Chinese
大正藏第 17 册 No. 0752 佛说五无返复经 No. 752 佛说五无返复经 宋居士沮渠京声译 尔时佛在祇树精舍，与千二百五十比丘俱。时有梵志，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？” 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，而返索食。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，非我力乃便进退，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，譬如工师入山斫材缚 现代汉语译本 《佛说五无返复经》 宋朝居士沮渠京声翻译 当时，佛陀在祇树给孤独园（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（Rajagrha），听说舍卫国（Sravasti）的人大多慈爱孝顺，奉行佛经修习佛道，供养佛、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，不看他的儿子，也不啼哭。 婆罗门问道：‘这个孩子是谁的儿子？’ 那人回答说：‘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，事物有成有败，善有善报，恶有恶报，忧愁啼哭，有什么用呢？即使不吃不喝，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，他心里不悲伤忧愁，反而还索要饭食。这个人真是不慈爱，没有可以相比的。’婆罗门便进城，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：‘只拿一个人的饭来。’你为什么不思念你的儿子呢？’ 儿子的母亲反过来为婆罗门说了个譬喻：‘儿子就像旅客，来依靠人居住，来的时候不能拒绝，去的时候也不能挽留。这个儿子本来我也没叫他来，他自己来我这里出生，死了也是自己离去，不是我的力量能够让他前进或后退，而是随着他自己的业力，追随他命中所生的归宿。’ 又对他的姐姐说：‘你的弟弟已经死了，为什么不啼哭？’ 姐姐就向婆罗门说了个譬喻：‘我们兄弟姐妹，就像工匠进山砍伐木材，捆扎
English
English version The Sutra of the Buddha on the Five Non-Returning Acts Translated by Layman Juqu Jingsheng of the Song Dynasty At that time, the Buddha was in Jeta Grove (Jetavana Anathapindika-arama), together with twelve hundred and fifty Bhikshus. At that time, there was a Brahmin (Brahmin) in Rajagrha (Rajagrha) who heard that the people of Sravasti (Sravasti) were mostly kind, filial, devoted to the scriptures, cultivated the Way, and made offerings to the Three Jewels (Buddha, Dharma, Sangha), so he came to Sravasti. 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 weeping. The Brahmin asked: 'Whose son is this child?' The man replied: 'He is my son.' The Brahmin said: 'Since he is your son, why don't you weep, but 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, there is no need to bring food for two people.' The Brahmin thought to himself: 'This man is truly without feeling. His son is dead on the ground, and he is not sad or worried, but instead asks for food. This man is truly unkind, there is nothing to compare with him.' The Brahmin then went into the city, went to the house of the plowing man, saw the mother of the dead child, and told her: 'Your son is dead, his father said: 'Just bring food for one person.' Why don't you think of your son?' The son's mother, in turn, gave the Brahmin a metaphor: 'A son is like a guest, coming to rely on people to stay, not refusing when he comes, nor retaining him when he leaves. I didn't call this son to come in the first place, he came to me to be born, and he leaves on his own when he dies. It is not my power that can make him advance or retreat, but he follows his own karma, pursuing the destiny of his birth.' She also said to his sister: 'Your brother is dead, why don't you weep?' The sister then gave the Brahmin a metaphor: 'We brothers and sisters are like craftsmen entering the mountains to cut wood and bind --------------------------------------------------------------------------------
Chinese
筏水中，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，死亡无常，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，扰扰作声，向明各自飞去，行求饮食。有缘则合，无缘则离，夫妇如是，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：“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：“ 现代汉语译本：在筏子过河的时候，突然遇到大风，把筏子吹散，随水漂流而去，前后分离，互不相顾。我的弟弟也是这样，这是宿命的因缘，一时聚合在一起，在一家出生。随着命运的长短，死亡是无常的，聚合终有分离。我的弟弟寿命已尽，各自随业而去，无常到来，随其本来的行为，不能互相救助。 又对死者的妻子说：‘你的丈夫已经死了，为什么不啼哭呢？’ 死者的妻子又为梵志（婆罗门修行者）说了一个比喻：‘我们夫妇，因为因缘聚合在一起，只是短暂的时间。譬如飞鸟傍晚栖息在高树上，喧闹地发出声音，天亮后各自飞走，去寻找食物。有缘就聚合，没有缘就分离，夫妇也是这样，无常到来，随其本来的命运，不能互相救助。’ 又对他的奴仆说：‘你的主人死了，为什么不啼哭呢？’ 奴仆又说了一个比喻：‘我的主人，因为因缘聚合在一起，我就像小牛跟随大牛，人杀了大牛，小牛在旁边，也不能救大牛。无常的生命，不可救助，为何要愁苦忧伤啼哭，也没有什么益处。’ 梵志（婆罗门修行者）听了这些话，心神迷惑，眼睛昏花，分不清东西：‘听说这个国家的人，孝顺奉道、供养三宝（佛、法、僧），所以从远方而来，想要学习；还没有得到好的回应，却见到五个不思悔改的人。劳累身体，苦恼内心，远道而来，竟然毫无益处。’ 又问行人：‘佛（觉悟者）在哪里？我想去问他。’ 行人回答说：‘最近在祇洹精舍（佛陀居住的精舍）。’ 梵志（婆罗门修行者）就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，默默不语。 佛陀知道他的心意，对梵志（婆罗门修行者）说：‘为何低着头，愁眉不展，不快乐呢？’ 梵志（婆罗门修行者）对佛陀说：‘所希望的没有实现，违背了我本来的心意，所以愁苦忧伤。’ 佛陀问道：
English
English version: 'When crossing a river on a raft, we suddenly encountered a great wind that broke the raft apart, scattering it with the current. We were separated, front and back, unable to look after one another. My brother is the same; it is due to the karmic conditions of our past lives that we came together temporarily, born into the same family. According to the length of our lives, death is impermanent; gatherings always end in separation. My brother's life has ended, and each of us goes according to our karma. When impermanence arrives, we follow our inherent actions and cannot save each other.' He then said to the dead man's wife, 'Your husband has died, why do you not weep?' The wife then told the Brahmin (a Brahman ascetic) a parable: 'We, as husband and wife, came together due to karmic conditions, only for a brief time. It is like birds roosting in tall trees at dusk, making noisy sounds, and then flying away in different directions at dawn to seek food. When there is affinity, we gather; when there is no affinity, we separate. Husband and wife are like this; when impermanence arrives, we follow our inherent destiny and cannot save each other.' He then said to the servant, 'Your master has died, why do you not weep?' The servant then told a parable: 'My master and I came together due to karmic conditions. I am like a calf following a large ox. If someone kills the ox, the calf is nearby but cannot save the ox. Impermanent life cannot be saved. Why should I grieve and weep? It is of no benefit.' Upon hearing this, the Brahmin (a Brahman ascetic) became confused and his vision blurred, unable to distinguish directions. 'I heard that the people of this country are filial, devoted to the Way, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), so I came from afar to learn. But before receiving a good response, I have seen five unrepentant people. I have wearied 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 (the Awakened One)? I wish to go and ask him.' The passerby replied, 'He is currently at the Jeta Grove Monastery (a monastery where the Buddha resided).' The Brahmin (a Brahman ascetic) then went to where the Buddha was, prostrated himself at the Buddha's feet, and sat to one side. He was sorrowful, with his head lowered, and remained silent. The Buddha, knowing his thoughts, said to the Brahmin (a Brahman ascetic), 'Why do you lower your head, looking sorrowful and unhappy?' The Brahmin (a Brahman ascetic) said to the Buddha, 'My wishes have not been fulfilled, and it goes against my original intention, therefore I am sorrowful and unhappy.' The Buddha asked: -------------------------------------------------------------------------------- 有何所失？”
Chinese
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：“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，是故自定，无有愁戚；世间俗人，不识无常，懊恼啼哭，不能自胜。譬如人得热病，不自觉知，恍惚妄语。良师与药，热即除愈，不复妄语。俗人愚痴，愁忧啼哭，不能自解；能知无常，不复愁忧，如热病愈，此之五人，皆得道证。” 梵志闻之佛语，即自克责：“我为愚惑，不识道义。今闻佛语，如盲得目，冥中见明。” 佛说五无返复经 现代汉语译本：‘失去了什么呢？’ 梵志回答说：‘我从罗阅祇国（Rāmagṛha，古印度摩揭陀国首都）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。来到这里之后，却见到五种不知报恩的人，因此感到忧愁不快乐。’ 佛陀说：‘什么叫做不知报恩的人呢？’ 梵志禀告佛陀说：‘我看见一对父子在田里耕地播种，儿子死在了田里，父亲也不悲伤，反而还向我要食物，还反过来跟我说无常的道理；母亲、妻子以及姐妹和奴仆，都没有忧愁。这真是大逆不道，不知报恩啊。’ 佛陀说：‘不是这样的，不像你所说的那样。这五个人，是最懂得报恩的，他们知道生命是无常的，不是悲伤忧愁所能改变的，所以能够心神安定，没有忧愁悲伤；世间的凡夫俗子，不明白无常的道理，懊恼悲伤哭泣，不能控制自己。譬如人得了热病，自己不能察觉，神志不清胡说八道。好医生给他药，热病就消除了，不再胡说八道。凡夫俗子愚昧无知，悲伤忧愁哭泣，不能自我解脱；能够明白无常的道理，就不再悲伤忧愁，就像热病痊愈一样，这五个人，都得到了道果的证明。’ 梵志听了佛陀的话，立刻自我反省责备：‘我真是愚蠢迷惑，不明白真理。现在听了佛陀的话，就像盲人得到了眼睛，在黑暗中见到了光明。’ 佛说五无返复经（Pañca Anāgamika Sūtra）
English
English version: ‘What is lost?’ The Brahmin replied, ‘I came from Rāmagṛha (capital of Magadha in ancient India), having heard that the people of this country are filial and respectful to the Three Jewels (Buddha, Dharma, Sangha), so I came from afar desiring to learn. Having arrived here, I saw five ungrateful people, and therefore I am sorrowful and unhappy.’ The Buddha said, ‘What are these ungrateful people?’ The Brahmin reported to the Buddha, ‘I saw a father and son plowing and sowing in the field. The son died in the field, but the father was not sad. Instead, he asked me for food and even spoke to me about impermanence; the mother, wife, and sisters, along with the servants, showed no sorrow. This is greatly perverse and ungrateful.’ The Buddha said, ‘It is not so, not as you say. These five people are the most grateful, knowing that life is impermanent, which cannot be changed by sorrow and grief. Therefore, they are composed and without sorrow or sadness. Worldly people do not understand the principle of impermanence, and they are frustrated, sad, and weeping, unable to control themselves. It is like a person who has a fever, not realizing it, and speaking deliriously. A good doctor gives him medicine, and the fever is cured, and he no longer speaks deliriously. Worldly people are foolish and ignorant, sorrowing, grieving, and weeping, unable to free themselves; those who understand impermanence no longer sorrow or grieve, just as the fever is cured. These five people have all attained the proof of the Path.’ Upon hearing the Buddha's words, the Brahmin immediately reproached himself, ‘I was foolish and deluded, not understanding the truth. Now, hearing the Buddha's words, it is as if a blind man has gained sight, seeing light in the darkness.’ The Buddha Speaks the Pañca Anāgamika Sūtra (Sutra of the Five Ungrateful People) --------------------------------------------------------------------------------