T14n0541_佛說佛大僧大經

大正藏第 14 冊 No. 0541 佛說佛大僧大經

No. 541

佛說佛大僧大經

宋居士沮渠京聲譯

佛在王舍國。國有富者，其名曰厲，金銀眾寶、田地舍宅、牛馬奴婢，不可稱數。厲年西耄，絕無繼嗣。其國常法，人無子者，死後財物，皆沒入官。厲禱日月諸天鬼神，並九子母山樹諸神，皆從請子，不能致之。厲自唸曰：「人有緩急，輒往自歸山樹之神，靡所不至，財寶消索，產業不修，疾病相仍，災禍首尾，奴婢死亡，六畜不孳，俱為妖孽。鬼神導師，迷惑舞使，亂君內居，云當有福，而禍重至，由盲吞毒謂之良藥，庶有瘳損，毒著喪身。吾今殺生祠祀鬼神，當入地獄，而望天祚，豈不惑哉！世有佛道，高操之聖，有得仙者，名曰應真人。真人清凈，如琉璃珠，精進存想，乃睹之耳，奉斯道者，唯守靖漠，無慾無求，以斯為樂，現世得安，終生天上。」

厲自唸曰：「置吾常供養，奉佛三寶。」奉佛一載，婦遇生男，厲曰：「奉佛獲愿，字曰佛大，佛諸弟子，謚比丘僧。」試復事之，事未滿歲，復生賢男，字曰僧大。厲訓二子，示以聖道。僧大稟性，仁愛人物，孝心難攀，誦佛法戒，親近沙門，清凈知足，親睹其志，愛之有特。

親被疾著床，即呼長

【現代漢語翻譯】現代漢語譯本《佛說佛大僧大經》

宋代居士沮渠京聲翻譯

佛陀在王舍國。國內有一個富人，名叫厲（人名），擁有數不清的金銀珠寶、田地房產、牛馬奴婢。厲年老體衰，沒有子嗣。按照國家的慣例，沒有兒子的人，死後財產都要沒收歸官。厲向日月諸天鬼神，以及九子母山的山神樹神祈禱，都請求賜予兒子，但都沒有實現。厲心想：『人們遇到緊急情況，總是去求助於山神樹神，無所不至，結果財寶耗盡，產業荒廢，疾病不斷，災禍接踵而至，奴婢死亡，六畜不繁殖，都是因為妖孽作祟。鬼神導師迷惑人心，胡亂指使，擾亂君主的居所，聲稱會有福報，結果禍患更加嚴重，就像盲人吞毒藥，以為是良藥，希望能夠減輕病痛，結果毒性發作喪命。我現在殺生祭祀鬼神，希望得到上天的保佑，難道不是糊塗嗎！世間有佛道，是品德高尚的聖人，有得道成仙的人，名叫應真人（仙人名號）。真人清凈無染，如同琉璃珠，只有精進修行才能見到，信奉這種道的人，只求清靜淡泊，無慾無求，以此為樂，現世得到安寧，終生升入天堂。』

厲心想：『不如用我平時的供養，來供奉佛、法、僧三寶。』供奉佛陀一年後，他的妻子生了一個男孩，厲說：『供奉佛陀得到了願望，給他取名叫佛大（人名），佛陀的弟子，尊稱為比丘僧。』於是繼續供奉三寶，不到一年，又生了一個賢良的男孩，取名叫僧大（人名）。厲教導兩個兒子，向他們展示聖賢之道。僧大天性仁愛，關愛他人，孝心令人感動，誦讀佛法戒律，親近沙門，清凈知足，厲親眼看到他的志向，特別喜愛他。

厲身患重病臥床不起，立即叫來長

【English Translation】 English version The Buddha Speaks the Buddha Great Sangha Great Sutra

Translated by Layman Juqu Jingsheng of the Song Dynasty

The Buddha was in the city of Wangshe. In that country was a wealthy man named Li (personal name), whose gold, silver, jewels, fields, houses, cattle, horses, servants, and maids were beyond measure. Li was old and without an heir. It was the custom of that country that if a man had no son, his property would be confiscated by the government after his death. Li prayed to the sun, moon, various heavens, ghosts, and spirits, as well as the mountain and tree spirits of the Nine Children Mother Mountain, all to ask for a son, but none could grant him one. Li thought to himself, 'When people are in distress, they always turn to the mountain and tree spirits for help, going to all lengths. As a result, their wealth is exhausted, their property is neglected, illnesses persist, disasters follow one after another, servants and maids die, and livestock do not reproduce, all because of evil influences. The ghost and spirit guides mislead people, causing them to act erratically, disturbing the ruler's residence, claiming there will be blessings, but the calamities only worsen. It's like a blind man swallowing poison, thinking it's medicine, hoping to alleviate his suffering, but the poison takes his life. If I now kill living beings to sacrifice to ghosts and spirits, hoping to receive blessings from heaven, wouldn't that be foolish! In the world, there is the Buddha's path, the sages of high virtue, and those who have attained immortality, called the Ying Realized Person (name of an immortal). The Realized Person is pure and undefiled, like a crystal bead, and can only be seen through diligent practice. Those who follow this path seek only tranquility and detachment, without desires or wants, taking this as their joy, attaining peace in this life, and ascending to heaven after death.'

Li thought to himself, 'Instead of my usual offerings, I should make offerings to the Three Jewels of Buddha, Dharma, and Sangha.' After making offerings to the Buddha for a year, his wife conceived and gave birth to a son. Li said, 'Making offerings to the Buddha has fulfilled my wish, so I will name him Buddha Great (personal name). The Buddha's disciples are respectfully called Bhikshu Sangha.' So he continued to make offerings to the Three Jewels, and before a year had passed, he had another virtuous son, whom he named Sangha Great (personal name). Li taught his two sons, showing them the path of the sages. Sangha Great was naturally kind and compassionate, caring for others, and his filial piety was deeply moving. He recited the Buddha's Dharma and precepts, drew near to the Shramanas, and was pure and content. Li saw his aspirations and loved him especially.

Li became seriously ill and bedridden, and immediately called for the eldest

子，涕泣誡之：「夫生有死，萬物無常，持戒者安，犯戒者危，其持佛戒，終始無患。僧大尚小，仁孝清白……」厲已累爾，辭句適竟，奄忽歿故。

弟去所天，孤無歸告，數啟其兄：「欲作沙門。」

其國之法，兒欲求婦，便佯詐云：「欲作沙門。」親懼其然，立為娉妻。佛大以弟等彼偽類，即為尋索國最賢家女，字快見，光華煒煒，端正少雙，長短肥瘦，適得其中，貞潔慈孝，猶星中月，國女賢婦，靡不嘆悅。

婦歸升堂，兄會賓客，九族欣然無不和樂，兄于眾賓，調其弟曰：「當今之日，可作沙門乎？」僧大答曰：「大兄！放吾使作沙門，實我宿願。」寤兄者天審欲作之，戲之曰：「可從爾志願。」

弟心歡喜，為兄作禮，即日入山。見一沙門，年少端正，獨處樹下，前趣叉手，稽首為禮，卻住問曰：「賢者何緣，行作沙門？」

其人已得應真之道，豫知去來無數劫事，謂僧大曰：「佛經說言：『人好淫泆，如火燒身，如持炬火逆風而行，其焰稍卻，不置炬者，火燒其手，猶烏銜肉，鷹鹯追爭，烏不置肉，災及軀命。』淫泆如斯，無不危殆，吾以是故，作沙門耳。蜜涂利刀，小兒貪甜，以舌舐之，有截舌之患。

「淫泆之人，茍快愚心，不惟其後，有燒身之害。譬如餓狗

【現代漢語翻譯】現代漢語譯本：兒子（子）哭泣著勸誡他：『人活著終有一死，萬物都是無常的，遵守戒律的人平安，違犯戒律的人危險，如果能終身遵守佛陀的戒律，就不會有憂患。僧侶應該尊重年長的，愛護年幼的，仁慈孝順，清廉正直……』這樣嚴厲地反覆勸說，話音剛落，就去世了。

弟弟失去了依靠，孤單無助，無處訴說，多次向他的哥哥請求：『我想出家做沙門（Śrāmaṇa，指佛教的修行者）。』

按照他們國家的習俗，兒子如果想娶妻，就假裝說：『我想出家做沙門。』父母害怕他真的出家，立刻為他娶妻。佛陀的哥哥認為弟弟也是這種虛偽的人，就為他尋找國內最賢良人家的女兒，名叫快見（Kuài Jiàn），容貌光彩照人，端莊美麗，舉世無雙，身材高矮胖瘦，恰到好處，貞潔賢淑，慈愛孝順，如同星星中的月亮，全國的女子和賢婦，沒有不讚嘆喜悅的。

妻子入門拜見公婆，哥哥宴請賓客，全家上下九族都欣喜和樂，哥哥當著眾賓客，調侃他的弟弟說：『今天，你可以出家做沙門了嗎？』僧大（Sēng Dà）回答說：『哥哥！放我去做沙門，這確實是我長久以來的願望。』哥哥這才真正相信他確實想出家，就開玩笑說：『可以隨你的願望。』

弟弟心裡非常高興，向哥哥行禮，當天就進入山中。他看見一位沙門，年紀輕輕，相貌端正，獨自一人在樹下，他走上前去，合掌行禮，叩頭致敬，然後站住問道：『賢者因為什麼緣故，修行做沙門？』

那個人已經證得了阿羅漢果位（應真之道），預先知道過去未來無數劫的事情，對僧大說：『佛經上說：『人貪戀淫慾，就像火燒身一樣，又像拿著火把逆風行走，火焰稍微退卻，如果不放下火把，火就會燒到手，又像烏鴉銜著肉，老鷹和鷂鷹追逐爭搶，烏鴉不放下肉，災禍就會降臨到它的身上。』貪戀淫慾就像這樣，沒有不危險的，我因為這個緣故，才出家做沙門。蜜塗在刀刃上，小孩子貪圖甜味，用舌頭去舔，就有割掉舌頭的禍患。

『貪戀淫慾的人，只圖一時愚昧的快樂，不考慮後果，有燒身之害。譬如飢餓的狗……』

【English Translation】 English version: The son (Zi), weeping, admonished him: 'Life has death, all things are impermanent. Those who uphold the precepts are safe, those who violate the precepts are in danger. If one upholds the Buddha's precepts from beginning to end, there will be no worries. Monks should respect the elder and care for the younger, be benevolent, filial, upright, and pure...' He exhorted him severely and repeatedly. As soon as he finished speaking, he suddenly passed away.

The younger brother lost his reliance, feeling isolated and helpless with no one to turn to. He repeatedly asked his elder brother: 'I wish to become a Śrāmaṇa (沙門, Buddhist practitioner).'

According to the custom of their country, if a son wanted to marry, he would pretend to say: 'I wish to become a Śrāmaṇa.' The parents, fearing that he would actually become a monk, would immediately find a wife for him. The Buddha's elder brother thought that his younger brother was also one of these hypocrites, so he sought out the most virtuous family's daughter in the country for him, named Kuài Jiàn (快見). Her appearance was radiant and beautiful, her elegance unparalleled. Her height, weight, and build were just right. She was chaste, virtuous, kind, and filial, like the moon among the stars. All the women and virtuous wives in the country praised and admired her.

When the wife entered the hall to greet her parents-in-law, the elder brother hosted a banquet for the guests. The entire family, all nine clans, were joyful and harmonious. The elder brother, in front of all the guests, teased his younger brother, saying: 'Today, can you become a Śrāmaṇa?' Sēng Dà (僧大) replied: 'Elder brother! Allow me to become a Śrāmaṇa, it is truly my long-cherished wish.' Only then did the elder brother truly believe that he wanted to become a monk, so he jokingly said: 'You may follow your wish.'

The younger brother was overjoyed, paid his respects to his elder brother, and entered the mountains that very day. He saw a Śrāmaṇa, young and handsome, alone under a tree. He approached, put his palms together, bowed his head in respect, and then stood and asked: 'Virtuous one, for what reason do you practice as a Śrāmaṇa?'

That person had already attained the state of Arhat (應真之道), and knew countless kalpas (劫) of the past and future. He said to Sēng Dà: 'The Buddha's sutras say: 'A person who is fond of lust is like being burned by fire, or like carrying a torch against the wind. The flame recedes slightly, but if one does not put down the torch, the fire will burn one's hand. It is like a crow holding meat, pursued and fought over by eagles and hawks. If the crow does not put down the meat, disaster will befall its body and life.' Lust is like this, without exception, it is dangerous. It is for this reason that I became a Śrāmaṇa. Honey is smeared on a knife's edge. A child, greedy for the sweetness, licks it with his tongue, and there is the danger of cutting off his tongue.

'A person who is fond of lust only seeks momentary foolish pleasure, without considering the consequences, and there is the harm of burning oneself. It is like a hungry dog...'

得路枯骨，齮䶩咬嚙，傷口缺齒，適自傷毀，何益於己？淫泆如此，百千億劫，無絲髮之福，而有三塗之罪，吾念是故，作沙門耳。

「譬如樹木華果茂盛，行人貪之，杖石撾擿，須臾之間，華損果落，枝葉殘傷。樹以華果，自招凋喪。蛾貪火色，投入于燈，體見燒煮，將何克獲？為淫惑者不別善惡，遠賢親愚，日就流冥，亡國滅眾，死入地獄，惡著罪成？悔將何逮。佛見之諦開示聖道，吾望佛恩，得睹經戒，心守清白，獨而無患，顧視流俗，乃知誤耳。吾以是故，作沙門也。」

僧大聞之，頓首足下長跪而白：「佛真上聖，諸天之尊，經以滅癡，入我心中。愿去世濁，履清凈道，奉沙門戒，以為榮福。」師即喻之沙門重戒。

侍師數月，即啟師云：「何意？欲入山間，寂定禪息，求道應真，爾乃滅患。」

師曰：「獨居山中，大難處也。處山澤者，當學星宿明知候時，常當儲偫水火麨蜜。所以然者，盜賊之求水火麨蜜，夜半向晨，問當解之，給賊所欲，違其意者，賊輒殺人。」

僧大曰：「諾！敬奉慈教，具學所命。」卻乃入山。

其兄唸曰：「弟作沙門，終不畜妻。」妻快見者，端正無雙，兄心悅之，起從快見，持琴自隨，作姿彈之，歌淫泆之曲：「煌煌鬱金，生於野田，

【現代漢語翻譯】現代漢語譯本：得到腐爛的屍骨，被啃咬，傷口殘缺，這隻會自我傷害和毀滅，對自身有什麼好處呢？沉溺於淫慾也是如此，即使經歷百千億劫，也得不到一絲一毫的福報，反而會遭受地獄、餓鬼、畜生三惡道的罪報。我考慮到這些，所以才出家做了沙門（梵語：śramaṇa，指出家修道者）。『譬如樹木開滿鮮花，結滿果實，行人貪圖這些，就用棍棒和石頭敲打，頃刻之間，花朵凋謝，果實掉落，枝葉殘破損傷。樹木因為花朵和果實，反而招致凋零衰敗。飛蛾貪戀火的光亮，投入燈中，身體被燒煮，又能得到什麼好處呢？沉迷於淫慾的人不能分辨善惡，疏遠賢人，親近愚人，一天天地走向黑暗，導致國家滅亡，民眾遭殃，死後墮入地獄，罪惡深重，那時後悔又有什麼用呢？佛陀洞察這些真諦，開示聖道，我希望憑藉佛陀的恩德，能夠見到經書和戒律，內心保持清凈，獨處而沒有憂患，回頭看看世俗之人，才知道自己以前的錯誤。我因為這些原因，才出家做了沙門。』僧大聽了這些話，叩頭跪拜在佛的腳下，說道：『佛陀真是至高無上的聖人，諸天之中的尊者，佛經能夠消除愚癡，進入我的心中。我願意離開污濁的世俗，走上清凈的道路，奉行沙門的戒律，以此為榮幸和福報。』於是師父就為他講解了沙門的重要戒律。侍奉師父幾個月后，僧大就向師父稟告說：『我打算進入山林，在那裡寂靜地修習禪定，尋求真理，這樣才能滅除煩惱。』師父說：『獨自居住在山中，是很困難的。住在山林中的人，應當學習星象，明白時節氣候，經常要儲備好水、火、炒麵和蜂蜜。之所以要這樣做，是因為盜賊會來尋找水、火、炒麵和蜂蜜，在半夜到黎明時分，他們會來索要，你應當滿足他們的要求，如果不順從他們的意願，盜賊就會殺人。』僧大說：『好的！我一定恭敬地遵從您的教誨，全部學會您所吩咐的事情。』然後就進入山林。他的哥哥思念他說：『弟弟做了沙門，最終不會娶妻了。』他的妻子快見，容貌端正美麗，舉世無雙，哥哥心裡喜歡她，於是就去找快見，帶著琴跟在後面，做出各種姿態彈琴，唱著淫蕩放縱的歌曲：『金黃色的鬱金香，生長在田野里，』

【English Translation】 English version: Obtaining rotten bones, gnawed and bitten, with broken and missing parts, only leads to self-harm and destruction. What benefit is there in this? Indulging in lust is similar; even after hundreds of thousands of kalpas (Sanskrit: kalpa, an aeon in Hindu and Buddhist cosmology), there will be no merit, not even a hair's breadth, but only the sins of the three evil realms (hell, hungry ghosts, and animals). Considering this, I became a śramaṇa (Sanskrit: śramaṇa, a wandering ascetic). 'It is like a tree with abundant flowers and fruits, which travelers covet. They strike it with sticks and stones, and in an instant, the flowers wither, the fruits fall, and the branches and leaves are damaged. The tree, because of its flowers and fruits, invites its own decline and decay. A moth, attracted by the light of a flame, throws itself into the lamp, and its body is burned. What does it gain? Those who are deluded by lust cannot distinguish between good and evil, they distance themselves from the wise and befriend the foolish, and day by day they descend into darkness, leading to the destruction of their country and the suffering of the people. After death, they fall into hell, and their sins accumulate. What use is there in regret then? The Buddha, seeing these truths, revealed the holy path. I hope, by the grace of the Buddha, to see the sutras (Sanskrit: sūtra, discourses of the Buddha) and precepts (Sanskrit: śīla, moral conduct), to keep my mind pure, to be alone and without worry, and to look back at the worldly people and realize my past mistakes. For these reasons, I became a śramaṇa.' Sengda, hearing these words, bowed his head and knelt at the Buddha's feet, saying, 'The Buddha is truly the supreme sage, the most honored among the devas (Sanskrit: deva, gods). The sutras can dispel ignorance and enter my heart. I wish to leave the turbid world and walk the path of purity, to uphold the precepts of a śramaṇa as an honor and a blessing.' Then the master explained to him the important precepts of a śramaṇa. After serving the master for several months, Sengda reported to the master, saying, 'What do you think? I wish to enter the mountains, to practice samadhi (Sanskrit: samādhi, a state of meditative consciousness) in stillness, to seek the truth, and thus extinguish suffering.' The master said, 'Living alone in the mountains is very difficult. Those who live in the mountains should study the stars, understand the seasons and climate, and always store water, fire, roasted flour, and honey. The reason for this is that thieves will come seeking water, fire, roasted flour, and honey. They will come from midnight until dawn, and you should give them what they want. If you do not comply with their wishes, the thieves will kill you.' Sengda said, 'Yes! I will respectfully follow your teachings and learn everything you have commanded.' Then he entered the mountains. His brother thought, 'My brother has become a śramaṇa and will never marry.' His wife, Kuaixian, was beautiful and unparalleled. The brother was attracted to her, so he went to Kuaixian, carrying a qin (Chinese: qín, a plucked seven-string Chinese musical instrument) and playing it, singing lewd and licentious songs: 'The golden turmeric grows in the fields,'

過時不採，宛見棄捐，曼爾豐熾，華色惟新，與我同歡，固斯厚親，年一西宿，孰復爾珍？」

快見即覺兄欲為亂，便以歌曲，答佛大曰：「巍巍我師，天人之尊，門徒清潔，謚曰沙門，嘆真為聖，淫為畜倫，我受嚴戒，不事二君，終不淫生，寧就寸分。」

佛大作情悲之曲、委靡之辭：「宿心加爾，故因良媒，問名詣師，占相良時，慘慘惕惕，懼爾不來，既睹光顏，我心怡怡，今不合歡，豈徒費哉，斯誓為定，淑女何疑。」

快見惶㣿，歌答之曰：「佛設禮儀，尊卑有敘，叔妻即子，婿伯即父，我親奉戒，日有隆舉，真與聖齊，淫正蟲鼠。噫乎伯子！焉為斯語。」

兄心迷惑，貪好快見，其意又甚，不可轉移。快見又歌：「夫人處世，當遠二事，不孝淫亂，行違佛戒，天及賢者，箋其自異。」

佛大歌曰：「爾之容色，懌懌灼然，普天美女，豈有爾顏，我心相悅，故逾大山。」

快見自念：「斯子欲我，悖狂之亂，沮致大難，請說身中惡露不凈，爾乃卻耳。」

快見重曰：「仁貪我軀，軀有何好？頭有九骨，合為髑髏，中但有腦，面有七孔，皆出洟唾；以皮裹骨，貪頭頸者，皮肉相裹，身有毛髮爪齒皮肌血腦骨肉；腹中有心脾腎腸胃肪肺𡱁𡱤膿血寒熱，足與脛連，脛與

【現代漢語翻譯】現代漢語譯本：

『花開當時不採摘，就像被拋棄一樣，即使後來再繁盛，顏色再鮮艷，和我一同歡愉，原本是多麼親密的關係，一年才來西邊住一次，又有誰會珍惜你呢？』快見（Kuaì Jiàn，人名）察覺到覺兄（Jué Xiōng，人名）想要作亂，便用歌聲回答佛大（Fó Dà，人名）說：『您是多麼崇高的老師，是天人所尊敬的，門徒清凈，被稱為沙門（shāmén，佛教出家人的通稱），讚歎真理為聖潔，淫亂是畜生的行為。我接受了嚴格的戒律，不侍奉兩個主人，終究不會因為淫慾而茍且偷生，寧願就此死去。』佛大（Fó Dà）用充滿情慾和悲傷的曲調、委婉頹廢的言辭唱道：『我早就對你傾心，所以才通過媒人，向你的老師詢問你的名字，占卜吉時，我總是憂心忡忡，害怕你不來。既然見到了你的容顏，我的內心就感到愉悅，現在不合歡，難道不是白費心機嗎？這個誓言已經確定，美麗的女子你還懷疑什麼呢？』快見（Kuaì Jiàn）感到惶恐不安，用歌聲回答說：『佛（Fó，對佛陀的尊稱）設立了禮儀，尊卑有序，叔父的妻子對於侄子來說如同母親，女婿的伯父如同父親，我親自奉行戒律，每天都在提升自己的德行，真理與聖潔並重，淫亂如同蟲鼠一般。唉！伯父啊！怎麼能說出這樣的話呢？』覺兄（Jué Xiōng）內心迷惑，貪戀快見（Kuaì Jiàn）的美色，他的心思更加強烈，無法轉移。快見（Kuaì Jiàn）又唱道：『女子處世，應當遠離兩件事，不孝順父母，行為違背佛（Fó）的戒律，天神以及賢者，都會認為這是與衆不同的。』佛大（Fó Dà）唱道：『你的容貌，喜悅而明亮，普天下的美女，哪裡有像你這樣的容顏，我的內心愛慕你，所以才翻山越嶺而來。』快見（Kuaì Jiàn）心想：『這個人想要對我做出悖逆狂亂的事情，會招致大難，請讓我說說身體中污穢不潔的東西，你就會退卻了。』快見（Kuaì Jiàn）重複說道：『您貪戀我的身體，我的身體有什麼好的呢？頭有九塊骨頭，合在一起成為頭蓋骨，裡面只有腦髓，面部有七個孔，都流出鼻涕唾沫；用面板包裹著骨頭，貪戀頭頸的人，不過是貪戀面板和肌肉的包裹，身體有毛髮爪子牙齒面板肌肉血液腦髓骨頭肉；腹中有心脾腎腸胃脂肪肺臟，以及膿血寒熱，腳和脛骨相連，脛骨和'

【English Translation】 English version:

'If flowers are not picked when they are in season, they are like being discarded. Even if they flourish later and their colors are vibrant, to rejoice with me, originally a close relationship, only coming to the west to stay once a year, who will cherish you then?' Kuaì Jiàn (name) perceived that Jué Xiōng (name) intended to cause trouble, so she replied to Fó Dà (name) with a song: 'You are such a noble teacher, respected by gods and humans, your disciples are pure, called shāmén (Buddhist monks), praising truth as sacred, and lust as the behavior of animals. I have received strict precepts, and will not serve two masters, I will never live shamelessly because of lust, I would rather die.' Fó Dà sang with a passionate and sorrowful tune, and with euphemistic and decadent words: 'I have long been in love with you, so I asked your teacher for your name through a matchmaker, and divined an auspicious time. I was always worried and afraid that you would not come. Now that I have seen your face, my heart feels joyful. If we do not unite in joy now, wouldn't it be a waste of effort? This oath has been made, what doubts do you still have, beautiful woman?' Kuaì Jiàn felt uneasy and replied with a song: 'The Buddha (Fó, honorific title for the Buddha) established rituals, with order of seniority, the wife of an uncle is like a mother to a nephew, the uncle of a son-in-law is like a father, I personally uphold the precepts, and improve my virtue every day, truth and holiness are equally important, and lust is like insects and rats. Alas! Uncle! How can you say such things?' Jué Xiōng's heart was confused, and he coveted Kuaì Jiàn's beauty, his mind was even stronger, and could not be transferred. Kuaì Jiàn sang again: 'When a woman lives in the world, she should stay away from two things, being unfilial to her parents, and acting against the Buddha's (Fó) precepts, gods and sages will consider this to be different.' Fó Dà sang: 'Your appearance is joyful and bright, among all the beauties in the world, where is there a face like yours, my heart loves you, so I came over the mountains.' Kuaì Jiàn thought to herself: 'This person wants to do something rebellious and crazy to me, which will lead to great disaster, please let me talk about the filth and impurity in the body, and you will retreat.' Kuaì Jiàn repeated: 'You covet my body, what is good about my body? The head has nine bones, which together form the skull, inside there is only brain marrow, the face has seven holes, all of which flow out mucus and saliva; the bones are wrapped in skin, those who covet the head and neck, are only coveting the wrapping of skin and flesh, the body has hair, nails, teeth, skin, muscles, blood, brain marrow, bones, and flesh; the abdomen has the heart, spleen, kidneys, intestines, stomach, fat, lungs, as well as pus, blood, cold and heat, the feet are connected to the tibia, and the tibia is connected to'

髀連，髀與尻連，尻與腰連，腰與脊連，脊與脅連，脅與頸連，頸與髑髏連，臂與肘連，肘與肩連。我如畫瓶，中盈𡱁𡱤，身中不凈，可惡如此，何可貪乎！凡人所喜，有說其惡，心即賤之。」

佛大自念：「女念其婿，何肯聽我？我殺弟者，爾乃隨耳。」佛大瞋恚，即行募求數為賊者，見輕薄人，在於酒家，前與語曰：「寧知我家所畜六藉奴子，逃作沙門，今在山中。」

賊曰：「識之。」

佛大即出金銀與之，令殺奴子：「疾取其頭及身上衣，所持法杖，足下履屣，皆以相還，吾復重賜卿等金銀。」

賊大喜曰：「從吾取足。」即去入山。到其弟所呼曰：「沙門！汝疾出來。」

其弟出曰：「諸君何求？吾有水火麨蜜可食。」

夜時已半，賊曰：「不求水火麨蜜，不問卿時也，欲得汝頭持去之耳。」

其弟聞之，即大惶怖，涕泣而曰：「吾非長者諸侯子也，舍俗為道，與世無爭，學道日淺，未獲溝港、頻來、不還、應真六通，殺吾何益？」

賊曰：「來為汝首故，空復云云，求哀何益？」

其弟自念：「此賊獨聞我富家，謂我持寶來在此也。」語其賊曰：「欲得寶者，吾兄在家，字曰佛大，吾與書令惠卿寶，在所欲得，從卿志願。」

賊曰：「子

兄令我來殺子。」

其弟曰：「即吾今死矣，由斯婦也。師前誡我，人與淫居，如持炬火逆風而行，舍之不早，火將燒手。如蜜涂刀，如鷹追烏，狗得枯骨，樹之華果，色為身害，深如師誡。」

涕泣從賊：「乞一歲活，令吾得道。吾常在此，相殺不晚。」

賊曰：「今欲得子頭去，何云一歲？山居道人，多得道者，恐子輕舉行神足去，勿復多雲，俘取頭去。」

其弟重曰：「愿莫即殺，先斷我一髀置吾前也。」其賊因前，先斷一髀，置於其前，弟遭此痛，痛不可言，天來下至道人所曰：「慎莫恐怖，牢持汝心；汝前世時，入畜生中，人所屠割，稱賣汝肉，非一世矣，地獄餓鬼，汝皆更之，苦痛以來，非適今也。」

僧大語天：「一哀語我師令知，吾因師示吾道，死生何在？」

天即為行語其師曰：「卿賢弟子，人慾殺之，涕泣求哀，欲得見師。」

師飛行到弟子所，為說經曰：「天地須彌，尚有滅壞，海有消竭，七日有壞。天下有風，其名惟嵐，惟嵐一起，山山相搏，斯風有滅，況汝小軀，何等比數，但當唸佛。佛常言無常，盛必有衰，合會有離，榮位難保，身亦如之。」

僧大便得溝港道，復斷一髀，重念師戒，復得頻來道；賊斷左手，復念師戒，得不還道；

【現代漢語翻譯】現代漢語譯本：『我哥哥讓我來殺你的兒子。』

他的弟弟說：『我今天就要死了，都是因為這個女人。師父之前告誡我，人與淫蕩之人同居，就像拿著火把逆風而行，不早點捨棄，火就會燒手。又像蜜塗在刀上，像老鷹追逐烏鴉，狗得到枯骨，樹上的花果，美色是身體的禍害，這些道理師父都深深告誡過我。』

他哭著哀求強盜：『請讓我活一年，讓我能夠得道。我經常在這裡，互相殘殺不晚。』

強盜說：『現在想要拿你兒子的頭回去，還說什麼一年？山裡的道人，很多都得道了，恐怕你輕易地行走，用神足通離開了，不要再多說了，抓了你的頭就走。』

他的弟弟再次懇求說：『希望不要立刻殺我，先砍斷我一條大腿放在我面前。』強盜於是上前，先砍斷他一條大腿，放在他的面前，他的弟弟遭受這樣的痛苦，痛苦得無法形容，天人從天而降到道人那裡說：『不要害怕，牢牢守住你的心；你前世的時候，進入畜生道中，被人屠宰割肉，稱重販賣，不是一世了，地獄餓鬼道，你都經歷過，痛苦以來，不是僅僅今天而已。』

僧人高聲對天人說：『請哀憐地告訴我的師父，讓他知道，我因為師父指示我道路，死生又在哪裡？』

天人立即為他去告訴他的師父說：『您的賢良弟子，有人想要殺他，哭泣哀求，想要見您。』

師父飛行來到弟子那裡，為他說經：『天地須彌山，尚且有滅壞的時候，大海有乾涸的時候，七日之後有壞滅。天下有一種風，它的名字叫惟嵐，惟嵐一起，山山互相撞擊，這種風也有滅的時候，何況你這小小的軀體，算得了什麼，但應當唸佛。佛經常說無常，興盛必定有衰敗，聚合必定有離別，榮華富貴難以保持，身體也是這樣。』

僧人立刻得到了溝港道，又被砍斷一條大腿，再次憶念師父的教誨，又得到了頻來道；強盜砍斷了他的左手，再次憶念師父的教誨，得到了不還道；

【English Translation】 English version: 『Your brother told me to come and kill your son.』

His younger brother said, 『I am going to die today, all because of this woman. The master warned me before, that a person living with a lewd person is like holding a torch and walking against the wind. If you don't abandon it early, the fire will burn your hand. It's like honey smeared on a knife, like a hawk chasing a crow, a dog getting dry bones, the flowers and fruits of a tree, beauty is a disaster for the body, the master has deeply warned me about these principles.』

He wept and begged the robber: 『Please let me live for a year, so that I can attain the Dao (the Way). I am often here, killing each other is not too late.』

The robber said, 『Now I want to take your son's head back, and you are still talking about a year? Many Daoists (people who cultivate the Way) in the mountains have attained the Dao, I am afraid that you will easily walk away and leave with supernatural powers. Don't say any more, I will grab your head and leave.』

His younger brother pleaded again: 『I hope you don't kill me immediately, first cut off one of my thighs and put it in front of me.』 The robber then stepped forward, first cut off one of his thighs, and put it in front of him. His younger brother suffered such pain, pain that could not be described. A Deva (god) descended from the sky to the Daoist and said: 『Don't be afraid, firmly hold your mind; in your previous life, you entered the animal realm, where people slaughtered and cut your flesh, weighed and sold it, not just for one lifetime. You have experienced the hell and hungry ghost realms, the pain has been going on, not just today.』

The monk loudly said to the Deva: 『Please tell my master with pity, let him know that because my master showed me the way, where is life and death?』

The Deva immediately went to tell his master: 『Your virtuous disciple, someone wants to kill him, weeping and begging, wanting to see you.』

The master flew to his disciple's place and spoke the sutra (scripture) for him: 『Even the heavens and Mount Sumeru (the central world-mountain in Buddhist cosmology) will be destroyed, the sea will dry up, and after seven days there will be destruction. There is a wind in the world, its name is Weilán, when Weilán rises, mountains collide with each other, this wind will also be destroyed, let alone your small body, what is it compared to? You should just be mindful of the Buddha. The Buddha often says impermanence, prosperity will surely decline, gathering will surely be separated, glory and wealth are difficult to maintain, and the body is also like this.』

The monk immediately attained the Srotapanna (stream-enterer) path, and another thigh was cut off, again remembering the master's precepts, and attained the Sakadagami (once-returner) path; the robber cut off his left hand, again remembering the master's precepts, and attained the Anagami (non-returner) path;

賊斷右手，復念師戒，得應真道；便不畏三惡道也，生死自在，無所復畏。

僧大曰：「取樹皮來。」即為剝樹皮與之。僧大取枝以為筆，自刺身血，書樹皮曰：「大兄起居隨時安善，二親在時，以吾累兄。兄不承之，違廢親教，以女色故，骨肉相殘，違親慈教為不孝也。殘殺人命為不仁也，殺一畜生其罪不小，況殺應真。吾不中止，兄自招之，念吾有形，可得相殺，善逝寂寞，徒復相害。長別努力，愿崇真道。」曳頸長二尺，語其賊曰：「子斷吾頭，由泥頭也，勿有恐意，吾恐汝等墮地獄中。」

賊前斷頭，取身上衣被杖屣及缽，持至兄所，衣杖屣缽，皆持與兄，兄以金銀重謝其賊。

兄取弟頭，為作假形，以頭著上，以衣衣之，杖缽及屣，皆著其傍，謂快見曰：「汝婿來歸，可問訊之。」

快見大喜，走至其所，見閉目坐，以為思道，妻不敢呼，具作美食，須念道：「覺當飯之。」日中不覺，妻因前曰：「日今已中，恐過時也。」怪其不應，牽衣起之，頭便墮地，身皆分散，各在一面，妻即大怖，擗踴呼曰：「子竟坐，吾見殘賊乎。」哀憤呼天，摧裂肝心，崩血出口，奄忽而死。戒行清白，難污如空，樹心聖范，難動如地，貞凈行高，難揆如天。其未終時，諸天咨嗟，豫安所生，迎其魂

【現代漢語翻譯】現代漢語譯本一個盜賊砍斷了他的右手，但他仍然想著他所受持的戒律，最終證得了阿羅漢果位（應真道）；因此他不再畏懼三惡道，生死對他來說是自在的，沒有什麼可以再讓他感到恐懼。

僧大（Sengda，人名）說：『拿些樹皮來。』那人就為他剝了樹皮給他。僧大拿樹枝當筆，自己刺破身體，在樹皮上寫道：『大哥起居安好，雙親在世時，因為我的緣故連累了你。你沒有承擔起責任，違背了父母的教誨，因為女色的緣故，骨肉相殘，違背父母慈愛的教誨是不孝。殘殺人命是不仁。殺害一個畜生，罪過尚且不小，更何況是殺害阿羅漢。我如果不阻止你，這些罪過都由你自己承擔。你以為我身有形體，就可以殺害，但善逝（Sugata，佛的稱號）的法身是寂靜的，你這樣做只是徒勞地互相傷害。就此長別，希望你努力修行真正的佛道。』說完，他伸出脖子兩尺長，對那個盜賊說：『你砍斷我的頭，就像砍斷泥土做的頭一樣，不要感到害怕，我擔心你們會墮入地獄之中。』

盜賊上前砍斷了他的頭，拿走了他身上的衣服、手杖、鞋子和缽，帶到他哥哥那裡，把衣服、手杖、鞋子和缽都給了他哥哥，他哥哥用金銀重重地酬謝了那個盜賊。

哥哥拿走弟弟的頭，做了一個假的身體，把頭放在上面，用衣服蓋住，把手杖、缽和鞋子都放在旁邊，對快見（Kuaixian，人名）說：『你丈夫回來了，你可以去問候他。』

快見非常高興，跑到那裡，看見他閉著眼睛坐著，以為他在思考佛法，妻子不敢打擾他，準備了豐盛的食物，等待他思考完佛法，『醒來后就可以吃飯了。』到了中午，他仍然沒有醒來，妻子於是上前說：『現在已經中午了，恐怕要錯過吃飯的時間了。』她覺得奇怪，拉他的衣服想扶他起來，頭就掉在了地上，身體也散落在各處，妻子非常害怕，捶胸頓足地哭喊道：『你竟然坐化了，我看見的是殘害你的兇手啊！』她悲憤地呼天搶地，肝腸寸斷，吐血而死。她的戒行清凈，難以玷污，如同虛空一般；她的道心堅定，難以動搖，如同大地一般；她的貞潔高尚，難以衡量，如同天空一般。在她臨終的時候，諸天都在讚歎，預先安排了她所要投生的地方，迎接她的靈魂。

【English Translation】 English version A thief, his right hand severed, still mindful of the precepts he had taken, attained the state of an Arhat (Yingzhen dao); therefore, he no longer feared the three evil destinies, and was free in life and death, with nothing left to fear.

Sengda (name of a person) said, 'Bring some bark.' The man peeled some bark and gave it to him. Sengda took a branch as a pen, pierced his own body, and wrote on the bark: 'Elder brother, I hope you are well. When our parents were alive, I burdened you because of my actions. You did not take on the responsibility, violating the teachings of our parents. Because of lust for women, we brothers have turned against each other, violating our parents' loving teachings, which is unfilial. Killing a human life is inhumane. Killing even an animal is a significant sin, let alone killing an Arhat. If I do not stop you, you will bear these sins yourself. You think I have a physical body, so you can kill me, but the Sugata (title of the Buddha) is in peaceful nirvana, and you are only harming each other in vain. Farewell forever, I hope you will diligently cultivate the true Dharma.' After saying this, he stretched out his neck two feet long and said to the thief, 'You are cutting off my head as if it were a head made of clay. Do not be afraid, I fear that you will fall into hell.'

The thief stepped forward and cut off his head, took his clothes, staff, shoes, and bowl, and brought them to his brother. He gave the clothes, staff, shoes, and bowl to his brother, who rewarded the thief generously with gold and silver.

The brother took his younger brother's head, made a false body, placed the head on top, covered it with clothes, and placed the staff, bowl, and shoes beside it. He said to Kuaixian (name of a person), 'Your husband has returned, you can go and greet him.'

Kuaixian was very happy and ran to where he was. Seeing him sitting with his eyes closed, she thought he was contemplating the Dharma. The wife did not dare to disturb him, prepared a lavish meal, and waited for him to finish contemplating the Dharma, 'When he wakes up, he can eat.' By noon, he still had not woken up, so the wife went forward and said, 'It is already noon, I am afraid it is past the time to eat.' She found it strange that he did not respond, pulled his clothes to help him up, and his head fell to the ground, and his body scattered in all directions. The wife was terrified and cried out, beating her chest and stamping her feet, 'You have actually passed away in meditation, and I am seeing the murderer who harmed you!' She cried out to the heavens in grief and indignation, her heart was broken, she vomited blood and died suddenly. Her precepts were pure and difficult to defile, like the empty sky; her mind was firm and difficult to move, like the earth; her chastity was noble and difficult to measure, like the sky. As she was dying, the devas (gods) praised her, and arranged in advance the place where she would be reborn, welcoming her soul.

靈，處忉利天，忍須臾之淫，獲天上難盡之榮。

兄入神室視婦胡為，兄見弟頭身份散狼藉，其婦吐血死在一面，兄見弟妻尸死如此，呼曰：「咄咄！吾為逆天，所作酷裂，乃致於此。」

兄即至賊所問其意：「吾弟臨沒，將有遺言乎？」

賊曰：「有書。」以書見之。書辭懇惻，讀書訖竟，五內噎塞，涕泣交撗：「吾違尊親臨亡慈教，骨肉相殘，又殺應真，感激而死，死入地獄。」

王及臣民，聞其事變，麾涕泣哽噎，嘆述清德，殯葬其弟，四輩立塔，天龍鬼神，側塞空中，散華燒香，無不傷心。其妻快見，國人葬之，舉哀動國，諸天下贊，精進得道，五戒不虧，貞生天上。違佛法教，不孝殘聖，死入地獄，燒煮苦毒，其歲難數。

佛便告諸弟子，自斯之後，重相敕勵，尚于無慾。

佛說經竟，諸弟子歡喜，作禮而去。

佛說佛大僧大經

【現代漢語翻譯】現代漢語譯本：靈（指靈魂），處在忉利天（Trayastrimsa，佛教的欲界六天之一），稍微忍受片刻的淫慾，就能獲得天上難以窮盡的榮耀。哥哥進入神室檢視妻子為何如此，哥哥看見弟弟頭身份離，散落各處，一片狼藉，他的妻子吐血死在一旁。哥哥看到弟媳的屍體如此慘狀，呼喊道：『唉！我真是違逆天道，所作所為殘酷暴烈，竟然導致如此下場。』哥哥隨即到盜賊那裡詢問弟弟臨終時的遺願：『我弟弟臨死前，有什麼遺言嗎？』盜賊說：『有書信。』於是把書信給他看。書信言辭懇切悲痛，哥哥讀完書信，五臟六腑都像被堵住一樣，眼淚縱橫交錯：『我違背了父母臨終的慈愛教誨，導致骨肉相殘，又殺害了阿羅漢（應真），我內心愧疚感激而死，死後必定墮入地獄。』國王以及臣民，聽聞這件事的變故，都擦著眼淚，哽咽著，嘆息稱述他的清凈德行，為他弟弟舉行殯葬，四眾弟子為他建立佛塔，天龍鬼神，擠滿了天空，散花燒香，沒有不傷心的。他的妻子很快就得到了報應，國人為她舉行葬禮，舉國哀悼，天下人都讚歎他，精進修行而得道，嚴守五戒而不虧缺，貞潔之人死後便能升到天上。違背佛法教誨，不孝順父母，殘害聖人，死後必定墮入地獄，遭受燒煮等種種痛苦，那時間長得難以計數。佛陀於是告誡各位弟子，從今以後，要互相勉勵，更加看重清心寡慾。佛陀說完這部經，眾弟子都歡喜，行禮后離去。佛說佛大僧大經

【English Translation】 English version: The spirit, residing in Trayastrimsa Heaven (忉利天, one of the six heavens of desire in Buddhism), by enduring momentary lust, obtains endless glory in heaven. The elder brother entered the sacred chamber to see what had happened to his wife. He saw his younger brother's head and body scattered in disarray, and his wife vomiting blood, dead on one side. Seeing his sister-in-law's corpse in such a state, the elder brother cried out, 'Alas! I have acted against Heaven, my deeds are cruel and violent, leading to this outcome.' The elder brother then went to the thief to ask about his younger brother's last words: 'Did my younger brother have any last words before his death?' The thief said, 'There is a letter.' He showed him the letter. The words in the letter were earnest and sorrowful. After reading the letter, the elder brother felt choked up, tears streaming down his face: 'I have disobeyed my parents' loving teachings at their death, leading to fratricide, and I have also killed an Arhat (應真). I die with remorse and gratitude, and after death, I will surely fall into hell.' The king and his subjects, hearing of this event, wiped away their tears, choked with sobs, and praised his pure virtue. They held a funeral for his younger brother, and the fourfold assembly erected a stupa for him. Devas (天), Nagas (龍), and spirits (鬼神) crowded the sky, scattering flowers and burning incense, and all were heartbroken. His wife quickly met her retribution, and the people of the country held a funeral for her. The whole country mourned, and all under heaven praised him, for diligently practicing and attaining the Way, upholding the five precepts without fail, and a chaste person is reborn in heaven after death. Disobeying the Buddha's teachings, being unfilial, and harming the saints, after death, one will surely fall into hell, suffering burning and other torments, for a time that is difficult to count. The Buddha then told his disciples, 'From now on, encourage each other, and value desirelessness even more.' After the Buddha finished speaking this sutra, the disciples were joyful, paid their respects, and departed. The Sutra of the Buddha's Greatness and the Sangha's Greatness Spoken by the Buddha (佛說佛大僧大經)