Chinese
大正藏第 14 册 No. 0583 佛说黑氏梵志经 No. 583 佛说黑氏梵志经 吴月支国居士支谦译 闻如是： 一时佛游尼连江水边，在彼一月，造十八变，化于迦叶兄弟三人及千弟子，转游行罗阅祇城，止顿一年，教授国民，为其讲法。初成佛道竟二年已，乃到舍卫，兴隆道化，开度天人、世间人民。 时香山有梵志，名曰迦罗，得备四禅，具足五通，彻视、洞听、身能飞行、自察心念、知人来生。讲说经义，感动释梵及四天王、诸鬼神、龙，并阎罗王，悉往听之；言语雅妙，声和犹梵，日日咨受不以为懈；音彻于远，普来归听。 时阎罗王坐闻经法，泪下如雨，举目观视，益用悲叹。 于时梵志问阎罗王：“何为悲泣，泪下如雨？” 阎罗答曰：“事当归实，不可虚言。仁今说经，便辞利口，义理甚妙，犹如莲华，若明月珠。而命欲尽，余有七日，恐忽然过，就于后世。是以悲泣，不能自胜。又仁命过，堕地狱中，在我部界。今自相归，一心受法，及当取卿拷掠五毒。熟思惟此，遂用增怀，不可为喻。” 梵志愕然，心中沉吟，报阎罗王曰：“吾获四禅，成五神通，独步四域，超升梵天，不以为碍。既无罪衅，何因当堕地 现代汉语译本 《佛说黑氏梵志经》 吴月支国居士支谦译 我（阿难）是这样听说的： 一时，佛陀在尼连禅河边游化，在那里住了一个月，示现十八种变化，度化了迦叶（Kasyapa，古印度著名苦行僧，后成为佛陀弟子）三兄弟和他们的千名弟子。之后，佛陀前往王舍城（Rajagrha，古印度摩揭陀国首都），在那里停留了一年，教导当地的民众，为他们讲经说法。在成就佛道后的第二年，佛陀来到了舍卫城（Sravasti，古印度拘萨罗国首都），弘扬佛法，广度天人以及世间人民。 当时，在香山有一位梵志（Brahmin，古印度婆罗门修行者），名叫迦罗（Kala），他修得了四禅（Four Dhyanas，佛教中的四种禅定境界），具备了五神通（Five Supernatural Powers，佛教中修行者通过禅定获得的五种超自然能力：天眼通、天耳通、他心通、宿命通、神足通），能够彻视、洞听，身体能够飞行，能够了解自己的心念，知道他人未来的去向。他讲说的经义，感动了释天（Sakra，佛教中的帝释天）和梵天（Brahma，印度教的创造之神）以及四大天王（Four Heavenly Kings，佛教中的护法神）、诸鬼神、龙，以及阎罗王（Yama，佛教中的地狱之王），他们都来听他讲法；他的言语优雅精妙，声音和谐如同梵音，日日请教听受而不感到懈怠；他的声音传得很远，人们普遍前来归附听法。 当时，阎罗王坐在座位上听闻经法，泪如雨下，抬头观看梵志，更加悲伤叹息。 这时，梵志问阎罗王：‘你为何如此悲伤哭泣，泪如雨下？’ 阎罗王回答说：‘事情应当归于真实，不可虚假。您现在所说的经，虽然辞藻华丽，义理精妙，犹如莲花，又像明月珠。但是您的寿命将尽，只剩下七天，恐怕忽然过去，就要前往后世。因此我才悲伤哭泣，不能自已。而且您命终之后，会堕入地狱之中，就在我的管辖范围之内。现在您自己来归顺我，一心接受佛法，到时候我还要对您进行拷打，施以五种酷刑。仔细思量这些，我因此更加悲伤，无法用言语来形容。’ 梵志听后非常惊讶，心中沉思，然后回答阎罗王说：‘我获得了四禅，修成了五神通，独自在四方游历，能够超升到梵天，不认为有什么障碍。既然我没有罪过，为什么会堕入地狱呢？’
English
English version The Buddha Speaks the Black Brahman Sutra Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was wandering near the Nairanjana River, where he stayed for a month, manifesting eighteen transformations. He converted the three Kasyapa brothers (Kasyapa, a famous ascetic in ancient India who later became a disciple of the Buddha) and their thousand disciples. Afterwards, the Buddha went to Rajagrha (the capital of the ancient Magadha kingdom), where he stayed for a year, teaching the local people and preaching the Dharma to them. In the second year after attaining Buddhahood, the Buddha came to Sravasti (the capital of the ancient Kosala kingdom), promoting the Dharma and widely liberating gods, humans, and the people of the world. At that time, in Xiang Mountain, there was a Brahman (Brahmin, an ancient Indian Brahman ascetic) named Kala, who had attained the Four Dhyanas (Four Dhyanas, the four meditative states in Buddhism) and possessed the Five Supernatural Powers (Five Supernatural Powers, the five supernatural abilities acquired by practitioners through meditation in Buddhism: the divine eye, the divine ear, knowing others' minds, knowing past lives, and the ability to travel anywhere at will). He could see through everything, hear everything, fly through the air, understand his own thoughts, and know where others would be reborn. The meaning of the scriptures he spoke moved Sakra (Sakra, the Buddhist Indra) and Brahma (Brahma, the Hindu god of creation), as well as the Four Heavenly Kings (Four Heavenly Kings, the guardian deities in Buddhism), various ghosts and spirits, dragons, and Yama (Yama, the king of hell in Buddhism), all of whom came to listen to him preach; his words were elegant and exquisite, his voice harmonious like the sound of Brahma, and they consulted and listened to him daily without feeling tired; his voice traveled far, and people universally came to take refuge and listen to the Dharma. At that time, King Yama sat on his seat listening to the Dharma, tears falling like rain. He raised his eyes to look at the Brahman and sighed with even greater sorrow. At this time, the Brahman asked King Yama: 'Why are you so sad and weeping, with tears falling like rain?' King Yama replied: 'Things should return to reality, and cannot be false. The scriptures you are now speaking, although the words are beautiful and the meaning is exquisite, like a lotus flower, and like a bright moon pearl, your life is about to end, with only seven days remaining. I fear that it will suddenly pass, and you will go to the afterlife. That is why I am sad and weeping, unable to control myself. Moreover, after your life ends, you will fall into hell, within my jurisdiction. Now you yourself come to submit to me, wholeheartedly accepting the Dharma, and when the time comes, I will have to torture you and inflict the five cruel punishments. Think carefully about these things, and I am therefore even more saddened, beyond description.' The Brahman was shocked and pondered in his heart, then replied to King Yama: 'I have attained the Four Dhyanas and cultivated the Five Supernatural Powers, traveling alone in the four directions, and I can ascend to the Brahma heavens without any hindrance. Since I have no sins, why would I fall into hell?' -------------------------------------------------------------------------------- 狱阎界？”
Chinese
阎王曰：“仁临寿终时，当值恶对，起瞋恚恨，意欲有所害，失本行义，故趣阎界。” 梵志闻之，忽然悒懅，不知何计，设何方便得济斯难？愁戚惘惘，心怀汤火，坐起不安，为长叹息。 释梵四王诸神问曰：“何为不安，长太息乎？” 梵志答曰：“吾命欲尽，余有七日，且有恶对，来乱吾善心，缘是之故，恐归恶趣。是以反侧，不能自胜。” 时彼香山有诸善神，数诣佛所，咨受经典，谓于梵志：“佛兴于世，仁不知乎？” 梵志答曰：“身沈俗人，安能知之！” 其神复谓：“佛为一切三界之救，度诸未度，脱未脱，安未安，皆济危厄，令至永寂、无为之道。何不诣佛？可脱忧患，长得恬怕，道德合同。” 梵志闻之，欣然踊跃，如冥睹明。两手各取梧桐、合欢好色华树，飞到佛所。未到之顷，佛告摩夷：“世尊大慈，修无极哀，未曾忘舍应当度者。” 佛时颂曰： “潮水径顺崖， 未曾越故际， 傥有水神乱， 起犯于故流。 佛观于本无， 察应当度者， 普使得免济， 终无越失耶。” 于是梵志飞到佛所，住虚空中，正向归佛。 佛告梵志谓黑氏曰：“放舍！放舍！” 梵志应诺：“如 现代汉语译本 ‘狱阎界？’（Yù Yán Jiè？）（地狱阎罗界？） 阎王说：‘仁者临终时，会遇到恶对（è duì）（不好的境遇），生起嗔恚怨恨，意图加害他人，丧失原本的善行道义，所以会堕入阎界（Yán Jiè）。’ 梵志（Fàn zhì）（婆罗门）听了这些话，忽然感到忧愁恐惧，不知该如何是好，用什么方法才能摆脱这个困境？他愁眉不展，心如汤煮，坐立不安，长吁短叹。 释（Shì）（帝释天）、梵（Fàn）（大梵天）、四王（Sì Wáng）（四大天王）等诸神问道：‘你为何如此不安，长声叹息呢？’ 梵志（Fàn zhì）回答说：‘我的寿命将尽，只剩下七天了，而且有恶对（è duì）要来扰乱我的善心，因为这个缘故，恐怕会堕入恶趣（è qù）。因此我辗转反侧，不能自已。’ 当时香山（Xiāng Shān）有许多善神，经常前往佛所，请教学习经典，他们对梵志（Fàn zhì）说：‘佛陀已经出现在世间，您难道不知道吗？’ 梵志（Fàn zhì）回答说：‘我身陷世俗之中，怎么会知道呢！’ 诸神又说：‘佛陀是一切三界（sān jiè）（欲界、色界、无色界）的救星，救度那些尚未得度的人，解脱那些尚未解脱的人，安顿那些尚未安顿的人，救济一切危难，使他们到达永恒寂静、无为的境界。为何不去拜见佛陀呢？可以摆脱忧患，长久获得安宁，与道德合为一体。’ 梵志（Fàn zhì）听了这些话，欣喜雀跃，如同在黑暗中看到了光明。他双手各自拿着梧桐树、合欢树等色彩鲜艳的花树，飞到佛陀所在的地方。还没到达的时候，佛陀告诉摩夷（Mó yí）：‘世尊具有大慈悲心，修持无尽的哀悯，从未忘记应当救度的人。’ 当时佛陀以偈颂说道： ‘潮水总是顺着海岸线流动， 从未超越固有的界限， 倘若有水神扰乱， 兴起侵犯固有的水流。 佛陀观察万法的本性是空无， 明察应当救度的人， 普遍使他们免除灾难， 终究不会有遗漏或失误。’ 于是梵志（Fàn zhì）飞到佛陀所在的地方，停留在虚空中，一心归向佛陀。 佛陀告诉梵志（Fàn zhì），对黑氏（Hēi shì）说：‘放下！放下！’ 梵志（Fàn zhì）应声答道：‘是！’
English
English version ‘Yù Yán Jiè?’ (Realm of Hell and Yama?) King Yama said, ‘When a virtuous person is about to die, they encounter evil adversaries, giving rise to anger and resentment, intending to harm others, and losing their original righteous conduct. Therefore, they go to the Realm of Yama (Yán Jiè).’ Upon hearing this, the Brahmin (Fàn zhì) suddenly felt distressed and fearful, not knowing what to do or what means to use to escape this difficulty. He was filled with sorrow and anxiety, his heart like boiling water, restless and sighing deeply. Śakra (Shì), Brahmā (Fàn), the Four Heavenly Kings (Sì Wáng), and other deities asked, ‘Why are you so uneasy, sighing so deeply?’ The Brahmin (Fàn zhì) replied, ‘My life is about to end, with only seven days remaining, and evil adversaries (è duì) are coming to disturb my virtuous mind. Because of this, I fear falling into evil realms (è qù). Therefore, I am restless and cannot control myself.’ At that time, there were many virtuous deities on Fragrant Mountain (Xiāng Shān) who frequently visited the Buddha to learn the scriptures. They said to the Brahmin (Fàn zhì), ‘The Buddha has appeared in the world, do you not know?’ The Brahmin (Fàn zhì) replied, ‘I am immersed in worldly affairs, how could I know!’ The deities further said, ‘The Buddha is the savior of all three realms (sān jiè) (desire realm, form realm, formless realm), delivering those who have not yet been delivered, liberating those who have not yet been liberated, settling those who have not yet been settled, and rescuing all from danger, leading them to eternal tranquility and the state of non-action. Why not go to see the Buddha? You can escape worries, gain lasting peace, and unite with virtue.’ Upon hearing this, the Brahmin (Fàn zhì) was overjoyed, as if seeing light in the darkness. He took paulownia and acacia trees with beautiful colorful flowers in each hand and flew to where the Buddha was. Before he arrived, the Buddha told Mó yí, ‘The World-Honored One has great compassion and cultivates boundless pity, never forgetting to abandon those who should be saved.’ At that time, the Buddha spoke in verse: ‘The tide always flows along the shore, Never exceeding its fixed boundary, If a water spirit disturbs it, Rising to invade the fixed current. The Buddha observes the nature of all dharmas as emptiness, Clearly discerning those who should be saved, Universally freeing them from disaster, Never having omissions or mistakes.’ Then the Brahmin (Fàn zhì) flew to where the Buddha was, staying in the empty space, wholeheartedly returning to the Buddha. The Buddha told the Brahmin (Fàn zhì), speaking to Black One (Hēi shì), ‘Release! Release!’ The Brahmin (Fàn zhì) responded, ‘Yes!’ -------------------------------------------------------------------------------- 世尊教。” 即舍右手梧桐之树，种佛右面。 复谓梵志：“放舍！放舍！”
Chinese
梵志即舍左手所执合欢之树，种佛左面。 佛复重告：“放舍！放舍！” 梵志白曰：“适有两树，舍佛左右，空手而立，当复何舍？” 佛告梵志：“佛不谓卿舍手中物。佛曰所舍，令舍其前，亦当舍后，复舍中间，使无处所，乃度生死众患之难。” 佛于是颂曰： “仁当舍其本， 亦当舍其末， 中间无处所， 乃度生死原。 内无有六入， 外衰不得前， 放置于六情， 乃成无为疾。” 黑氏梵志闻佛所说，心自念言：“不见吾我，则了心无。心者本无，应病与药，鄙心开解。如盲得目，聋者得听，真为普见，审一切智。今已值佛，德不可訾。” 寻即来下，稽首佛足，退住一面。佛应心本而分别说，显示道场，演三脱门。 于时辄住不退转地，无一忧患，叹佛功德，而说颂曰： “光明逾日月， 智慧犹大海， 大慈无极哀， 十方悉欣戴。 众生流三界， 无数亿万载， 应病授法药， 宣畅大辩才。 虽现入生死， 周旋无往来， 劝化令精进， 罪福无能代。 努力勤精进， 勿为欲所灾， 降衰四魔 现代汉语译本：‘世尊教。’ 梵志随即舍弃右手拿着的梧桐树，种在佛的右边。 佛又对梵志说：‘放下！放下！’ 梵志随即舍弃左手拿着的合欢树，种在佛的左边。 佛再次告诫说：‘放下！放下！’ 梵志禀告说：‘我只有两棵树，已经种在佛的左右，现在空手站立，还要放下什么呢？’ 佛告诉梵志：‘我不是说让你舍弃手中的东西。我说要舍弃的是，让你舍弃你的过去，也要舍弃你的未来，还要舍弃你的现在，使你心中没有任何执着，才能脱离生死的苦难。’ 佛于是用偈颂说： ‘你应该舍弃根本，也应该舍弃末梢，中间没有任何执着，才能脱离生死的根源。内心没有六入（眼、耳、鼻、舌、身、意），外面的衰败就无法侵入，放下六情（色、声、香、味、触、法），才能迅速成就无为的境界。’ 黑氏梵志听了佛所说的话，心中思忖：‘不见有我，就能明白心本是空无。心本来就是空无，应根据病症给予药物，我的鄙陋之心得以开解。如同盲人重见光明，聋子恢复听力，真是普遍的觉悟，彻底的智慧。如今已经遇到佛，他的功德不可估量。’ 随即走下，顶礼佛足，退到一旁站立。佛应他的心性，分别解说，显示道场，阐述三解脱门（空门、无相门、无作门）。 当时就安住于不退转地，没有一丝忧愁，赞叹佛的功德，并用偈颂说： ‘您的光明胜过日月，您的智慧如同大海，您的大慈大悲没有穷尽，十方世界都欣然敬戴。众生在三界（欲界、色界、无色界）中流转，经历了无数亿万年，您应众生的病症，给予相应的法药，宣扬畅达的辩才。虽然示现进入生死轮回，却周旋其中，没有来去，劝导众生努力精进，罪与福都不能替代。努力勤奋精进，不要被欲望所困扰，降伏衰老的四魔（蕴魔、烦恼魔、死魔、天子魔）。’