T01n0041_頻婆娑羅王經

大正藏第 01 冊 No. 0041 頻婆娑羅王經

No. 41 [No. 26(62)]

佛說頻婆娑羅王經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時，佛在王舍城中，與大苾芻眾俱——皆是法中耆舊大阿羅漢，諸漏已盡所作已辦，除諸重擔逮得己利，盡諸有結證得解脫——如是之眾滿一千人。

爾時，世尊而起思念：「我今可往杖林山中靈塔之處。」作是念已，與苾芻眾俱往彼處，到彼處已安居其中。時摩伽陀國頻婆娑羅王，聞佛世尊與諸耆舊大阿羅漢數滿千人，住杖林山靈塔之處。時王思念欲往聽法，即令嚴駕不同常時，乃有從車萬二千乘，妙服寶器萬八千床，八樂四兵導前從后，眷屬臣佐圍繞而行。時王出城往杖林山，詣于佛所親近供養，復有婆羅門及長者等，亦隨於王詣于佛所。爾時，世尊見王到來示現五相，謂頂相、傘蓋相、摩尼相、拂相、寶劍等相，莊嚴佛身。爾時，大王到佛會已，除去王者自在之相，至於佛前偏袒右肩，右膝著地合掌向佛，以妙言辭贊于佛德，頭面著地禮佛足已，旋繞三匝住立佛前，自稱己名白世尊言：「我是摩伽陀國頻婆娑羅王。」又復白言：「我是摩伽陀國頻婆娑羅王。」如是三白。佛三報言：「如是，如是。汝是摩伽陀國頻婆娑羅王。」又以軟語勞慰于王，請王就座。王聞佛言，歡喜踴躍退坐一面。王之眷屬及與臣佐，各各向佛跪膝合掌，亦以妙言嘆于佛德，頭面禮已退坐一面。諸婆羅門及長者等，有以言辭讚歎禮拜者，有但合掌頂禮者，有遙觀佛默然者，如是等眾各坐一面。

爾時，會中諸婆羅門長者等，忽見耆舊優樓頻螺迦葉侍立佛側，乃作是念：「嗚呼尊者，耆舊優樓頻螺迦葉，卻于大沙門處修持梵行。」世尊知彼婆羅門及長者等心生疑念，即便說偈問迦葉曰：

「汝優樓頻螺迦葉，　　往昔事火無間斷， 見何利故得何法？　　此義速當爲我說。」

爾時，尊者迦葉說偈答言：

「世間所有飲食味，　　乃至欲樂人所樂， 我見此利而志求，　　是故事火無間斷。」

佛又說偈問迦葉言：

「云何耽戀欲樂事，　　乃至貪于飲食味， 人間天上心愛樂，　　是義速當爲我說。」

尊者迦葉以偈答曰：

「我于最上寂靜句，　　由不了故生退屈， 唯耽五欲非如理，　　是故事火無間斷。 圍陀事火證解脫，　　眾生由此心迷惑， 盲者無異於死人，　　退失最上寂靜句。 我今見實無為法，　　大龍最上師善說， 能仁為大利益故，　　世尊出現大精進。」

佛復告言：「迦葉！汝善來，善住無諸邪念，善能分別最上之法。迦葉！汝今當可善化眾會。」於是尊者迦葉受佛敕已，即入三摩地現大神通，于眾會沒，于東方虛空中出現四威儀行住坐臥，乃至現火三昧。於火界中出種種光，謂青黃赤白及玻胝迦色等；又復身上出水身下出火，身下出水身上出火，出沒顯現相續不斷。如是南西北方，于虛空中，亦復現於行住坐臥四威儀相，乃至入火三昧，於火界中出種種光，謂青黃赤白及玻胝迦色等；又復身上出水身下出火，身下出水身上出火，出沒顯現相續不斷。

爾時，尊者迦葉於四方虛空現神變已，還攝神力，前詣佛所合掌頂禮，而白佛言：「我師世尊！我是大聲聞

現代漢語譯本：

這是我聽到的：

一時，佛陀在王舍城中，與眾多比丘在一起——他們都是佛法中的耆宿，大阿羅漢，已經斷盡了煩惱，完成了該做的事，卸下了所有重擔，獲得了自身的利益，斷盡了所有束縛，證得了自由解脫——這樣的大眾有一千人。

當時，世尊心中思量：『我現在可以前往杖林山中的靈塔之處。』這樣想后，就與比丘們一同前往那裡，到達后就在那裡安住。當時，摩伽陀國的頻婆娑羅王，聽說佛陀世尊與眾多耆宿大阿羅漢共有一千人，住在杖林山的靈塔之處。國王心想去聽佛法，就命令準備車駕，與平時不同，有隨從車輛一萬二千輛，精美的服裝和寶器一萬八千件，八種樂器和四種兵器在前後引導，眷屬臣子圍繞著他出行。國王出城前往杖林山，到佛陀那裡親近供養，還有婆羅門和長者等人，也跟隨國王前往佛陀那裡。當時，世尊見到國王到來，就示現五種莊嚴相，即頂相、傘蓋相、摩尼相、拂塵相、寶劍等相，來莊嚴佛身。當時，大王到達佛會後，除去王者自在的威儀，來到佛前，偏袒右肩，右膝跪地，合掌向佛，用美妙的言辭讚美佛的功德，頭面觸地禮拜佛足后，繞佛三圈，站在佛前，自稱姓名，對世尊說：『我是摩伽陀國的頻婆娑羅王。』又說：『我是摩伽陀國的頻婆娑羅王。』這樣說了三遍。佛陀也三次回答說：『是的，是的。你是摩伽陀國的頻婆娑羅王。』又用柔和的語言安慰國王，請國王就座。國王聽了佛的話，歡喜踴躍，退到一旁坐下。國王的眷屬和臣子們，也都向佛跪膝合掌，也用美妙的言辭讚歎佛的功德，頭面禮拜後退到一旁坐下。那些婆羅門和長者們，有的用言辭讚歎禮拜，有的只是合掌頂禮，有的遙望佛陀默然不語，這些人各自坐在一旁。

當時，會中的婆羅門和長者們，忽然看到耆宿優樓頻螺迦葉侍立在佛陀身旁，就心想：『哎呀，尊者，耆宿優樓頻螺迦葉，竟然在大沙門這裡修行梵行。』世尊知道那些婆羅門和長者們心中產生了疑惑，就用偈語問迦葉說：

『你，優樓頻螺迦葉，過去一直不斷地事奉火， 看到什麼利益，得到什麼法？ 這個道理，你應當快點為我說。』

當時，尊者迦葉用偈語回答說：

『世間所有飲食的美味， 乃至人們所喜愛的慾望享樂， 我看到這些利益而追求， 所以不斷地事奉火。』

佛陀又用偈語問迦葉說：

『為什麼貪戀慾望享樂， 乃至貪圖飲食的美味， 人間天上都喜愛這些，

尊者迦葉用偈語回答說：

『我對於最上寂靜的道理， 因為不瞭解而感到退縮， 只貪戀五欲，不合道理， 所以不斷地事奉火。 認為事奉火可以證得解脫， 眾生因此而迷惑， 和盲人與死人沒有區別， 失去了最上寂靜的道理。 我現在看到了真實的無為法， 大龍，最上的導師善於宣說， 能仁爲了大利益的緣故， 世尊出現，大精進。』

佛陀又告訴迦葉說：『迦葉！你來得好，安住得好，沒有邪念，善於分別最上的佛法。迦葉！你現在應當好好教化大眾。』於是尊者迦葉接受佛的教誨后，就進入三摩地，顯現大神通，在眾人面前消失，在東方虛空中出現，示現行、住、坐、臥四種威儀，乃至示現火三昧。在火界中發出各種光芒，如青、黃、赤、白以及玻胝迦色等；又從身上出水，身下出火，身下出水，身上出火，出沒顯現，相續不斷。像這樣，在南、西、北方，在虛空中，也示現行、住、坐、臥四種威儀，乃至進入火三昧，在火界中發出各種光芒，如青、黃、赤、白以及玻胝迦色等；又從身上出水，身下出火，身下出水，身上出火，出沒顯現，相續不斷。

當時，尊者迦葉在四方虛空顯現神變后，收回神通，來到佛陀面前，合掌頂禮，對佛陀說：『我的老師，世尊！我是大聲聞。』

English version:

Thus have I heard:

At one time, the Buddha was in the city of Rajagriha, together with a large assembly of monks—all of whom were elders in the Dharma, great Arhats, who had exhausted all defilements, accomplished what needed to be done, laid down all burdens, attained their own benefit, exhausted all fetters, and attained liberation—such a gathering numbered one thousand.

At that time, the World Honored One thought, 'Now I should go to the place of the stupa in the Bamboo Grove.' Having thought this, he went there with the assembly of monks, and upon arriving, they settled there. At that time, King Bimbisara of Magadha heard that the Buddha, the World Honored One, was residing at the place of the stupa in the Bamboo Grove with a thousand elder great Arhats. The king thought of going to hear the Dharma, and he ordered his carriages to be prepared, which were different from usual. There were twelve thousand carriages, eighteen thousand sets of fine clothing and precious vessels, eight kinds of musical instruments and four kinds of soldiers leading the way, with his retinue and ministers surrounding him. The king left the city and went to the Bamboo Grove, approached the Buddha, and made offerings. There were also Brahmins and elders who followed the king to the Buddha. At that time, the World Honored One, seeing the king arrive, manifested five auspicious signs, namely, the sign of the crown, the sign of the parasol, the sign of the mani jewel, the sign of the whisk, and the sign of the precious sword, to adorn the Buddha's body. At that time, the great king, having arrived at the Buddha's assembly, removed his royal demeanor, approached the Buddha, bared his right shoulder, knelt on his right knee, joined his palms, and praised the Buddha's virtues with beautiful words. He then prostrated himself at the Buddha's feet, circumambulated the Buddha three times, and stood before the Buddha, introducing himself, saying to the World Honored One, 'I am King Bimbisara of Magadha.' He repeated, 'I am King Bimbisara of Magadha.' He said this three times. The Buddha replied three times, 'Yes, yes. You are King Bimbisara of Magadha.' He then comforted the king with gentle words and invited him to take a seat. Upon hearing the Buddha's words, the king rejoiced and withdrew to sit on one side. The king's retinue and ministers also knelt before the Buddha, joined their palms, and praised the Buddha's virtues with beautiful words. After prostrating themselves, they withdrew to sit on one side. The Brahmins and elders, some praised and bowed with words, some simply joined their palms and bowed, and some gazed at the Buddha in silence. These people each sat on one side.

At that time, the Brahmins and elders in the assembly suddenly saw the elder Uruvilva Kashyapa standing beside the Buddha, and they thought, 'Oh, venerable one, the elder Uruvilva Kashyapa, is actually practicing the Brahma-faring with the great Shramana.' The World Honored One, knowing that the Brahmins and elders had doubts in their minds, then spoke a verse to ask Kashyapa:

'You, Uruvilva Kashyapa, In the past, you constantly served fire, Seeing what benefit, obtaining what Dharma? This meaning, you should quickly tell me.'

At that time, the venerable Kashyapa replied with a verse:

'All the flavors of food in the world, And even the pleasures that people desire, I saw these benefits and sought them, Therefore, I constantly served fire.'

The Buddha again asked Kashyapa with a verse:

'Why are you so attached to sensual pleasures, And even greedy for the flavors of food, Which are loved in the human and heavenly realms?

The venerable Kashyapa replied with a verse:

'I, regarding the supreme state of tranquility, Because of not understanding, I retreated, Only indulging in the five desires, not according to reason, Therefore, I constantly served fire. Thinking that serving fire leads to liberation, Beings are thus confused, No different from the blind and the dead, Losing the supreme state of tranquility. Now I see the true unconditioned Dharma, The great dragon, the supreme teacher, speaks well, For the sake of great benefit, The World Honored One appears, with great diligence.'

The Buddha then said to Kashyapa, 'Kashyapa! You have come well, you dwell well, without any wrong thoughts, and you are good at distinguishing the supreme Dharma. Kashyapa! Now you should well teach the assembly.' Then, the venerable Kashyapa, having received the Buddha's instruction, entered samadhi and manifested great supernatural powers. He disappeared from the assembly and appeared in the eastern sky, manifesting the four postures of walking, standing, sitting, and lying down, and even manifesting the fire samadhi. In the fire realm, he emitted various lights, such as blue, yellow, red, white, and crystal colors. Also, water came out from his body and fire from below, and water from below and fire from above, appearing and disappearing continuously. In the same way, in the south, west, and north, in the sky, he also manifested the four postures of walking, standing, sitting, and lying down, and even entered the fire samadhi, emitting various lights in the fire realm, such as blue, yellow, red, white, and crystal colors. Also, water came out from his body and fire from below, and water from below and fire from above, appearing and disappearing continuously.

At that time, the venerable Kashyapa, having manifested supernatural transformations in the four directions, withdrew his supernatural powers, came before the Buddha, joined his palms, and bowed, saying to the Buddha, 'My teacher, World Honored One! I am a great Shravaka.'

。」又復白言：「我師世尊！我是大聲聞。」佛報迦葉言：「我是汝師！汝是大聲聞。」又復報言：「我是汝師！汝是大聲聞。汝可還位而坐。」

爾時，眾中婆羅門長者等復作是念：「如是耆舊尊者優樓頻螺迦葉，猶尚于佛大沙門處修梵行耶？」佛知其意，告頻婆娑羅王言：「大王！當知色有生有滅，了知此色有生有滅，受想行識亦復生滅，而彼蘊法當知有生即知有滅。大王！此色蘊法，若善男子，能實了知有生即滅，色蘊本空，色蘊既空生即非生，生既無生滅何所滅？色蘊如是，諸蘊皆然。若善男子，了知此已，即悟諸蘊不生不滅無住無行，即無有我。我說是人于無量阿僧祇劫中，為真寂靜者。」

爾時，會中諸婆羅門長者等作如是念：「以何法故可得了知無我、無受想行識？何謂有彼我人眾生壽者？乃至摩那嚩迦主宰、作者生者、起者無動者、說者分別者知者，如是等類，何者不生何者不滅？又復彼類以何緣故，所作善不善業而受果報？」

爾時，世尊知彼婆羅門長者等起心念已，即告諸苾芻言：「苾芻！若無我說我，是即愚癡少聞凡夫異生我相。苾芻！當知我本無我復無我者，而諸苦法，若作生想苦蘊即生，若作滅想苦蘊即滅；及與諸行，若作生想諸行即生，若作滅想諸行即滅。此因此緣生諸行法，以此行緣即有生滅。我于如是，如實了知生滅法已，乃可告語一切眾生。諸苾芻！我以清凈天眼過於肉眼見諸眾生，生滅好醜、貴賤上下、善趣惡趣，眾生所作善惡之業，所得果報皆如實知。又復眾生具身口意三業不善，譭謗賢聖起于邪見，由此邪見作諸邪業行諸邪法，以此因緣，命終之後墮于惡趣受地獄苦。又復眾生具身口意三業之善，不謗賢聖起于正見，由此正見作諸善業行諸善法，由此因緣，命終之後生於天界而為天人。我如實知、我如實見，諸苾芻！我時不言有我有人有眾生有壽者，又彼知者等類何生何滅、作善惡業而受果報，如是等法無有我想，所有五蘊由有法想，由彼法想乃生五蘊。又彼無明緣於行法，諸行法生集法乃生，諸行法滅集法得滅。諸苾芻！如是行苦因集而有，因集滅故行苦即滅，苦法滅已非法皆滅更不復生，如是苦法已盡邊際。苾芻！滅復何證？即此苦邊是真寂滅、是得清涼、是謂究盡。苾芻！此寂靜句，謂舍一切法，愛法若盡欲法得滅，是即寂靜涅盤。」

爾時，世尊復告王言：「大王！于意云何？色是常、非常耶？」王言：「色滅即是非常。」佛復告言：「是苦、非苦耶？」王言：「世尊！苦滅即非苦，苦者是顛倒法。此顛倒法。」「是彼聲聞少知少聞，乃稱我是大聲聞我是大智，起此我想彼我想者？」「不也。世尊！」佛又告言：「受想行識是常、非常耶？」王言：「滅即非常。」佛言：「是苦、非苦耶？」王言：「苦法因顛倒生，此顛倒法是即為苦。」「是彼聲聞少知少聞而生我想，是故稱我是大聲聞，我是大智彼我想者？」「不也。世尊！」

佛言：「大王！如是如是！善思念之，此色蘊法，所有過去未來現在，內外中間若大若小，若高若下若近若遠，彼一切法，本來無有無相無我。大王！以彼正智當如實見。」

佛復告言：「大王！乃至受想行識，所有過去未來現在，內外中間若大若小，若高若下若近若遠，彼一切法，本來無有無相無我。大王！如是。以彼正智當如實見

『他又再次稟告說：』我的老師，世尊！我是大聲聞。』佛陀告訴迦葉說：』我是你的老師！你是大聲聞。』他又再次稟告說：』我是你的老師！你是大聲聞。你可回到你的座位坐下。』 當時，人群中的婆羅門長者等又這樣想：』像優樓頻螺迦葉這樣年長德高的尊者，竟然還在佛陀這位大沙門處修行梵行嗎？』佛陀知道他們的想法，就告訴頻婆娑羅王說：』大王！應當知道色法有生有滅，瞭解這色法有生有滅，受、想、行、識也同樣有生有滅，而那些蘊法應當知道有生即知有滅。大王！這色蘊法，如果善男子能夠真實瞭解有生即滅，色蘊本性是空，色蘊既然是空，生就不是真正的生，生既然無生，滅又從何而來？色蘊是這樣，其他諸蘊也是這樣。如果善男子瞭解了這些，就領悟到諸蘊不生不滅，無所住，無所行，也就沒有我。我說這樣的人在無量阿僧祇劫中，是真正寂靜的人。』 當時，會中的婆羅門長者等這樣想：』用什麼方法可以瞭解無我、無受想行識？什麼是有我、人、眾生、壽者？乃至摩那嚩迦主宰、作者、生者、起者、無動者、說者、分別者、知者，像這些種類，哪些不生哪些不滅？而且這些種類又因為什麼緣故，所作的善不善業會受到果報？』 當時，世尊知道那些婆羅門長者等心中所想，就告訴眾比丘說：』比丘們！如果沒有我說我，這就是愚癡少聞的凡夫異生之我相。比丘們！應當知道我本來無我，也沒有我者，而那些苦法，如果產生生的想法，苦蘊就產生，如果產生滅的想法，苦蘊就滅；以及那些諸行，如果產生生的想法，諸行就產生，如果產生滅的想法，諸行就滅。這是因為因緣而產生諸行法，因為這些行緣就有生滅。我對於這些，如實瞭解生滅法后，才可以告訴一切眾生。比丘們！我用清凈的天眼，超越肉眼，看到眾生的生滅、好醜、貴賤上下、善趣惡趣，眾生所作的善惡之業，所得的果報都如實知道。而且眾生身口意三業不善，譭謗賢聖，產生邪見，因為這些邪見而作各種邪業，行各種邪法，因為這些因緣，命終之後墮入惡趣，受地獄的苦。而且眾生身口意三業善，不譭謗賢聖，產生正見，因為這些正見而作各種善業，行各種善法，因為這些因緣，命終之後生於天界而成為天人。我如實知道，我如實看到，比丘們！我有時不說有我有人有眾生有壽者，以及那些知者等類，什麼生什麼滅，作善惡業而受果報，像這些法沒有我想，所有五蘊因為有法想，因為那些法想才產生五蘊。而且那些無明緣於行法，諸行法產生，集法就產生，諸行法滅，集法就滅。比丘們！像這樣，行苦因為集而有，因為集滅，行苦就滅，苦法滅了，非法都滅，不再產生，這樣苦法就到了盡頭。比丘們！滅又證明什麼？就是這苦的盡頭是真正的寂滅，是得到清涼，是所謂的究竟。比丘們！這寂靜的語句，是說捨棄一切法，愛法如果盡了，欲法就滅了，這就是寂靜涅槃。』 當時，世尊又告訴國王說：』大王！你認為如何？色是常還是無常呢？』國王說：』色滅就是無常。』佛陀又說：』是苦還是非苦呢？』國王說：』世尊！苦滅就不是苦，苦是顛倒法。這顛倒法。』『是那些聲聞少知少聞，就稱自己是大聲聞，自己是大智慧，產生這種我相，那種我相的人嗎？』『不是的，世尊！』佛陀又說：』受、想、行、識是常還是無常呢？』國王說：』滅就是無常。』佛陀說：』是苦還是非苦呢？』國王說：』苦法因為顛倒而產生，這顛倒法就是苦。』『是那些聲聞少知少聞而產生我相，所以稱自己是大聲聞，自己是大智慧，那種我相的人嗎？』『不是的，世尊！』 佛陀說：』大王！正是這樣！好好思考，這色蘊法，所有過去、未來、現在，內外、中間，或大或小，或高或下，或近或遠，那些一切法，本來沒有，沒有相，沒有我。大王！用那種正智應當如實地看到。』 佛陀又說：』大王！乃至受、想、行、識，所有過去、未來、現在，內外、中間，或大或小，或高或下，或近或遠，那些一切法，本來沒有，沒有相，沒有我。大王！就是這樣。用那種正智應當如實地看到。』

'Again he said, 'My teacher, World Honored One! I am a great Sravaka.' The Buddha told Kasyapa, 'I am your teacher! You are a great Sravaka.' Again he reported, 'I am your teacher! You are a great Sravaka. You may return to your seat and sit down.' At that time, the Brahmins and elders in the assembly thought, 'Such an old and venerable elder, Uruvilva Kasyapa, is still practicing the Brahma-faring under the great Shramana Buddha?' Knowing their thoughts, the Buddha told King Bimbisara, 'Great King! You should know that form has arising and ceasing. Understanding that form has arising and ceasing, feeling, perception, volition, and consciousness also have arising and ceasing. And those aggregates should be known that when there is arising, there is also ceasing. Great King! This aggregate of form, if a good man can truly understand that when there is arising, there is also ceasing, the nature of the aggregate of form is empty. Since the aggregate of form is empty, arising is not true arising. Since arising is without arising, what is there to cease? The aggregate of form is like this, and so are all the other aggregates. If a good man understands this, he will realize that the aggregates neither arise nor cease, have no dwelling, and no movement, and thus there is no self. I say that such a person, in immeasurable asamkhyeya kalpas, is truly peaceful.' At that time, the Brahmins and elders in the assembly thought, 'By what method can one understand no-self, no feeling, perception, volition, or consciousness? What is meant by self, person, sentient being, or life-span? Even the Manavaka master, the maker, the one who arises, the one who moves, the one who speaks, the one who distinguishes, the one who knows, what among these does not arise and what does not cease? And for what reason do these beings receive the karmic consequences of their good and bad actions?' At that time, the World Honored One, knowing the thoughts of the Brahmins and elders, told the Bhikshus, 'Bhikshus! If there is a saying of 'I' by me, that is the mark of self of a foolish, unlearned, ordinary person. Bhikshus! You should know that I originally have no self, nor is there a self-possessor. And those suffering dharmas, if the thought of arising is produced, the aggregate of suffering arises; if the thought of ceasing is produced, the aggregate of suffering ceases. And with those volitions, if the thought of arising is produced, the volitions arise; if the thought of ceasing is produced, the volitions cease. It is because of these causes and conditions that the dharmas of volitions arise, and because of these conditions of volitions, there is arising and ceasing. I, having truly understood the dharmas of arising and ceasing, can then tell all sentient beings. Bhikshus! With my pure heavenly eye, surpassing the physical eye, I see the arising and ceasing of sentient beings, their beauty and ugliness, their nobility and lowliness, their good and bad destinies. I know the karmic consequences of the good and bad actions of sentient beings as they truly are. Moreover, sentient beings with their three unwholesome actions of body, speech, and mind, slander the sages, and give rise to wrong views. Because of these wrong views, they commit various wrong actions and practice various wrong dharmas. Because of these causes and conditions, after death, they fall into evil destinies and suffer the pains of hell. Moreover, sentient beings with their three wholesome actions of body, speech, and mind, do not slander the sages, and give rise to right views. Because of these right views, they commit various good actions and practice various good dharmas. Because of these causes and conditions, after death, they are born in the heavens and become heavenly beings. I know as it truly is, I see as it truly is. Bhikshus! At times I do not say there is a self, a person, a sentient being, or a life-span, and those who know, what arises and what ceases, what good and bad actions are done and what karmic consequences are received. Such dharmas have no thought of self. All five aggregates are because of the thought of dharma, and because of those thoughts of dharma, the five aggregates arise. And those ignorance conditions volitions, when volitions arise, the aggregate arises, when volitions cease, the aggregate ceases. Bhikshus! In this way, the suffering of volitions is because of the aggregate, and because the aggregate ceases, the suffering of volitions ceases. When the suffering dharma ceases, all non-dharmas cease and no longer arise. Thus, the suffering dharma has reached its end. Bhikshus! What does cessation prove? It is that the end of suffering is true peace, it is obtaining coolness, it is called the ultimate. Bhikshus! This peaceful statement means abandoning all dharmas. If the dharma of love is exhausted, the dharma of desire ceases, and that is peaceful Nirvana.' At that time, the World Honored One again told the king, 'Great King! What do you think? Is form permanent or impermanent?' The king said, 'When form ceases, it is impermanent.' The Buddha again said, 'Is it suffering or not suffering?' The king said, 'World Honored One! When suffering ceases, it is not suffering. Suffering is a reversed dharma. This reversed dharma.' 'Are those Sravakas who are unlearned and have little knowledge, who call themselves great Sravakas, great wisdom, and give rise to this thought of self and that thought of self?' 'No, World Honored One!' The Buddha again said, 'Are feeling, perception, volition, and consciousness permanent or impermanent?' The king said, 'When they cease, they are impermanent.' The Buddha said, 'Are they suffering or not suffering?' The king said, 'The dharma of suffering arises because of reversal, and this reversed dharma is suffering.' 'Are those Sravakas who are unlearned and have little knowledge, who give rise to the thought of self, and therefore call themselves great Sravakas, great wisdom, and that thought of self?' 'No, World Honored One!' The Buddha said, 'Great King! It is so, it is so! Think well about it. This aggregate of form, all past, future, and present, internal, external, and intermediate, whether large or small, whether high or low, whether near or far, all those dharmas originally do not exist, have no mark, and have no self. Great King! With that right wisdom, you should see it as it truly is.' The Buddha again said, 'Great King! Even feeling, perception, volition, and consciousness, all past, future, and present, internal, external, and intermediate, whether large or small, whether high or low, whether near or far, all those dharmas originally do not exist, have no mark, and have no self. Great King! It is so. With that right wisdom, you should see it as it truly is.'

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是時會中聲聞眾等聞此法已，了色無常，乃至受想行識，亦復了知，而生厭離，由厭離故即得解脫，證解脫已正智現前，我得解脫，我生已盡，梵行已立，所作已辦，不受後有。是時頻婆娑羅王聞說是法，遠塵離垢法眼清凈；會中復有八萬天人及無數百千婆羅門長者，亦得遠塵離垢法眼清凈。

爾時，頻婆娑羅王法眼清凈，得正知見，住法堅固，離諸所欲、離諸苦惱，于佛法中得法無畏。是時大王即從座起，偏袒右肩，向佛合掌諦信頂禮，而白佛言：「世尊！我得大利，我得大利！我誓歸依佛法僧眾，受近事戒，從今已后盡形不殺乃至不飲酒等。」又復白言：「我今虔心請佛世尊，還王舍城，唯愿世尊，哀受我請，當盡此生承事供養，乃至衣服、飲食、臥具、醫藥，受用等物，悉皆具足，諸苾芻眾皆亦如是。」

爾時，世尊受王請已默然而住。大王見佛默然許已，頭面著地禮佛而退

當時，在法會中的聲聞弟子們聽聞此法后，明白了色是無常的，乃至受、想、行、識也同樣了知是無常的，因而生起厭離之心。由於厭離的緣故，他們立即得到解脫。證得解脫后，正智顯現，他們知道自己已得解脫，生死輪迴已盡，清凈的修行已經建立，該做的事情已經完成，不再有來世的生命。當時，頻婆娑羅王聽聞此法后，遠離了塵垢，獲得了清凈的法眼。法會中還有八萬天人和無數的婆羅門長者，也同樣獲得了遠離塵垢的清凈法眼。 那時，頻婆娑羅王法眼清凈，獲得了正確的知見，在佛法中堅定不移，遠離了各種慾望和苦惱，在佛法中獲得了無所畏懼的信心。當時，大王立即從座位上站起來，袒露右肩，向佛合掌，虔誠地頂禮，並對佛說：『世尊！我獲得了巨大的利益，我獲得了巨大的利益！我發誓歸依佛、法、僧三寶，受持近事戒，從今以後，直到生命結束，我將不殺生，乃至不飲酒等。』他又說：『我現在虔誠地邀請世尊回到王舍城，希望世尊接受我的邀請，我將盡我一生侍奉供養，包括衣服、飲食、臥具、醫藥等一切所需之物，都將準備充足，所有的比丘僧眾也一樣。』 當時，世尊接受了國王的邀請，默然不語。大王看到佛默許后，頭面觸地，向佛頂禮後退下。

At that time, the Shravaka disciples in the assembly, having heard this Dharma, understood that form is impermanent, and likewise, they also understood that sensation, perception, mental formations, and consciousness are impermanent, and thus they developed a sense of detachment. Because of this detachment, they immediately attained liberation. Having attained liberation, true wisdom manifested, and they knew that they had attained liberation, that the cycle of birth and death was finished, that the pure practice had been established, that what needed to be done had been done, and that there would be no future existence. At that time, King Bimbisara, having heard this Dharma, was freed from defilement and attained the pure Dharma eye. In the assembly, there were also eighty thousand devas and countless hundreds of thousands of Brahmins and elders who also attained the pure Dharma eye, free from defilement. Then, King Bimbisara, with his Dharma eye purified, attained right understanding, became firm in the Dharma, was free from all desires and suffering, and gained fearlessness in the Buddha's teachings. At that time, the great king immediately rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and with sincere faith, bowed in reverence, saying to the Buddha, 'World Honored One! I have gained great benefit, I have gained great benefit! I vow to take refuge in the Buddha, the Dharma, and the Sangha, and to observe the lay precepts. From now until the end of my life, I will not kill, nor will I drink alcohol, and so on.' He further said, 'I now sincerely invite the World Honored One to return to Rajagriha. I hope that the World Honored One will accept my invitation. I will serve and make offerings for my entire life, including clothing, food, bedding, medicine, and all other necessities, which will be fully provided, and the same for all the Bhikshu Sangha.' At that time, the World Honored One accepted the king's invitation and remained silent. The great king, seeing that the Buddha had silently agreed, touched his head to the ground, bowed to the Buddha, and then withdrew.

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現代漢語譯本

English version The Buddha Speaks of King Bimbisara Sutra