Chinese
大正藏第 17 册 No. 0744 佛说除恐灾患经 No. 744 佛说除恐灾患经 乞伏秦沙门释圣坚译 闻如是： 一时，佛游王舍城竹林精舍，与四部弟子大众俱会，说上妙法。 尔时，维耶离国厉气疫疾，威猛赫赫犹如炽火，死亡无数，无所归趣，无方疗救。国王、大臣、长者、居士、婆罗门集会博议：“国遭灾患，非邪所摧，疫火所烧，死亡无数。当以何义，设何方便，以除灾害？”婆罗门议言：“当于诸城门，设祠祀坛。”或有议言：“当于城中四衢路头，立大祠祀，禳却害气。”或有议言：“当用白马、白驼、白牛、白羊、白鸡、白狗，种种百头而以祠祀，镇厌解除，以禳却之。” 时众会中，有一长者名曰弹尼(晋言才明)，奉佛五戒，修行十善，为清信士，谛证道迹，时发议曰：“唯听所言，国遭灾患，死亡无数；如仁等议，害生救命，岂得然乎？以先世时所行不善，今遭斯厄。当设方便，以善禳恶，永与苦别；如何反倒，行害求安，长夜受苦，无有出期。” 时诸大会，问才明曰：“当设何议？” 才明对曰：“世有大怙，三千世界、天人之师，一切覆护，慈愍众生，号名为佛，独步三界。若能降致，光临国者，灾害可 现代汉语译本 《佛说除恐灾患经》 乞伏秦沙门释圣坚译 我听到的是这样的： 一时，佛陀在王舍城竹林精舍，与四部弟子大众聚会，宣说殊胜微妙的佛法。 当时，维耶离国（Viyali，古印度城市）爆发了严重的瘟疫，其势凶猛如同燃烧的烈火，导致无数人死亡，人们无处可去，也找不到任何治疗的方法。国王、大臣、长者、居士、婆罗门（Brahman，古印度祭司阶层）等共同商议：‘国家遭遇如此灾难，不是邪恶势力所能摧毁的，而是被瘟疫之火焚烧，导致无数人死亡。我们应当采取什么方法，设立什么方便，才能消除这场灾害呢？’婆罗门们提议：‘应当在各个城门设置祭祀的场所。’有些人提议：‘应当在城中四通八达的路口，设立大型的祭祀场所，以驱除有害的疫气。’还有人提议：‘应当用白马、白驼、白牛、白羊、白鸡、白狗等各种牲畜，凑足一百头来进行祭祀，以此镇压并解除灾祸，驱除疫病。’ 当时，在众人集会的场合中，有一位长者名叫弹尼（Tanni，晋语意为才明），他奉行佛陀的五戒，修习十善，是一位虔诚的信士，已经证得了修行的初步果位。他当时发表意见说：‘请允许我说几句，国家遭遇灾难，死亡人数众多；但像各位所提议的，通过伤害生命来拯救生命，这怎么可以呢？这是因为过去世所做的恶行，才导致今天遭遇这样的困境。我们应当想办法，用善行来消除恶果，永远与痛苦告别；怎么能反而颠倒，通过伤害生命来寻求平安，这样只会长久地在痛苦中受折磨，没有解脱之日。’ 当时，各位与会者问才明说：‘那你认为应当采取什么方法呢？’ 才明回答说：‘世间有一位伟大的依靠，他是三千世界中天人和人类的导师，他能庇护一切，慈悲怜悯众生，他的名号是佛陀，是三界中独一无二的觉悟者。如果能够恭请佛陀降临到我们的国家，那么这场灾难或许就能消除。’
English
English version The Sutra of Buddha Speaking on Eliminating Fear of Calamities Translated by the Shramana Shi Shengjian of Qifu Qin Thus have I heard: At one time, the Buddha was dwelling in the Jeta Grove in the city of Rajagriha (Wangshecheng), together with a gathering of the fourfold assembly of disciples, expounding the supreme and wonderful Dharma. At that time, the country of Vaishali (Viyali) was afflicted by a severe pestilence, its force as fierce as a blazing fire, causing countless deaths, with people having nowhere to turn and no means of cure. The king, ministers, elders, lay practitioners, Brahmins (Poluomen) and others deliberated together, saying: 'Our country is suffering such calamity, not destroyed by evil forces, but burned by the fire of pestilence, causing countless deaths. What means should we employ, what expedient should we establish, to eliminate this disaster?' The Brahmins proposed: 'We should set up sacrificial altars at each of the city gates.' Some proposed: 'We should erect large sacrificial sites at the crossroads in the city to dispel the harmful pestilential air.' Others proposed: 'We should use white horses, white camels, white cows, white sheep, white chickens, white dogs, a hundred of each kind, to perform sacrifices, to suppress and resolve the calamity, and to dispel the pestilence.' At that time, in the assembly, there was an elder named Tanni (Tanni, meaning 'Talented and Wise' in Jin language), who observed the Buddha's five precepts, practiced the ten virtues, was a devout lay practitioner, and had attained the initial stages of the path. He then spoke up, saying: 'Please allow me to speak. The country is suffering calamity, and countless people are dying; but how can we, as you propose, save lives by harming lives? It is because of the unwholesome deeds we have committed in past lives that we are now encountering this adversity. We should devise a means to dispel evil with good, to forever separate ourselves from suffering; how can we reverse this, seeking peace by harming lives, and enduring suffering for a long night without end?' At that time, the assembly asked Tanni: 'What method do you propose?' Tanni replied: 'In this world, there is a great refuge, the teacher of gods and humans in the three thousand worlds, who protects all, and compassionately cares for all beings. His name is Buddha, the unique enlightened one in the three realms. If we can invite the Buddha to descend upon our country, then perhaps this calamity can be eliminated.' -------------------------------------------------------------------------------- 除。”大众闻之，皆然其议，莫不称善。
Chinese
才明又曰：“佛无数劫，修治六度，布施无限，国城财宝、象马车乘、头目髓脑、肌体妻子，戒忍、精进、一心、智慧，每生自克，不可计量，以求佛道，不为己身，但为众生，救济危厄，消除众患，生老病死，地狱、鬼神、畜生之苦。今成佛道，顺其本誓，周行济救，授甘露药，消除众生今世、后世苦毒之患，永令获安。” 众会咸曰：“如仁所言，甚诚大快。佛在王舍，阿阇世王与吾国嫌，岂当听佛来至此耶？”或复有言：“傥听佛来。” 时，才明曰：“佛兴出世，救众生苦，犹如虚空，无所挂碍，谁能制止？犹如日光，万物萌生，莫不蒙育！佛怜国厄，必来无疑。但遣重使，贡遗琦珍，温辞雅谢，诣阿阇世；又别归佛，委命酸切。心虽怀嫌，信使贤重，贡遗妙宝，辞理柔软，事无不泰。自古已来，邻国不协，还相侵叛，皆由明使，名宝重贡，软辞逊顺，而得和协。”展转相谓，思谁任使。 尔时，大众、国王、大臣、长者、居士皆同意言：“唯清信士长者才明，是佛弟子，可以为使，往行请佛。所以者何？先众开建请佛之议。”便告才明：“唯仁可往，诣王舍国，与王相问，求请佛来。” 尔时才明，受使欲往。于时，大众皆起退坐 现代汉语译本： ‘解除。’大众听了，都认为这个提议很好，没有不称赞的。 才明又说：‘佛陀在无数劫中，修习六度（六种达到彼岸的方法：布施、持戒、忍辱、精进、禅定、智慧），布施无限，包括国城财宝、象马车乘、头目髓脑、肌体妻子，在持戒、忍辱、精进、一心、智慧上，每生都自我约束，不可计量，以此来求得佛道，不是为了自己，而是为了众生，救济他们的危难，消除各种苦患，如生老病死，以及地狱、饿鬼、畜生之苦。现在成就佛道，顺应他原本的誓愿，周遍地施行救济，施予甘露妙药，消除众生今生、后世的苦毒之患，永远让他们获得安乐。’ 大众都说：‘如您所说，非常真诚，令人感到痛快。佛陀在王舍城（Rājagṛha），阿阇世王（Ajātasattu）与我国有嫌隙，怎么会听任佛陀来到这里呢？’或者又有人说：‘或许会听任佛陀前来。’ 这时，才明说：‘佛陀兴起于世，救度众生的痛苦，就像虚空一样，没有阻碍，谁能制止呢？又像日光一样，万物萌发生长，没有不蒙受滋养的！佛陀怜悯我国的危难，必定会来，这是没有疑问的。只要派遣使者，奉献珍奇宝物，用温和的言辞委婉地谢罪，前往阿阇世王那里；又另外归顺佛陀，委任性命，言辞恳切。阿阇世王心中虽然怀有嫌隙，但相信使者贤能稳重，加上奉献珍妙宝物，言辞道理柔和，事情没有不顺利的。自古以来，邻国之间不和睦，互相侵犯叛乱，都是因为派遣贤明的使者，献上珍宝重礼，用柔和谦逊的言辞，才能得到和睦。’大家辗转相告，思考着谁能胜任使者的任务。 这时，大众、国王、大臣、长者、居士都一致认为：‘只有清信士长者才明，是佛陀的弟子，可以作为使者，前往迎请佛陀。这是为什么呢？因为他首先发起并建立了迎请佛陀的提议。’便告诉才明：‘只有您可以前往，到王舍城去，与阿阇世王互相问候，恳求迎请佛陀前来。’ 这时，才明接受了使命，准备前往。当时，大众都起身离开了座位。
English
English version: 'Remove it.' The assembly, hearing this, all agreed with the proposal and praised it. Then Caiming said, 'The Buddha, over countless kalpas (aeons), cultivated the Six Perfections (ṣaṭ-pāramitā, six ways to cross over to the other shore: generosity, morality, patience, diligence, concentration, and wisdom), giving unlimitedly, including kingdoms, cities, treasures, elephants, horses, chariots, heads, eyes, marrow, brains, flesh, bodies, wives, and children. In morality, patience, diligence, concentration, and wisdom, in each life, he restrained himself immeasurably to seek the Buddha's path, not for himself, but for all beings, to relieve their dangers, eliminate all sufferings, such as birth, old age, sickness, and death, as well as the sufferings of hell, ghosts, and animals. Now, having attained Buddhahood, he follows his original vows, universally bestowing salvation, offering the nectar of medicine, eliminating the suffering and poison of beings in this life and future lives, and forever granting them peace.' The assembly all said, 'As you say, it is very sincere and greatly satisfying. The Buddha is in Rājagṛha (王舍城), and King Ajātasattu (阿阇世王) has a grudge against our country. How could he allow the Buddha to come here?' Or some said, 'Perhaps he will allow the Buddha to come.' At this time, Caiming said, 'The Buddha arises in the world to save beings from suffering, like the empty sky, without obstruction; who can stop him? Like the sunlight, all things sprout and grow, none not receiving nourishment! The Buddha pities our country's plight and will surely come, without doubt. Just send an envoy with precious treasures, using gentle words to politely apologize, going to Ajātasattu; and separately submit to the Buddha, entrusting our lives with earnest words. Although Ajātasattu may harbor resentment, he will trust the envoy's virtue and weight, and with the offering of precious treasures and gentle words, things will surely go well. Since ancient times, neighboring countries have been discordant, invading and rebelling against each other, all because of sending wise envoys, offering precious gifts, and using soft and submissive words, thus achieving harmony.' They discussed among themselves, considering who could take on the mission. At this time, the assembly, the king, ministers, elders, and laypeople all agreed, 'Only the pure believer, the elder Caiming, is a disciple of the Buddha and can be the envoy to invite the Buddha. Why? Because he first initiated and established the proposal to invite the Buddha.' They then told Caiming, 'Only you can go to Rājagṛha, greet the king, and request the Buddha to come.' At this time, Caiming accepted the mission and prepared to go. Then, the assembly all rose and left their seats. --------------------------------------------------------------------------------
Chinese
，向佛方面，叉手长跪，五体投地，以顶礼佛，跪告才明：“佛天中天，慈悲喜护，加于群生，唯怜鄙国遭遇大患，疾病死亡，犹猛野火焚烧草木，普遭困厄。幸佛世尊犹冥求晓，寒愿朝阳，渴暑阴饮，病追良医，迷者求导。唯愿，世尊！垂降救济，授甘露法，令得稣息。” 于是，才明受命为使，诣罗阅祇，涉路径达，到王舍城，诣门求通书命贡遗。时王听见，才明启言：“奉使诣国，前虽不和，无他重隙，故先致虔，除前不协，俱绥万民。佛兴于世大慈普覆，国有重患，因命请佛。唯愿大王，劝佛回光，顾临鄙国，救济灾患，冀蒙神祐。” 王默思惟：“适欲留佛，令不出国，无理得尔，非力所制。佛以大慈，普许十方，等视憎爱，救济为务，以是之故，不可留之。”便告才明：“可诣佛所，宣贵国命。” 于是，才明辞诣竹林，行到精舍。见佛世尊，尽虔礼敬，五体投地，右绕三匝，长跪叉手，而白佛言：“维耶离国诸王、大臣、长者、居士，遥礼佛足。唯天中天，普慈众生，莫不蒙济。鄙国遭厄，唯愿世尊，垂恩降光，怜愍苦厄，令得稣息。”时佛默然，许其所请。才明见佛受请许往，欢喜无量。 时王舍国境内神祇、天、龙、鬼神，知佛受请，当诣他国，莫不躁动，惨然不悦，便 现代汉语译本：于是，才明面向佛的方向，合掌长跪，五体投地，用头顶礼佛，跪着禀告说：‘佛，天中之天（对佛的尊称），慈悲喜舍，护佑众生，特别怜悯我们这个国家遭遇大难，疾病死亡，就像猛烈的野火焚烧草木一样，普遍遭受困厄。幸好佛世尊就像在黑暗中寻求光明，寒冷时盼望朝阳，干渴炎热时渴望阴凉的饮品，生病时寻找良医，迷路的人寻求向导一样。只希望世尊您，垂怜降临救济，传授甘露之法（能解除痛苦的佛法），让我们得以喘息。’ 于是，才明奉命作为使者，前往罗阅祇（Rāmagṛha，王舍城），跋山涉水到达王舍城，到城门请求通报，呈上书信和贡品。当时的国王听见后，才明禀告说：‘奉命出使贵国，之前虽然有些不和，但没有太大的仇恨，所以先表达虔诚之意，消除之前的不协调，共同安定万民。佛陀出现在世间，大慈大悲普照一切，我国有严重的灾难，因此奉命前来恳请佛陀。只希望大王您，劝请佛陀回转光明，顾念我们这个小国，救济灾难，希望能够得到神灵的保佑。’ 国王默默地思考：‘我本想挽留佛陀，不让他离开我国，但没有道理这样做，也不是我能强迫的。佛陀以大慈悲心，普遍应允十方众生的请求，平等看待喜爱和憎恨，以救济众生为己任，因此，我不能挽留他。’于是告诉才明：‘你可以去佛陀那里，转达贵国的请求。’ 于是，才明告辞前往竹林精舍（Veṇuvana-vihāra），到达精舍后，见到佛世尊，竭尽虔诚地礼敬，五体投地，向右绕佛三圈，长跪合掌，禀告佛陀说：‘维耶离国（Vaiśālī）的诸位国王、大臣、长者、居士，遥远地向佛陀的双足致敬。唯有天中之天，普遍慈悲众生，没有不蒙受救济的。我们国家遭遇灾难，只希望世尊您，垂恩降临光明，怜悯我们的苦难，让我们得以喘息。’当时佛陀默然不语，答应了他的请求。才明看到佛陀接受邀请，答应前往，欢喜无量。 当时王舍城境内的神祇、天、龙、鬼神，知道佛陀接受邀请，将要前往其他国家，没有不躁动不安，脸色惨淡不悦的，便