, but he suddenly fell seriously ill and passed away. The mother-son bond is so deep that I cannot bear it. I only wish that the World-Honored One would show his divine power and enlighten me, releasing me from this sorrow." The Buddha told the widowed mother: "You should quickly enter the city and go through the streets and alleys. If there is a family that has not died, ask for fire to bring back to revive your son." The widowed mother, upon hearing this, was overjoyed. She entered the city of Shravasti and went to a street, telling each household: "Is there anyone here who has not died? I wish to ask for fire to revive my son." The people replied: "Where are your ancestors and parents now? You are now confused. Why do you go from house to house speaking like this?" Every house she went to said they had died. Exhausted in body and mind, her search was in vain. She then returned home, holding her little child, and went to where the Buddha was. She bowed at his feet and said to the Buddha: "I was ordered to enter the city and ask each household for fire. They all said they had died, so I returned empty-handed." The Buddha told the widowed mother: "There are four causes and conditions in a person's life that cannot be kept. What are the four? First, what is permanent will inevitably become impermanent; second, what is rich and noble will inevitably become poor and humble; third, what is gathered will inevitably separate; fourth, what is strong and healthy will inevitably die. Heading towards death, heading towards death, being pulled by death, there is no escape from this suffering." The Buddha told the widowed mother: "Why do you not worry about yourself now? Why not widely practice giving, uphold precepts, and cultivate abstinence on the eighth, fourteenth, and fifteenth days of the month? According to your ability, provide for the orphaned and poor, monks and brahmins

The rest is as in the old text. The brahman, hearing the verse, his mind opened and he understood. He then entered the path. Therefore it is said: "What is high will fall, what is gathered will disperse, what is born will die." This is the meaning. Once the Buddha was in Shravasti, at Jetavana Anathapindika's Park.

The rest is as in the old text. The brahman, hearing the verse, his mind opened and he understood. He then entered the path. Therefore it is said:
"What is high will fall, what is gathered will disperse, what is born will die." This is the meaning. Once the Buddha was in Shravasti, at Jetavana Anathapindika's Park.

All sentient beings, crawling insects, wriggling creatures, crawling things, breathing and living beings, all return to destruction and cannot escape the affliction of death. They receive their retribution according to their actions. Doing good brings blessings, while evil brings misfortune. It is like a shadow following a form. How can it be avoided? It is for this reason that this verse is spoken.

Evil deeds lead to hell, while cultivating goodness leads to heaven
If one cultivates the path of goodness, one enters nirvāṇa without taints.

Once, the Buddha was at the Karanda Bamboo Grove in Rajagriha. At that time, there was an epidemic in the city, with rampant diseases and deaths beyond count. The World-Honored One, with his pure and flawless divine eye, saw that those who engaged in evil deeds died and entered hell. There was also a bhiksu who was disgusted with birth and death. He observed that the four elements were not to be desired, stinking and difficult to approach. He then entered the nirvāṇa without remainder and attained parinirvāṇa. At that time, the World-Honored One contemplated this matter and investigated its origins and ends, in order to reveal great illumination for future beings and also to make the true Dharma last long in the world. When the great assembly heard the Buddha's teachings, they all gave rise to the intention of unsurpassed true enlightenment.

Not in the sky, not in the ocean, not in the mountains
or rocks, there is no place to escape death and avoid suffering.

In the past, the Buddha was at the Karanda Bamboo Grove in Rajagriha. At that time, there were four brothers who were Brahmins, each with the five supernatural powers. They knew that their lives were short and would end in seven days. They discussed together, 'We, brothers, have mastered the five supernatural powers. With our divine power, we can overturn the heavens and earth, manifest our bodies, touch the sun and moon, move mountains, and stop rivers. Can we not avoid this calamity?' The eldest brother said, 'I will enter the great ocean, staying in the middle where the depths are equal. How will the ghost of impermanence know where I am?' The second brother said, 'I will enter the belly of Mount Sumeru, closing the surface so that no trace is visible. How will the ghost of impermanence know where I am?' The third brother said, 'I will hide in the sky, without a trace. How will the ghost of impermanence know where I am?' The fourth brother said, 'I will hide in the midst of a large crowd. People are so crowded that they do not recognize each other. If the ghost of impermanence seeks one person, why would it necessarily take me?' After discussing, they took leave of the king, saying, 'We have calculated that our remaining lives are seven days. We each want to escape and seek much merit.' The king said, 'Go well, may your merit increase.' Then they parted and went to their respective destinations. When the seven-day period was over, they all died where they were. The one in the sky fell like a ripe fruit. The city guard reported to the king, 'A Brahmin died suddenly in the market.' The king then realized, 'Calamity and impermanence! Four people avoided it, but one has already died. How can the other three escape?' At that time, the World-Honored One, with his pure and flawless divine eye, knew that the four Brahmins avoided the impermanence of death, each seeking liberation and relief from their difficulties, but their past lives were inevitable. For this reason, he investigated the origins and ends, wishing to reveal great illumination for future generations, and also to make the true Dharma last long in the world. At that time, the World-Honored One, in the midst of the great assembly, spoke this verse:

Not in the sky, not in the ocean, not in the mountains
or rocks, there is no place to escape death and avoid suffering.

Old age brings suffering, death means the mind departs. Pleasure binds the home like a prison, attachment to the world is endless.

Once, the Buddha was at the Bamboo Grove in the Kalandaka Park in Rajagriha. Many monks asked the World-Honored One, 'World-Honored One, for what meaning and purpose did you give up the pleasures of the human world and the supreme beauty of the world to leave home and study the path?' At that time, the World-Honored One extensively expounded the Sutra on Birth to the monks, saying, 'You should listen attentively, contemplate it well, and keep it in your minds. I will now explain the most subtle Dharma.' The monks replied, 'We wish to hear it.' The World-Honored One said, 'At that time, the World-Honored One extensively expounded the Sutra on Birth to the monks. Monks, you should know that King Suddhodana ordered his ministers, "I now wish to go out to the back garden to take a look. Please quickly prepare a chariot adorned with feathers and jewels." At that time, the ministers went to King Suddhodana and said, "The prince wishes to go out to the back garden to take a look. He has ordered the preparation of a chariot adorned with feathers and jewels." When the king heard this, he was overjoyed and could not contain himself. He told the ministers, "Allow the prince to go out to the back garden to take a look, perhaps he can remove his worries and disordered thoughts." He then personally prepared the chariot and gathered a large crowd of thirty divisions of troops, with fifteen divisions on each side, excluding the front and rear guides. Monks, when I arrived at the back garden to take a look, I saw an old man with a withered body, a changed complexion, loose skin, and wrinkled face, leaning on a cane and groaning, with exhausted energy. I then asked the charioteer, "Who is this person with such a withered body and changed complexion?" The charioteer replied, "This is an old man." I asked, "What is meant by old?" The charioteer replied, "What is meant by old is a withered body and advanced age, with life hanging by a thread. The law of decay gradually approaches the realm of death, thus it is called old." I then asked the charioteer, "Will I also have this decay?" The charioteer replied, "The noble one and all humans and gods have this affliction, there is no one who can avoid it." I then thought to myself, "All people who receive a body have this affliction. Whether poor or noble, all will have this." I then ordered the charioteer to turn the chariot around and return to the palace, to observe purity and contemplate the Way. At that time, King Suddhodana asked the charioteer, "Did the prince enjoy his outing?" The charioteer said, "The prince did not go to the garden." The king

At that time, the World-Honored
One further spoke a verse saying:

"At that time, the World-Honored One further spoke a verse, saying:"

"At that time, the World-Honored One further spoke a verse, saying:"

"At that time, the World-Honored One further spoke a verse, saying:"

At that time, the World-Honored One further spoke a verse, saying:

"At that time, the World-Honored One further spoke a verse, saying:"

At that time, the World-Honored One further spoke a verse, saying:

"At that time, the World-Honored One further spoke a verse, saying:"

At that time, the World-Honored One further spoke a verse, saying:

"At that time, the World-Honored One further spoke a verse, saying:"

At that time, the World-Honored One further spoke a verse, saying:

"At that time, the World-Honored One further spoke a verse, saying:"

"At that time, the World-Honored One further spoke a verse, saying:"

Though one may live a hundred years, they will still die and pass away, oppressed by old age, with illness at their doorstep.

"Once, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī, widely expounding the Dharma teachings for the various beings such as devas, humans, dragons, and ghosts. At that time, King Prasenajit's mother, who was over 120 years old, suddenly fell seriously ill, incurable by medicine or healing, and unable to be saved by spirits. She passed away in less than a day. The king and his ministers performed the proper funeral rites, offering oil, butter, flowers, and incense in all ways. She was placed in a spirit temple with attendants to guard it. After the funeral, they returned to where the Buddha was. Following the proper royal protocol, they removed their five adornments and bowed at the Buddha's feet. The Buddha ordered them to sit and asked, "Where have you come from? Your clothes are dusty and your appearance has changed. What has happened?" The king said to the Buddha, "The great queen, who was over 120 years old, suddenly fell seriously ill and passed away. We have just finished sending her spirit to the grave and are now returning to the city to pay homage to the World-Honored One." The Buddha, with his three kinds of knowledge, knew and asked, "What is it, great king? Is there anyone born in the world who does not die?" The king said to the Buddha, "There is no one born in the world who does not die." The Buddha told the king, "From ancient times until now, there are five great fears that cannot be avoided: the law of aging, one wishes not to age, but this cannot be achieved; the law of illness, one wishes not to be ill, but this cannot be achieved; the law of death, one wishes not to die, but this cannot be achieved; the law of destruction, one wishes not to be destroyed, but this cannot be achieved; the law of exhaustion, one wishes not to be exhausted, but this cannot be achieved. These are the five things, great king, that cannot be achieved. They do not make an appointment with people. All things are impermanent and difficult to dwell in for a long time. One day passes, and so does a person's life. It is like the flow of the five rivers day and night without stopping. A person's life is also like this, swiftly passing by.

"At that time, the World-Honored One gradually spoke subtle and wonderful Dharma with King Prasenajit, discussing the essential points of non-retrogression. The discussion was about giving, precepts, and being born in heaven. He spoke of the impurity of desire and the great suffering of defilements. The king should know: Birth leads to aging, illness has no radiance, union will inevitably separate - this is the constant law of the world. Like lightning flashing across the eyes, or striking a stone to produce fire, human life is even more fleeting. How can there be any joy in the law of decay and change? Wishing to make it last long is not possible." At that time, the World-Honored One, based on this cause and condition, investigated the beginning and end, showing great illumination for future beings, also causing the true Dharma to remain in the world for a long time. At that time, the World-Honored One, in the midst of the great assembly, spoke this verse to King Prasenajit:

Although one may live to be a hundred years old, one will still die and pass away, oppressed by old age, with illness at the end.

The Buddha told the king: "This is the way of the world. There is nothing that lasts forever. Everyone will return to death without exception. Past kings, buddhas, sages, and immortals with the five supernatural powers have all passed away and none can remain. It is in vain to grieve for the deceased. To accumulate merit tirelessly, merit will follow the departed spirit like sending food to a farmer. By this cause and condition, the king should widely establish meritorious deeds. Merit will assist people like relying on a strong staff." After the Buddha spoke this, the king and the four groups of people who came to the assembly all rejoiced, forgetting their worries and removing their afflictions. They suddenly awakened, rose from their seats, circumambulated the Buddha three times, paid homage, and departed.

This day has already passed, and life follows in its reduction. Like a fish with little water, what joy is there?

Once, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, the southern ocean suddenly surged and overflowed the sea boundaries. There were three large fish that followed the rising current and were stranded in shallow water. They said to each other: "We three fish are in a perilous place. The water has not receded yet. We should go upstream and return to the great ocean." There was a boat stuck in the water that they could not pass. The first fish used all its strength to jump over the boat. The second fish was able to cross by clinging to grass. The third fish was exhausted and was caught by a hunter. The hunter then spoke this verse:

The first one worried about the future and was surely to be harmed
Relying on grass for the present, that life was able to escape death.

The two fish were both saved, rescuing their fragile lives. The
foolish one guarded a small pond and was trapped by the hunter.

At that time, the World Honored One used his pure and flawless heavenly eye to observe and saw the three fish being chased by the Tapo. Two fish were saved, while one fish was trapped. He also saw the hunter speaking this verse. Because of this cause and condition, he sought the root cause in order to show great illumination for future beings and also to make the true Dharma last long in the world. He then gathered the assembly and spoke this verse:

The day has already passed, and life follows in its reduction. Like a fish with little water, what joy is there in this?

"The so-called 'the day has already passed' refers to whether one is a kṣatriya, brāhman, elder, or householder, or whether one is young, middle-aged, or old, all share in the passing away of this day, with the passing of day and night without stopping. Life changes, the body becomes emaciated, the breath weakens, and strength is exhausted, faster than that. The 'fish with little water' refers to whether one is a flying bird in the sky, a river heron, a crane, a blue crane, a water crow, or a black chicken, or whether one is a hunter who nets and catches men and women, or sets up a hook and a snare. Being in shallow water, one's life is in the hands of many. Having a body in the water, one's life is lost in the water. With many sufferings difficult to find, what joy is there? Therefore, it is said, 'like a fish with little water, what joy is there?'"

The departed do not return. Day and night, one diligently exerts oneself. The fish is burned. The suffering of birth and the calamity of death.

Formerly, the Buddha was in the realm of Magadha, at the place of good victory, gathering together those who practiced the Way. Those who were in high mountains or deep caves, hiding their forms and not coming out, still observed the signs of the times and the weather. When spring arrived, they saw that all the trees were budding, their colors like crystal, gradually unfolding into flowers. They also saw that the streams and ditches were flowing calmly, without any sound. At that time, the practitioners thought to themselves, "The time is not to be borrowed. All things are born together." At that time, the practitioners went down the mountain to the villages to beg for food. They saw men and women feasting and enjoying themselves together. The practitioners asked, "Who are these people?" The others replied, "They are from such and such a village, such and such a family, with such and such a surname. The son of such and such a family was born to such and such a father." The practitioners then thought to themselves, "Now, the inner things are all giving birth." Knowing that all things are growing day by day, they returned to the deep mountains to practice in silence. When autumn arrived, they went down the mountain to the villages to beg for food. They saw that the trees were gradually withering, covered with frost and snow, and the leaves falling and freezing. They also saw that the streams and ditches had dried up, not even enough water to wet a finger. At that time, the practitioners contemplated within themselves, "Now, all external things are withering." Knowing that the inner and outer are decaying, they returned to the deep mountains, sat cross-legged, or sat on a rope bed or under a tree, concentrating their minds without giving rise to chaotic thoughts. They observed the nature of the inner and outer to be truly impermanent, and gave rise to the thought that the days pass by without stopping. What is meant by the passing of the days? They calculated from spring to autumn, from years to months, from months to half months, from half months to days, from days to hours, from hours to day and night, from day and night to movement and stillness, from movement and stillness to inhalation and exhalation, from inhalation and exhalation to exhaustion and non-existence, until exhaustion, only then did they know that all things are empty and non-existent. Knowing non-existence, they knew that there is no origin of arising, and no trace of cessation. Sometimes practitioners observe the traces of arising and the absence of traces of cessation, and only then do they awaken to themselves and remember the Tathāgata's teaching that all is impermanent and without a nest. Sometimes practitioners observe the past, and after accumulating time and days, they are able to eliminate it. They also remember the Buddha's words, that the Tathāgata also said that impermanence is suffering.

The departed do not return. One diligently exerts oneself to the utmost. The fish is burned. The suffering of birth and the calamity of death.

Human life is like the sun and moon, sometimes still, sometimes
moving in a circle, like a swiftly flowing river, going without returning.

Formerly, the Buddha was in the Jeta Grove of Anāthapiṇḍada's Park in Śrāvastī. The World-Honored Buddhas always teach the Dharma, observing the minds of people at the right time. Some sentient beings consider the body to be permanent, thinking that the body of the five aggregates today is no different from yesterday. The ignorant are deluded and think that the aggregates do not decay, like a swiftly flowing river. The past is not the present flow, and the present is not the past flow. The departed are gone forever, and the incoming does not stop. People are also like this. The past actions are not the present actions, and the present actions are not the past actions. Those who create merit, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, observe the four great elements of the body as an analogy to a flowing river, and contemplate and discern up to the realm of impurity. The upāsakas and upāsikās attain the fruits of srota-āpanna, sakṛd-āgāmin, and anāgāmin, while the bhikṣus and bhikṣuṇīs attain arahantship. At that time, the World-Honored One used his pure and flawless divine eye to see the four groups of the assembly discerning the formation and destruction of the five aggregates. At that time, the World-Honored One investigated the beginning and end, showing great illumination for future generations, and also causing the true Dharma to remain in the world for a long time. At that time, the World-Honored One gathered the great assembly and spoke a verse, saying:

Human life is like the sun and moon, sometimes still, sometimes
moving in a circle, like a swiftly flowing river, going without returning.

The four groups of the assembly heard what the Buddha said and departed joyfully.

Old age causes the complexion to fade, and diseases arise on their own. The body decays and rots, and life ends in the same way.

Once, the Buddha was at the Monkey Pond Assembly Hall in the city of Vaishali. He told the monks, "There are sentient beings who rely on their youthful vigor and strength, or on their good health, or on their wealth and boundless livelihood, or on their noble status and accomplished family lineage. There are also the elderly gathered in the assembly, who are disparaged by others and called 'worthless.' At that time, the World-Honored One observed the minds of the people, knowing their right and wrong, and wished to make them change their past and cultivate the future. Therefore, he spoke this verse. At that time, the young men of Vaishali, upon hearing this teaching, gave rise to the thought of impermanence and no-self, or the mind of contemplation on impurity, or mindfulness of breathing, or the dharmas of the peak, warmth, patience, and the supreme worldly dharmas, or attained the fruits of stream-entry, once-returning, or some gave rise to the aspiration for the unsurpassed path, or the path of pratyekabuddha and arhat. At that time, the World-Honored One, with this single verse, transformed countless young men of Vaishali. For this cause and condition, investigating the beginning and end, he manifested great illumination for the people of future generations, and also caused the true Dharma to remain in the world for a long time. He then spoke this verse to the great assembly:

Old age causes the complexion to fade, and diseases arise on their own. The body decays and rots, and life ends in the same way.

At that time, the young men, having heard the Buddha's teachings, bowed in respect and departed.

This body will not last long, and will return to the earth. The consciousness has already departed, leaving only the skeletal frame.

Once, the Buddha was staying in the Amrapali Garden in Vaishali. At that time, Ambapali, relying on her unparalleled beauty in the world, surpassing human appearance and matching heavenly form, with a dignified and perfect appearance that one never tired of seeing, and with immeasurable wealth and treasures, abundant in the seven precious things, adorned herself with a jeweled carriage, bathed and perfumed herself with fragrant flowers, and went to where the Buddha was. She bowed her head at his feet and stood to one side. At that time, many bhikshus, whose desire had not yet been cut off and who were still on the level of ordinary beings, saw Ambapali coming to where the Buddha was and all gave rise to desire and impure thoughts. The Buddha knew their thoughts and immediately told them, "What do you think, bhikshus? Ambapali has a body composed of the four great elements, which is foul and impure, with nothing to be greedy for. Bhikshus, you should know that this Ambapali will not be long before she lies on a high and wide bed, wearing clothes worth a hundred million, and suddenly dies on that bed, to be carried to the charnel ground for cremation." At that time, the bhikshus, upon hearing this, were startled. "Impermanence is swift and does not avoid the old and young. This person's appearance is rare in the world, yet such a form will be discarded and left in the charnel ground." At that time, the World Honored One, for the sake of the people of later generations, sought the causes and conditions of this matter, to show great illumination and cause the true Dharma to remain in the world for a long time. He then spoke a verse in the assembly. The four groups of the assembly, upon hearing this teaching, gave rise to the thought of impermanence and no-self, or the mind of impurity and contemplation, or the mindfulness of breathing, the contemplation of the head, the contemplation of warmth, the contemplation of patience, the supreme worldly dharmas, or attained the fruit of stream-entry, the fruit of once-returning, or gave rise to the aspiration for the unsurpassed path, or sought the path of pratyekabuddha and arhat. At that time, the World Honored One, with this single verse, transformed countless young men in Vaishali. For this cause and condition, he spoke a verse:

This body will not last long, and will return to the earth. The consciousness has already departed, leaving only the skeletal frame.

At that time, the great assembly, having heard the Buddha's teaching, rejoiced and departed.

What use is this body? It is a constantly leaking and stinking place, afflicted by illness and suffering from old age and death.

Once, the Buddha was in the Nyagrodha Park in the country of Kapilavastu. The people of that country always relied on their noble lineage, wealth, and strong bodies, acting freely and boasting of their matchlessness. Among them, there was a person whose family lineage was the strongest, but he was born with sores and wounds, pus and blood flowing day and night, stinking and impure, causing everyone to cover their noses. The Buddha knew his mind and told him, "When a person receives a body, the four elements are the same. The six sense gates flow out, no different from him. The body of all people is a house of suffering, dwelling in myriad sorrows and fears." At that time, the Śākya clan members, having heard the Buddha's teachings, gave rise to the thought of impermanence and no-self, or the mind of contemplation on impurity, or mindfulness of breathing, or the dharmas of the crown, warmth, patience, and the supreme worldly dharmas, or attained the fruits of stream-entry, once-returning, or some gave rise to the aspiration for the unsurpassed path, or the path of pratyekabuddha or arhat. At that time, the World-Honored One used this one verse to transform those Śākya clan members.

Once, the Buddha was in the Jeta Grove of Anāthapiṇḍada's Park in Śrāvastī. A certain elder invited the Buddha and the bhikṣus. When the bhikṣus went to his house, the Tathāgata did not go but sent a message to receive the food. There are two reasons why the Tathāgata sends a message to receive food. What are the two? First, to give the devas the Dharma. Second, to visit the sick. At that time, the World-Honored One looked around and saw that all the bhikṣus had accepted the invitation. He then took the key and opened a room, where he saw a bhikṣu lying in bed, gravely ill, unable to turn over in his own excrement and urine. The World-Honored One knew and asked, "What illness do you have that you lie in bed, unable to turn over in your own excrement and urine?" The bhikṣu, being of honest nature and without deceit, replied to the World-Honored One, "By nature, I am dull and always lazy. I never helped to care for others. Therefore, no one cares for me now. I am truly destitute and have no one to rely on." At that time, the World-Honored One personally carried him outside, removed his filth, washed his sitting mat, and then washed his body with clean water. He then dressed him, spread a new sitting mat, and returned him to the room. The Tathāgata himself stretched out his hand as a pillow and told the bhikṣu, "If you do not diligently seek the supreme Dharma, you will not attain what you have not attained, obtain what you have not obtained, and realize the fruit of the path. If you do not apply yourself to this Dharma, you will suffer even more." At that time, the World-Honored One gradually taught him the most wonderful Dharma, using countless skillful means to encourage him to be diligent in contemplating the Way. He then rose from his seat, closed the door, went to the assembly hall, and ordered his attendant, "Now, quickly assemble all the bhikṣus present in Śrāvastī and go to the assembly hall." When the bhikṣus had gathered, the World-Honored One said, "You bhikṣus! Without father, mother, brothers, sisters, or relatives, you do not look after each other and abandon each other. This is not appropriate. You will be ridiculed by non-Buddhist ascetics and brahmins: 'The śramaṇas of Gautama have no compassion at all. They regard human life as if it were a piece of wood or stone. The dead are destitute and have no one to care for them.' My Dharma is orderly, with harmony between superiors and inferiors. If you act like this,

At that time, the sick bhikṣu, not long after the World-Honored One left, thought to himself: "This body is composed of the four elements, with various sufferings gathered together. What use is this body? It is full of impurities and is afflicted by illness, unable to escape old age and death? I should be diligent and practice the Buddha's words." He then abandoned his body and entered the realm of nirvāṇa without remainder, and attained parinirvāṇa. At that time, many bhikṣus took the key and opened the door. Seeing that the bhikṣu had already abandoned his body, they immediately informed the World-Honored One: "The sick bhikṣu has now passed away. I wonder where his spirit has been reborn? In what kind of path?" The Buddha told the bhikṣus: "That sick bhikṣu had accumulated good practices. I taught him the Dharma, and his mind was enlightened. Later, his mind became fierce, following the Dharma and distinguishing the profound Dharma. This noble son has already attained nirvāṇa. You should pay homage to his relics." At that time, the World-Honored One, having observed this meaning, wished to make the true Dharma last long in the world, and to show great illumination to future sentient beings, he spoke a verse in the great assembly:

What use is this body? It is always leaking and stinking, afflicted by illness, and has the suffering of old age and death.

Sentient beings who hear the Dharma rejoice and practice it.

This body is a leaking and stinking place, where all illnesses
gather. The supreme cessation of suffering is peaceful and eternally at rest.

"This body is a leaking and stinking place" means that it is defiled by many afflictions and is disliked by people. It is the foremost of all impure things, subject to impermanence and change, and the suffering within suffering is no greater than the aggregates. One should seek skillful means to leave the body of the four great elements, and with skillful wisdom seek the way out. All afflictions will cease forever without remainder, hence it is called "extinction." Having extinguished emptiness, it is empty and tranquil, and there is neither birth nor cessation, nor the duality of attachment and cutting off. "The supreme cessation of suffering is peaceful and eternally at rest" means peaceful and free from thoughts of joy and sorrow, peaceful and eternally at rest, the supreme cessation without remainder of nirvana. At that time, those in the assembly, upon hearing this meaning, joyfully accepted it, bowed, and departed.

In the heat, one can stop here; in the cold and snow, one can stop here. The foolish have many worries, not knowing what changes will come.

"In the past, there was an elder who built a house. In the spring, summer, and winter, he built halls and rooms for his own use, not following the precepts. For the three months of the year, he did not observe the restrictions. He was wealthy but stingy and did not give to anyone. He did not believe in this world or the next, and was self-indulgent and difficult to transform. He did not recognize morality and did not consider impermanence. He built more good rooms, with a front hall and a rear hall, a cool pavilion and a warm room in winter. He built dozens of houses to the east and west. The wind of the knife separated his form, and suddenly he became impermanent. The Buddha, with his pure and flawless heavenly eye, saw that this elder had died. While he was alive, he had no kindness or compassion to bestow upon sentient beings, but only caused trouble for other people. His intentions and plans were not fulfilled. At that time, the World-Honored One, among the great assembly, wished to manifest its meaning and proclaim its origin, also to enable future sentient beings to understand it well without doubt. He also manifested the seal of the divine mouth of the past Buddhas, which was sealed. He also wished to make the true Dharma last long in the world. He then gathered the great assembly and spoke a verse:"

In the heat, one can stop here; in the cold and snow, one can stop here. The foolish have many worries, not knowing what changes will come.

At that time, those who were present heard what the Buddha said, and joyfully accepted and practiced it.

The joy of giving birth to a child, the attachment that does not part, like being drunk and encountering a raging river, drowning the body and life.

In the past, there was a householder who was wealthy beyond measure. His house was filled with treasures, with gold, silver, jewels, beryl, agate, pearls, tiger-eye, and the seven treasures all complete. He had servants, elephants, horses, carriages, and granaries, all without shortage. He only lacked a son to continue his lineage. For the sake of a son, he prayed to various gods, kneeling before the gods of the house, the city gods, the gods of the steps and streets, or kneeling before various gods, ancestors, parents, mountain gods, tree gods, gods of heaven and earth, down to the gods of the tombs and filth. He bowed to them all, but his wish was not fulfilled and he still did not have a son. Day and night he was sorrowful and gradually became ill. "Now my house is filled with countless treasures, and rare treasures are all in my house. Moreover, I have no son to succeed me. If I die, all my wealth will be confiscated by the government. Thinking of this, I am heartbroken and do not know what to do." This man was fortunate and his illness gradually subsided. Before a few weeks had passed, he gave birth to a son who was upright and unparalleled, rare in the world, with a face like a peach blossom and all the marks complete. His parents saw him and were overjoyed, unable to contain themselves. They again invited the neighbors to a feast, with food and drink, singing and dancing, enjoying themselves all day, or indulging in sleep and not knowing anything. At that time, there was a great flood that swept away everything, drowning and killing all without any survivors. At that time, the World-Honored One, with his pure and flawless divine eye, saw the success and failure of this elder. Based on this, he sought the root cause, wishing to make sentient beings of future generations understand without doubt. He also manifested the seal of the divine mouth of the past Buddha World-Honored Ones, which was sealed, in order to make the true Dharma last in the world. He then gathered the great assembly and spoke a verse:

The joy of giving birth to a child, the attachment that does not part, like being drunk and encountering a raging river, drowning the body and life.

At that time, the bhikṣus, having heard the Buddha's teaching, joyfully received and practiced it.

Having children and wealth, the foolish are only anxious. Life is not mine, so how can there be children and wealth?

The ignorant and deluded consider themselves wise. Being
ignorant and calling oneself wise is called extreme ignorance.

Once the Buddha was at the Monkey Pond on the high lecture hall in Vaiśālī. At that time, many young boys were skilled in archery, with arrows touching each other, and they were the best in archery. They relied on their noble family and considered themselves unmatched in the world. "There is no one in Jambudvīpa who can match us. Even if there are worries, our sons are now unmatched in the world. How could there be thieves and robbers to deceive us?" The sons also thought to themselves, "Our father has skills and will surely surpass others." They relied on each other and did not save themselves. When impermanence arrived, they were scattered in different places. Therefore, the verse says:

Among the many clans, looking at brothers and relatives
chased by the messenger of death, struck without retreat.

The messenger of death has many kinds, relatives are
there to save, accumulated wealth is countless, disturbed by thieves.

A blazing fire is extinguished with water, a cover removes
that light, anger is removed with poison, spells remove evil.

A wild elephant is led with a hook, a cowherd leads with
a staff, this assembly all has happiness, impermanence is hard to rely on.

The power of impermanence is unreliable, knowing death and the end of life, but not staying long.

Everything is exhausted, without any awareness, being
destroyed by the world, wandering in the realms.

At that time, the Śākya clansmen of the country of Kapilavastu heard the Buddha's words, knowing that archery had no obstacles, and fought with King Virūḍhaka, shooting arrows at each other, either cutting off eyebrows or cutting off beards and hair, without any harm. King Virūḍhaka then wanted to retreat, but his ministers advised him, saying, "The Śākya clansmen all uphold the precepts and have attained the fruit of the path. Although they have archery skills, they do no harm." At that time, King Virūḍhaka gradually advanced, while the Śākyas retreated and firmly guarded the city gates. They sent a messenger to the Buddha, saying, "Today we are in dire straits, attacked by King Virūḍhaka." The World-Honored One said, "If you open the gates, there will be harm. If you do not open the gates, there will be no harm." The messenger then returned to the Śākyas and said to them, "The Tathāgata has instructed that if you open the gates, you will be harmed by the king. If you do not open the gates, you will not be harmed by the king." When the Śākyas heard this, they closed the gates even more firmly and guarded them. At that time, King Virūḍhaka camped at the city gates and said to the Śākyas, "Quickly open the gates. The two families can live in harmony without any harm." Among the Śākyas, those with past karmic connections all said to open the gates, while those without past karmic connections, following the Tathāgata's instruction, refused to open the gates. The Śākya Śāma had previously been outside the city fighting with King Virūḍhaka, killing 70,000 beings and injuring countless beings by pulling out their elephant tusks. Śāma Śākya said to Virūḍhaka, "The son of a slave girl must not retreat. I must enter the city to prepare for battle again." At that time, the Śākyas in the city heard that Śāma Śākya had caused immeasurable harm to the people, and immediately sent for Śāma Śākya to reprimand him, saying, "You are not a Śākya claiming to be a Śākya, polluting our Śākya clan. You have now ruined your reputation. Leave the country quickly. You do not need to stay in this city. Leave quickly, do not stay"

At that time, Śāma Śākya left the city. King Virūḍhaka then opened the gates again. The Śākyas with past karmic connections said to the other Śākyas, "Just quickly open the gates. What can this son of a slave girl accomplish?" The Śākyas without past karmic connections said to the other Śākyas, "The Tathāgata has instructed that if you open the gates, there will be killing. If you do not open the gates, there will be no killing." At that time, King Virūḍhaka again pressed the city gates. At that time, Mahānāma Śākya said to King Virūḍhaka, "Please listen to my one wish. If you agree, I will state it." The king replied to the Śākya, "Speak freely. I will not go against you."

At that time, Mahānāma Śākya said to the king, "Please allow me to enter the water for a while, so that the Śākyas may all escape." At that time, Mahānāma Śākya entered the water, tied his hair to the root of a tree, and drowned at the bottom of the water. At that time, the Śākyas all escaped. At that time, King Virūḍhaka sent someone into the water to look. Why is my brother-in-law Śākya taking so long in the water?" He then entered the water and said, "Mahānāma Śākya has already died in the water." At that time, King Virūḍhaka took the 70,000 Śākyas who had attained the fruit of stream-entry and buried them alive, trampling them to death with wild elephants. Due to past karmic conditions, they had no one to rely on. At that time, the World-Honored One told the young men of Vaiśālī, "Space can become earth, and earth can become space, but past karmic conditions cannot be escaped." For this reason, investigating the beginning and end, he manifested great illumination for the sentient beings of future generations, also causing the true Dharma to remain in the world for a long time. In the midst of the great assembly, he spoke a verse:

Not relying on sons, nor on father or brothers, when faced with death, there is no relative to rely on.

At that time, the four groups of disciples, having heard the Buddha's teaching, rejoiced and departed.

If this is to be done, then do it. By doing this, this will
be accomplished. People toil for themselves, not realizing old age and death will come.

Hungry and thirsty, like a starving deer running, shot by
the hunter, not thinking of cutting off desire and love.

Thus seeking means, discerning this form, old age
and death suddenly come, not reaching the ultimate realm.

The many beings have different aspirations and practices, and their deeds are also different. The wholesome roots they cultivate are also indescribable. Their minds are attached to external affairs and do not contemplate internal dharmas. They do not contemplate death and life, and always think of permanence. In the past, in the country of Kaśmīra, there were two brothers. One became a monk and attained arahantship, while the other stayed at home and managed the household. The elder brother often visited his younger brother and instructed him, saying, "Give generously, uphold the precepts, cultivate wholesome roots, and be born with a good reputation and fall into a good place after death." The younger brother replied to his elder brother, "Abandoning the household to become a monk, one does not worry about official matters, does not think of one's father, brothers, wife, and children, and also does not think of household affairs and wealth. If one is insulted, one does not harbor sorrow and distress. If one encounters joy and happiness, one does not rejoice." He was repeatedly admonished but did not follow his elder brother's teachings. Later, the younger brother encountered illness and suddenly died. He was reborn as an ox and was driven by people to carry salt into the city. At that time, the elder brother, the arhat, came out of the city and addressed the ox in verse:

Carrying a heavy burden on your back, traveling the road without
rest, driven by others, today is a day of leisure and play.

Piercing the nose for a bridle, breaking the back with boils and
sores, being bitten by flies, today is a day of leisure and play.

Eating poor grass, drinking rainwater, never free from the beating
of a staff, today is a day of leisure and play.

Having taken on the form of an animal, what expedient means can
be practiced? Can one concentrate on contemplating the virtues of the Three Jewels?

When the cow heard this, it was sad and unhappy. The cowherd said to the monk, "What did you say to make my cow unhappy?" The monk replied, "This cow was my younger brother." The cowherd heard this and said to the monk, "Your brother was close to me in the past." The arhat said, "My brother owed you one coin's worth of salt in the past." At that time, the cowherd said to the cow, "I now release you and will no longer make you work." The cow then threw itself into a deep ravine, single-mindedly contemplating the Buddha, and immediately passed away to be reborn in the heavens. There are sentient beings who deeply yearn for worldly entanglements and are attached to wealth and goods, not cultivating good practices. When their bodies perish and their lives end, they are reborn in the hungry ghost realm. There are also people who renounce the householder life to study the Way, abandoning affection and attachment, and cultivating pure intentions. It is like King Prince and the daughter of the executioner. Her body was adorned with fragrant necklaces and her appearance was upright and beautiful, resembling a heavenly maiden. The prince wanted to marry her, but the king said, "The law of kings does not marry outsiders. I do not marry commoners, but only marry with elders and householders." The prince said to the king, "If I cannot marry this girl, I will now kill myself and cannot bear to live in this world." Hearing these words, the king was like food stuck in the throat, neither able to swallow nor spit out. The king sent her to the executioner's house and said to her parents, "You should marry your daughter to my prince." The girl's mother replied, "I will marry my daughter to the prince of the king if he practices the killing method of our kind." The king returned and said to the prince, "If you now want to practice the killing method and abandon the royal lineage to practice common affairs, why do you insist on marrying the girl?" The prince said to the king, "What I desire and enjoy is to practice the killing method without considering it difficult." He then abandoned the royal palace and went to the executioner's house to arrange the marriage. After a long time, carrying firewood and grass, holding a basket and broom, the chief minister went out and saw him, asking the prince, "Have you obtained the girl?" The prince replied, "I am burdened with many tasks and have forgotten about the girl. I no longer remember her." The minister further asked, "Where are the fragrant necklaces and pearls now?" The prince replied, "I have also forgotten and no longer remember them." The minister said to the prince, "Since you have not obtained the girl, nor the pearls, and have also lost the royal position, what can you accomplish? What should you do?" The

This should be practiced, practicing this accomplishes this. People
labor themselves without realizing old age and death approaching.

At that time, Venerable Horse Sound also spoke a verse, saying:

Washing and adorning the body, the foolish and ignorant do not
practice goodness. Impermanence suddenly arrives, like a mother holding a dead daughter.

Sentient beings harm each other and argue with each other. The practices they follow are not in accordance with the true Dharma. It is like the story of a couple, both of whom were handsome and had dignified appearances, with all the characteristics complete and their faculties tranquil. They treated each other with respect all day long without ever tiring of it. As the days passed, the couple suddenly went blind and could not see anything. They loved each other and feared being deceived by others. The husband feared losing his wife, and the wife feared losing her husband. They sat together, guarding each other, not leaving each other's side for a moment. At that time, their five relatives sought a doctor from afar and brought him to the blind couple. They applied medicine to their eyes and they soon regained their sight. The husband saw his wife's changed appearance and said in a raised voice, "Who has replaced my wife?" The wife saw her husband's changed appearance and said in a raised voice, "Who has replaced my husband?" The five relatives explained, "The youthful appearance changes with the passing days. As the breath weakens and the strength is exhausted, the skin sags and the face wrinkles, changing from day to day. Comparing the old and decrepit appearance to the youthful one is like drilling ice to seek fire. How can you cry and not recognize each other?" They looked at themselves in a mirror and saw their changed appearances. Alas, old age comes and beauty does not last long. The dignified appearance changes in an instant. Worries and anxieties only increase suffering and distress. Venerable Dharmasena spoke a verse on this, saying:

It is like a person sleeping, a thief opens the wall and steals
Losing the wealth, one does not know. When one wakes up, one searches everywhere.

The foolish and young practice indulgence, sinking themselves into the dark pool. Not seeing
the thief lose the wealth, they have no power against the thief of old age.

Therefore it is said: 'Practicing what is not true and essential, going against the Way and losing the Dharma, not realizing old age and death will come.' At that time, the people, hearing this teaching, rejoiced and departed.

Therefore, practicing meditation, birth is exhausted, and there is no more heat and distress. The
bhikṣu is weary of the army of Māra and is liberated from birth and death.

The Tathāgata proclaims the impermanence and transience of the past. When the bhikṣus hear this, they all give rise to weariness and aversion, leaving behind the aggregates and the bases of the sense-fields. The World-Honored One instructs and points out the right practice and teaches the right Dharma, either in a charnel ground, under a tree, or in the open, walking and sitting in meditation. Do not be lazy and negligent, for if you do not diligently practice now, it will be of no benefit to regret later. This is what I call the precepts for bhikṣus. Therefore it is said: 'Therefore, practicing meditation, birth is exhausted, and there is no more heat and distress.' In the morning, at noon, in the evening, in the early night, in the middle of the night, and in the late night, the Buddha told the bhikṣus: 'Whether walking, sitting, coming, going, sleeping, or waking, you should contemplate and practice this samādhi so that it is not lost. The exhaustion of birth and the absence of heat and distress means that body, speech, and mind are not distressed, not distressed by the fire of afflictions. Be diligent and energetic.' The Buddha told the bhikṣus: 'How can you prevent burning your head and burning your clothes?' The bhikṣus said to the Buddha: 'Only by saving the head and protecting the clothes can we prevent it.' The Buddha told the bhikṣus: 'It is not as good as what I say. Observe the head and observe the clothes, and seek further means to eliminate evil dharmas with good dharmas. Be firm in intention, never transgressing the continuity of good dharmas. The exhaustion of birth and the absence of heat and distress means that birth still gives rise to existence, aging, sickness, and death still give rise to existence, and sorrow, distress, suffering, and affliction revolve and come and go all due to the existence of birth.' When the chapter on impermanence was being spoken, Ānanda then spoke a verse:

I have heard of an occasion when the Tathāgata spoke the Sūtra of the Bright
Teachings, to rescue sentient beings who are in the darkness of ignorance with his compassion.

Speaking of impermanence means the body, the taste of the body, the body of phrases, the body of meanings, and the fulfillment of the body. Speaking with the mouth is flawless.

Hearing this one time, I, who hold the aggregates, sense bases, and elements, am able to discern the characteristics of people. The life of sentient beings is born from the body and brings about suffering. I heard from the Buddha that this one time, the matter was like this. With undivided attention, not distracted by other thoughts, seeking the roots of goodness, I opened the path for ignorant sentient beings. Sentient beings in the world are born blind and without eyes. I then opened their eyes so they could see. With great compassion, I rescued them from suffering. I viewed those sentient beings as my father and mother, expounding the meaning for them.

By understanding the profound meaning of the phrases, and cultivating morality and virtue
well, one can end all suffering and attain the state of no remainder.

By understanding the profound meaning of the phrases, and cultivating morality and virtue well, one can end all suffering and attain the state of no remainder.