The Sūtra In Which The Buddha Speaks Of Impermanence《佛说无常经》Impermanence Sūtra《无常经》

《佛说无常经》
[The] Sūtra [In Which The] Buddha Speaks [Of] Impermanence

《无常经》
[Impermanence Sūtra]

(亦名《三启经》)
(Also named [the] Three Teachings’ Sūtra)

大唐三藏法师义静奉　制译
[By] Great Táng [Dynasty’s] Tripiṭaka Dharma Master Yìjìng, [With] Received [Imperial] Order Translated

◎ 稽首归依无上士，常起弘誓大悲心，为济有情生死流，令得涅槃安隐处。
大舍防非忍无倦，一心方便正慧力，自利利他悉圆满，故号调御天人师。
稽首归依妙法藏，三四二五理圆明，七八能开四谛门，修者咸到无为岸。
法云法雨润群生，能除热恼蠲众病，难化之徒使调顺，随机引导非强力。
稽首归依真圣众，八辈上人能离染，金刚智杵破邪山，永断无始相缠缚。
始从鹿苑至双林，随佛一代弘真教，各称本缘行化已，灰身灭智寂无生。
稽首总敬三宝尊，是谓正因能普济，生死迷愚镇沉溺，咸令出离至菩提。
生者皆归死，容颜尽变衰，强力病所侵，无能免斯者。
假使妙高山，劫尽皆坏散，大海深无底，亦复皆枯竭，
大地及日月，时至皆归尽，未曾有一事，不被无常吞。
上至非想处，下至转轮王，七宝镇随身，千子常围绕，
如其寿命尽，须臾不暂停，还漂死海中，随缘受众苦。
循环三界内，犹如汲井轮，亦如蚕作茧，吐丝还自缠。
无上诸世尊，独觉声闻众，尚舍无常身，何况于凡夫。
父母及妻子，兄弟并眷属，目观生死隔，云何不愁叹。
是故劝诸人，谛听真实法，共舍无常处，当行不死门。
佛法如甘露，除热得清凉，一心应善听，能灭诸烦恼。

如是我闻：一时薄伽梵在室罗伐城逝多林给孤独园。

Thus is [as] I [have] heard. [At] one time, [the] Bhagavān [was] at  Śrāvastī City’s Jeta Grove [And] Giver-[To-The]-Lonely Garden.

尔时佛告诸苾刍：「有三种法，于诸世间是不可爱、是不光泽、是不可念、是不称意。

At that time, [the] Buddha told all [the] Bhikṣus, ‘[There] are three kinds [of] dharmas [i.e. phenomena], in all worlds [that] are not lovable, are not lustrous, are not longed [for, and] are [those] not matching intentions.

何者为三？谓老、病、死。汝诸苾刍，此老病死于诸世间实不可爱、实不光泽、实不可念、实不称意。

What are those three? [They are] called ageing, sickness [and] death. You all Bhikṣus, [should know that] this ageing, sickness [and] death, in all worlds, [are] truly not lovable, truly not lustrous, truly not longed [for, and] truly not [those] matching intentions.

若老、病、死世间无者，如来、应、正等觉不出于世，为诸众生说所证法及调伏事。

If [of] ageing, sickness [and] death, [this] world [is] without those, [the] Thus Come [One, One Who] Should [Be Offered], Right [And] Equal Awakened [One, will] not appear in [this] world, for all sentient beings, [to] speak that realised Dharma and taming practices.

是故应知此老、病、死，于诸世间是不可爱、是不光泽、是不可念、是不称意。

Therefore, [it] should [be] known [that] this ageing, sickness [and] death, in all worlds, are not lovable , are not lustrous, are not longed [for, and] are [those] not matching intentions.

由此三事，如来、应、正等觉出现于世，为诸众生说所证法及调伏事。」

Due [to] these three matters, [the] Thus Come [One, One Who] Should [Be Offered], Right [And] Equal Awakened [One], appeared in [this] world, for all sentient beings, [to] speak that realised Dharma and taming practices.’

尔时世尊重说颂曰：

At that time, [the] World-Honoured [One] repeatedly spoke [in] verse, saying,

「外事庄彩咸归坏，内身衰变亦同然，
唯有胜法不灭亡，诸有智人应善察。

‘External things adorned [and] splendid [will] all return [to] disintegration, [with] one’s own body weakening [and] degenerating, likewise [the] same thus, [there] is only [the] supreme Dharma [that is] not destructible, [that] all persons [who] have wisdom should well observe.

此老病死皆共嫌，形仪丑恶极可厌，
少年容貌暂时住，不久咸悉见枯羸。

This ageing, sickness [and] death [are] all together disliked, [with] forms [and] appearances ugly [and] repulsive, extremely loathsome, [while] youthful countenances temporarily abiding, [will] not long all [become] haggard [and] frail.

假使寿命满百年，终归不免无常逼，
老病死苦常随逐，恒与众生作无利。」

Even if lifespan fills [a] hundred years, in the end unavoidably [by] impermanence compelled, [with] ageing, sickness [and] death’s sufferings always attached [and] following, constantly for sentient beings acting without benefits.’

尔时世尊说是经已，诸苾刍众、天、龙、药叉、揵闼婆、阿苏罗等，皆大欢喜，信受奉行。 ◎

At that time, [the] World-Honoured [One, having] spoken this sūtra already, all [in the] Bhikṣu assembly, heavenly [beings], dragons, yakṣas, gandharvas, asuras [and] others, [were] all greatly joyful, [as they] faithfully accepted [to] practise [it].

Namo Amituofo : Translation by Shen Shi’an

◎ 常求诸欲境，不行于善事，云何保形命，不见死来侵？
命根气欲尽，支节悉分离，众苦与死俱，此时徒叹恨。
两目俱飜上，死刀随业下，意想并慞惶，无能相救济。
长喘连胸急，短气喉中干，死王催伺命，亲属徒相守。
诸识皆昏昧，行入险城中，亲知咸弃舍，任彼绳牵去。
将至琰魔王，随业而受报，胜因生善道，恶业堕泥犁。
明眼无过慧，黑暗不过痴，病不越怨家，大怖无过死。
有生皆必死，造罪苦切身，当勤策三业，恒修于福智。
眷属皆舍去，财货任他将，但持自善根，险道充粮食。
譬如路傍树，暂息非久停，车马及妻儿，不久皆如是。
譬如群宿鸟，夜聚旦随飞，死去别亲知，乖离亦如是。
唯有佛菩提，是真归仗处，依经我略说，智者善应思。
天阿苏罗药叉等，来听法者应至心，拥护佛法使长存，各各勤行世尊教。
诸有听徒来至此，或在地上或居空，常于人世起慈心，昼夜自身依法住。
愿诸世界常安隐，无边福智益群生，所有罪业并消除，远离众苦归圆寂。
恒用戒香涂莹体，常持定服以资身，菩提妙华遍庄严，随所住处常安乐。

临终方诀

若苾刍、苾刍尼，若邬波索迦、邬波斯迦，若见有人将欲命终，身心苦痛。应起慈心，拔济饶益。教使香汤澡浴清净，着新净衣，安详而坐，正念思惟。若病之人自无力者，余人扶坐。又不能坐，但令病者右胁着地，合掌至心，面向西方。当病者前，取一净处，唯用牛粪香泥涂地，随心大小。方角为坛，以华布地，烧众名香，四角燃灯。于其坛内悬一彩像，令彼病人心心相续，观其相好了了分明，使发菩提心。复为广说三界难居，三涂苦难非所生处，唯佛菩提是真归仗。以归依故，必生十方诸佛刹土，与菩萨居，受微妙乐。

问病者言：「汝今乐生何佛土也？」病者答言：「我意乐生某佛世界。」时说法人，当随病者心之所欲，而为宣说佛土因缘、十六观等，犹如西方无量寿国，一一具说，令病者心乐生佛土。为说法已，复教谛观，随何方国，佛身相好。观相好已，复教请佛及诸菩萨，而作是言：「稽首如来、应、正等觉，并诸菩萨摩诃萨，愿哀愍我，拔济饶益。我今奉请，为灭众罪；复将弟子，随佛菩萨生佛国土。」第二第三亦如是说。既教请已，复令病人称彼佛名。十念成就，与受三归，广大忏悔。忏悔毕已，复为病人受菩萨戒。若病人困不能言者，余人代受及忏悔等。除不至心，然亦罪灭得菩萨戒。既受戒已，扶彼病人北首而卧、面向西方，开目闭目谛想于佛三十二相、八十随形好，乃至十方诸佛亦复如是。又为其说四谛因果、十二因缘无明老死、苦空等观。

若临命终，看病余人但为称佛，声声莫绝。然称佛名，随病者心称其名号，勿称余佛，恐病者心而生疑惑。然彼病人命渐欲终，即见化佛及菩萨众，持妙香花来迎行者。行者见时便生欢喜，身不苦痛、心不散乱，正见心生如入禅定，寻即命终，必不退堕地狱、傍生、饿鬼之苦。乘前教法，犹如壮士屈伸臂顷即生佛前。

若在家邬波索迦、邬波斯迦等，若命终后，当取亡者新好衣服及以随身受用之物，可分三分，为其亡者将施佛陀、达磨、僧伽。由斯亡者业障转尽，获胜功德福利之益。不应与其死尸着好衣等将以送之。何以故？无利益故。若出家苾刍、苾刍尼及求寂等，所有衣物及非衣物，如诸律教，余同白衣。

若送亡人至其殡所，可安下风，置令侧卧，右胁着地，面向日光。于其上风，当敷高坐，种种庄严。请一苾刍能读经者升于法座，为其亡者读无常经。孝子止哀勿复啼哭，及以余人，皆悉至心为彼亡者烧香散花，供养高座、微妙经典及散苾刍，然后安坐，合掌恭敬一心听经。苾刍徐徐应为遍读。若闻经者，各各自观己身无常，不久磨灭，念离世间，入三摩地。读此经已，复更散花烧香供养。又请苾刍随诵何呪，呪无虫水满三七遍，洒亡者上。复更呪净黄土满三七遍，散亡者身。然后随意，或安窣堵波中，或以火焚，或尸陀林乃至土下。

以此功德因缘力故，令彼亡人，百千万亿俱胝那庾多劫，十恶、四重、五无间业、谤大乘经一切业报等障，一时消灭。于诸佛前获大功德，起智断惑，得六神通及三明智，进入初地。游历十方，供养诸佛，听受正法，渐渐修集无边福慧。毕当证得无上菩提，转正法轮度无央众，趣大圆寂成最正觉。

Related Sūtras:

The Sūtra On Impermanence (1)
https://84000.co/translation/toh309#UT22084-072-009-translation

“Good health is impermanent,
Youth does not last.
Prosperity is impermanent,
And life, too, does not last.
How can beings, afflicted as they are by impermanence,
Take delight in desirable things like these?”

The Sūtra On Impermanence (2)
https://84000.co/translation/toh310#UT22084-072-010-translation

“Alas, conditioned states are impermanent,
subject to arising and decaying.
Having arisen, they are sure to be destroyed;
happiness is to bring them to rest.”

Related Article:

关于无常的十大教训
[36] Top Ten Lessons On Impermanence
https://purelanders.com/2025/07/29/top-ten-lessons-on-impermanence