Chinese
大正藏第 17 册 No. 0751a 佛说五无反复经 No. 751 佛说五无反复经 宋居士沮渠京声译 闻如是： 一时，佛在舍卫国，与千二百五十比丘俱。时有一梵志，从罗阅祇国来，闻舍卫国人慈孝顺，奉经修道，敬事三尊，便到舍卫国。见父子二人耕地，毒蛇螫杀其子，其父故耕不看其子，亦不啼哭。 梵志问曰：“此是谁儿？” 耕者答言：“是我之子。” 梵志问曰：“是卿之子，何不啼哭，故耕如故？” 其人答曰：“人生有死，物成有败，善者有报，恶者有对，忧愁不乐，啼哭懊恼，何益死者！卿今入城，吾家某处，愿过语之：‘吾子已死，但持一人食来！’” 梵志自念：“此是何人，而无反复？子死在地，情不忧愁，而反索食？此人不慈，无有是比！” 梵志入城，诣耕者家，见死儿母，即便说云：“卿子已死，其父寄信，但持一人食来。何以不念子耶？” 儿母即为梵志说譬喻言：“儿来托生我亦不唤，儿今自去非我能留。譬如行客来过主人，客今自去何能得留？我之母子亦复如是，去住进止非我之力，随其本行不能得留，愁忧啼哭何益死者！” 复语其姊：“卿弟已死，何不啼哭？” 现代汉语译本 《佛说五无反复经》 宋代居士沮渠京声翻译 我（阿难）是这样听说的： 一时，佛陀在舍卫国（Śrāvastī，古印度城市，是憍萨罗国的首都）弘法，与一千二百五十位比丘在一起。当时有一位婆罗门（梵志，Brahmin），从罗阅祇国（Rājagṛha，古印度摩揭陀国的首都）来，听说舍卫国的人民慈爱孝顺，奉行佛经修习佛道，尊敬侍奉佛法僧三宝，便来到舍卫国。他看见一对父子正在耕地，一条毒蛇咬死了那个儿子，父亲仍然继续耕地，不去看他的儿子，也不啼哭。 婆罗门问道：“这（死者）是谁的儿子？” 耕地的人回答说：“是我的儿子。” 婆罗门问道：“是你的儿子，为什么不啼哭，仍然像原来一样耕地？” 那人回答说：“人生下来就有死亡，事物形成就有败坏，善行有善报，恶行有恶报，忧愁不快乐，啼哭懊恼，对死者有什么益处！你现在进城，到我家某处，请你转告：‘我的儿子已经死了，只要拿一个人的饭食来！’” 婆罗门心想：“这是什么人，竟然如此没有反复？儿子死在地上，情感上不忧愁，反而索要饭食？这个人不慈爱，没有像他这样的！” 婆罗门进入城里，到耕地人的家，见到死者的母亲，就对她说：“你的儿子已经死了，他的父亲托我带个口信，只要拿一个人的饭食来。为什么你不思念你的儿子呢？” 死者的母亲就为婆罗门说了个譬喻：“儿子来投胎，我也没有呼唤他，儿子现在自己离去，不是我能挽留的。譬如行路的客人来过主人家，客人现在自己离去，怎么能够留住呢？我和儿子的关系也是这样，离去或留下，前进或停止，不是我的力量所能决定的，只能随顺他自己的业力，不能够留住他，愁忧啼哭对死者有什么益处！” （死者的母亲）又对她的姐姐说：“你的弟弟已经死了，为什么不啼哭？”
English
English version The Buddha Speaks the Sutra of Five Non-Reversals Translated by Layman Juqu Jingsheng of the Song Dynasty Thus have I heard: At one time, the Buddha was in Śrāvastī (an ancient Indian city, the capital of the Kingdom of Kosala), together with one thousand two hundred and fifty Bhikshus. At that time, there was a Brahmin (梵志, a member of the priestly class in ancient India) who came from Rājagṛha (the capital of the ancient Indian kingdom of Magadha). Having heard that the people of Śrāvastī were kind, filial, devoted to the scriptures, cultivated the Way, and revered the Three Jewels (三尊, Buddha, Dharma, Sangha), he came to Śrāvastī. He saw a father and son plowing the field. A poisonous snake bit and killed the son, but the father continued to plow without looking at his son or weeping. The Brahmin asked, 'Whose son is this?' The plowman replied, 'He is my son.' The Brahmin asked, 'He is your son, why do you not weep, but continue plowing as before?' The man replied, 'Birth has death, formation has decay, good has reward, evil has retribution. What benefit is there to the dead from sorrow, unhappiness, weeping, and regret! Now, when you enter the city, go to my house at such and such a place, please tell them: 'My son is dead, just bring food for one person less!' The Brahmin thought to himself, 'What kind of person is this, who has no reversal? His son dies on the ground, yet he feels no sorrow, and instead asks for food? This person is unkind, there is no comparison to him!' The Brahmin entered the city, went to the plowman's house, saw the dead child's mother, and immediately said, 'Your son is dead, his father sent a message, just bring food for one person less. Why do you not think of your son?' The child's mother then spoke a parable to the Brahmin, saying, 'When the child came to be born, I did not summon him; now that the child has departed on his own, I cannot keep him. It is like a traveler who comes to stay with a host; now that the guest has departed on his own, how can he be kept? My relationship with my son is also like this. Going or staying, advancing or stopping, is not within my power. I can only follow his own karma and cannot keep him. What benefit is there to the dead from sorrow and weeping!' (The dead child's mother) then said to her sister, 'Your younger brother is dead, why do you not weep?' --------------------------------------------------------------------------------
Chinese
姊为梵志说譬喻言：“我之兄弟，譬如巧师入山斫木缚作大筏，安置水中，卒遇大风吹筏散失，随水流去，前后分张不相顾望。我弟亦尔，因缘和会，同一家生，随命长短，生死无常，合会有离。我弟命尽，随其本行不能得留，愁忧啼哭何益死者？” 复语其妇：“卿夫已死，何不啼哭？” 妇为梵志说譬喻言：“我之夫妇譬如飞鸟，暮迁高树，同共止宿，须臾之间，及明早起，各自飞去行求饮食；有缘则合无缘则离，我之夫妇亦复如是，去住进止非我之力，随其本行不能得留，愁忧啼哭何益死者！” 复语其奴：“大家已死，何不啼哭？” 奴为梵志说譬喻言：“我之大家因缘和会，我如犊子随逐大牛，人杀大牛犊子在边，不能救护大牛之命，忧愁不乐，啼哭懊恼，何益死者！” 梵志闻之，心惑目冥不识东西：“我闻此国孝顺，奉事恭敬三尊，故从远来欲得学问，既来到此，了无所益。” 又问行人：“佛在何许？欲往问之。” 行人答曰：“近在祇桓精舍。” 梵志即到佛所，稽首作礼，却住一面，忧愁低头，默无言说。佛知其意，谓梵志曰：“何以低头，忧愁不乐？” 梵志白佛言：“不果所愿，违我本心，是故不乐！” 佛问梵志 现代汉语译本： （梵志的）姐姐为梵志讲述了一个譬喻，她说：‘我的兄弟，就像技艺精巧的工匠进入山中砍伐树木，捆扎制作成一个大木筏，安置在水中。突然遇到大风，吹得木筏散开，随着水流漂散而去，前后分离，无法互相顾及。我的弟弟也是这样，因缘聚合，同在一个家庭出生，随着寿命的长短，生死变幻无常，相聚终有离别。我的弟弟寿命已尽，随着他自身的业力离去，无法挽留，忧愁哭泣对死去的人又有什么益处呢？’ （梵志的）姐姐又对他的妻子说：‘你的丈夫已经去世，为什么不哭泣呢？’ （梵志的）弟媳为梵志讲述了一个譬喻，她说：‘我的丈夫和我就像飞鸟，傍晚迁徙到高高的树上，一同栖息，短暂的时间，等到天亮早起，各自飞走去寻找食物；有缘分就相合，没有缘分就分离，我的丈夫和我也像这样，离去、留下、前进、停止，都不是我能决定的，随着他自身的业力离去，无法挽留，忧愁哭泣对死去的人又有什么益处呢！’ （梵志的）姐姐又对他的奴仆说：‘你的主人已经去世，为什么不哭泣呢？’ （梵志的）奴仆为梵志讲述了一个譬喻，他说：‘我的主人因缘聚合，我就像小牛跟随大牛，人们杀死了大牛，小牛在旁边，不能救护大牛的性命，忧愁不快乐，哭泣懊恼，对死去的人又有什么益处呢！’ 梵志听了这些话，心中迷惑，眼睛昏花，分不清东西：‘我听说这个国家崇尚孝顺，奉事恭敬三尊（佛、法、僧），所以从远方赶来想要学习，既然来到这里，却一点益处也没有。’ 他又问路人：‘佛（Buddha）在哪里？我想去请教他。’ 路人回答说：‘最近在祇桓精舍（Jetavana Monastery）。’ 梵志立刻来到佛陀（Buddha）所在的地方，顶礼膜拜，退到一旁站立，忧愁地低下头，沉默不语。佛陀（Buddha）知道他的心意，对梵志说：‘你为什么低下头，忧愁不快乐呢？’ 梵志对佛陀（Buddha）说：‘没有实现我的愿望，违背了我的本心，所以不快乐！’ 佛陀（Buddha）问梵志：
English
English version: The sister spoke a parable to the Brahmin (梵志): 'My brother is like a skilled craftsman entering the mountains to cut wood and bind it together to make a large raft, placing it in the water. Suddenly encountering a great wind, the raft is blown apart and scattered, drifting away with the water, separated front and back, unable to look after each other. My brother is also like this, due to the assembly of conditions, born into the same family, with the length of life being impermanent, birth and death are inconstant, and meeting will eventually lead to separation. My brother's life has ended, and he has departed according to his own karma, unable to be retained. What benefit is there to the dead from sorrow and weeping?' The sister then said to his wife: 'Your husband has died, why do you not weep?' The wife spoke a parable to the Brahmin (梵志): 'My husband and I are like flying birds, migrating to tall trees in the evening, resting together. In a short while, upon waking up early in the morning, each flies away to seek food; if there is affinity, we unite, if there is no affinity, we separate. My husband and I are also like this, leaving, staying, advancing, stopping, are not within my power, and he has departed according to his own karma, unable to be retained. What benefit is there to the dead from sorrow and weeping!' The sister then said to his servant: 'Your master has died, why do you not weep?' The servant spoke a parable to the Brahmin (梵志): 'My master's conditions came together, and I am like a calf following a large ox. People kill the large ox, and the calf is beside it, unable to save the life of the large ox, feeling sorrowful and unhappy, weeping and regretting, what benefit is there to the dead!' Upon hearing these words, the Brahmin (梵志) was confused in his heart, his eyes were blurred, and he could not distinguish east from west: 'I heard that this country values filial piety, reverently serving the Three Jewels (三尊 - Buddha, Dharma, Sangha), so I came from afar wanting to learn, but having arrived here, there is no benefit at all.' He then asked a passerby: 'Where is the Buddha (佛 - Buddha) located? I wish to go and ask him.' The passerby replied: 'He is currently at the Jetavana Monastery (祇桓精舍).' The Brahmin (梵志) immediately went to where the Buddha (佛 - Buddha) was, prostrated himself in reverence, and stood aside, sorrowfully lowering his head, silent and without words. The Buddha (佛 - Buddha), knowing his intention, said to the Brahmin (梵志): 'Why do you lower your head, feeling sorrowful and unhappy?' The Brahmin (梵志) said to the Buddha (佛 - Buddha): 'My wish has not been fulfilled, and it goes against my original intention, therefore I am unhappy!' The Buddha (佛 - Buddha) asked the Brahmin (梵志): -------------------------------------------------------------------------------- ：“有何所失，忧愁不乐？”
Chinese
梵志曰：“我从罗阅祇国来，欲得学问；既来到此，见五无反复。” 佛言：“何等五无反复？” 梵志曰：“我见父子二人耕地下种，子死在地，情不忧愁而反索食，居家大小亦无忧愁，是为大逆。” 佛言：“不然！不如卿语。此之五人最有反复。知身无常，财非己有，往古圣人不免斯患，况于凡夫！大啼小哭，何益死者？世间俗人，无数劫来流转生死，迁神不灭，死而复生，如车轮转无有休息，背死向生，非忧愁所逮。” 梵志闻之，心开意解，更无忧戚：“我闻佛说，如病得愈、如盲得视、如闇遇明。”于是梵志即得道迹。 “一切死亡不足啼哭，欲为亡者请佛及僧，烧香供养、读诵经典，能日日作礼，复至心供养三宝，最是为要。” 于是梵志，稽首作礼，受教而去。 佛说五无反复经 现代汉语译本 ‘你失去了什么，以至于如此忧愁不乐？’ 梵志（婆罗门）说：‘我从罗阅祇国（Rājagṛha，古代印度摩揭陀国的首都）来，想要学习知识；既然来到了这里，却见到了五种毫无情理的事情。’ 佛陀说：‘是哪五种毫无情理的事情？’ 梵志说：‘我看见父子二人在田里耕地播种，儿子死在了地里，父亲却不忧愁反而索要食物，家里的其他人也没有忧愁，这真是大逆不道。’ 佛陀说：‘不是这样的！不像你所说的那样。这五个人是最有情理的。他们知道身体是无常的，财产不是自己永久拥有的，古代的圣人也无法避免这样的灾祸，更何况是凡夫俗子！大声啼哭和小声哭泣，对死者有什么益处呢？世间的俗人，无数劫以来流转生死，神识迁移而不灭，死了又生，就像车轮转动没有休息，背离死亡而向往生存，这不是忧愁所能改变的。’ 梵志听了这些话，心开意解，不再忧愁悲伤：‘我听佛陀所说，就像病人痊愈、盲人重见光明、黑暗中遇到了光明。’于是梵志立刻证得了道迹。 ‘一切死亡都不值得啼哭，应该为亡者礼请佛陀和僧侣，烧香供养、读诵经典，如果能每天都做礼拜，并且至诚地供养三宝（佛、法、僧），这才是最重要的。’ 于是梵志，叩头作礼，接受教诲而离去。 佛说五无反复经
English
English version ‘What have you lost, that you are so worried and unhappy?’ The Brahmin said, ‘I came from Rājagṛha (capital of the ancient Indian kingdom of Magadha), desiring to learn knowledge; having arrived here, I have seen five things that are completely unreasonable.’ The Buddha said, ‘What are these five unreasonable things?’ The Brahmin said, ‘I saw a father and son plowing and sowing in the field, and the son died in the field. The father was not worried but instead asked for food, and the rest of the family was also not worried. This is utterly perverse.’ The Buddha said, ‘It is not so! It is not as you say. These five people are most reasonable. They know that the body is impermanent, that wealth is not one's own forever, that ancient sages could not avoid such calamities, let alone ordinary people! Loud weeping and quiet crying, what benefit do they bring to the dead? Worldly people, for countless kalpas, transmigrate through birth and death, the spirit migrates without perishing, dying and being born again, like a wheel turning without rest, turning away from death and towards life, this is not something that sorrow can change.’ Upon hearing this, the Brahmin's mind opened and he understood, and he was no longer worried or sad: ‘What I have heard from the Buddha is like a sick person recovering, a blind person regaining sight, encountering light in the darkness.’ Thereupon, the Brahmin immediately attained the path. ‘All deaths are not worth weeping over. One should invite the Buddha and the Sangha (monastic community) for the deceased, burn incense and make offerings, recite the scriptures, and if one can make prostrations every day, and sincerely make offerings to the Three Jewels (Buddha, Dharma, Sangha), this is most important.’ Thereupon, the Brahmin bowed his head, paid homage, received the teachings, and departed. The Sutra of the Buddha on the Five Unreasonable Things --------------------------------------------------------------------------------