T14n0583_佛說黑氏梵志經
大正藏第 14 冊 No. 0583 佛說黑氏梵志經
No. 583
佛說黑氏梵志經
吳月支國居士支謙譯
聞如是：
一時佛游尼連江水邊，在彼一月，造十八變，化于迦葉兄弟三人及千弟子，轉游行羅閱祇城，止頓一年，教授國民，為其講法。初成佛道竟二年已，乃到舍衛，興隆道化，開度天人、世間人民。
時香山有梵志，名曰迦羅，得備四禪，具足五通，徹視、洞聽、身能飛行、自察心念、知人來生。講說經義，感動釋梵及四天王、諸鬼神、龍，並閻羅王，悉往聽之；言語雅妙，聲和猶梵，日日咨受不以為懈；音徹于遠，普來歸聽。
時閻羅王坐聞經法，淚下如雨，舉目觀視，益用悲嘆。
於時梵志問閻羅王：「何為悲泣，淚下如雨？」
閻羅答曰：「事當歸實，不可虛言。仁今說經，便辭利口，義理甚妙，猶如蓮華，若明月珠。而命欲盡，余有七日，恐忽然過，就於後世。是以悲泣，不能自勝。又仁命過，墮地獄中，在我部界。今自相歸，一心受法，及當取卿拷掠五毒。熟思惟此，遂用增懷，不可為喻。」
梵志愕然，心中沉吟，報閻羅王曰：「吾獲四禪，成五神通，獨步四域，超升梵天，不以為礙。既無罪釁，何因當墮地
【現代漢語翻譯】 現代漢語譯本 《佛說黑氏梵志經》
吳月支國居士支謙譯
我（阿難）是這樣聽說的：
一時，佛陀在尼連禪河邊游化，在那裡住了一個月，示現十八種變化，度化了迦葉（Kasyapa，古印度著名苦行僧，后成為佛陀弟子）三兄弟和他們的千名弟子。之後，佛陀前往王舍城（Rajagrha，古印度摩揭陀國首都），在那裡停留了一年，教導當地的民眾，為他們講經說法。在成就佛道后的第二年，佛陀來到了舍衛城（Sravasti，古印度拘薩羅國首都），弘揚佛法，廣度天人以及世間人民。
當時，在香山有一位梵志（Brahmin，古印度婆羅門修行者），名叫迦羅（Kala），他修得了四禪（Four Dhyanas，佛教中的四種禪定境界），具備了五神通（Five Supernatural Powers，佛教中修行者通過禪定獲得的五種超自然能力：天眼通、天耳通、他心通、宿命通、神足通），能夠徹視、洞聽，身體能夠飛行，能夠了解自己的心念，知道他人未來的去向。他講說的經義，感動了釋天（Sakra，佛教中的帝釋天）和梵天（Brahma，印度教的創造之神）以及四大天王（Four Heavenly Kings，佛教中的護法神）、諸鬼神、龍，以及閻羅王（Yama，佛教中的地獄之王），他們都來聽他講法；他的言語優雅精妙，聲音和諧如同梵音，日日請教聽受而不感到懈怠；他的聲音傳得很遠，人們普遍前來歸附聽法。
當時，閻羅王坐在座位上聽聞經法，淚如雨下，抬頭觀看梵志，更加悲傷嘆息。
這時，梵志問閻羅王：『你為何如此悲傷哭泣，淚如雨下？』
閻羅王回答說：『事情應當歸於真實，不可虛假。您現在所說的經，雖然辭藻華麗，義理精妙，猶如蓮花，又像明月珠。但是您的壽命將盡，只剩下七天，恐怕忽然過去，就要前往後世。因此我才悲傷哭泣，不能自已。而且您命終之後，會墮入地獄之中，就在我的管轄範圍之內。現在您自己來歸順我，一心接受佛法，到時候我還要對您進行拷打，施以五種酷刑。仔細思量這些，我因此更加悲傷，無法用言語來形容。』
梵志聽后非常驚訝，心中沉思，然後回答閻羅王說：『我獲得了四禪，修成了五神通，獨自在四方遊歷，能夠超升到梵天，不認為有什麼障礙。既然我沒有罪過，為什麼會墮入地獄呢？』
【English Translation】 English version The Buddha Speaks the Black Brahman Sutra
Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu
Thus have I heard:
At one time, the Buddha was wandering near the Nairanjana River, where he stayed for a month, manifesting eighteen transformations. He converted the three Kasyapa brothers (Kasyapa, a famous ascetic in ancient India who later became a disciple of the Buddha) and their thousand disciples. Afterwards, the Buddha went to Rajagrha (the capital of the ancient Magadha kingdom), where he stayed for a year, teaching the local people and preaching the Dharma to them. In the second year after attaining Buddhahood, the Buddha came to Sravasti (the capital of the ancient Kosala kingdom), promoting the Dharma and widely liberating gods, humans, and the people of the world.
At that time, in Xiang Mountain, there was a Brahman (Brahmin, an ancient Indian Brahman ascetic) named Kala, who had attained the Four Dhyanas (Four Dhyanas, the four meditative states in Buddhism) and possessed the Five Supernatural Powers (Five Supernatural Powers, the five supernatural abilities acquired by practitioners through meditation in Buddhism: the divine eye, the divine ear, knowing others' minds, knowing past lives, and the ability to travel anywhere at will). He could see through everything, hear everything, fly through the air, understand his own thoughts, and know where others would be reborn. The meaning of the scriptures he spoke moved Sakra (Sakra, the Buddhist Indra) and Brahma (Brahma, the Hindu god of creation), as well as the Four Heavenly Kings (Four Heavenly Kings, the guardian deities in Buddhism), various ghosts and spirits, dragons, and Yama (Yama, the king of hell in Buddhism), all of whom came to listen to him preach; his words were elegant and exquisite, his voice harmonious like the sound of Brahma, and they consulted and listened to him daily without feeling tired; his voice traveled far, and people universally came to take refuge and listen to the Dharma.
At that time, King Yama sat on his seat listening to the Dharma, tears falling like rain. He raised his eyes to look at the Brahman and sighed with even greater sorrow.
At this time, the Brahman asked King Yama: 'Why are you so sad and weeping, with tears falling like rain?'
King Yama replied: 'Things should return to reality, and cannot be false. The scriptures you are now speaking, although the words are beautiful and the meaning is exquisite, like a lotus flower, and like a bright moon pearl, your life is about to end, with only seven days remaining. I fear that it will suddenly pass, and you will go to the afterlife. That is why I am sad and weeping, unable to control myself. Moreover, after your life ends, you will fall into hell, within my jurisdiction. Now you yourself come to submit to me, wholeheartedly accepting the Dharma, and when the time comes, I will have to torture you and inflict the five cruel punishments. Think carefully about these things, and I am therefore even more saddened, beyond description.'
The Brahman was shocked and pondered in his heart, then replied to King Yama: 'I have attained the Four Dhyanas and cultivated the Five Supernatural Powers, traveling alone in the four directions, and I can ascend to the Brahma heavens without any hindrance. Since I have no sins, why would I fall into hell?'
獄閻界？」
閻王曰：「仁臨壽終時，當值惡對，起瞋恚恨，意欲有所害，失本行義，故趣閻界。」
梵志聞之，忽然悒懅，不知何計，設何方便得濟斯難？愁戚惘惘，心懷湯火，坐起不安，為長嘆息。
釋梵四王諸神問曰：「何為不安，長太息乎？」
梵志答曰：「吾命欲盡，余有七日，且有惡對，來亂吾善心，緣是之故，恐歸惡趣。是以反側，不能自勝。」
時彼香山有諸善神，數詣佛所，咨受經典，謂于梵志：「佛興於世，仁不知乎？」
梵志答曰：「身沈俗人，安能知之！」
其神復謂：「佛為一切三界之救，度諸未度，脫未脫，安未安，皆濟危厄，令至永寂、無為之道。何不詣佛？可脫憂患，長得恬怕，道德合同。」
梵志聞之，欣然踴躍，如冥睹明。兩手各取梧桐、合歡好色華樹，飛到佛所。未到之頃，佛告摩夷：「世尊大慈，修無極哀，未曾忘舍應當度者。」
佛時頌曰：
「潮水徑順崖， 未曾越故際， 儻有水神亂， 起犯于故流。 佛觀于本無， 察應當度者， 普使得免濟， 終無越失耶。」
於是梵志飛到佛所，住虛空中，正向歸佛。
佛告梵志謂黑氏曰：「放舍！放舍！」
梵志應諾：「如
【現代漢語翻譯】 現代漢語譯本 『獄閻界？』（Yù Yán Jiè？）（地獄閻羅界？）
閻王說：『仁者臨終時，會遇到惡對（è duì）（不好的境遇），生起嗔恚怨恨，意圖加害他人，喪失原本的善行道義，所以會墮入閻界（Yán Jiè）。』
梵志（Fàn zhì）（婆羅門）聽了這些話，忽然感到憂愁恐懼，不知該如何是好，用什麼方法才能擺脫這個困境？他愁眉不展，心如湯煮，坐立不安，長吁短嘆。
釋（Shì）（帝釋天）、梵（Fàn）（大梵天）、四王（Sì Wáng）（四大天王）等諸神問道：『你為何如此不安，長聲嘆息呢？』
梵志（Fàn zhì）回答說：『我的壽命將盡，只剩下七天了，而且有惡對（è duì）要來擾亂我的善心，因為這個緣故，恐怕會墮入惡趣（è qù）。因此我輾轉反側，不能自已。』
當時香山（Xiāng Shān）有許多善神，經常前往佛所，請教學習經典，他們對梵志（Fàn zhì）說：『佛陀已經出現在世間，您難道不知道嗎？』
梵志（Fàn zhì）回答說：『我身陷世俗之中，怎麼會知道呢！』
諸神又說：『佛陀是一切三界（sān jiè）（欲界、色界、無色界）的救星，救度那些尚未得度的人，解脫那些尚未解脫的人，安頓那些尚未安頓的人，救濟一切危難，使他們到達永恒寂靜、無為的境界。為何不去拜見佛陀呢？可以擺脫憂患，長久獲得安寧，與道德合為一體。』
梵志（Fàn zhì）聽了這些話，欣喜雀躍，如同在黑暗中看到了光明。他雙手各自拿著梧桐樹、合歡樹等色彩鮮豔的花樹，飛到佛陀所在的地方。還沒到達的時候，佛陀告訴摩夷（Mó yí）：『世尊具有大慈悲心，修持無盡的哀憫，從未忘記應當救度的人。』
當時佛陀以偈頌說道：
『潮水總是順著海岸線流動， 從未超越固有的界限， 倘若有水神擾亂， 興起侵犯固有的水流。 佛陀觀察萬法的本性是空無， 明察應當救度的人， 普遍使他們免除災難， 終究不會有遺漏或失誤。』
於是梵志（Fàn zhì）飛到佛陀所在的地方，停留在虛空中，一心歸向佛陀。
佛陀告訴梵志（Fàn zhì），對黑氏（Hēi shì）說：『放下！放下！』
梵志（Fàn zhì）應聲答道：『是！』
【English Translation】 English version 『Yù Yán Jiè?』 (Realm of Hell and Yama?)
King Yama said, 『When a virtuous person is about to die, they encounter evil adversaries, giving rise to anger and resentment, intending to harm others, and losing their original righteous conduct. Therefore, they go to the Realm of Yama (Yán Jiè).』
Upon hearing this, the Brahmin (Fàn zhì) suddenly felt distressed and fearful, not knowing what to do or what means to use to escape this difficulty. He was filled with sorrow and anxiety, his heart like boiling water, restless and sighing deeply.
Śakra (Shì), Brahmā (Fàn), the Four Heavenly Kings (Sì Wáng), and other deities asked, 『Why are you so uneasy, sighing so deeply?』
The Brahmin (Fàn zhì) replied, 『My life is about to end, with only seven days remaining, and evil adversaries (è duì) are coming to disturb my virtuous mind. Because of this, I fear falling into evil realms (è qù). Therefore, I am restless and cannot control myself.』
At that time, there were many virtuous deities on Fragrant Mountain (Xiāng Shān) who frequently visited the Buddha to learn the scriptures. They said to the Brahmin (Fàn zhì), 『The Buddha has appeared in the world, do you not know?』
The Brahmin (Fàn zhì) replied, 『I am immersed in worldly affairs, how could I know!』
The deities further said, 『The Buddha is the savior of all three realms (sān jiè) (desire realm, form realm, formless realm), delivering those who have not yet been delivered, liberating those who have not yet been liberated, settling those who have not yet been settled, and rescuing all from danger, leading them to eternal tranquility and the state of non-action. Why not go to see the Buddha? You can escape worries, gain lasting peace, and unite with virtue.』
Upon hearing this, the Brahmin (Fàn zhì) was overjoyed, as if seeing light in the darkness. He took paulownia and acacia trees with beautiful colorful flowers in each hand and flew to where the Buddha was. Before he arrived, the Buddha told Mó yí, 『The World-Honored One has great compassion and cultivates boundless pity, never forgetting to abandon those who should be saved.』
At that time, the Buddha spoke in verse:
『The tide always flows along the shore, Never exceeding its fixed boundary, If a water spirit disturbs it, Rising to invade the fixed current. The Buddha observes the nature of all dharmas as emptiness, Clearly discerning those who should be saved, Universally freeing them from disaster, Never having omissions or mistakes.』
Then the Brahmin (Fàn zhì) flew to where the Buddha was, staying in the empty space, wholeheartedly returning to the Buddha.
The Buddha told the Brahmin (Fàn zhì), speaking to Black One (Hēi shì), 『Release! Release!』
The Brahmin (Fàn zhì) responded, 『Yes!』
世尊教。」
即舍右手梧桐之樹，種佛右面。
復謂梵志：「放舍！放舍！」
梵志即舍左手所執合歡之樹，種佛左面。
佛復重告：「放舍！放舍！」
梵志白曰：「適有兩樹，舍佛左右，空手而立，當復何舍？」
佛告梵志：「佛不謂卿舍手中物。佛曰所舍，令舍其前，亦當舍后，復舍中間，使無處所，乃度生死眾患之難。」
佛於是頌曰：
「仁當舍其本， 亦當舍其末， 中間無處所， 乃度生死原。 內無有六入， 外衰不得前， 放置於六情， 乃成無為疾。」
黑氏梵志聞佛所說，心自念言：「不見吾我，則了心無。心者本無，應病與藥，鄙心開解。如盲得目，聾者得聽，真為普見，審一切智。今已值佛，德不可訾。」
尋即來下，稽首佛足，退住一面。佛應心本而分別說，顯示道場，演三脫門。
於時輒住不退轉地，無一憂患，嘆佛功德，而說頌曰：
「光明逾日月， 智慧猶大海， 大慈無極哀， 十方悉欣戴。 眾生流三界， 無數億萬載， 應病授法藥， 宣暢大辯才。 雖現入生死， 周旋無往來， 勸化令精進， 罪福無能代。 努力勤精進， 勿為欲所災， 降衰四魔
【現代漢語翻譯】 現代漢語譯本：『世尊教。』
梵志隨即捨棄右手拿著的梧桐樹，種在佛的右邊。
佛又對梵志說：『放下！放下！』
梵志隨即捨棄左手拿著的合歡樹，種在佛的左邊。
佛再次告誡說：『放下！放下！』
梵志稟告說：『我只有兩棵樹，已經種在佛的左右，現在空手站立，還要放下什麼呢？』
佛告訴梵志：『我不是說讓你捨棄手中的東西。我說要捨棄的是，讓你捨棄你的過去，也要捨棄你的未來，還要捨棄你的現在，使你心中沒有任何執著，才能脫離生死的苦難。』
佛於是用偈頌說：
『你應該捨棄根本，也應該捨棄末梢，中間沒有任何執著，才能脫離生死的根源。內心沒有六入（眼、耳、鼻、舌、身、意），外面的衰敗就無法侵入，放下六情（色、聲、香、味、觸、法），才能迅速成就無為的境界。』
黑氏梵志聽了佛所說的話，心中思忖：『不見有我，就能明白心本是空無。心本來就是空無，應根據病癥給予藥物，我的鄙陋之心得以開解。如同盲人重見光明，聾子恢復聽力，真是普遍的覺悟，徹底的智慧。如今已經遇到佛，他的功德不可估量。』
隨即走下，頂禮佛足，退到一旁站立。佛應他的心性，分別解說，顯示道場，闡述三解脫門（空門、無相門、無作門）。
當時就安住于不退轉地，沒有一絲憂愁，讚歎佛的功德，並用偈頌說：
『您的光明勝過日月，您的智慧如同大海，您的大慈大悲沒有窮盡，十方世界都欣然敬戴。眾生在三界（欲界、色界、無色界）中流轉，經歷了無數億萬年，您應眾生的病癥，給予相應的法藥，宣揚暢達的辯才。雖然示現進入生死輪迴，卻周旋其中，沒有來去，勸導眾生努力精進，罪與福都不能替代。努力勤奮精進，不要被慾望所困擾，降伏衰老的四魔（蘊魔、煩惱魔、死魔、天子魔）。』
【English Translation】 English version: 『The World-Honored One teaches.』
Then the Brahman relinquished the梧桐(wutong) tree he held in his right hand and planted it on the Buddha』s right side.
The Buddha again said to the Brahman: 『Release! Release!』
The Brahman then relinquished the 合歡(hehuan) tree he held in his left hand and planted it on the Buddha』s left side.
The Buddha again admonished: 『Release! Release!』
The Brahman replied: 『I only had two trees, and I have planted them on either side of the Buddha. Now I stand empty-handed. What more should I release?』
The Buddha told the Brahman: 『I am not telling you to release the things in your hands. What I mean by release is to release your past, also to release your future, and also to release your present, so that there is no attachment in your mind. Only then can you escape the suffering of birth and death.』
Thereupon, the Buddha spoke in verse:
『You should relinquish the root, and you should also relinquish the branch. If there is no attachment in the middle, then you can escape the origin of birth and death. If there are no six entrances (eye, ear, nose, tongue, body, mind) within, then external decay cannot advance. Relinquish the six emotions (form, sound, smell, taste, touch, dharma), and then you can quickly achieve the state of non-action.』
The Black Brahman, having heard what the Buddha said, thought to himself: 『If I do not see a self, then I will understand that the mind is empty. The mind is originally empty, and medicine should be given according to the illness. My base mind has been opened and understood. It is like a blind man regaining sight, a deaf man regaining hearing, truly a universal awakening, thorough wisdom. Now I have encountered the Buddha, whose merit is immeasurable.』
Immediately, he came down, prostrated himself at the Buddha』s feet, and retreated to stand on one side. The Buddha, responding to his inherent nature, explained separately, revealed the Bodhimanda (place of enlightenment), and expounded the three doors of liberation (emptiness, signlessness, non-action).
At that time, he immediately dwelt in the ground of non-retrogression, without a single worry, praised the Buddha』s merit, and spoke in verse:
『Your light surpasses the sun and moon, your wisdom is like the great sea, your great compassion is boundless, and all directions joyfully revere you. Sentient beings flow in the three realms (desire realm, form realm, formless realm), for countless billions of years. You give the appropriate Dharma medicine according to the illness of sentient beings, proclaiming eloquent and unobstructed eloquence. Although you appear to enter birth and death, you revolve within it without coming or going, urging sentient beings to strive diligently. Sin and merit cannot be substituted. Strive diligently with effort, do not be harmed by desires, subdue the four Maras (skandhas Mara, kleshas Mara, death Mara, devaputra Mara).』
除， 道成無掛礙。」
梵志白佛：「我迷已來，其日久矣！愿見垂愍，得為沙門！」
佛即聽之。頭髮自墮，袈裟著身，威儀齊整，成為寂志。往詣閻王，而謂之曰：「卿本謂我余命七日，當墮地獄。今為沙門，神通已具，諸漏已盡，度於四瀆，眾病永除，猶大圍屋。一時增壽七七日。諸苦已消，超外異術。自在住世，更無數劫。」
閻王答曰：「仁賴余福得遇佛。時應病授法，滅淫、怒、癡，神通悉備，內外無疑。設不爾者，如鼠遭貍，如稻得災，為罪所牽；如魚鉤餌，墮地獄中，無有出期。今已永脫，相代歡喜。」說是語時，無央數人皆發道意。
佛說如是，比丘、菩薩、黑氏寂志、天、龍、鬼神、阿須倫、世間人，莫不悅豫，作禮而去。
佛說黑氏梵志經
【現代漢語翻譯】 現代漢語譯本 『道』成就了，就沒有什麼可以掛礙的了。
梵志（Brahmacarin，修行者）對佛說：『我自從迷惑以來，已經很久了！希望您能慈悲憐憫，讓我成為沙門（Śrāmaṇa，出家人）！』
佛陀立刻答應了他。他的頭髮自然脫落，袈裟自動穿在身上，威儀整齊，成爲了寂志（一位修道者）。他前往閻王（Yama，掌管地獄之王）那裡，對閻王說：『你原本說我還有七天的壽命，將會墮入地獄。現在我成爲了沙門，神通已經具備，各種煩惱已經斷盡，已經度過了四條河流（指生老病死），各種疾病永遠消除，就像一個巨大的圍屋一樣安全。我一下子增加了四十九天的壽命。各種痛苦已經消除，超越了外道的異術。我可以自在地住在世上，經歷無數劫。』
閻王回答說：『您依靠過去的福報才能遇到佛陀。佛陀根據您的情況傳授佛法，滅除了淫慾、憤怒、愚癡，神通全部具備，內心和外在都沒有疑惑。如果不是這樣，就像老鼠遇到貍貓，像稻子遭受災害一樣，會被罪惡所牽引；就像魚被魚鉤上的餌食所誘惑一樣，墮入地獄之中，沒有出來的期限。現在您已經永遠脫離了地獄，我為您感到歡喜。』在閻王說這些話的時候，無數的人都發起了求道的意願。
佛陀說了這些話，比丘（Bhikkhu，出家男眾）、菩薩（Bodhisattva，覺悟的有情）、黑氏寂志、天（Deva，天神）、龍（Nāga，龍族）、鬼神（鬼神）、阿須倫（Asura，阿修羅）、世間的人們，沒有不感到喜悅的，都行禮后離開了。
《佛說黑氏梵志經》
【English Translation】 English version 『The Path』 is accomplished, and there is nothing to be attached to.』
The Brahmacarin (梵志, practitioner) said to the Buddha: 『I have been deluded for a long time! I hope you will have compassion and allow me to become a Śrāmaṇa (沙門, renunciate)!』
The Buddha immediately agreed. His hair fell out naturally, the kasaya (袈裟, monastic robe) automatically clothed his body, his demeanor was dignified, and he became a recluse. He went to Yama (閻王, the King of Hell) and said to him: 『You originally said that I had seven days left to live and would fall into hell. Now that I have become a Śrāmaṇa, I have attained supernatural powers, all defilements have been exhausted, I have crossed the four rivers (referring to birth, old age, sickness, and death), and all diseases have been permanently eliminated, like being safe inside a great enclosure. I have instantly increased my lifespan by forty-nine days. All suffering has been eliminated, surpassing the heterodox arts of external paths. I can freely live in the world for countless kalpas (劫, eons).』
Yama replied: 『You are fortunate to have encountered the Buddha due to your past merits. The Buddha taught you the Dharma (法, teachings) according to your condition, eliminating lust, anger, and ignorance, and you have fully attained supernatural powers, with no doubts internally or externally. If it were not so, you would be like a mouse encountering a wildcat, like rice suffering from disaster, and you would be dragged down by sins; like a fish lured by bait on a hook, you would fall into hell with no hope of escape. Now you have been freed forever, and I rejoice for you.』 As Yama spoke these words, countless people aroused the aspiration for enlightenment.
The Buddha spoke thus, and the Bhikkhus (比丘, monks), Bodhisattvas (菩薩, enlightened beings), the recluse, Devas (天, gods), Nāgas (龍, dragons), ghosts and spirits (鬼神), Asuras (阿修羅, demigods), and the people of the world, were all delighted, paid homage, and departed.
The Sutra Spoken by the Buddha on the Brahmacarin