Chinese
大正藏第 14 册 No. 0511 佛说蓱沙王五愿经 No. 511 佛说蓱沙王五愿经 吴月支国居士支谦译 闻如是： 一时，佛在王舍国鹞山中，与五百比丘俱。时王舍国王号名蓱比沙，少小作太子，意常求五愿：一者愿我年少为王；二者令我国中有佛；三者使我出入常往来佛所；四者常听佛说经；五者闻经心疾开解，得须陀洹道。是五愿，蓱比沙王皆得之。 时王舍国北方有异国，国名德差伊罗，其国王名弗迦沙，甚高绝妙，宿命时曾更见佛，受佛经道，学身中六分经。何等六分？一者身中有地，二者身中有水，三者身中有火，四者身中有风，五者身中有空，六者身中有心。身中凡有是六分。 蓱比沙王与弗迦沙王生未曾相见，遥相爱敬如兄弟，常书记往来，相问遗不绝。蓱比沙王意常念：“令我得绝奇好物，以遗弗迦沙。”弗迦沙王亦常意念：“令我得绝奇好物，以遗蓱比沙王。” 弗迦沙王国中奄生一莲华，一枚有千叶，皆金色。遣使者以遗蓱比沙王。蓱比沙王见华大欢喜言：“弗迦沙王遗我物甚奇有异。” 蓱比沙王作书与弗迦沙王言：“我国中有金银珍宝甚多，我不用为宝。今我国中生一人华，人华字佛，紫磨金色，身有三 现代汉语译本 《佛说蓱沙王五愿经》 吴月支国居士支谦译 我听闻是这样的： 一时，佛陀在王舍国鹞山中，与五百位比丘在一起。当时王舍国的国王，名叫蓱比沙（Bimbisara，频婆娑罗），年少时做太子，心中常求五个愿望：第一，愿我年少时就能成为国王；第二，愿我的国家有佛陀降生；第三，使我出入时常能往来佛陀处；第四，常听佛陀宣说佛经；第五，听闻佛经后，内心迅速开悟理解，证得须陀洹（Sotapanna，入流果）道。这五个愿望，蓱比沙王都实现了。 当时，王舍国的北方有一个异国，国名叫德差伊罗，那里的国王名叫弗迦沙（Pukkusa），他非常高尚卓越，前世曾经见过佛陀，接受过佛陀的经教，学习过关于身体中六种组成的经文。哪六种组成呢？第一，身体中有地大；第二，身体中有水大；第三，身体中有火大；第四，身体中有风大；第五，身体中有空大；第六，身体中有心识。身体中总共有这六种组成。 蓱比沙王与弗迦沙王，生来未曾相见，但遥远地互相爱敬，如同兄弟一般，常常书信往来，互相问候赠送礼物，从不间断。蓱比沙王心中常想：‘希望我能得到非常稀有奇妙的好东西，用来赠送给弗迦沙王。’弗迦沙王也常常想：‘希望我能得到非常稀有奇妙的好东西，用来赠送给蓱比沙王。’ 弗迦沙王的国家中，忽然生长出一朵莲花，一朵花有一千片花瓣，都是金色的。他派遣使者将莲花赠送给蓱比沙王。蓱比沙王见到莲花，非常欢喜地说：‘弗迦沙王赠送给我的礼物，真是非常奇特稀有啊。’ 蓱比沙王写信给弗迦沙王说：‘我的国家中有金银珍宝非常多，我不把这些当作珍宝。现在我的国家中出现了一位名叫佛陀的人，他的身色是紫磨金色，身有三
English
English version The Buddha Speaks of King Bimbisara's Five Wishes Sutra Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was in Mount Vulture Peak in the city of Rajagriha (Wangsheguo), with five hundred Bhikshus. At that time, the king of Rajagriha, named Bimbisara (Pingbisha), when he was young as a crown prince, always sought five wishes: first, I wish to become king while young; second, may there be a Buddha in my country; third, may I always come and go to the Buddha; fourth, may I always listen to the Buddha preach the Sutras; fifth, upon hearing the Sutras, may my mind quickly open and understand, and attain the state of Sotapanna (Xutuo Huan). King Bimbisara obtained all five of these wishes. At that time, north of Rajagriha, there was a foreign country named Decha Yiluo, and its king was named Pukkusa (Fujiasha). He was extremely noble and wonderful. In a past life, he had seen the Buddha and received the Buddha's teachings, learning the Sutra on the six elements in the body. What are the six elements? First, there is earth in the body; second, there is water in the body; third, there is fire in the body; fourth, there is wind in the body; fifth, there is space in the body; sixth, there is consciousness in the body. In the body, there are altogether these six elements. King Bimbisara and King Pukkusa had never met in person, but they loved and respected each other from afar like brothers, constantly exchanging letters, inquiring after each other, and sending gifts without ceasing. King Bimbisara often thought: 'May I obtain something extremely rare and wonderful to give to King Pukkusa.' King Pukkusa also often thought: 'May I obtain something extremely rare and wonderful to give to King Bimbisara.' In King Pukkusa's country, a lotus flower suddenly grew, with a thousand petals, all golden in color. He sent a messenger to give it to King Bimbisara. King Bimbisara was very happy to see the flower and said: 'The gift that King Pukkusa gave me is truly extraordinary and rare.' King Bimbisara wrote a letter to King Pukkusa, saying: 'In my country, there are a great many gold, silver, and precious jewels, but I do not consider them treasures. Now, in my country, there has appeared a person named Buddha, whose body is the color of Jambu gold, and has three --------------------------------------------------------------------------------
Chinese
十二相。”弗迦沙王读书，闻佛声，大欢喜踊跃，毛衣皆竖；宿命曾已见佛，故毛为竖。 弗迦沙王作书与蓱比沙王：“愿具闻神佛所施行教诫，当所奉行。愿具告意。” 弗迦沙王却后数日自念言：“人命不可知，在呼吸间。我不能复待蓱比沙报书。不如便自行见佛。” 弗迦沙王主九十九小国。小国王曰来朝。弗迦沙敕诸小国王及群臣、百官、诸兵，皆悉严驾，发行到王舍国佛所，道逢蓱比沙王书。书上言：“佛教人弃家、捐妻子、断爱欲，当除须发，着法衣，作沙门。所以者何？人愚痴故，不当为者而为之便为痴；从痴为行；从行为识；从识为名色；从名色为六入。何等为六入？一者眼，二者耳，三者鼻，四者口，五者身，六者心。是为六。此六事皆外向：眼向色；耳向声；鼻向香；口向味；身向细软；心向欲。是为六向。从六向为合；从合为痛乐；从痛乐为爱；从爱为受；从受为有；从有为生；从生为老死、忧悲苦、不如意恼，如是合大苦阴随习。凡合此勤苦合名人。智者自去愚痴；愚痴尽众恶消除；恶消除便行尽；行尽识尽；识尽名色尽；名色尽六入尽；六入尽合尽；合尽痛乐尽；痛乐尽爱尽；爱尽受尽；受尽有尽；有尽生尽；生尽老死尽；老死尽已，忧悲苦、不如意恼，如是合大苦阴 现代汉语译本： ‘十二相。’弗迦沙王（Pukkusa）在读书时，听到了佛的声音，非常欢喜，全身的毛都竖了起来；因为他前世已经见过佛，所以才会这样。 弗迦沙王写信给蓱比沙王（Bimbisara）: ‘希望您能详细告诉我神佛所施行的教诲，我将遵照奉行。希望您能把您的想法都告诉我。’ 弗迦沙王在几天后心想: ‘人的生命是不可预测的，就在呼吸之间。我不能再等待蓱比沙王的回信了。不如自己亲自去见佛。’ 弗迦沙王统治着九十九个小国。小国王们前来朝见。弗迦沙王命令所有的小国王、群臣、百官和士兵，都准备好车驾，出发前往王舍城（Rajagrha）佛陀所在的地方，在路上遇到了蓱比沙王的回信。信上说: ‘佛教导人们舍弃家庭，抛弃妻子儿女，断绝爱欲，应当剃除须发，穿上法衣，做沙门（Sramana）。这是为什么呢？因为人愚痴，不应该做的事情却做了，这就是愚痴；从愚痴产生行为；从行为产生识；从识产生名色；从名色产生六入。什么是六入呢？一是眼，二是耳，三是鼻，四是口，五是身，六是心。这就是六入。这六种事物都向外：眼向往颜色；耳向往声音；鼻向往气味；口向往味道；身向往柔软的触感；心向往欲望。这就是六向。从六向产生合；从合产生痛乐；从痛乐产生爱；从爱产生受；从受产生有；从有产生生；从生产生老死、忧悲苦、不如意的烦恼，这样就聚集了巨大的苦阴并随之习染。凡是聚集这些勤苦的就叫做人。智者会去除愚痴；愚痴消除，各种恶行也就消除；恶行消除，行为也就止息；行为止息，识也就止息；识止息，名色也就止息；名色止息，六入也就止息；六入止息，合也就止息；合止息，痛乐也就止息；痛乐止息，爱也就止息；爱止息，受也就止息；受止息，有也就止息；有止息，生也就止息；生止息，老死也就止息；老死止息，忧悲苦、不如意的烦恼，这样聚集的巨大苦阴也就止息。’
English
English version: ‘The twelve characteristics.’ King Pukkusa, while reading, heard the Buddha's voice and was overjoyed, his hair standing on end; having seen the Buddha in a previous life, his hair stood on end. King Pukkusa wrote a letter to King Bimbisara: ‘I wish to hear in detail the teachings and precepts practiced by the divine Buddha, which I shall follow. I wish you to fully convey your thoughts.’ King Pukkusa, after several days, thought to himself: ‘Human life is unpredictable, it is but a breath away. I cannot wait for King Bimbisara's reply. It is better to go and see the Buddha myself.’ King Pukkusa ruled ninety-nine small kingdoms. The small kings came to pay their respects. King Pukkusa ordered all the small kings, ministers, officials, and soldiers to prepare their carriages and set out for the place where the Buddha was in Rajagrha, and on the way, they encountered King Bimbisara's letter. The letter said: ‘Buddhism teaches people to abandon their families, forsake their wives and children, and cut off desires. One should shave their head and beard, wear the robes, and become a Sramana. Why is this so? Because people are foolish, doing what should not be done, and this is foolishness; from foolishness arises action; from action arises consciousness; from consciousness arises name and form; from name and form arise the six entrances. What are the six entrances? First is the eye, second is the ear, third is the nose, fourth is the mouth, fifth is the body, and sixth is the mind. These are the six entrances. These six things all turn outward: the eye towards color; the ear towards sound; the nose towards fragrance; the mouth towards taste; the body towards softness; the mind towards desire. These are the six directions. From the six directions arises contact; from contact arises pain and pleasure; from pain and pleasure arises love; from love arises sensation; from sensation arises existence; from existence arises birth; from birth arises old age, death, sorrow, grief, suffering, and unpleasant vexation. Thus, a great mass of suffering accumulates and is habitually followed. All who accumulate these toilsome sufferings are called people. The wise eliminate foolishness; when foolishness is eliminated, all evils are eliminated; when evils are eliminated, action ceases; when action ceases, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six entrances cease; when the six entrances cease, contact ceases; when contact ceases, pain and pleasure cease; when pain and pleasure cease, love ceases; when love ceases, sensation ceases; when sensation ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age and death cease; when old age and death cease, sorrow, grief, suffering, and unpleasant vexation, thus the accumulated great mass of suffering, ceases.’ --------------------------------------------------------------------------------
Chinese
随习为尽，便不复生；不生即得泥洹道无为。” 弗迦沙王读书竟，自思念。夜人定后，群臣、百官、士众皆卧出，寂然无声。窃起，亡去，入丘墓间，便自剃头，被法衣，作沙门。无饭食应器，便取冢间久死人髑髅，净刮洒，以为应器。持是髑髅应器，转行到王舍蓱比沙王国。止于城外，举头视日，念：“今日至佛所晚，明日乃行。”弗迦沙王前报窑家：“愿寄一宿。” 窑家言：“大善！我舍幸宽，有宿止处。” 弗迦沙王于外取小草蓐入，于一屏处布座，坐其上，自思惟五内。 佛以天眼从鹞山中遥见弗迦沙王来，到王舍国止于城外窑家。佛念弗迦沙王命尽明日，恐不复生相见。 佛即飞行，就到窑家门外。佛报窑家：“愿寄一宿。” 窑家报言：“我舍幸大，可得相容。属者有一沙门来寄宿，自与相报，相便安者，便可止宿。” 佛即前至弗迦沙王所言：“我从主人寄一宿，云当报卿。卿宁肯令我一宿耶？” 弗迦沙言：“我适有小草蓐。裁足坐耳。此舍幸宽，卿便自在所欲宿耳。” 佛便自左右取小草蓐，于一处坐。佛端坐过三夜，弗迦沙亦端坐。佛自念：“是弗迦沙坐安谛寂寞，不动，不摇。”佛意试，欲前问用何等故作沙门，受何经戒，喜何 现代汉语译本：随顺习性而断尽烦恼，便不再轮回转生；不生便证得涅槃（Nirvana）之道，达到无为的境界。 弗迦沙王（Phukkusa）读完书后，独自思索。夜深人静后，群臣、百官、士卒都已入睡，寂静无声。他悄悄起身，逃离王宫，进入坟墓之间，自己剃去头发，穿上袈裟，做了沙门（Sramana）。他没有吃饭用的钵，便取来坟墓间死去已久的死人头骨，清洗干净，用作应器。拿着这个头骨钵，他一路走到王舍蓱比沙王国（Rajagriha Bimbisara）。在城外停下，抬头看着太阳，心想：‘今天到佛陀（Buddha）那里太晚了，明天再去吧。’弗迦沙王先去告诉窑家：‘希望借宿一晚。’ 窑家说：‘太好了！我的屋舍还算宽敞，有地方可以住宿。’ 弗迦沙王在外面取来一些小草，铺在屋舍一角，坐在上面，独自思索五蕴（Skandha）。 佛陀用天眼从鹞山（Vulture Peak Mountain）中遥遥看见弗迦沙王来到王舍国，住在城外的窑家。佛陀心想弗迦沙王的寿命将在明日终结，恐怕以后再也没有机会相见。 佛陀立即飞身前往，来到窑家门外。佛陀告诉窑家：‘希望借宿一晚。’ 窑家回答说：‘我的屋舍还算大，可以容纳。先前有一位沙门来借宿，你自己和他商量，方便的话，就可以住下。’ 佛陀随即走到弗迦沙王那里，说：‘我向主人借宿一晚，他说要和你商量。你是否愿意让我借宿一晚呢？’ 弗迦沙说：‘我只有一小块草垫，勉强够坐。这屋舍还算宽敞，你便随意找地方住下吧。’ 佛陀便自己取来一些小草，在另一处坐下。佛陀端坐了三个夜晚，弗迦沙也端坐着。佛陀心想：‘这位弗迦沙坐得如此安稳寂静，不动不摇。’佛陀想试探他，便想上前询问他为何出家做沙门，受持什么戒律，喜欢什么
English
English version: 'Following habit leads to the exhaustion [of defilements], then there is no more rebirth; no rebirth is to attain the path of Nirvana (Nirvana), the unconditioned.' King Phukkusa (Phukkusa), after reading the scriptures, contemplated on his own. After the night deepened and people settled, the ministers, officials, and soldiers were all asleep, silent and still. He quietly arose, fled, entered the graveyard, shaved his head himself, put on the monastic robes, and became a Sramana (Sramana). Having no alms bowl for food, he took a long-dead human skull from the graveyard, cleaned it, and used it as an alms bowl. Carrying this skull bowl, he traveled to the kingdom of Rajagriha Bimbisara (Rajagriha Bimbisara). He stopped outside the city, looked up at the sun, and thought: 'It's too late to go to the Buddha (Buddha) today, I'll go tomorrow.' King Phukkusa first told the potter: 'I wish to lodge for one night.' The potter said: 'Excellent! My house is fortunately spacious, there is a place to stay.' King Phukkusa took some small grass mats from outside, spread them in a corner of the house, sat on them, and contemplated on the five aggregates (Skandha) by himself. The Buddha, with his divine eye, saw from Vulture Peak Mountain (Vulture Peak Mountain) that King Phukkusa had come to Rajagriha and was staying at the potter's house outside the city. The Buddha thought that King Phukkusa's life would end tomorrow, and he feared that they would not have the chance to meet again. The Buddha immediately flew to the potter's house. The Buddha told the potter: 'I wish to lodge for one night.' The potter replied: 'My house is fortunately large, it can accommodate. Earlier, a Sramana came to lodge, discuss it with him yourself, and if it is convenient for both of you, you can stay.' The Buddha then went to King Phukkusa and said: 'I asked the host to lodge for one night, and he said to discuss it with you. Would you be willing to let me lodge for one night?' Phukkusa said: 'I only have a small grass mat, barely enough to sit on. This house is fortunately spacious, you can stay wherever you want.' The Buddha then took some small grass mats himself and sat in another place. The Buddha sat upright for three nights, and Phukkusa also sat upright. The Buddha thought: 'This Phukkusa sits so peacefully and quietly, without moving or shaking.' The Buddha wanted to test him, so he wanted to ask him why he became a Sramana, what precepts he observes, and what he likes. --------------------------------------------------------------------------------