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大正藏第 17 册 No. 0826 弟子死复生经 No. 826 弟子死复生经 宋居士沮渠京声译 闻如是： 一时佛在祇树给孤独园，与千二百五十比丘俱，菩萨万二千人，神足弟子五百人俱。 尔时有贤者优婆塞，本奉外九十六种道，厌苦祷祠委舍入法，奉戒不犯精进一心，勤于诵经好喜布施，笮意忍辱常有慈心，暴得疾病遂便命过。临当死时，嘱其亲属及其父母言：“我病若不讳之日，莫殡敛七日，若念我者不违我言。”遂奄忽如死。父母亲属诸家如其所言，停尸七日，到八日亲属诸家言：“死人已八日，眠眠无所复知，当急殡敛。”父母言：“虽已日久，亦不膀胀亦不臭处，小复留之，以到十日。”语言未竟，死人便即开眼，诸家父母大小踊跃欢喜；未能动摇，诸家共守之。至十日，便能起坐，善能语言。 众人问所从来？尽见何等？言：“有吏兵来将我去，往到一大城，中有大狱，狱正黑，四面悉以铁作城，城门悉烧铁正赤。狱中系人身，皆在大火中坐，上下火烧炙之，青烟出。或有人以刀割其肉啖食之。狱中有王问我言：‘若何等人？犯坐何等乃来到是中？是中治五逆、不孝父母、不忠信事其君，治诸恶人处，若罪何重乃尔？’答言：‘我 现代汉语译本： 大正藏第 17 册 No. 0826 弟子死复生经 No. 0826 弟子死复生经 宋居士沮渠京声译 我听闻是这样的： 一时，佛陀在祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十位比丘，一万二千位菩萨，以及五百位具有神通的弟子在一起。 当时，有一位贤善的优婆塞（upasaka，在家男居士），原本信奉外道九十六种，厌倦了苦行祷告，舍弃外道而进入佛法，奉持戒律不违犯，精进专一，勤于诵经，喜好布施，克制自己的意念，忍辱，常怀慈悲之心。突然得了疾病，于是就去世了。临死的时候，嘱咐他的亲属和父母说：‘我病如果到了不可救药的地步，不要立刻殡葬，停放七日。如果你们思念我，就不要违背我的话。’说完就好像死了一样。父母亲属等家人按照他所说的话，停尸七日。到了第八日，亲属家人说：‘死人已经八日了，昏睡不醒，什么都不知道了，应当赶快殡葬。’父母说：‘虽然已经很久了，但是尸体也没有肿胀，也没有臭味，稍微再留一下，等到十日。’话还没有说完，死人便立刻睁开了眼睛，家人父母大小都跳跃欢喜；但是他还不能动弹，家人共同守护他。到了第十日，便能起身坐起，也能好好说话了。 众人问他从哪里来？都看见了什么？他说：‘有吏兵来将我带走，前往一座大城，城中有一个大监狱，监狱非常黑暗，四面都是用铁建造的城墙，城门都是烧红的铁。监狱中关押的人，都坐在大火中，上下被火烧烤，冒着青烟。有的人用刀割他们的肉吃。监狱中有一个王问我说：‘你是什么人？犯了什么罪来到这里？这里是惩治五逆（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）、不孝顺父母、不忠诚不守信用的人的地方，是惩治各种恶人的地方，你犯了什么重罪才到这里？’我回答说：‘我
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English version: Taisho Tripitaka Volume 17, No. 0826 Sutra of Disciple Dying and Reviving No. 0826 Sutra of Disciple Dying and Reviving Translated by Upasaka Juqu Jingsheng of the Song Dynasty Thus have I heard: At one time, the Buddha was in Jeta Grove, Anathapindika's Park, together with twelve hundred and fifty Bhikshus, twelve thousand Bodhisattvas, and five hundred disciples with supernatural powers. At that time, there was a virtuous Upasaka (layman), who originally followed the ninety-six kinds of external paths. He became weary of painful prayers and sacrifices, abandoned the external paths and entered the Dharma, upholding the precepts without violation, being diligent and single-minded, diligent in reciting scriptures, fond of giving alms, restraining his thoughts, practicing patience, and always having a compassionate heart. He suddenly fell ill and then passed away. When he was about to die, he instructed his relatives and parents, saying, 'If my illness reaches the point of no return, do not immediately perform the funeral, but keep the body for seven days. If you miss me, do not disobey my words.' Then he suddenly seemed to die. His parents, relatives, and family members followed his instructions and kept the body for seven days. On the eighth day, the relatives and family members said, 'The dead person has been dead for eight days, sleeping and unconscious, knowing nothing. We should quickly perform the funeral.' The parents said, 'Although it has been a long time, the body is neither swollen nor smelly. Let's keep it a little longer, until the tenth day.' Before they finished speaking, the dead person immediately opened his eyes. The family, parents, and children all jumped for joy; but he could not move yet, so the family guarded him together. On the tenth day, he was able to get up and sit, and was able to speak well. The people asked him where he came from? What did he see? He said, 'There were officers and soldiers who came and took me away, going to a large city. In the city there was a large prison, the prison was very dark, and the walls on all sides were made of iron. The city gates were all burning red iron. The people imprisoned in the prison were all sitting in a great fire, being burned by the fire above and below, with green smoke coming out. Some people were cutting their flesh with knives and eating it. There was a king in the prison who asked me, 'What kind of person are you? What crime did you commit to come to this place? This is the place to punish the five rebellious acts (killing father, killing mother, killing Arhat, breaking the harmony of the Sangha, shedding the blood of the Buddha), those who are not filial to their parents, and those who are disloyal and untrustworthy to their ruler. It is the place to punish all kinds of evil people. What serious crime did you commit to come here?' I replied, 'I --------------------------------------------------------------------------------
Chinese
少小为人以来，为恶人所惑，奉事外道，少为世间愚痴，杀生祠祀天地、饮酒，又于市里采取财利，升斗尺寸欲以自饶。会后与善师相得，相教作善，牵我入佛道中，得见沙门道人，授我五戒奉行十善，自尔以来至于今日不复犯恶，恩由明王哀我不及。’我便叩头。 “王即起，叉手谓我言：‘止止，清信之人不应当尔！’便与我座，便坐。王便呼吏问之：‘此乃无上正真弟子，汝曹等辈皆当从是人得度，以其人寿命自尽时乃当死耳！魂神自追随行往受，若生天上，天神自当来迎之；若生人中，人中自当来迎之。何得将此尊人来入是五逆之处？’吏答王言：‘世间多有是人，不畏王法、不畏四时、五行不拘，鬼神天地无所取录，不可一二不问耶！是人横行天下无所拘制。有法师名之为沙门，髡剔头发被服疏陋，以法自大、多将弟子，东西南北无所取录，移徙、葬埋、嫁女、取妇，不畏四时毁败改易，不拘王相，是曹辈人应当治之。’ “王言：‘止止，卿为了不解是法耶？法服之人无所贵敬、他所畏难。诸释、梵、日月中王，下及帝王、臣民皆所尊奉，尊奉是人得福无量，使人得道，不得轻慢是人，轻慢是人者自求罪苦，急案名录，寿命应尽未？’吏白王言：‘以命录理之，未应死耶！尚有余算二十。以 现代汉语译本：‘我从小时候起，就被恶人迷惑，信奉外道，年少时愚昧无知，杀生祭祀天地，饮酒作乐，又在市井中谋取私利，用不正当的升斗尺寸来使自己富裕。后来有幸遇到善良的老师，教导我行善，引导我进入佛道，得以见到沙门（Śrāmaṇa，出家修道者）道人，传授我五戒（pañca-śīla，不杀生、不偷盗、不邪淫、不妄语、不饮酒）奉行十善（daśa-kuśala-karma-pathāni，不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见），从那时到现在，我再也没有做过恶事，这恩德都是因为明王（Vidyārāja，佛教中具有大威力能降伏邪魔的护法神）怜悯我。’我便叩头谢罪。 ‘国王立刻起身，合掌对我说：‘停止，清信之人不应该这样！’便赐予我座位，我便坐下。国王便呼唤官吏询问：‘此乃无上正真（anuttarā-samyak-saṃbodhi，无上正等正觉）的弟子，你们这些人都要从此人那里得到救度，因为这个人寿命尽了才会死去！魂神会自己追随他前往受生，如果生到天上，天神自然会来迎接他；如果生到人间，人间的人自然会来迎接他。怎么能把这位尊贵的人带到这五逆（pañcānantarya，杀父、杀母、杀阿罗汉、出佛身血、破和合僧）之处？’官吏回答国王说：‘世间有很多这样的人，不畏惧王法、不畏惧四时节令、五行规律也不约束他们，鬼神天地也不记录他们，难道可以不问清楚吗！这些人横行天下不受拘束。有一种法师名叫沙门，剃光头发穿着简陋的衣服，以佛法自居，招收很多弟子，东西南北到处游走不受管束，搬迁、埋葬、嫁女、娶妻，不畏惧四时节令的冲犯，不遵守王相，这些人应该加以惩治。’ 国王说：‘停止，你们这些人根本不了解佛法！身穿法服的人，他人不敢轻视，反而非常敬重。诸释天（Śakra，帝释天）、梵天（Brahmā，色界天之主）、日月中的国王，下至帝王、臣民都非常尊敬供奉，尊敬供奉这些人能得到无量的福报，使人得道，不能轻慢这些人，轻慢这些人是自求罪苦。赶紧查阅他的名录，寿命应该终结了吗？’官吏禀告国王说：‘按照命录来查，还不应该死啊！还剩下二十年的寿命。’
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English version: 'Since I was young, I have been misled by evil people, serving heretics. In my youth, I was foolish and ignorant, killing living beings to sacrifice to heaven and earth, drinking alcohol, and seeking profit in the marketplace, using dishonest measures to enrich myself. Later, I was fortunate to meet a good teacher who taught me to do good, leading me into the Buddhist path. I was able to meet Śrāmaṇas (Śrāmaṇa, ascetics) and receive the five precepts (pañca-śīla, the five moral precepts: abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) and practice the ten wholesome actions (daśa-kuśala-karma-pathāni, the ten virtuous actions: abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Since then, I have not committed any evil deeds. This grace is due to the Vidyārāja (Vidyārāja, Wisdom Kings, wrathful deities in Buddhism) who pities my shortcomings.' I then prostrated myself. The king immediately rose, put his palms together, and said to me, 'Stop, a pure believer should not do that!' He then offered me a seat, and I sat down. The king then called the officials and asked them, 'This is a disciple of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). All of you should be saved by this person, for he will only die when his lifespan is exhausted! His spirit will follow him to be reborn. If he is born in heaven, the gods will naturally come to greet him; if he is born among humans, humans will naturally come to greet him. How could you bring this venerable person to this place of the five heinous crimes (pañcānantarya, the five gravest offenses: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha)?' The official replied to the king, 'There are many such people in the world who do not fear the king's law, do not fear the seasons, and are not bound by the five elements. The ghosts, gods, heaven, and earth do not record them. Shouldn't we inquire about them? These people roam the world without restraint. There are Dharma masters called Śrāmaṇas, who shave their heads and wear simple clothes, boasting of the Dharma and gathering many disciples, traveling east, west, south, and north without restraint, moving, burying, marrying daughters, and taking wives, not fearing the violation of the seasons, and not obeying the royal decrees. These people should be punished.' The king said, 'Stop, you do not understand the Dharma! Those who wear the Dharma robes are not to be disrespected, but rather feared and revered. The Śakra (Śakra, Indra), Brahmā (Brahmā, the creator god), the kings of the sun and moon, and even emperors, ministers, and common people all respect and venerate them. Respecting and venerating these people brings immeasurable blessings and enables people to attain the path. You must not disrespect these people, for disrespecting them is to seek suffering for oneself. Quickly check his name in the records. Is his lifespan about to end?' The official reported to the king, 'According to the records, he is not supposed to die yet! He still has twenty years of life remaining.' --------------------------------------------------------------------------------
Chinese
其先小时所犯罪恶，后乃欲作善，是以取之，使其党辈小复自下。’ “王言：‘人居世间少作恶至于百岁，是辈人罪当复云何？’吏言：‘是人但可以生不可以死，死便更连延当受罪苦痛，千劫万劫无得解脱。’ “时王曰：‘其佛弟子有戒，精进不懈怠，为天神所贵敬。所以尔者，佛以大慈大悲护心投心，以是四等心忧念十方天下，一切人民万物蜎飞蠕动之类佛皆哀伤之，功德流演十方天下。是故佛子，天神、地祇、鬼龙皆敬贵之，岂当拘王相四时、五行耶？佛恩如四海不可得限量，百亿恒水边流沙尚可升量尽知其升数，佛恩不可得量耶！’吏白王言：‘大王！为奉佛净戒耶？’王曰：‘坐我不奉佛故，追罪来作此狱王。卿见此狱中，今现有数寿终不受，亦不敢当前，皆当叉手起往奉迎之，使案其所行善福，福神自来迎取之；未应死者自有护，速得除愈。若有人已入正法，后悔乃复还为外道，杀生祠祀，邪道恶鬼法见之得便，此则自无护。虽有千岁寿命，当逢九横无病自死。所以尔者，救护神不祐之，如是者终不得解脱。 “‘若持戒比丘及诸弟子，当勤行六事。何等为六？一者、檀波罗蜜，当好布施无得悭惜。二者、尸罗波罗蜜，当护诫慎莫犯。三者、羼提波罗蜜，当忍辱笮意心口莫瞋恚。 现代汉语译本：‘那人先前年幼时所犯的罪恶，后来想要行善，因此才抓捕他，让他的同党稍微从下边开始受罪。’ 阎罗王说：‘人在世间作恶直到百岁，这类人的罪应当如何处置呢？’狱吏说：‘这种人只能让他活着，不能让他死去，一旦死去就会牵连不断地遭受罪苦，千劫万劫都无法解脱。’ 当时国王说：‘佛的弟子受持戒律，精进不懈怠，为天神所尊敬。之所以如此，是因为佛以大慈大悲之心护念众生，以慈、悲、喜、舍四种心忧念十方天下，一切人民万物，包括蜎飞蠕动之类，佛都哀怜他们，功德流布十方天下。因此，佛的弟子，天神、地祇（dizhi，土地神）、鬼龙都尊敬他们，哪里会受到拘泥于五行生克的阎罗王和相四时（xiang sishi，四季的表象）的限制呢？佛的恩德如同四海一样不可估量，百亿恒河的沙子尚且可以计算出数量，佛的恩德难道不能估量吗？’狱吏对阎罗王说：‘大王！您是奉行佛的清净戒律吗？’阎罗王说：‘正因为我不奉行佛法，所以才被追究罪责，来做这地狱之王。你看到这监狱中，现在有一些人寿命已尽却不受罪，也不敢在（护法神）面前受罪，都应当合掌起立，去迎接护法神，让护法神查验他们所行的善福，福神自然会来迎接他们；未到死期的人自有神灵护佑，很快就能痊愈。如果有人已经进入正法，后来又后悔，反而去做外道，杀生祭祀，邪道恶鬼发现有机可乘，这个人就失去了护佑。即使有千岁寿命，也会遭遇九种横死，无病而亡。之所以如此，是因为救护神不保佑他，这样的人终究无法解脱。 ‘如果持戒的比丘以及其他弟子，应当勤奋修行六事。哪六事呢？一是檀波罗蜜（danboluomi，布施到彼岸），应当好好布施，不要吝啬。二是尸罗波罗蜜（shiluoboluomi，持戒到彼岸），应当守护戒律，谨慎不要违犯。三是羼提波罗蜜（chantiboluomi，忍辱到彼岸），应当忍辱，克制自己的心意，口中不要发怒。