English
English version I fear I still cannot escape. If I desire to ascend to the twenty-seventh Akanistha Deva (Akanistha Deva, the highest heaven in the Form Realm), where the lifespan is many times longer than that of the twenty-sixth Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva, the highest heaven in the Desire Realm), I fear I still cannot escape. If I desire to ascend to the twenty-eighth Naivasamjna-nasamjna-ayatana (Naivasamjna-nasamjna-ayatana, the highest heaven in the Formless Realm), where the lifespan is eighty-four million kalpas, I fear I still cannot escape. Therefore, resolve to be weary of suffering, for even with a long life, one cannot escape, and thus attain the path of Nirvana (Nirvana). 'What are the six confluences?' They are the eye (eye) converging with form (rupa), the ear (ear) converging with sound (shabda), the nose (nose) converging with smell (gandha), the tongue (tongue) converging with taste (rasa), the body (body) converging with tactile sensation (sprashtavya), and the mind (mind) converging with cognition (dharma). These are the six confluences. 'What are the eighteen transformations of the will?' They are the eye (eye) transforming for pleasing forms (pleasing rupa), transforming for displeasing forms (displeasing rupa), and transforming for neutral forms (neutral rupa); the ear (ear) transforming for pleasant sounds (pleasing shabda), transforming for sorrowful sounds (sorrowful shabda), and transforming for unpleasant sounds (displeasing shabda); the nose (nose) transforming for fragrant smells (pleasant gandha), transforming for foul smells (unpleasant gandha), and transforming for putrid smells (foul gandha); the tongue (tongue) transforming for delicious tastes (delicious rasa), transforming for unpleasant tastes (unpleasant rasa), and transforming for tastelessness (tasteless rasa); the body (body) transforming for soft textures (soft sparshtavya), transforming for rough textures (rough sparshtavya), and transforming for cold and warm temperatures (cold and warm sparshtavya); the mind (mind) transforming for wholesome deeds (wholesome dharma), transforming for unwholesome deeds (unwholesome dharma), and transforming for worldly affairs (worldly dharma). These are the eighteen transformations of the will. 'What are the four things that firmly control a person?' First is sincerity (sincerity), second is equanimity (equanimity), third is wisdom (wisdom), and fourth is the eradication of all evils (eradication of all evils). These are the four firm resolves. What the eye (eye) craves, obtaining it brings happiness. When happiness departs, one is aware of the past. From suffering (duhkha) to suffering (duhkha), one can know it is suffering (duhkha); when suffering (duhkha) has passed, one naturally knows one has escaped suffering (duhkha). A person walking in suffering (duhkha) finds it difficult to obtain happiness (sukha). One should contemplate cutting off all evil deeds. Because one obtains neither suffering nor happiness (neither suffering nor happiness), one naturally knows one is far from all suffering (duhkha). For example, two pieces of wood rubbing together produce fire; once the two pieces of wood are separated and placed apart, the fire is extinguished, and the wood becomes cold. The union of love and affection leads to suffering (duhkha). Abandoning love and affection, one naturally knows one has been liberated. For example, a goldsmith who obtains good gold can freely create any kind of marvelous object—armbands, earrings, pendants, ornaments, and hundreds of other things—all can be made. A practitioner holding the mind should be like this goldsmith, free to generate whatever thought he wishes, without relying on desire to generate thoughts of the twenty-fifth Kama-avacara (Kama-avacara, the Desire Realm), the twenty-sixth Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva, the highest heaven in the Desire Realm), the twenty-seventh Akanistha Deva (Akanistha Deva, the highest heaven in the Form Realm), or the twenty-eighth Naivasamjna-nasamjna-ayatana (Naivasamjna-nasamjna-ayatana, the highest heaven in the Formless Realm). However, these realms certainly exist, and even if they last a long time, they will eventually dissipate.' --------------------------------------------------------------------------------
Chinese
坏，皆当过去，无有常。知当复过去，意不复向，不复念，不复思，不复爱。是名为无为。智者自思惟，如是乃为高耳。人远离诸恶，乃为智耳。目所见万物皆当过，无有常，无为亦不复去，亦不复来。道人知是者，便信于道无为，最为至诚。未得道时，所喜爱乐身心所生；得道已，皆弃捐之。人弃所在恩爱，是名为无为。 “志在淫妷故不得脱；志在瞋怒，故不得脱；志在愚痴，故不得脱。道人知是者，因弃淫妷之心，弃瞋怒之心，弃愚痴之心，拔恩爱之本，断其枝条，截其根茎，不复生滋。是名无为。 “自念有我志复动，无我志复动，我端正志复动，我不端正志复动。人豫自念，如是是为病，是为剧，是为痛，是为不脱。是故不欲多念。是谓诸苦之要。” 弗迦沙本不知是佛，得第三阿那鋡道，能知为佛耳。即起以头面着佛足言：“我实愚痴无状，失于礼敬。”佛便自现光景威神。弗迦沙便自悔过言：“我愚痴人。” 佛言：“若能自悔过为善，令若过除。” 弗迦沙言：“愿持我作沙门。” 佛问：“若作沙门，衣钵具不？” 弗迦沙言：“未具。” 佛言：“沙门衣钵不具，不得作沙门。” 弗迦沙言：“诺。请行具之。” 佛言：“大善 现代汉语译本： ‘一切都是无常的，终将过去，没有什么是永恒的。’明白一切终将过去，内心便不再执着、不再思念、不再爱恋。这便是所谓的‘无为’。智者如此思量，才是最高的境界。人远离各种恶行，才是真正的智者。眼睛所见的一切都将过去，没有什么是永恒的，而‘无为’既不来也不去。修行人明白这个道理，便会坚信‘道’的‘无为’，这是最真诚的。未得道时，所喜爱和执着的，都是由身心所生的；得道之后，便会全部舍弃。人舍弃了所有的恩爱执着，这便是所谓的‘无为’。 ‘执着于淫欲，所以无法解脱；执着于嗔怒，所以无法解脱；执着于愚痴，所以无法解脱。’修行人明白这个道理，因此舍弃淫欲之心，舍弃嗔怒之心，舍弃愚痴之心，拔除恩爱执着的根本，斩断它的枝条，截断它的根茎，使其不再生长。这便是‘无为’。 ‘自己思念有‘我’，心志就会动摇；思念‘无我’，心志也会动摇；思念‘我’端正，心志也会动摇；思念‘我’不端正，心志也会动摇。’人预先思虑这些，就是病，就是加剧，就是痛苦，就是无法解脱。所以不应该过多思念。这就是一切痛苦的关键。’ 弗迦沙（Pukkusa，人名）原本不知道那是佛，得到第三阿那含（Anāgāmin，不还果）的果位，才能知道那是佛。于是起身以头面触碰佛的脚，说：‘我实在愚痴无知，失于礼敬。’佛便显现光芒和威神。弗迦沙便忏悔说：‘我是愚痴的人。’ 佛说：‘如果能够自我忏悔过错，这是很好的，可以使你的过错消除。’ 弗迦沙说：‘愿佛允许我出家做沙门（Śrāmaṇa，出家修行者）。’ 佛问：‘如果要做沙门，你的衣和钵（Pātra，僧人所用的食器）都准备好了吗？’ 弗迦沙说：‘还没有准备好。’ 佛说：‘沙门的衣和钵没有准备好，不能做沙门。’ 弗迦沙说：‘好的。请允许我去准备。’ 佛说：‘很好。’
English
English version: ‘All things are impermanent and will pass away; nothing is constant.’ Understanding that everything will pass away, the mind no longer clings, no longer remembers, no longer loves. This is called ‘non-action’ (Wuwei). A wise person contemplates in this way; this is the highest state. A person who stays away from all evils is truly wise. Everything seen by the eyes will pass away; nothing is constant, and ‘non-action’ neither comes nor goes. A practitioner who understands this will firmly believe in the ‘non-action’ of the ‘path’ (Dao), which is the most sincere. Before attaining the path, what one loves and clings to is born from the body and mind; after attaining the path, one will abandon all of it. A person who abandons all attachments of love and affection, this is called ‘non-action.’ ‘Being attached to lust, one cannot be liberated; being attached to anger, one cannot be liberated; being attached to ignorance, one cannot be liberated.’ A practitioner who understands this, therefore abandons the mind of lust, abandons the mind of anger, abandons the mind of ignorance, uproots the source of love and attachment, cuts off its branches, severs its roots, so that it no longer grows. This is called ‘non-action.’ ‘Thinking of ‘I’ (self), the mind will be disturbed; thinking of ‘no-self,’ the mind will be disturbed; thinking of ‘I’ being beautiful, the mind will be disturbed; thinking of ‘I’ being not beautiful, the mind will be disturbed.’ A person who anticipates these thoughts beforehand, this is sickness, this is aggravation, this is pain, this is non-liberation. Therefore, one should not think too much. This is the key to all suffering.’ Pukkusa (弗迦沙, a proper noun) originally did not know that it was the Buddha, but after attaining the third Anāgāmin (阿那鋡, Non-Returner) stage, he was able to recognize the Buddha. He then rose and touched the Buddha's feet with his head and face, saying, ‘I am truly ignorant and without manners, having failed to show proper respect.’ The Buddha then manifested light and majestic power. Pukkusa then repented, saying, ‘I am an ignorant person.’ The Buddha said, ‘If one can repent of one's faults, it is good, and it will cause your faults to be removed.’ Pukkusa said, ‘May the Buddha allow me to become a Śrāmaṇa (沙門, a renunciate).’ The Buddha asked, ‘If you are to become a Śrāmaṇa, are your robes and bowl (Pātra, 缽, a monk's eating utensil) ready?’ Pukkusa said, ‘They are not yet ready.’ The Buddha said, ‘If a Śrāmaṇa's robes and bowl are not ready, one cannot become a Śrāmaṇa.’ Pukkusa said, ‘Okay. Please allow me to go and prepare them.’ The Buddha said, ‘Very good.’ -------------------------------------------------------------------------------- ！” 弗迦沙起，为佛作礼，绕佛三匝。
Chinese
弗迦沙明日即入城。入城未远，城中有少齿牸牛。奔走以角触抵弗迦沙。诸比丘展转闻之，白佛言：“佛昨日可于窑家为说经？沙门辞行具衣钵，为奔牛所抵杀。如是当趣何道？” 佛言：“是大长者，我为说经，皆悉心受奉行之，即得第三道，须陀洹、斯陀鋡、阿那鋡，便弃五盖——一者淫妷，二者瞋怒，三者睡眠，四者戏乐，五者悔疑不正之心——今生十六天上阿那鋡中，便自于天上得阿罗汉度世去。今诸比丘共取弗迦沙身，好收葬之。于其上起塔。” 诸比丘即共承受佛教，即为起塔。 佛说经已，诸比丘皆叉手，为佛作礼。 佛说蓱沙王五愿经 现代汉语译本： 弗迦沙（Pukkusa）起身，向佛陀行礼，绕佛陀三圈。 弗迦沙第二天就进城了。进城没走多远，城中有一头年轻的母牛，奔跑着用角顶撞弗迦沙。众比丘辗转听说了这件事，禀告佛陀说：‘佛陀昨天是否应该在窑工家为他说法？沙门（Śrāmaṇa）辞别时带着衣钵，却被奔牛顶撞而死。这样的人会去往哪一道呢？’ 佛陀说：‘这位大长者，我为他说法，他都用心接受并奉行，立即证得了第三果，即须陀洹（Srotaāpanna）、斯陀含（Sakṛdāgāmin）、阿那含（Anāgāmin），便舍弃了五盖——一是淫欲，二是嗔怒，三是睡眠，四是戏乐，五是悔恨怀疑不正之心——现在往生到十六天上的阿那含天中，便在天上证得阿罗汉（Arhat）果位，度脱世间而去。现在众比丘一起取回弗迦沙的遗体，好好地安葬他，并在他的坟墓上建造佛塔。’ 众比丘立即共同接受佛陀的教诲，就为他建造了佛塔。 佛陀说完这部经，众比丘都合掌，向佛陀行礼。 佛说蓱沙王（Bimbisāra）五愿经
English
English version: Pukkusa arose, bowed to the Buddha, and circumambulated the Buddha three times. The next day, Pukkusa entered the city. Not far after entering the city, there was a young cow in the city. It ran and butted Pukkusa with its horns. The monks, having heard of this incident through others, reported to the Buddha, saying, 'Should the Buddha have given a discourse to him at the potter's house yesterday? The Śrāmaṇa, having departed with his robes and bowl, was killed by a charging cow. To which path will such a person go?' The Buddha said, 'That great householder, I gave him a discourse, and he wholeheartedly accepted and practiced it. He immediately attained the third fruit, namely Srotaāpanna (Stream-enterer), Sakṛdāgāmin (Once-returner), and Anāgāmin (Non-returner), and abandoned the five hindrances—first, lust; second, anger; third, sleep; fourth, amusement; fifth, regret and doubt with an impure mind—now he is born in the Anāgāmin heavens of the Sixteenth Heaven, and there in the heavens, he will attain Arhatship and pass away from the world. Now, all you monks, together retrieve Pukkusa's body, and properly bury him, and build a stupa over his grave.' The monks immediately accepted the Buddha's teaching together and built a stupa for him. After the Buddha finished speaking this sutra, all the monks folded their hands and bowed to the Buddha. The Buddha speaks the Bimbisāra's Five Wishes Sutra --------------------------------------------------------------------------------