T17n0751a_佛說五無反覆經
大正藏第 17 冊 No. 0751a 佛說五無反覆經
No. 751
佛說五無反覆經
宋居士沮渠京聲譯
聞如是：
一時，佛在舍衛國，與千二百五十比丘俱。時有一梵志，從羅閱祇國來，聞舍衛國人慈孝順，奉經修道，敬事三尊，便到舍衛國。見父子二人耕地，毒蛇螫殺其子，其父故耕不看其子，亦不啼哭。
梵志問曰：「此是誰兒？」
耕者答言：「是我之子。」
梵志問曰：「是卿之子，何不啼哭，故耕如故？」
其人答曰：「人生有死，物成有敗，善者有報，惡者有對，憂愁不樂，啼哭懊惱，何益死者！卿今入城，吾家某處，愿過語之：『吾子已死，但持一人食來！』」
梵志自念：「此是何人，而無反覆？子死在地，情不憂愁，而反索食？此人不慈，無有是比！」
梵志入城，詣耕者家，見死兒母，即便說云：「卿子已死，其父寄信，但持一人食來。何以不念子耶？」
兒母即為梵志說譬喻言：「兒來託生我亦不喚，兒今自去非我能留。譬如行客來過主人，客今自去何能得留？我之母子亦復如是，去住進止非我之力，隨其本行不能得留，愁憂啼哭何益死者！」
復語其姊：「卿弟已死，何不啼哭？」
【現代漢語翻譯】 現代漢語譯本 《佛說五無反覆經》
宋代居士沮渠京聲翻譯
我（阿難）是這樣聽說的：
一時，佛陀在舍衛國（Śrāvastī，古印度城市，是憍薩羅國的首都）弘法，與一千二百五十位比丘在一起。當時有一位婆羅門（梵志，Brahmin），從羅閱祇國（Rājagṛha，古印度摩揭陀國的首都）來，聽說舍衛國的人民慈愛孝順，奉行佛經修習佛道，尊敬侍奉佛法僧三寶，便來到舍衛國。他看見一對父子正在耕地，一條毒蛇咬死了那個兒子，父親仍然繼續耕地，不去看他的兒子，也不啼哭。
婆羅門問道：「這（死者）是誰的兒子？」
耕地的人回答說：「是我的兒子。」
婆羅門問道：「是你的兒子，為什麼不啼哭，仍然像原來一樣耕地？」
那人回答說：「人生下來就有死亡，事物形成就有敗壞，善行有善報，惡行有惡報，憂愁不快樂，啼哭懊惱，對死者有什麼益處！你現在進城，到我家某處，請你轉告：『我的兒子已經死了，只要拿一個人的飯食來！』」
婆羅門心想：「這是什麼人，竟然如此沒有反覆？兒子死在地上，情感上不憂愁，反而索要飯食？這個人不慈愛，沒有像他這樣的！」
婆羅門進入城裡，到耕地人的家，見到死者的母親，就對她說：「你的兒子已經死了，他的父親托我帶個口信，只要拿一個人的飯食來。為什麼你不思念你的兒子呢？」
死者的母親就為婆羅門說了個譬喻：「兒子來投胎，我也沒有呼喚他，兒子現在自己離去，不是我能挽留的。譬如行路的客人來過主人家，客人現在自己離去，怎麼能夠留住呢？我和兒子的關係也是這樣，離去或留下，前進或停止，不是我的力量所能決定的，只能隨順他自己的業力，不能夠留住他，愁憂啼哭對死者有什麼益處！」
（死者的母親）又對她的姐姐說：「你的弟弟已經死了，為什麼不啼哭？」
【English Translation】 English version The Buddha Speaks the Sutra of Five Non-Reversals
Translated by Layman Juqu Jingsheng of the Song Dynasty
Thus have I heard:
At one time, the Buddha was in Śrāvastī (an ancient Indian city, the capital of the Kingdom of Kosala), together with one thousand two hundred and fifty Bhikshus. At that time, there was a Brahmin (梵志, a member of the priestly class in ancient India) who came from Rājagṛha (the capital of the ancient Indian kingdom of Magadha). Having heard that the people of Śrāvastī were kind, filial, devoted to the scriptures, cultivated the Way, and revered the Three Jewels (三尊, Buddha, Dharma, Sangha), he came to Śrāvastī. He saw a father and son plowing the field. A poisonous snake bit and killed the son, but the father continued to plow without looking at his son or weeping.
The Brahmin asked, 'Whose son is this?'
The plowman replied, 'He is my son.'
The Brahmin asked, 'He is your son, why do you not weep, but continue plowing as before?'
The man replied, 'Birth has death, formation has decay, good has reward, evil has retribution. What benefit is there to the dead from sorrow, unhappiness, weeping, and regret! Now, when you enter the city, go to my house at such and such a place, please tell them: 'My son is dead, just bring food for one person less!'
The Brahmin thought to himself, 'What kind of person is this, who has no reversal? His son dies on the ground, yet he feels no sorrow, and instead asks for food? This person is unkind, there is no comparison to him!'
The Brahmin entered the city, went to the plowman's house, saw the dead child's mother, and immediately said, 'Your son is dead, his father sent a message, just bring food for one person less. Why do you not think of your son?'
The child's mother then spoke a parable to the Brahmin, saying, 'When the child came to be born, I did not summon him; now that the child has departed on his own, I cannot keep him. It is like a traveler who comes to stay with a host; now that the guest has departed on his own, how can he be kept? My relationship with my son is also like this. Going or staying, advancing or stopping, is not within my power. I can only follow his own karma and cannot keep him. What benefit is there to the dead from sorrow and weeping!'
(The dead child's mother) then said to her sister, 'Your younger brother is dead, why do you not weep?'
姊為梵志說譬喻言：「我之兄弟，譬如巧師入山斫木縛作大筏，安置水中，卒遇大風吹筏散失，隨水流去，前後分張不相顧望。我弟亦爾，因緣和會，同一家生，隨命長短，生死無常，合會有離。我弟命盡，隨其本行不能得留，愁憂啼哭何益死者？」
復語其婦：「卿夫已死，何不啼哭？」
婦為梵志說譬喻言：「我之夫婦譬如飛鳥，暮遷高樹，同共止宿，須臾之間，及明早起，各自飛去行求飲食；有緣則合無緣則離，我之夫婦亦復如是，去住進止非我之力，隨其本行不能得留，愁憂啼哭何益死者！」
復語其奴：「大家已死，何不啼哭？」
奴為梵志說譬喻言：「我之大家因緣和會，我如犢子隨逐大牛，人殺大牛犢子在邊，不能救護大牛之命，憂愁不樂，啼哭懊惱，何益死者！」
梵志聞之，心惑目冥不識東西：「我聞此國孝順，奉事恭敬三尊，故從遠來欲得學問，既來到此，了無所益。」
又問行人：「佛在何許？欲往問之。」
行人答曰：「近在祇桓精舍。」
梵志即到佛所，稽首作禮，卻住一面，憂愁低頭，默無言說。佛知其意，謂梵志曰：「何以低頭，憂愁不樂？」
梵志白佛言：「不果所愿，違我本心，是故不樂！」
佛問梵志
【現代漢語翻譯】 現代漢語譯本：
（梵志的）姐姐為梵志講述了一個譬喻，她說：『我的兄弟，就像技藝精巧的工匠進入山中砍伐樹木，捆紮製作成一個大木筏，安置在水中。突然遇到大風，吹得木筏散開，隨著水流漂散而去，前後分離，無法互相顧及。我的弟弟也是這樣，因緣聚合，同在一個家庭出生，隨著壽命的長短，生死變幻無常，相聚終有離別。我的弟弟壽命已盡，隨著他自身的業力離去，無法挽留，憂愁哭泣對死去的人又有什麼益處呢？』 （梵志的）姐姐又對他的妻子說：『你的丈夫已經去世，為什麼不哭泣呢？』 （梵志的）弟媳為梵志講述了一個譬喻，她說：『我的丈夫和我就像飛鳥，傍晚遷徙到高高的樹上，一同棲息，短暫的時間，等到天亮早起，各自飛走去尋找食物；有緣分就相合，沒有緣分就分離，我的丈夫和我也像這樣，離去、留下、前進、停止，都不是我能決定的，隨著他自身的業力離去，無法挽留，憂愁哭泣對死去的人又有什麼益處呢！』 （梵志的）姐姐又對他的奴僕說：『你的主人已經去世，為什麼不哭泣呢？』 （梵志的）奴僕為梵志講述了一個譬喻，他說：『我的主人因緣聚合，我就像小牛跟隨大牛，人們殺死了大牛，小牛在旁邊，不能救護大牛的性命，憂愁不快樂，哭泣懊惱，對死去的人又有什麼益處呢！』 梵志聽了這些話，心中迷惑，眼睛昏花，分不清東西：『我聽說這個國家崇尚孝順，奉事恭敬三尊（佛、法、僧），所以從遠方趕來想要學習，既然來到這裡，卻一點益處也沒有。』 他又問路人：『佛（Buddha）在哪裡？我想去請教他。』 路人回答說：『最近在祇桓精舍（Jetavana Monastery）。』 梵志立刻來到佛陀（Buddha）所在的地方，頂禮膜拜，退到一旁站立，憂愁地低下頭，沉默不語。佛陀（Buddha）知道他的心意，對梵志說：『你為什麼低下頭，憂愁不快樂呢？』 梵志對佛陀（Buddha）說：『沒有實現我的願望，違背了我的本心，所以不快樂！』 佛陀（Buddha）問梵志：
【English Translation】 English version:
The sister spoke a parable to the Brahmin (梵志): 'My brother is like a skilled craftsman entering the mountains to cut wood and bind it together to make a large raft, placing it in the water. Suddenly encountering a great wind, the raft is blown apart and scattered, drifting away with the water, separated front and back, unable to look after each other. My brother is also like this, due to the assembly of conditions, born into the same family, with the length of life being impermanent, birth and death are inconstant, and meeting will eventually lead to separation. My brother's life has ended, and he has departed according to his own karma, unable to be retained. What benefit is there to the dead from sorrow and weeping?' The sister then said to his wife: 'Your husband has died, why do you not weep?' The wife spoke a parable to the Brahmin (梵志): 'My husband and I are like flying birds, migrating to tall trees in the evening, resting together. In a short while, upon waking up early in the morning, each flies away to seek food; if there is affinity, we unite, if there is no affinity, we separate. My husband and I are also like this, leaving, staying, advancing, stopping, are not within my power, and he has departed according to his own karma, unable to be retained. What benefit is there to the dead from sorrow and weeping!' The sister then said to his servant: 'Your master has died, why do you not weep?' The servant spoke a parable to the Brahmin (梵志): 'My master's conditions came together, and I am like a calf following a large ox. People kill the large ox, and the calf is beside it, unable to save the life of the large ox, feeling sorrowful and unhappy, weeping and regretting, what benefit is there to the dead!' Upon hearing these words, the Brahmin (梵志) was confused in his heart, his eyes were blurred, and he could not distinguish east from west: 'I heard that this country values filial piety, reverently serving the Three Jewels (三尊 - Buddha, Dharma, Sangha), so I came from afar wanting to learn, but having arrived here, there is no benefit at all.' He then asked a passerby: 'Where is the Buddha (佛 - Buddha) located? I wish to go and ask him.' The passerby replied: 'He is currently at the Jetavana Monastery (祇桓精舍).' The Brahmin (梵志) immediately went to where the Buddha (佛 - Buddha) was, prostrated himself in reverence, and stood aside, sorrowfully lowering his head, silent and without words. The Buddha (佛 - Buddha), knowing his intention, said to the Brahmin (梵志): 'Why do you lower your head, feeling sorrowful and unhappy?' The Brahmin (梵志) said to the Buddha (佛 - Buddha): 'My wish has not been fulfilled, and it goes against my original intention, therefore I am unhappy!' The Buddha (佛 - Buddha) asked the Brahmin (梵志):
：「有何所失，憂愁不樂？」
梵志曰：「我從羅閱祇國來，欲得學問；既來到此，見五無反覆。」
佛言：「何等五無反覆？」
梵志曰：「我見父子二人耕地下種，子死在地，情不憂愁而反索食，居家大小亦無憂愁，是為大逆。」
佛言：「不然！不如卿語。此之五人最有反覆。知身無常，財非己有，往古聖人不免斯患，況于凡夫！大啼小哭，何益死者？世間俗人，無數劫來流轉生死，遷神不滅，死而復生，如車輪轉無有休息，背死向生，非憂愁所逮。」
梵志聞之，心開意解，更無憂戚：「我聞佛說，如病得愈、如盲得視、如闇遇明。」於是梵志即得道跡。
「一切死亡不足啼哭，欲為亡者請佛及僧，燒香供養、讀誦經典，能日日作禮，復至心供養三寶，最是為要。」
於是梵志，稽首作禮，受教而去。
佛說五無反覆經
【現代漢語翻譯】 現代漢語譯本 『你失去了什麼，以至於如此憂愁不樂？』
梵志（婆羅門）說：『我從羅閱祇國（Rājagṛha，古代印度摩揭陀國的首都）來，想要學習知識；既然來到了這裡，卻見到了五種毫無情理的事情。』
佛陀說：『是哪五種毫無情理的事情？』
梵志說：『我看見父子二人在田里耕地播種，兒子死在了地裡，父親卻不憂愁反而索要食物，家裡的其他人也沒有憂愁，這真是大逆不道。』
佛陀說：『不是這樣的！不像你所說的那樣。這五個人是最有情理的。他們知道身體是無常的，財產不是自己永久擁有的，古代的聖人也無法避免這樣的災禍，更何況是凡夫俗子！大聲啼哭和小聲哭泣，對死者有什麼益處呢？世間的俗人，無數劫以來流轉生死，神識遷移而不滅，死了又生，就像車輪轉動沒有休息，背離死亡而嚮往生存，這不是憂愁所能改變的。』
梵志聽了這些話，心開意解，不再憂愁悲傷：『我聽佛陀所說，就像病人痊癒、盲人重見光明、黑暗中遇到了光明。』於是梵志立刻證得了道跡。
『一切死亡都不值得啼哭，應該為亡者禮請佛陀和僧侶，燒香供養、讀誦經典，如果能每天都做禮拜，並且至誠地供養三寶（佛、法、僧），這才是最重要的。』
於是梵志，叩頭作禮，接受教誨而離去。
佛說五無反覆經
【English Translation】 English version 『What have you lost, that you are so worried and unhappy?』
The Brahmin said, 『I came from Rājagṛha (capital of the ancient Indian kingdom of Magadha), desiring to learn knowledge; having arrived here, I have seen five things that are completely unreasonable.』
The Buddha said, 『What are these five unreasonable things?』
The Brahmin said, 『I saw a father and son plowing and sowing in the field, and the son died in the field. The father was not worried but instead asked for food, and the rest of the family was also not worried. This is utterly perverse.』
The Buddha said, 『It is not so! It is not as you say. These five people are most reasonable. They know that the body is impermanent, that wealth is not one's own forever, that ancient sages could not avoid such calamities, let alone ordinary people! Loud weeping and quiet crying, what benefit do they bring to the dead? Worldly people, for countless kalpas, transmigrate through birth and death, the spirit migrates without perishing, dying and being born again, like a wheel turning without rest, turning away from death and towards life, this is not something that sorrow can change.』
Upon hearing this, the Brahmin's mind opened and he understood, and he was no longer worried or sad: 『What I have heard from the Buddha is like a sick person recovering, a blind person regaining sight, encountering light in the darkness.』 Thereupon, the Brahmin immediately attained the path.
『All deaths are not worth weeping over. One should invite the Buddha and the Sangha (monastic community) for the deceased, burn incense and make offerings, recite the scriptures, and if one can make prostrations every day, and sincerely make offerings to the Three Jewels (Buddha, Dharma, Sangha), this is most important.』
Thereupon, the Brahmin bowed his head, paid homage, received the teachings, and departed.
The Sutra of the Buddha on the Five Unreasonable Things