Chinese
大正藏第 14 册 No. 0541 佛说佛大僧大经 No. 541 佛说佛大僧大经 宋居士沮渠京声译 佛在王舍国。国有富者，其名曰厉，金银众宝、田地舍宅、牛马奴婢，不可称数。厉年西耄，绝无继嗣。其国常法，人无子者，死后财物，皆没入官。厉祷日月诸天鬼神，并九子母山树诸神，皆从请子，不能致之。厉自念曰：“人有缓急，辄往自归山树之神，靡所不至，财宝消索，产业不修，疾病相仍，灾祸首尾，奴婢死亡，六畜不孳，俱为妖孽。鬼神导师，迷惑舞使，乱君内居，云当有福，而祸重至，由盲吞毒谓之良药，庶有瘳损，毒着丧身。吾今杀生祠祀鬼神，当入地狱，而望天祚，岂不惑哉！世有佛道，高操之圣，有得仙者，名曰应真人。真人清净，如琉璃珠，精进存想，乃睹之耳，奉斯道者，唯守靖漠，无欲无求，以斯为乐，现世得安，终生天上。” 厉自念曰：“置吾常供养，奉佛三宝。”奉佛一载，妇遇生男，厉曰：“奉佛获愿，字曰佛大，佛诸弟子，谥比丘僧。”试复事之，事未满岁，复生贤男，字曰僧大。厉训二子，示以圣道。僧大禀性，仁爱人物，孝心难攀，诵佛法戒，亲近沙门，清净知足，亲睹其志，爱之有特。 亲被疾着床，即呼长 现代汉语译本 《佛说佛大僧大经》 宋代居士沮渠京声翻译 佛陀在王舍国。国内有一个富人，名叫厉（人名），拥有数不清的金银珠宝、田地房产、牛马奴婢。厉年老体衰，没有子嗣。按照国家的惯例，没有儿子的人，死后财产都要没收归官。厉向日月诸天鬼神，以及九子母山的山神树神祈祷，都请求赐予儿子，但都没有实现。厉心想：‘人们遇到紧急情况，总是去求助于山神树神，无所不至，结果财宝耗尽，产业荒废，疾病不断，灾祸接踵而至，奴婢死亡，六畜不繁殖，都是因为妖孽作祟。鬼神导师迷惑人心，胡乱指使，扰乱君主的居所，声称会有福报，结果祸患更加严重，就像盲人吞毒药，以为是良药，希望能够减轻病痛，结果毒性发作丧命。我现在杀生祭祀鬼神，希望得到上天的保佑，难道不是糊涂吗！世间有佛道，是品德高尚的圣人，有得道成仙的人，名叫应真人（仙人名号）。真人清净无染，如同琉璃珠，只有精进修行才能见到，信奉这种道的人，只求清静淡泊，无欲无求，以此为乐，现世得到安宁，终生升入天堂。’ 厉心想：‘不如用我平时的供养，来供奉佛、法、僧三宝。’供奉佛陀一年后，他的妻子生了一个男孩，厉说：‘供奉佛陀得到了愿望，给他取名叫佛大（人名），佛陀的弟子，尊称为比丘僧。’于是继续供奉三宝，不到一年，又生了一个贤良的男孩，取名叫僧大（人名）。厉教导两个儿子，向他们展示圣贤之道。僧大天性仁爱，关爱他人，孝心令人感动，诵读佛法戒律，亲近沙门，清净知足，厉亲眼看到他的志向，特别喜爱他。 厉身患重病卧床不起，立即叫来长
English
English version The Buddha Speaks the Buddha Great Sangha Great Sutra Translated by Layman Juqu Jingsheng of the Song Dynasty The Buddha was in the city of Wangshe. In that country was a wealthy man named Li (personal name), whose gold, silver, jewels, fields, houses, cattle, horses, servants, and maids were beyond measure. Li was old and without an heir. It was the custom of that country that if a man had no son, his property would be confiscated by the government after his death. Li prayed to the sun, moon, various heavens, ghosts, and spirits, as well as the mountain and tree spirits of the Nine Children Mother Mountain, all to ask for a son, but none could grant him one. Li thought to himself, 'When people are in distress, they always turn to the mountain and tree spirits for help, going to all lengths. As a result, their wealth is exhausted, their property is neglected, illnesses persist, disasters follow one after another, servants and maids die, and livestock do not reproduce, all because of evil influences. The ghost and spirit guides mislead people, causing them to act erratically, disturbing the ruler's residence, claiming there will be blessings, but the calamities only worsen. It's like a blind man swallowing poison, thinking it's medicine, hoping to alleviate his suffering, but the poison takes his life. If I now kill living beings to sacrifice to ghosts and spirits, hoping to receive blessings from heaven, wouldn't that be foolish! In the world, there is the Buddha's path, the sages of high virtue, and those who have attained immortality, called the Ying Realized Person (name of an immortal). The Realized Person is pure and undefiled, like a crystal bead, and can only be seen through diligent practice. Those who follow this path seek only tranquility and detachment, without desires or wants, taking this as their joy, attaining peace in this life, and ascending to heaven after death.' Li thought to himself, 'Instead of my usual offerings, I should make offerings to the Three Jewels of Buddha, Dharma, and Sangha.' After making offerings to the Buddha for a year, his wife conceived and gave birth to a son. Li said, 'Making offerings to the Buddha has fulfilled my wish, so I will name him Buddha Great (personal name). The Buddha's disciples are respectfully called Bhikshu Sangha.' So he continued to make offerings to the Three Jewels, and before a year had passed, he had another virtuous son, whom he named Sangha Great (personal name). Li taught his two sons, showing them the path of the sages. Sangha Great was naturally kind and compassionate, caring for others, and his filial piety was deeply moving. He recited the Buddha's Dharma and precepts, drew near to the Shramanas, and was pure and content. Li saw his aspirations and loved him especially. Li became seriously ill and bedridden, and immediately called for the eldest --------------------------------------------------------------------------------
Chinese
子，涕泣诫之：“夫生有死，万物无常，持戒者安，犯戒者危，其持佛戒，终始无患。僧大尚小，仁孝清白……”厉已累尔，辞句适竟，奄忽殁故。 弟去所天，孤无归告，数启其兄：“欲作沙门。” 其国之法，儿欲求妇，便佯诈云：“欲作沙门。”亲惧其然，立为娉妻。佛大以弟等彼伪类，即为寻索国最贤家女，字快见，光华炜炜，端正少双，长短肥瘦，适得其中，贞洁慈孝，犹星中月，国女贤妇，靡不叹悦。 妇归升堂，兄会宾客，九族欣然无不和乐，兄于众宾，调其弟曰：“当今之日，可作沙门乎？”僧大答曰：“大兄！放吾使作沙门，实我宿愿。”寤兄者天审欲作之，戏之曰：“可从尔志愿。” 弟心欢喜，为兄作礼，即日入山。见一沙门，年少端正，独处树下，前趣叉手，稽首为礼，却住问曰：“贤者何缘，行作沙门？” 其人已得应真之道，豫知去来无数劫事，谓僧大曰：“佛经说言：‘人好淫泆，如火烧身，如持炬火逆风而行，其焰稍却，不置炬者，火烧其手，犹乌衔肉，鹰鹯追争，乌不置肉，灾及躯命。’淫泆如斯，无不危殆，吾以是故，作沙门耳。蜜涂利刀，小儿贪甜，以舌舐之，有截舌之患。 “淫泆之人，苟快愚心，不惟其后，有烧身之害。譬如饿狗 现代汉语译本： 儿子（子）哭泣着劝诫他：‘人活着终有一死，万物都是无常的，遵守戒律的人平安，违犯戒律的人危险，如果能终身遵守佛陀的戒律，就不会有忧患。僧侣应该尊重年长的，爱护年幼的，仁慈孝顺，清廉正直……’这样严厉地反复劝说，话音刚落，就去世了。 弟弟失去了依靠，孤单无助，无处诉说，多次向他的哥哥请求：‘我想出家做沙门（Śrāmaṇa，指佛教的修行者）。’ 按照他们国家的习俗，儿子如果想娶妻，就假装说：‘我想出家做沙门。’父母害怕他真的出家，立刻为他娶妻。佛陀的哥哥认为弟弟也是这种虚伪的人，就为他寻找国内最贤良人家的女儿，名叫快见（Kuài Jiàn），容貌光彩照人，端庄美丽，举世无双，身材高矮胖瘦，恰到好处，贞洁贤淑，慈爱孝顺，如同星星中的月亮，全国的女子和贤妇，没有不赞叹喜悦的。 妻子入门拜见公婆，哥哥宴请宾客，全家上下九族都欣喜和乐，哥哥当着众宾客，调侃他的弟弟说：‘今天，你可以出家做沙门了吗？’僧大（Sēng Dà）回答说：‘哥哥！放我去做沙门，这确实是我长久以来的愿望。’哥哥这才真正相信他确实想出家，就开玩笑说：‘可以随你的愿望。’ 弟弟心里非常高兴，向哥哥行礼，当天就进入山中。他看见一位沙门，年纪轻轻，相貌端正，独自一人在树下，他走上前去，合掌行礼，叩头致敬，然后站住问道：‘贤者因为什么缘故，修行做沙门？’ 那个人已经证得了阿罗汉果位（应真之道），预先知道过去未来无数劫的事情，对僧大说：‘佛经上说：‘人贪恋淫欲，就像火烧身一样，又像拿着火把逆风行走，火焰稍微退却，如果不放下火把，火就会烧到手，又像乌鸦衔着肉，老鹰和鹞鹰追逐争抢，乌鸦不放下肉，灾祸就会降临到它的身上。’贪恋淫欲就像这样，没有不危险的，我因为这个缘故，才出家做沙门。蜜涂在刀刃上，小孩子贪图甜味，用舌头去舔，就有割掉舌头的祸患。 ‘贪恋淫欲的人，只图一时愚昧的快乐，不考虑后果，有烧身之害。譬如饥饿的狗……’
English
English version: The son (Zi), weeping, admonished him: 'Life has death, all things are impermanent. Those who uphold the precepts are safe, those who violate the precepts are in danger. If one upholds the Buddha's precepts from beginning to end, there will be no worries. Monks should respect the elder and care for the younger, be benevolent, filial, upright, and pure...' He exhorted him severely and repeatedly. As soon as he finished speaking, he suddenly passed away. The younger brother lost his reliance, feeling isolated and helpless with no one to turn to. He repeatedly asked his elder brother: 'I wish to become a Śrāmaṇa (沙門, Buddhist practitioner).' According to the custom of their country, if a son wanted to marry, he would pretend to say: 'I wish to become a Śrāmaṇa.' The parents, fearing that he would actually become a monk, would immediately find a wife for him. The Buddha's elder brother thought that his younger brother was also one of these hypocrites, so he sought out the most virtuous family's daughter in the country for him, named Kuài Jiàn (快見). Her appearance was radiant and beautiful, her elegance unparalleled. Her height, weight, and build were just right. She was chaste, virtuous, kind, and filial, like the moon among the stars. All the women and virtuous wives in the country praised and admired her. When the wife entered the hall to greet her parents-in-law, the elder brother hosted a banquet for the guests. The entire family, all nine clans, were joyful and harmonious. The elder brother, in front of all the guests, teased his younger brother, saying: 'Today, can you become a Śrāmaṇa?' Sēng Dà (僧大) replied: 'Elder brother! Allow me to become a Śrāmaṇa, it is truly my long-cherished wish.' Only then did the elder brother truly believe that he wanted to become a monk, so he jokingly said: 'You may follow your wish.' The younger brother was overjoyed, paid his respects to his elder brother, and entered the mountains that very day. He saw a Śrāmaṇa, young and handsome, alone under a tree. He approached, put his palms together, bowed his head in respect, and then stood and asked: 'Virtuous one, for what reason do you practice as a Śrāmaṇa?' That person had already attained the state of Arhat (应真之道), and knew countless kalpas (劫) of the past and future. He said to Sēng Dà: 'The Buddha's sutras say: 'A person who is fond of lust is like being burned by fire, or like carrying a torch against the wind. The flame recedes slightly, but if one does not put down the torch, the fire will burn one's hand. It is like a crow holding meat, pursued and fought over by eagles and hawks. If the crow does not put down the meat, disaster will befall its body and life.' Lust is like this, without exception, it is dangerous. It is for this reason that I became a Śrāmaṇa. Honey is smeared on a knife's edge. A child, greedy for the sweetness, licks it with his tongue, and there is the danger of cutting off his tongue. 'A person who is fond of lust only seeks momentary foolish pleasure, without considering the consequences, and there is the harm of burning oneself. It is like a hungry dog...' --------------------------------------------------------------------------------
Chinese
得路枯骨，齮䶩咬啮，伤口缺齿，适自伤毁，何益于己？淫泆如此，百千亿劫，无丝发之福，而有三涂之罪，吾念是故，作沙门耳。 “譬如树木华果茂盛，行人贪之，杖石挝擿，须臾之间，华损果落，枝叶残伤。树以华果，自招凋丧。蛾贪火色，投入于灯，体见烧煮，将何克获？为淫惑者不别善恶，远贤亲愚，日就流冥，亡国灭众，死入地狱，恶着罪成？悔将何逮。佛见之谛开示圣道，吾望佛恩，得睹经戒，心守清白，独而无患，顾视流俗，乃知误耳。吾以是故，作沙门也。” 僧大闻之，顿首足下长跪而白：“佛真上圣，诸天之尊，经以灭痴，入我心中。愿去世浊，履清净道，奉沙门戒，以为荣福。”师即喻之沙门重戒。 侍师数月，即启师云：“何意？欲入山间，寂定禅息，求道应真，尔乃灭患。” 师曰：“独居山中，大难处也。处山泽者，当学星宿明知候时，常当储偫水火麨蜜。所以然者，盗贼之求水火麨蜜，夜半向晨，问当解之，给贼所欲，违其意者，贼辄杀人。” 僧大曰：“诺！敬奉慈教，具学所命。”却乃入山。 其兄念曰：“弟作沙门，终不畜妻。”妻快见者，端正无双，兄心悦之，起从快见，持琴自随，作姿弹之，歌淫泆之曲：“煌煌郁金，生于野田， 现代汉语译本：得到腐烂的尸骨，被啃咬，伤口残缺，这只会自我伤害和毁灭，对自身有什么好处呢？沉溺于淫欲也是如此，即使经历百千亿劫，也得不到一丝一毫的福报，反而会遭受地狱、饿鬼、畜生三恶道的罪报。我考虑到这些，所以才出家做了沙门（梵语：śramaṇa，指出家修道者）。 ‘譬如树木开满鲜花，结满果实，行人贪图这些，就用棍棒和石头敲打，顷刻之间，花朵凋谢，果实掉落，枝叶残破损伤。树木因为花朵和果实，反而招致凋零衰败。飞蛾贪恋火的光亮，投入灯中，身体被烧煮，又能得到什么好处呢？沉迷于淫欲的人不能分辨善恶，疏远贤人，亲近愚人，一天天地走向黑暗，导致国家灭亡，民众遭殃，死后堕入地狱，罪恶深重，那时后悔又有什么用呢？佛陀洞察这些真谛，开示圣道，我希望凭借佛陀的恩德，能够见到经书和戒律，内心保持清净，独处而没有忧患，回头看看世俗之人，才知道自己以前的错误。我因为这些原因，才出家做了沙门。’ 僧大听了这些话，叩头跪拜在佛的脚下，说道：‘佛陀真是至高无上的圣人，诸天之中的尊者，佛经能够消除愚痴，进入我的心中。我愿意离开污浊的世俗，走上清净的道路，奉行沙门的戒律，以此为荣幸和福报。’于是师父就为他讲解了沙门的重要戒律。 侍奉师父几个月后，僧大就向师父禀告说：‘我打算进入山林，在那里寂静地修习禅定，寻求真理，这样才能灭除烦恼。’ 师父说：‘独自居住在山中，是很困难的。住在山林中的人，应当学习星象，明白时节气候，经常要储备好水、火、炒面和蜂蜜。之所以要这样做，是因为盗贼会来寻找水、火、炒面和蜂蜜，在半夜到黎明时分，他们会来索要，你应当满足他们的要求，如果不顺从他们的意愿，盗贼就会杀人。’ 僧大说：‘好的！我一定恭敬地遵从您的教诲，全部学会您所吩咐的事情。’然后就进入山林。 他的哥哥思念他说：‘弟弟做了沙门，最终不会娶妻了。’他的妻子快见，容貌端正美丽，举世无双，哥哥心里喜欢她，于是就去找快见，带着琴跟在后面，做出各种姿态弹琴，唱着淫荡放纵的歌曲：‘金黄色的郁金香，生长在田野里，’