T14n0511_佛說蓱沙王五愿經

大正藏第 14 冊 No. 0511 佛說蓱沙王五愿經

No. 511

佛說蓱沙王五愿經

吳月支國居士支謙譯

聞如是：

一時，佛在王舍國鷂山中，與五百比丘俱。時王舍國王號名蓱比沙，少小作太子，意常求五愿：一者愿我年少為王；二者令我國中有佛；三者使我出入常往來佛所；四者常聽佛說經；五者聞經心疾開解，得須陀洹道。是五愿，蓱比沙王皆得之。

時王舍國北方有異國，國名德差伊羅，其國王名弗迦沙，甚高絕妙，宿命時曾更見佛，受佛經道，學身中六分經。何等六分？一者身中有地，二者身中有水，三者身中有火，四者身中有風，五者身中有空，六者身中有心。身中凡有是六分。

蓱比沙王與弗迦沙王生未曾相見，遙相愛敬如兄弟，常書記往來，相問遺不絕。蓱比沙王意常念：「令我得絕奇好物，以遺弗迦沙。」弗迦沙王亦常意念：「令我得絕奇好物，以遺蓱比沙王。」

弗迦沙王國中奄生一蓮華，一枚有千葉，皆金色。遣使者以遺蓱比沙王。蓱比沙王見華大歡喜言：「弗迦沙王遺我物甚奇有異。」

蓱比沙王作書與弗迦沙王言：「我國中有金銀珍寶甚多，我不用為寶。今我國中生一人華，人華字佛，紫磨金色，身有三

【現代漢語翻譯】現代漢語譯本《佛說蓱沙王五愿經》

吳月支國居士支謙譯

我聽聞是這樣的：

一時，佛陀在王舍國鷂山中，與五百位比丘在一起。當時王舍國的國王，名叫蓱比沙（Bimbisara，頻婆娑羅），年少時做太子，心中常求五個願望：第一，愿我年少時就能成為國王；第二，愿我的國家有佛陀降生；第三，使我出入時常能往來佛陀處；第四，常聽佛陀宣說佛經；第五，聽聞佛經后，內心迅速開悟理解，證得須陀洹（Sotapanna，入流果）道。這五個願望，蓱比沙王都實現了。

當時，王舍國的北方有一個異國，國名叫德差伊羅，那裡的國王名叫弗迦沙（Pukkusa），他非常高尚卓越，前世曾經見過佛陀，接受過佛陀的經教，學習過關於身體中六種組成的經文。哪六種組成呢？第一，身體中有地大；第二，身體中有水大；第三，身體中有火大；第四，身體中有風大；第五，身體中有空大；第六，身體中有心識。身體中總共有這六種組成。

蓱比沙王與弗迦沙王，生來未曾相見，但遙遠地互相愛敬，如同兄弟一般，常常書信往來，互相問候贈送禮物，從不間斷。蓱比沙王心中常想：『希望我能得到非常稀有奇妙的好東西，用來贈送給弗迦沙王。』弗迦沙王也常常想：『希望我能得到非常稀有奇妙的好東西，用來贈送給蓱比沙王。』

弗迦沙王的國家中，忽然生長出一朵蓮花，一朵花有一千片花瓣，都是金色的。他派遣使者將蓮花贈送給蓱比沙王。蓱比沙王見到蓮花，非常歡喜地說：『弗迦沙王贈送給我的禮物，真是非常奇特稀有啊。』

蓱比沙王寫信給弗迦沙王說：『我的國家中有金銀珍寶非常多，我不把這些當作珍寶。現在我的國家中出現了一位名叫佛陀的人，他的身色是紫磨金色，身有三

【English Translation】 English version The Buddha Speaks of King Bimbisara's Five Wishes Sutra

Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu

Thus have I heard:

At one time, the Buddha was in Mount Vulture Peak in the city of Rajagriha (Wangsheguo), with five hundred Bhikshus. At that time, the king of Rajagriha, named Bimbisara (Pingbisha), when he was young as a crown prince, always sought five wishes: first, I wish to become king while young; second, may there be a Buddha in my country; third, may I always come and go to the Buddha; fourth, may I always listen to the Buddha preach the Sutras; fifth, upon hearing the Sutras, may my mind quickly open and understand, and attain the state of Sotapanna (Xutuo Huan). King Bimbisara obtained all five of these wishes.

At that time, north of Rajagriha, there was a foreign country named Decha Yiluo, and its king was named Pukkusa (Fujiasha). He was extremely noble and wonderful. In a past life, he had seen the Buddha and received the Buddha's teachings, learning the Sutra on the six elements in the body. What are the six elements? First, there is earth in the body; second, there is water in the body; third, there is fire in the body; fourth, there is wind in the body; fifth, there is space in the body; sixth, there is consciousness in the body. In the body, there are altogether these six elements.

King Bimbisara and King Pukkusa had never met in person, but they loved and respected each other from afar like brothers, constantly exchanging letters, inquiring after each other, and sending gifts without ceasing. King Bimbisara often thought: 'May I obtain something extremely rare and wonderful to give to King Pukkusa.' King Pukkusa also often thought: 'May I obtain something extremely rare and wonderful to give to King Bimbisara.'

In King Pukkusa's country, a lotus flower suddenly grew, with a thousand petals, all golden in color. He sent a messenger to give it to King Bimbisara. King Bimbisara was very happy to see the flower and said: 'The gift that King Pukkusa gave me is truly extraordinary and rare.'

King Bimbisara wrote a letter to King Pukkusa, saying: 'In my country, there are a great many gold, silver, and precious jewels, but I do not consider them treasures. Now, in my country, there has appeared a person named Buddha, whose body is the color of Jambu gold, and has three

十二相。」弗迦沙王讀書，聞佛聲，大歡喜踴躍，毛衣皆豎；宿命曾已見佛，故毛為豎。

弗迦沙王作書與蓱比沙王：「愿具聞神佛所施行教誡，當所奉行。愿具告意。」

弗迦沙王卻後數日自念言：「人命不可知，在呼吸間。我不能復待蓱比沙報書。不如便自行見佛。」

弗迦沙王主九十九小國。小國王曰來朝。弗迦沙敕諸小國王及群臣、百官、諸兵，皆悉嚴駕，發行到王舍國佛所，道逢蓱比沙王書。書上言：「佛教人棄家、捐妻子、斷愛慾，當除鬚髮，著法衣，作沙門。所以者何？人愚癡故，不當為者而為之便為癡；從癡為行；從行為識；從識為名色；從名色為六入。何等為六入？一者眼，二者耳，三者鼻，四者口，五者身，六者心。是為六。此六事皆外向：眼向色；耳向聲；鼻向香；口向味；身向細軟；心向欲。是為六向。從六向為合；從合為痛樂；從痛樂為愛；從愛為受；從受為有；從有為生；從生為老死、憂悲苦、不如意惱，如是合大苦陰隨習。凡合此勤苦合名人。智者自去愚癡；愚癡盡眾惡消除；惡消除便行盡；行盡識盡；識盡名色盡；名色盡六入盡；六入盡合盡；合盡痛樂盡；痛樂盡愛盡；愛盡受盡；受盡有盡；有盡生盡；生盡老死盡；老死盡已，憂悲苦、不如意惱，如是合大苦陰

【現代漢語翻譯】現代漢語譯本：『十二相。』弗迦沙王（Pukkusa）在讀書時，聽到了佛的聲音，非常歡喜，全身的毛都豎了起來；因為他前世已經見過佛，所以才會這樣。

弗迦沙王寫信給蓱比沙王（Bimbisara）: 『希望您能詳細告訴我神佛所施行的教誨，我將遵照奉行。希望您能把您的想法都告訴我。』

弗迦沙王在幾天後心想: 『人的生命是不可預測的，就在呼吸之間。我不能再等待蓱比沙王的回信了。不如自己親自去見佛。』

弗迦沙王統治著九十九個小國。小國王們前來朝見。弗迦沙王命令所有的小國王、群臣、百官和士兵，都準備好車駕，出發前往王舍城（Rajagrha）佛陀所在的地方，在路上遇到了蓱比沙王的回信。信上說: 『佛教導人們捨棄家庭，拋棄妻子兒女，斷絕愛慾，應當剃除鬚髮，穿上法衣，做沙門（Sramana）。這是為什麼呢？因為人愚癡，不應該做的事情卻做了，這就是愚癡；從愚癡產生行為；從行為產生識；從識產生名色；從名色產生六入。什麼是六入呢？一是眼，二是耳，三是鼻，四是口，五是身，六是心。這就是六入。這六種事物都向外：眼嚮往顏色；耳嚮往聲音；鼻嚮往氣味；口嚮往味道；身嚮往柔軟的觸感；心向往慾望。這就是六向。從六向產生合；從合產生痛樂；從痛樂產生愛；從愛產生受；從受產生有；從有產生生；從生產生老死、憂悲苦、不如意的煩惱，這樣就聚集了巨大的苦陰並隨之習染。凡是聚集這些勤苦的就叫做人。智者會去除愚癡；愚癡消除，各種惡行也就消除；惡行消除，行為也就止息；行為止息，識也就止息；識止息，名色也就止息；名色止息，六入也就止息；六入止息，合也就止息；合止息，痛樂也就止息；痛樂止息，愛也就止息；愛止息，受也就止息；受止息，有也就止息；有止息，生也就止息；生止息，老死也就止息；老死止息，憂悲苦、不如意的煩惱，這樣聚集的巨大苦陰也就止息。』

【English Translation】 English version: 『The twelve characteristics.』 King Pukkusa, while reading, heard the Buddha's voice and was overjoyed, his hair standing on end; having seen the Buddha in a previous life, his hair stood on end.

King Pukkusa wrote a letter to King Bimbisara: 『I wish to hear in detail the teachings and precepts practiced by the divine Buddha, which I shall follow. I wish you to fully convey your thoughts.』

King Pukkusa, after several days, thought to himself: 『Human life is unpredictable, it is but a breath away. I cannot wait for King Bimbisara's reply. It is better to go and see the Buddha myself.』

King Pukkusa ruled ninety-nine small kingdoms. The small kings came to pay their respects. King Pukkusa ordered all the small kings, ministers, officials, and soldiers to prepare their carriages and set out for the place where the Buddha was in Rajagrha, and on the way, they encountered King Bimbisara's letter. The letter said: 『Buddhism teaches people to abandon their families, forsake their wives and children, and cut off desires. One should shave their head and beard, wear the robes, and become a Sramana. Why is this so? Because people are foolish, doing what should not be done, and this is foolishness; from foolishness arises action; from action arises consciousness; from consciousness arises name and form; from name and form arise the six entrances. What are the six entrances? First is the eye, second is the ear, third is the nose, fourth is the mouth, fifth is the body, and sixth is the mind. These are the six entrances. These six things all turn outward: the eye towards color; the ear towards sound; the nose towards fragrance; the mouth towards taste; the body towards softness; the mind towards desire. These are the six directions. From the six directions arises contact; from contact arises pain and pleasure; from pain and pleasure arises love; from love arises sensation; from sensation arises existence; from existence arises birth; from birth arises old age, death, sorrow, grief, suffering, and unpleasant vexation. Thus, a great mass of suffering accumulates and is habitually followed. All who accumulate these toilsome sufferings are called people. The wise eliminate foolishness; when foolishness is eliminated, all evils are eliminated; when evils are eliminated, action ceases; when action ceases, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six entrances cease; when the six entrances cease, contact ceases; when contact ceases, pain and pleasure cease; when pain and pleasure cease, love ceases; when love ceases, sensation ceases; when sensation ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age and death cease; when old age and death cease, sorrow, grief, suffering, and unpleasant vexation, thus the accumulated great mass of suffering, ceases.』

隨習為盡，便不復生；不生即得泥洹道無為。」

弗迦沙王讀書竟，自思念。夜人定后，群臣、百官、士眾皆臥出，寂然無聲。竊起，亡去，入丘墓間，便自剃頭，被法衣，作沙門。無飯食應器，便取冢間久死人髑髏，凈刮灑，以為應器。持是髑髏應器，轉行到王舍蓱比沙王國。止於城外，舉頭視日，念：「今日至佛所晚，明日乃行。」弗迦沙王前報窯家：「愿寄一宿。」

窯家言：「大善！我舍幸寬，有宿止處。」

弗迦沙王于外取小草蓐入，於一屏處布座，坐其上，自思惟五內。

佛以天眼從鷂山中遙見弗迦沙王來，到王舍國止於城外窯家。佛念弗迦沙王命盡明日，恐不復生相見。

佛即飛行，就到窯家門外。佛報窯家：「愿寄一宿。」

窯家報言：「我舍幸大，可得相容。屬者有一沙門來寄宿，自與相報，相便安者，便可止宿。」

佛即前至弗迦沙王所言：「我從主人寄一宿，云當報卿。卿寧肯令我一宿耶？」

弗迦沙言：「我適有小草蓐。裁足坐耳。此舍幸寬，卿便自在所欲宿耳。」

佛便自左右取小草蓐，於一處坐。佛端坐過三夜，弗迦沙亦端坐。佛自念：「是弗迦沙坐安諦寂寞，不動，不搖。」佛意試，欲前問用何等故作沙門，受何經戒，喜何

【現代漢語翻譯】現代漢語譯本：隨順習性而斷盡煩惱，便不再輪迴轉生；不生便證得涅槃（Nirvana）之道，達到無為的境界。

弗迦沙王（Phukkusa）讀完書後，獨自思索。夜深人靜后，群臣、百官、士卒都已入睡，寂靜無聲。他悄悄起身，逃離王宮，進入墳墓之間，自己剃去頭髮，穿上袈裟，做了沙門（Sramana）。他沒有吃飯用的缽，便取來墳墓間死去已久的死人頭骨，清洗乾淨，用作應器。拿著這個頭骨缽，他一路走到王舍蓱比沙王國（Rajagriha Bimbisara）。在城外停下，抬頭看著太陽，心想：『今天到佛陀（Buddha）那裡太晚了，明天再去吧。』弗迦沙王先去告訴窯家：『希望借宿一晚。』

窯家說：『太好了！我的屋舍還算寬敞，有地方可以住宿。』

弗迦沙王在外面取來一些小草，鋪在屋舍一角，坐在上面，獨自思索五蘊（Skandha）。

佛陀用天眼從鷂山（Vulture Peak Mountain）中遙遙看見弗迦沙王來到王舍國，住在城外的窯家。佛陀心想弗迦沙王的壽命將在明日終結，恐怕以後再也沒有機會相見。

佛陀立即飛身前往，來到窯家門外。佛陀告訴窯家：『希望借宿一晚。』

窯家回答說：『我的屋舍還算大，可以容納。先前有一位沙門來借宿，你自己和他商量，方便的話，就可以住下。』

佛陀隨即走到弗迦沙王那裡，說：『我向主人借宿一晚，他說要和你商量。你是否願意讓我借宿一晚呢？』

弗迦沙說：『我只有一小塊草墊，勉強夠坐。這屋舍還算寬敞，你便隨意找地方住下吧。』

佛陀便自己取來一些小草，在另一處坐下。佛陀端坐了三個夜晚，弗迦沙也端坐著。佛陀心想：『這位弗迦沙坐得如此安穩寂靜，不動不搖。』佛陀想試探他，便想上前詢問他為何出家做沙門，受持什麼戒律，喜歡什麼

【English Translation】 English version: 'Following habit leads to the exhaustion [of defilements], then there is no more rebirth; no rebirth is to attain the path of Nirvana (Nirvana), the unconditioned.'

King Phukkusa (Phukkusa), after reading the scriptures, contemplated on his own. After the night deepened and people settled, the ministers, officials, and soldiers were all asleep, silent and still. He quietly arose, fled, entered the graveyard, shaved his head himself, put on the monastic robes, and became a Sramana (Sramana). Having no alms bowl for food, he took a long-dead human skull from the graveyard, cleaned it, and used it as an alms bowl. Carrying this skull bowl, he traveled to the kingdom of Rajagriha Bimbisara (Rajagriha Bimbisara). He stopped outside the city, looked up at the sun, and thought: 'It's too late to go to the Buddha (Buddha) today, I'll go tomorrow.' King Phukkusa first told the potter: 'I wish to lodge for one night.'

The potter said: 'Excellent! My house is fortunately spacious, there is a place to stay.'

King Phukkusa took some small grass mats from outside, spread them in a corner of the house, sat on them, and contemplated on the five aggregates (Skandha) by himself.

The Buddha, with his divine eye, saw from Vulture Peak Mountain (Vulture Peak Mountain) that King Phukkusa had come to Rajagriha and was staying at the potter's house outside the city. The Buddha thought that King Phukkusa's life would end tomorrow, and he feared that they would not have the chance to meet again.

The Buddha immediately flew to the potter's house. The Buddha told the potter: 'I wish to lodge for one night.'

The potter replied: 'My house is fortunately large, it can accommodate. Earlier, a Sramana came to lodge, discuss it with him yourself, and if it is convenient for both of you, you can stay.'

The Buddha then went to King Phukkusa and said: 'I asked the host to lodge for one night, and he said to discuss it with you. Would you be willing to let me lodge for one night?'

Phukkusa said: 'I only have a small grass mat, barely enough to sit on. This house is fortunately spacious, you can stay wherever you want.'

The Buddha then took some small grass mats himself and sat in another place. The Buddha sat upright for three nights, and Phukkusa also sat upright. The Buddha thought: 'This Phukkusa sits so peacefully and quietly, without moving or shaking.' The Buddha wanted to test him, so he wanted to ask him why he became a Sramana, what precepts he observes, and what he likes.

等經。佛起到弗迦沙前問言：「卿師受誰道？用何等故作沙門？」

弗迦沙報言：「我聞有佛，姓瞿曇。父字悅頭檀，白凈王也。其子剃頭須作沙門得佛道。我師事之。我用佛故作沙門。佛所說經入我心中，我甚喜之。」

佛問：「寧曾見佛不？」

弗迦沙言：「未曾見。」

「設使見者，寧能識是佛不？」

弗迦沙言：「見之不能識。」

佛念：「是賢者為用我故作沙門。續當爲子說宿命時所知經，爾乃解疾耳。」佛語弗迦沙言：「我為卿說經，上語亦善，中語亦善，下語亦善。為卿說身中六分事。善聽之！」

弗迦沙言：「大善！」

佛言：「合此六事，能成為人身。人身凡六事有所覺知。人志用十八事轉動人意。凡有四事，道人所當奉行；奉行已，志不復轉；志不復轉者，便得道；得道已，不復生，不復老，不復病，不復於今世死，亦不復於後世死，亦不復愁，亦不復憂，亦不復怒，亦不復思，亦不復愛。是為度世之道。

「請解六事合名為人。熟聽之！一者地，二者水，三者火，四者風，五者空，六者心。何等為地？地有二品：身地、外地。何等為身地者？謂發、毛、爪、齒、皮、肉、筋、骨、脾、腎、肝、肺、腸、胃。身中諸堅者皆為地。身地、

【現代漢語翻譯】現代漢語譯本：佛陀來到弗迦沙（Pukkusa）面前問道：『你的老師是誰？因為什麼原因而出家做沙門（Sramana）？』弗迦沙回答說：『我聽說有一位佛，姓瞿曇（Gautama），父親名叫悅頭檀（Suddhodana），是白凈王。他的兒子剃掉頭髮和鬍鬚，出家做沙門而證得佛道。我以他為師。我因為佛的緣故而出家做沙門。佛所說的經典進入我的心中，我非常喜歡。』佛陀問：『你曾經見過佛嗎？』弗迦沙說：『未曾見過。』『假設見到，你能認出那就是佛嗎？』弗迦沙說：『見到也不能認出。』佛陀心想：『這位賢者是因為我的緣故而出家做沙門。接下來應當為他說過去世所知的經典，這樣他就能很快理解。』佛陀對弗迦沙說：『我為你講說經典，開頭的話也好，中間的話也好，結尾的話也好，都很好。為你講說身體中的六種要素。好好聽著！』弗迦沙說：『太好了！』佛陀說：『這六件事合在一起，才能成為人身。人身通過這六件事產生覺知。人的意志通過十八件事來轉動人的意念。總共有四件事，是修道之人應當奉行的；奉行之後，意志不再動搖；意志不再動搖，就能得道；得道之後，不再出生，不再衰老，不再生病，不再在今世死亡，也不再在後世死亡，也不再憂愁，也不再悲傷，也不再憤怒，也不再思慮，也不再貪愛。這就是度脫世間之道。』『請解釋這六件事合在一起稱為人。仔細聽著！第一是地，第二是水，第三是火，第四是風，第五是空，第六是心。什麼是地？地有兩種：身內的地和身外的地。什麼是身內的地？就是頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、骨、脾、腎、肝、肺、腸、胃。身體中堅硬的東西都屬於地。身內的地、』

【English Translation】 English version: The Buddha went to Pukkusa and asked him: 'Who is your teacher? And for what reason do you become a Sramana (ascetic)?' Pukkusa replied: 'I have heard that there is a Buddha named Gautama (Gotama). His father is named Suddhodana (Śuddhodana), the White King. His son shaved his head and beard, became a Sramana, and attained Buddhahood. I take him as my teacher. I became a Sramana because of the Buddha. The sutras spoken by the Buddha enter my heart, and I am very pleased with them.' The Buddha asked: 'Have you ever seen the Buddha?' Pukkusa said: 'I have never seen him.' 'Even if you were to see him, would you be able to recognize him as the Buddha?' Pukkusa said: 'Even if I saw him, I would not be able to recognize him.' The Buddha thought: 'This virtuous one has become a Sramana because of me. Next, I should speak to him about the sutras known from past lives, and then he will quickly understand.' The Buddha said to Pukkusa: 'I will speak the sutras for you, the beginning words are good, the middle words are good, and the ending words are good. I will speak to you about the six elements in the body. Listen carefully!' Pukkusa said: 'Very good!' The Buddha said: 'These six things combined can form a human body. The human body perceives through these six things. Human will is moved by eighteen things. There are four things that a practitioner should follow; after following them, the will no longer wavers; when the will no longer wavers, one attains the Way; after attaining the Way, one is no longer born, no longer ages, no longer gets sick, no longer dies in this life, nor dies in the next life, no longer sorrows, no longer grieves, no longer gets angry, no longer thinks, and no longer loves. This is the way to cross the world.' 'Please explain how these six things combine to be called a person. Listen carefully! The first is earth, the second is water, the third is fire, the fourth is wind, the fifth is space, and the sixth is mind. What is earth? There are two kinds of earth: internal earth and external earth. What is internal earth? It is hair, body hair, nails, teeth, skin, flesh, tendons, bones, spleen, kidneys, liver, lungs, intestines, and stomach. All the solid things in the body are earth. Internal earth,'

外地同合為地。身地、外地非我地，適無所復貪愛知者。當熟思惟是以自解。

「何等為水？水有二品：身水、外水。何等為身水者？謂淚、涕、唾、膿、血、汗、肪、髓、腦、小便。身中諸軟者皆為水。身水、外水同合為水。身水、外水非我水，適無所復貪愛知者。當熟思惟以自解。

「何等為火？火有二品：身火、外火。何等為身火者？謂身中溫熱、腹中主消食。身中諸熱者皆為火。身火、外火同合為火。身火、外火非我火，適無所復貪愛知者。當熟思惟以自解。

「何等為風？風有二品：身風、外風。何等為身風者？謂上氣風、下氣風、骨間風、腹中風、四支風、喘息風。身中諸起者皆為風。身風、外風同合為風。身風、外風非我風，適無所復貪愛知者。當熟思惟以自解。

「何等為空？空有二品：身空、外空。何等為身空者？謂眼空、耳空、鼻空、口空、喉空、腹空、胃空、食所出入空。是為身空。身空、外空同合為空。身空、外空非我空，適無所復貪愛知者。當熟思惟以自解。

「智者學道，能自別知身中五分。餘一分者心。心清凈無慾，自念：『我清潔如是』。若愿欲上第二十五空慧天，恐於二十五天上壽數千劫不得脫。若復愿上第二十六識慧天，壽復倍於二十五天上，

【現代漢語翻譯】現代漢語譯本：外在的地界和內在的地界結合成為地。身體的地界和外在的地界不是我的地界，因此不應該再對它們產生貪愛和執著。應當仔細思考，以此來解脫自己。

『什麼是水？水有兩種：身體內的水和身體外的水。什麼是身體內的水？指的是眼淚、鼻涕、唾液、膿、血、汗、脂肪、骨髓、腦、小便。身體中所有柔軟的東西都屬於水。身體內的水和身體外的水結合成為水。身體內的水和身體外的水不是我的水，因此不應該再對它們產生貪愛和執著。應當仔細思考，以此來解脫自己。』

『什麼是火？火有兩種：身體內的火和身體外的火。什麼是身體內的火？指的是身體內的溫暖、腹中消化食物的功能。身體中所有熱的東西都屬於火。身體內的火和身體外的火結合成為火。身體內的火和身體外的火不是我的火，因此不應該再對它們產生貪愛和執著。應當仔細思考，以此來解脫自己。』

『什麼是風？風有兩種：身體內的風和身體外的風。什麼是身體內的風？指的是向上執行的氣、向下執行的氣、骨骼間的氣、腹中的氣、四肢的氣、呼吸的氣。身體中所有運動的東西都屬於風。身體內的風和身體外的風結合成為風。身體內的風和身體外的風不是我的風，因此不應該再對它們產生貪愛和執著。應當仔細思考，以此來解脫自己。』

『什麼是空？空有兩種：身體內的空和身體外的空。什麼是身體內的空？指的是眼睛的空、耳朵的空、鼻子的空、嘴巴的空、喉嚨的空、腹部的空、胃的空、食物進出的空。這些是身體內的空。身體內的空和身體外的空結合成為空。身體內的空和身體外的空不是我的空，因此不應該再對它們產生貪愛和執著。應當仔細思考，以此來解脫自己。』

『有智慧的人學習佛法，能夠自己分辨身體中的五種元素（五分，指地、水、火、風、空）。剩餘的一種是心。心清凈沒有慾望，自己想：『我是如此的清潔』。如果希望上升到第二十五空慧天（第二十五空慧天，指色界無色界天），恐怕在二十五天上壽命數千劫也無法解脫。如果又希望上升到第二十六識慧天（第二十六識慧天，指色界無色界天），壽命比二十五天上還要長一倍，

【English Translation】 English version: The external earth element and the internal earth element combine to form earth. The earth element of the body and the external earth element are not my earth element, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.

『What is water? There are two kinds of water: internal water and external water. What is internal water? It refers to tears, mucus, saliva, pus, blood, sweat, fat, marrow, brain, and urine. All soft things in the body belong to water. Internal water and external water combine to form water. Internal water and external water are not my water, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.』

『What is fire? There are two kinds of fire: internal fire and external fire. What is internal fire? It refers to the warmth in the body and the function of digesting food in the abdomen. All hot things in the body belong to fire. Internal fire and external fire combine to form fire. Internal fire and external fire are not my fire, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.』

『What is wind? There are two kinds of wind: internal wind and external wind. What is internal wind? It refers to the upward-moving air, the downward-moving air, the air between the bones, the air in the abdomen, the air in the limbs, and the air of breathing. All moving things in the body belong to wind. Internal wind and external wind combine to form wind. Internal wind and external wind are not my wind, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.』

『What is space? There are two kinds of space: internal space and external space. What is internal space? It refers to the space of the eyes, the space of the ears, the space of the nose, the space of the mouth, the space of the throat, the space of the abdomen, the space of the stomach, and the space where food enters and exits. These are internal spaces. Internal space and external space combine to form space. Internal space and external space are not my space, so there should be no more greed and attachment to them. One should contemplate this carefully to liberate oneself.』

『A wise person who studies the Dharma can distinguish the five elements (five elements, referring to earth, water, fire, wind, and space) in the body. The remaining one is the mind. The mind is pure and without desire, thinking to oneself: 『I am so pure.』 If one wishes to ascend to the twenty-fifth 空慧天 (twenty-fifth 空慧天, referring to the Formless Realm heavens), I fear that one will not be able to escape even after thousands of kalpas of life in the twenty-fifth heaven. If one wishes to ascend to the twenty-sixth 識慧天 (twenty-sixth 識慧天, referring to the Formless Realm heavens), the lifespan will be twice as long as that in the twenty-fifth heaven,

恐復不得脫。若復愿欲上第二十七無所念慧天，壽復倍二十六天上，恐復不得脫。若復愿欲上第二十八無思想天，壽八十四千萬劫，恐復不得脫。志便厭苦，壽久不得脫，便取泥洹道。

「何等為六事各合者？謂目合於色，耳合於聲，鼻合於香，舌合於味，身合於細滑，心合於知。是為六合。

「何等為志十八轉者？謂目為好色轉，為惡色轉，為中色轉；耳為好聲轉，為悲聲轉，為惡聲轉；鼻為好香轉，為惡香轉，為臭香轉；舌為美味轉，為惡味轉，為無味轉；身為細軟轉，為粗堅轉，為寒溫轉；心為善事轉，為惡事轉，為世事轉。為志十八轉。

「何等為四事堅制人者？一為至誠，二為等意，三為智慧，四為消滅諸惡。是為四堅志。目所貪愛，得之，因快樂。快樂離人，自覺過去。從苦、致苦能知為苦；苦已去，自知為脫苦。人行苦，難得樂。當思惟斷諸惡事。因得不苦、不樂，自知遠離諸苦。譬如兩木相揩生火，因別兩木，各著一面。火亦滅，木亦冷。恩愛合便得苦。棄捐恩愛，自知為脫。譬如鍛金師得好金，自在欲作何等奇物——臂環、耳珰、步瑤、華光及百種——皆能作之。道人持心，當如是鍛金師自在欲生，不假令欲生二十五天、二十六天、二十七天、二十八天。然審皆有是，雖久會當

【現代漢語翻譯】現代漢語譯本恐怕仍然無法解脫。如果還想上升到第二十七無所念慧天（Akanistha Deva，色界頂天），壽命是二十六天（Paranirmita-vasavartin Deva，欲界頂天）的數倍，恐怕仍然無法解脫。如果還想上升到第二十八無思想天（Naivasamjna-nasamjna-ayatana，無色界頂天），壽命長達八十四千萬劫，恐怕仍然無法解脫。因此立志厭離痛苦，即使長壽也無法解脫，於是便證得涅槃（Nirvana）之道。

『什麼是六事各合呢？』是指眼（eye）與色（rupa）相合，耳（ear）與聲（shabda）相合，鼻（nose）與香（gandha）相合，舌（tongue）與味（rasa）相合，身（body）與細滑（sprashtavya）相合，心（mind）與知（dharma）相合。這就是六合。

『什麼是志十八轉呢？』是指眼（eye）為喜愛之色（pleasing rupa）而轉，為厭惡之色（displeasing rupa）而轉，為中性之色（neutral rupa）而轉；耳（ear）為悅耳之聲（pleasing shabda）而轉，為悲傷之聲（sorrowful shabda）而轉，為難聽之聲（displeasing shabda）而轉；鼻（nose）為好聞之香（pleasant gandha）而轉，為惡臭之香（unpleasant gandha）而轉，為臭氣之香（foul gandha）而轉；舌（tongue）為美味（delicious rasa）而轉，為惡味（unpleasant rasa）而轉，為無味（tasteless rasa）而轉；身（body）為細軟（soft sparshtavya）而轉，為粗硬（rough sparshtavya）而轉，為寒溫（cold and warm sparshtavya）而轉；心（mind）為善事（wholesome dharma）而轉，為惡事（unwholesome dharma）而轉，為世事（worldly dharma）而轉。這就是志十八轉。

『什麼是四事堅制人呢？』一是至誠（sincerity），二是等意（equanimity），三是智慧（wisdom），四是消滅諸惡（eradication of all evils）。這就是四堅志。眼睛（eye）所貪愛之物，得到它，因而快樂。快樂離人而去，自覺已經過去。從苦（duhkha）到苦（duhkha），能知是苦（duhkha）；苦（duhkha）已經過去，自然知道已經脫離苦（duhkha）。人行於苦（duhkha）中，難以得到快樂（sukha）。應當思惟斷絕各種惡事。因為得到不苦不樂（neither suffering nor happiness），自然知道遠離各種痛苦（duhkha）。譬如兩塊木頭互相摩擦生火，一旦分開兩塊木頭，各自放在一邊。火也熄滅了，木頭也冷了。恩愛結合便會得到痛苦（duhkha）。拋棄恩愛，自然知道已經解脫。譬如鍛金師得到好金子，可以隨意製作各種奇巧之物——臂環、耳珰、步搖、華光以及各種各樣的飾品——都能製作出來。修道之人持守心念，應當像這樣，像鍛金師一樣自在，想要生起什麼念頭都可以，不必假借慾望而生起二十五天（Kama-avacara，欲界）、二十六天（Paranirmita-vasavartin Deva，欲界頂天）、二十七天（Akanistha Deva，色界頂天）、二十八天（Naivasamjna-nasamjna-ayatana，無色界頂天）的念頭。然而確實都有這些境界，即使長久，終究會有消散的時候。

【English Translation】 English version I fear I still cannot escape. If I desire to ascend to the twenty-seventh Akanistha Deva (Akanistha Deva, the highest heaven in the Form Realm), where the lifespan is many times longer than that of the twenty-sixth Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva, the highest heaven in the Desire Realm), I fear I still cannot escape. If I desire to ascend to the twenty-eighth Naivasamjna-nasamjna-ayatana (Naivasamjna-nasamjna-ayatana, the highest heaven in the Formless Realm), where the lifespan is eighty-four million kalpas, I fear I still cannot escape. Therefore, resolve to be weary of suffering, for even with a long life, one cannot escape, and thus attain the path of Nirvana (Nirvana).

'What are the six confluences?' They are the eye (eye) converging with form (rupa), the ear (ear) converging with sound (shabda), the nose (nose) converging with smell (gandha), the tongue (tongue) converging with taste (rasa), the body (body) converging with tactile sensation (sprashtavya), and the mind (mind) converging with cognition (dharma). These are the six confluences.

'What are the eighteen transformations of the will?' They are the eye (eye) transforming for pleasing forms (pleasing rupa), transforming for displeasing forms (displeasing rupa), and transforming for neutral forms (neutral rupa); the ear (ear) transforming for pleasant sounds (pleasing shabda), transforming for sorrowful sounds (sorrowful shabda), and transforming for unpleasant sounds (displeasing shabda); the nose (nose) transforming for fragrant smells (pleasant gandha), transforming for foul smells (unpleasant gandha), and transforming for putrid smells (foul gandha); the tongue (tongue) transforming for delicious tastes (delicious rasa), transforming for unpleasant tastes (unpleasant rasa), and transforming for tastelessness (tasteless rasa); the body (body) transforming for soft textures (soft sparshtavya), transforming for rough textures (rough sparshtavya), and transforming for cold and warm temperatures (cold and warm sparshtavya); the mind (mind) transforming for wholesome deeds (wholesome dharma), transforming for unwholesome deeds (unwholesome dharma), and transforming for worldly affairs (worldly dharma). These are the eighteen transformations of the will.

'What are the four things that firmly control a person?' First is sincerity (sincerity), second is equanimity (equanimity), third is wisdom (wisdom), and fourth is the eradication of all evils (eradication of all evils). These are the four firm resolves. What the eye (eye) craves, obtaining it brings happiness. When happiness departs, one is aware of the past. From suffering (duhkha) to suffering (duhkha), one can know it is suffering (duhkha); when suffering (duhkha) has passed, one naturally knows one has escaped suffering (duhkha). A person walking in suffering (duhkha) finds it difficult to obtain happiness (sukha). One should contemplate cutting off all evil deeds. Because one obtains neither suffering nor happiness (neither suffering nor happiness), one naturally knows one is far from all suffering (duhkha). For example, two pieces of wood rubbing together produce fire; once the two pieces of wood are separated and placed apart, the fire is extinguished, and the wood becomes cold. The union of love and affection leads to suffering (duhkha). Abandoning love and affection, one naturally knows one has been liberated. For example, a goldsmith who obtains good gold can freely create any kind of marvelous object—armbands, earrings, pendants, ornaments, and hundreds of other things—all can be made. A practitioner holding the mind should be like this goldsmith, free to generate whatever thought he wishes, without relying on desire to generate thoughts of the twenty-fifth Kama-avacara (Kama-avacara, the Desire Realm), the twenty-sixth Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva, the highest heaven in the Desire Realm), the twenty-seventh Akanistha Deva (Akanistha Deva, the highest heaven in the Form Realm), or the twenty-eighth Naivasamjna-nasamjna-ayatana (Naivasamjna-nasamjna-ayatana, the highest heaven in the Formless Realm). However, these realms certainly exist, and even if they last a long time, they will eventually dissipate.'

壞，皆當過去，無有常。知當復過去，意不復向，不復念，不復思，不復愛。是名為無為。智者自思惟，如是乃為高耳。人遠離諸惡，乃為智耳。目所見萬物皆當過，無有常，無為亦不復去，亦不復來。道人知是者，便信于道無為，最為至誠。未得道時，所喜愛樂身心所生；得道已，皆棄捐之。人棄所在恩愛，是名為無為。

「志在淫妷故不得脫；志在瞋怒，故不得脫；志在愚癡，故不得脫。道人知是者，因棄淫妷之心，棄瞋怒之心，棄愚癡之心，拔恩愛之本，斷其枝條，截其根莖，不復生滋。是名無為。

「自念有我志復動，無我志復動，我端正志復動，我不端正志復動。人豫自念，如是是為病，是為劇，是為痛，是為不脫。是故不欲多念。是謂諸苦之要。」

弗迦沙本不知是佛，得第三阿那鋡道，能知為佛耳。即起以頭面著佛足言：「我實愚癡無狀，失於禮敬。」佛便自現光景威神。弗迦沙便自悔過言：「我愚癡人。」

佛言：「若能自悔過為善，令若過除。」

弗迦沙言：「愿持我作沙門。」

佛問：「若作沙門，衣缽具不？」

弗迦沙言：「未具。」

佛言：「沙門衣缽不具，不得作沙門。」

弗迦沙言：「諾。請行具之。」

佛言：「大善

【現代漢語翻譯】現代漢語譯本：『一切都是無常的，終將過去，沒有什麼是永恒的。』明白一切終將過去，內心便不再執著、不再思念、不再愛戀。這便是所謂的『無為』。智者如此思量，才是最高的境界。人遠離各種惡行，才是真正的智者。眼睛所見的一切都將過去，沒有什麼是永恒的，而『無為』既不來也不去。修行人明白這個道理，便會堅信『道』的『無為』，這是最真誠的。未得道時，所喜愛和執著的，都是由身心所生的；得道之後，便會全部捨棄。人捨棄了所有的恩愛執著，這便是所謂的『無為』。『執著于淫慾，所以無法解脫；執著于嗔怒，所以無法解脫；執著于愚癡，所以無法解脫。』修行人明白這個道理，因此捨棄淫慾之心，捨棄嗔怒之心，捨棄愚癡之心，拔除恩愛執著的根本，斬斷它的枝條，截斷它的根莖，使其不再生長。這便是『無為』。『自己思念有『我』，心志就會動搖；思念『無我』，心志也會動搖；思念『我』端正，心志也會動搖；思念『我』不端正，心志也會動搖。』人預先思慮這些，就是病，就是加劇，就是痛苦，就是無法解脫。所以不應該過多思念。這就是一切痛苦的關鍵。』弗迦沙（Pukkusa，人名）原本不知道那是佛，得到第三阿那含（Anāgāmin，不還果）的果位，才能知道那是佛。於是起身以頭面觸碰佛的腳，說：『我實在愚癡無知，失於禮敬。』佛便顯現光芒和威神。弗迦沙便懺悔說：『我是愚癡的人。』佛說：『如果能夠自我懺悔過錯，這是很好的，可以使你的過錯消除。』弗迦沙說：『愿佛允許我出家做沙門（Śrāmaṇa，出家修行者）。』佛問：『如果要做沙門，你的衣和缽（Pātra，僧人所用的食器）都準備好了嗎？』弗迦沙說：『還沒有準備好。』佛說：『沙門的衣和缽沒有準備好，不能做沙門。』弗迦沙說：『好的。請允許我去準備。』佛說：『很好。』

【English Translation】 English version: 『All things are impermanent and will pass away; nothing is constant.』 Understanding that everything will pass away, the mind no longer clings, no longer remembers, no longer loves. This is called 『non-action』 (Wuwei). A wise person contemplates in this way; this is the highest state. A person who stays away from all evils is truly wise. Everything seen by the eyes will pass away; nothing is constant, and 『non-action』 neither comes nor goes. A practitioner who understands this will firmly believe in the 『non-action』 of the 『path』 (Dao), which is the most sincere. Before attaining the path, what one loves and clings to is born from the body and mind; after attaining the path, one will abandon all of it. A person who abandons all attachments of love and affection, this is called 『non-action.』『Being attached to lust, one cannot be liberated; being attached to anger, one cannot be liberated; being attached to ignorance, one cannot be liberated.』 A practitioner who understands this, therefore abandons the mind of lust, abandons the mind of anger, abandons the mind of ignorance, uproots the source of love and attachment, cuts off its branches, severs its roots, so that it no longer grows. This is called 『non-action.』『Thinking of 『I』 (self), the mind will be disturbed; thinking of 『no-self,』 the mind will be disturbed; thinking of 『I』 being beautiful, the mind will be disturbed; thinking of 『I』 being not beautiful, the mind will be disturbed.』 A person who anticipates these thoughts beforehand, this is sickness, this is aggravation, this is pain, this is non-liberation. Therefore, one should not think too much. This is the key to all suffering.』 Pukkusa (弗迦沙, a proper noun) originally did not know that it was the Buddha, but after attaining the third Anāgāmin (阿那鋡, Non-Returner) stage, he was able to recognize the Buddha. He then rose and touched the Buddha's feet with his head and face, saying, 『I am truly ignorant and without manners, having failed to show proper respect.』 The Buddha then manifested light and majestic power. Pukkusa then repented, saying, 『I am an ignorant person.』 The Buddha said, 『If one can repent of one's faults, it is good, and it will cause your faults to be removed.』 Pukkusa said, 『May the Buddha allow me to become a Śrāmaṇa (沙門, a renunciate).』 The Buddha asked, 『If you are to become a Śrāmaṇa, are your robes and bowl (Pātra, 缽, a monk's eating utensil) ready?』 Pukkusa said, 『They are not yet ready.』 The Buddha said, 『If a Śrāmaṇa's robes and bowl are not ready, one cannot become a Śrāmaṇa.』 Pukkusa said, 『Okay. Please allow me to go and prepare them.』 The Buddha said, 『Very good.』

！」

弗迦沙起，為佛作禮，繞佛三匝。

弗迦沙明日即入城。入城未遠，城中有少齒牸牛。奔走以角觸抵弗迦沙。諸比丘展轉聞之，白佛言：「佛昨日可於窯家為說經？沙門辭行具衣缽，為奔牛所抵殺。如是當趣何道？」

佛言：「是大長者，我為說經，皆悉心受奉行之，即得第三道，須陀洹、斯陀鋡、阿那鋡，便棄五蓋——一者淫妷，二者瞋怒，三者睡眠，四者戲樂，五者悔疑不正之心——今生十六天上阿那鋡中，便自於天上得阿羅漢度世去。今諸比丘共取弗迦沙身，好收葬之。于其上起塔。」

諸比丘即共承受佛教，即為起塔。

佛說經已，諸比丘皆叉手，為佛作禮。

佛說蓱沙王五愿經

【現代漢語翻譯】現代漢語譯本：弗迦沙（Pukkusa）起身，向佛陀行禮，繞佛陀三圈。弗迦沙第二天就進城了。進城沒走多遠，城中有一頭年輕的母牛，奔跑著用角頂撞弗迦沙。眾比丘輾轉聽說了這件事，稟告佛陀說：『佛陀昨天是否應該在窯工家為他說法？沙門（Śrāmaṇa）辭別時帶著衣缽，卻被奔牛頂撞而死。這樣的人會去往哪一道呢？』佛陀說：『這位大長者，我為他說法，他都用心接受並奉行，立即證得了第三果，即須陀洹（Srotaāpanna）、斯陀含（Sakṛdāgāmin）、阿那含（Anāgāmin），便捨棄了五蓋——一是淫慾，二是嗔怒，三是睡眠，四是戲樂，五是悔恨懷疑不正之心——現在往生到十六天上的阿那含天中，便在天上證得阿羅漢（Arhat）果位，度脫世間而去。現在眾比丘一起取回弗迦沙的遺體，好好地安葬他，並在他的墳墓上建造佛塔。』眾比丘立即共同接受佛陀的教誨，就為他建造了佛塔。佛陀說完這部經，眾比丘都合掌，向佛陀行禮。佛說蓱沙王（Bimbisāra）五愿經

【English Translation】 English version: Pukkusa arose, bowed to the Buddha, and circumambulated the Buddha three times. The next day, Pukkusa entered the city. Not far after entering the city, there was a young cow in the city. It ran and butted Pukkusa with its horns. The monks, having heard of this incident through others, reported to the Buddha, saying, 'Should the Buddha have given a discourse to him at the potter's house yesterday? The Śrāmaṇa, having departed with his robes and bowl, was killed by a charging cow. To which path will such a person go?' The Buddha said, 'That great householder, I gave him a discourse, and he wholeheartedly accepted and practiced it. He immediately attained the third fruit, namely Srotaāpanna (Stream-enterer), Sakṛdāgāmin (Once-returner), and Anāgāmin (Non-returner), and abandoned the five hindrances—first, lust; second, anger; third, sleep; fourth, amusement; fifth, regret and doubt with an impure mind—now he is born in the Anāgāmin heavens of the Sixteenth Heaven, and there in the heavens, he will attain Arhatship and pass away from the world. Now, all you monks, together retrieve Pukkusa's body, and properly bury him, and build a stupa over his grave.' The monks immediately accepted the Buddha's teaching together and built a stupa for him. After the Buddha finished speaking this sutra, all the monks folded their hands and bowed to the Buddha. The Buddha speaks the Bimbisāra's Five Wishes Sutra