Chinese
大正藏第 17 册 No. 0751b 佛说五无返复经 佛说五无返复经 宋居士沮渠京声译 闻如是： 一时佛在舍卫国祇树精舍，与千二百五十比丘俱。时有一梵志在罗阅祇国，闻舍卫人多慈孝顺、奉经修道、供事三尊，便到舍卫国。见父子二人耕地，毒蛇啮杀其子。父故耕，不视其子亦不啼哭。 梵志问曰：“此儿谁子？” 耕者答言：“是我之子。” 梵志曰：“是卿子者，何不啼哭而耕如故？” 其人答曰：“人生有死，物成有败，善者有报，恶者有对，愁忧啼哭何所追逮？设不饮食，何益死者？卿今入城，我家在某处，愿过语之：‘吾子已死。不须持二人食来。’” 梵志自念：“此人无返复，儿死在地，情不愁忧而反索食。此人不慈，无有比类。” 梵志便行入城，诣耕者家，见死儿母，即便语之：“卿儿已死。父言：‘但持一人食来。’何以不念子耶？”儿母逆为梵志说譬喻言：“子者如客，来依人止。来亦不却，去亦不留。此儿本我亦不唤来自来过我生，死亦自去。非我力乃使进退，随其本行追命所生。” 又语其姊：“卿弟已死，何不啼哭？”姊即向梵志说喻言：“我等兄弟，譬如工师入山斫林缚作大筏，安置 现代汉语译本 佛说五无返复经 宋朝居士沮渠京声翻译 我听闻是这样的： 一时，佛陀在舍卫国（Śrāvastī）的祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十位比丘在一起。当时有一位婆罗门（Brahmin）在罗阅祇国（Rāmagrāma），听闻舍卫国的人们大多慈爱孝顺、奉行经典修习道业、供养三宝，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，不看他的儿子，也不啼哭。 婆罗门问道：‘这个孩子是谁的儿子？’ 耕地的人回答说：‘是我的儿子。’ 婆罗门说：‘既然是你的儿子，为什么不啼哭，还像原来一样耕地？’ 那人回答说：‘人生有死，事物有成就有败，善有善报，恶有恶报，忧愁啼哭有什么用呢？就算不吃不喝，对死者又有什么益处？你现在进城，我家在某个地方，请你过去告诉我妻子：‘我的儿子已经死了，不必拿两个人的饭来了。’ 婆罗门心想：‘这个人真是没有情义，儿子死在地上，他竟然不悲伤忧愁，反而还索要食物。这个人真是不慈爱，没有可以相比的。’ 婆罗门便进城，来到耕地人的家，见到死者的母亲，就告诉她说：‘你的儿子已经死了。他的父亲说：‘只要拿一个人的饭来。’你为什么不思念儿子呢？’儿子的母亲反过来为婆罗门说了个譬喻：‘儿子就像是客人，来依靠人居住。来的时候不会拒绝，去的时候也不会挽留。这个儿子本来我也没叫他来，自己来过我这里出生，死了也是自己离去。不是我的力量能够使他前进或后退，而是随着他本来的行为，追随命运所生。’ 又问他的姐姐：‘你的弟弟已经死了，为什么不啼哭？’姐姐就对婆罗门说了个譬喻：‘我们兄弟姐妹，就像工匠进入山林砍伐树木，捆扎制作成一个大木筏，安置
English
English version The Buddha Speaks the Sutra of Five Non-Returning Translated by Layman Juqu Jingsheng of the Song Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Śrāvastī), together with twelve hundred and fifty Bhikshus. At that time, there was a Brahmin (Brahmin) in Ramagrama (Rāmagrāma) who heard that the people of Shravasti were mostly kind, filial, devoted to the scriptures, cultivated the Way, and made offerings to the Three Jewels, so he came to Shravasti. He saw a father and son plowing the field, and a poisonous snake bit and killed the son. The father continued to plow, not looking at his son, nor did he weep. The Brahmin asked, 'Whose son is this child?' The plowman replied, 'He is my son.' The Brahmin said, 'Since he is your son, why do you not weep and continue to plow as before?' The man replied, 'Life has death, things have formation and decay, good has good rewards, evil has evil consequences. What is the use of sorrow and weeping? Even if I don't eat or drink, what benefit is there to the dead? Now you go into the city, my home is in a certain place, please go and tell my wife: 'My son is dead, no need to bring food for two people.' The Brahmin thought to himself, 'This person has no feelings, his son is dead on the ground, yet he is not sad or worried, but instead asks for food. This person is not compassionate, there is no comparison.' The Brahmin then went into the city, went to the plowman's house, saw the dead child's mother, and told her, 'Your son is dead. His father said: 'Just bring food for one person.' Why do you not think of your son?' The son's mother in turn gave a parable to the Brahmin, saying, 'A son is like a guest, coming to rely on people to stay. When he comes, he is not refused, when he leaves, he is not retained. This son originally I did not call him to come, he came to me and was born, and when he dies, he leaves on his own. It is not my power that can make him advance or retreat, but he follows his original actions, following the fate of his birth.' He also asked his sister, 'Your brother is dead, why do you not weep?' The sister then told the Brahmin a parable, saying, 'We siblings are like craftsmen entering the mountains to cut down trees, binding them together to make a large raft, placing --------------------------------------------------------------------------------
Chinese
水中，卒逢大风吹破筏散，随水流去，前后分张不相顾望。我弟亦尔，如是宿命因缘，一时共合会在一家生。随命长短，生死无常，合会有离。我弟命尽，各自随行。无常对至，随其本行，不能相救。” 又语死者妇：“卿夫已死，何不啼哭？”妇复为梵志说喻言：“我等夫妇，因缘共会须臾间已。譬如飞鸟，暮栖高树同共止宿，向明早起各自飞去行求饮食。有缘则合，无缘则离。我等夫妇亦复如是，去住进止非我之力。无常对至，随其本命，不能相救。” 又语其奴：“汝大家儿死，何不啼哭？” 奴复说喻：“我之大家，因缘合会。我如犊子，随逐大牛。人杀大牛，犊子在边，不能救大牛。无常之命不可得救，奈何愁忧啼哭亦无所益。” 梵志闻之，心惑目瞑，不识东西：“我闻此国人孝顺奉道、供事三尊，故从远来欲得学问，未有善应，而见五无返复人。劳身苦心远来至此，了无所益。” 又问行人：“佛在何许？欲往问之。” 行人答曰：“近在祇洹精舍。” 梵志即往到佛所，稽首佛足作礼，却坐一面，愁忧低头默无所说。佛知其意，谓梵志曰：“何为低头。愁忧不乐？” 梵志白佛言：“所愿不果，违我本心，是故愁忧也。” 佛问曰：“有何 现代汉语译本：在水中，突然遇到大风吹破木筏，筏子散开，随着水流漂去，前后分散，互相无法照应。我的弟弟也是这样，这是宿命的因缘，一时共同聚合，在一家出生。随着命运的长短，生死是无常的，聚合终有离别。我的弟弟寿命已尽，各自随着自己的业力而去。无常到来，随着各自原本的业行，不能互相救助。” 又对死者的妻子说：‘你的丈夫已经死了，为什么不哭泣？’妻子又为梵志（Brahmacarin，指修行婆罗门教的人）说了一个比喻：‘我们夫妇，因为因缘聚合，只是须臾之间而已。譬如飞鸟，傍晚栖息在高树上，共同止宿，天亮早起，各自飞去寻找食物。有缘就聚合，无缘就离散。我们夫妇也是这样，离去、留下、前进、停止，都不是我能决定的。无常到来，随着各自原本的命运，不能互相救助。’ 又对他的奴仆说：‘你的主人死了，为什么不哭泣？’ 奴仆又说了一个比喻：‘我的主人，因为因缘聚合。我像小牛，跟随大牛。人杀了大牛，小牛在旁边，不能救大牛。无常的生命不可救，为何愁忧啼哭，也没有什么益处。’ 梵志听了这些话，心中迷惑，眼睛昏花，不辨东西：‘我听说这个国家的人孝顺，奉行正道，供养三宝（指佛、法、僧），所以从远方来，想要学习，还没有得到好的回应，却见到五个不讲道理的人。劳累身体，苦恼内心，远道而来，竟然毫无益处。’ 又问行人：‘佛（Buddha，觉悟者）在哪里？我想去问他。’ 行人回答说：‘就在附近的祇洹精舍（Jetavana-vihāra，祇陀园精舍）。’ 梵志立刻前往佛陀所在的地方，顶礼佛足，退到一旁坐下，愁眉苦脸，低着头，沉默不语。佛陀知道他的心意，对梵志说：‘你为何低着头，愁眉不展，不快乐呢？’ 梵志对佛陀说：‘所希望的事情没有实现，违背了我原本的心意，所以愁眉不展。’ 佛陀问道：‘有什么事呢？’
English
English version: 'In the water, suddenly encountering a great wind that broke the raft and scattered it, drifting with the current, separated and unable to look after each other. My brother is also like this; it is due to the karmic conditions of fate that we temporarily gathered together, born into the same family. According to the length of our lives, birth and death are impermanent; gatherings must eventually lead to separations. My brother's life has ended, and each of us follows our own karma. When impermanence arrives, we follow our original actions and cannot save each other.' He then said to the dead man's wife, 'Your husband is dead, why do you not weep?' The wife then told the Brahmacarin (Brahmacarin, meaning one who practices Brahmanism) a parable: 'Our marriage was a temporary gathering due to karmic conditions. It is like birds that roost together in a tall tree in the evening, and in the morning fly away to seek food. When there is affinity, we gather; when there is no affinity, we separate. Our marriage is also like this; leaving, staying, advancing, and stopping are not within my power. When impermanence arrives, we follow our original destiny and cannot save each other.' He then said to his servant, 'Your master is dead, why do you not weep?' The servant then told a parable: 'My master was a gathering due to karmic conditions. I am like a calf following a large ox. When people kill the large ox, the calf is beside it but cannot save the ox. Impermanent life cannot be saved; why should I grieve and weep, as it is of no benefit?' Upon hearing this, the Brahmacarin became confused and his vision blurred, unable to distinguish east from west: 'I heard that the people of this country are filial, uphold the Way, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), so I came from afar to learn. I have not received a good response, but have seen five unreasonable people. I have labored my body and troubled my mind, coming from afar to this place, yet it has been of no benefit.' He then asked a passerby, 'Where is the Buddha (Buddha, the awakened one)? I wish to ask him.' The passerby replied, 'He is nearby at the Jetavana-vihāra (Jetavana-vihāra, Jeta Grove Monastery).' The Brahmacarin immediately went to where the Buddha was, prostrated himself at the Buddha's feet, and sat to one side, looking worried, with his head lowered, saying nothing. The Buddha knew his intention and said to the Brahmacarin, 'Why do you lower your head, looking worried and unhappy?' The Brahmacarin said to the Buddha, 'My wishes have not been fulfilled, and it goes against my original intention, which is why I am worried.' The Buddha asked, 'What is it?' -------------------------------------------------------------------------------- 所失，愁忧不乐？”
Chinese
梵志白佛言：“我从罗阅祇国来，闻此国人孝顺、奉敬三尊，故从远来欲得学问。既来到此，见五无返复人，是故愁忧不乐。” 佛言：“何谓无返复者？” 梵志白佛言：“我见父子二人耕地下种，子死在地，父亦不愁反更索食，而反向我说无常事。母、妇及姊与奴，都无愁忧。是为大逆无返复也。” 佛言：“不然，不如卿语。此之五人最有返复，知命无常，非愁忧所逮。往古圣不免斯患，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，复志心供养三宝，最是为要。” 于是梵志，稽首作礼，受教而去。 佛说五无返复经 现代汉语译本： ‘失去了什么，让你如此忧愁不乐呢？’ 梵志（婆罗门）回答佛说：‘我从罗阅祇国（Rāmagṛha）来，听说这个国家的人孝顺，尊敬佛、法、僧三宝，所以从远方来想要学习。来到这里后，我见到了五种“无返复”的人，因此感到忧愁不乐。’ 佛说：‘你说的“无返复”是指什么呢？’ 梵志回答佛说：‘我看见一对父子耕地播种，儿子死在地里，父亲也不悲伤，反而还要找吃的，还反过来跟我说无常的事情。母亲、妻子、姐姐和奴仆，都没有忧愁。这真是大逆不道，毫无情义啊。’ 佛说：‘不是这样的，不像你说的。这五个人是最有“返复”的，他们知道生命无常，不是忧愁可以改变的。古代的圣贤都不能免除这样的灾祸，更何况是凡夫俗子，大声哭小声哭对死者有什么用呢？世间的普通人，无数劫以来都在生死中流转，神识迁移而不灭，死了又生，就像车轮转动一样没有停止。背离死亡，面向生存，不是忧愁可以达到的。’ 梵志听了这些话，心开意解，不再忧愁悲伤：‘我听佛所说，就像病人痊愈、盲人复明、黑暗中遇到光明一样。’于是梵志立刻证得了道迹。 ‘一切死亡都不值得啼哭，应该为亡者请佛和僧侣，烧香供养，读诵经典。如果能每天礼拜，并且真心诚意地供养三宝，这才是最重要的。’ 于是梵志，叩头作礼，接受教诲离开了。 《佛说五无返复经》
English
English version: ‘What have you lost that causes you such sorrow and unhappiness?’ The Brahmin (梵志) replied to the Buddha, ‘I came from Rāmagṛha (罗阅祇国), having heard that the people of this country are filial and respectful towards the Three Jewels (三尊) – the Buddha, the Dharma, and the Sangha. Therefore, I came from afar seeking to learn. Having arrived here, I have seen five kinds of people who show no ‘return’ (无返复), and this is why I am sorrowful and unhappy.’ The Buddha said, ‘What do you mean by ‘no return’?’ The Brahmin replied to the Buddha, ‘I saw a father and son plowing the field and sowing seeds. The son died in the field, but the father was not sad; instead, he sought food and even told me about impermanence. The mother, wife, sister, and servant showed no sorrow either. This is greatly perverse and without any sense of propriety.’ The Buddha said, ‘It is not so, not as you say. These five people are the most capable of ‘return’. They understand the impermanence of life, which cannot be altered by sorrow. Even the ancient sages could not escape such calamities, let alone ordinary people. What good does loud or soft weeping do for the dead? Ordinary people in the world have been transmigrating through birth and death for countless kalpas (劫), with their consciousness moving on without extinction, dying and being reborn, like a turning wheel without rest. Turning away from death and towards life cannot be achieved through sorrow.’ Upon hearing this, the Brahmin’s mind opened and his understanding deepened, and he was no longer sorrowful or grieved. ‘Hearing the Buddha’s words is like a sick person being healed, a blind person regaining sight, or encountering light in the darkness.’ Thereupon, the Brahmin immediately attained the path (道迹). ‘All deaths are not worth weeping over. One should invite the Buddha and the Sangha for the deceased, burn incense, make offerings, and recite the scriptures. If one can prostrate daily and sincerely make offerings to the Three Jewels (三宝), that is the most important thing.’ Thereupon, the Brahmin bowed his head, paid homage, received the teachings, and departed. The Sutra on the Five Without Return Spoken by the Buddha (佛说五无返复经) --------------------------------------------------------------------------------