T17n0751b_佛說五無返復經

大正藏第 17 冊 No. 0751b 佛說五無返復經

佛說五無返復經

宋居士沮渠京聲譯

聞如是：

一時佛在舍衛國祇樹精舍，與千二百五十比丘俱。時有一梵志在羅閱祇國，聞舍衛人多慈孝順、奉經修道、供事三尊，便到舍衛國。見父子二人耕地，毒蛇嚙殺其子。父故耕，不視其子亦不啼哭。

梵志問曰：「此兒誰子？」

耕者答言：「是我之子。」

梵志曰：「是卿子者，何不啼哭而耕如故？」

其人答曰：「人生有死，物成有敗，善者有報，惡者有對，愁憂啼哭何所追逮？設不飲食，何益死者？卿今入城，我家在某處，愿過語之：『吾子已死。不須持二人食來。』」

梵志自念：「此人無返復，兒死在地，情不愁憂而反索食。此人不慈，無有比類。」

梵志便行入城，詣耕者家，見死兒母，即便語之：「卿兒已死。父言：『但持一人食來。』何以不念子耶？」兒母逆為梵志說譬喻言：「子者如客，來依人止。來亦不卻，去亦不留。此兒本我亦不喚來自來過我生，死亦自去。非我力乃使進退，隨其本行追命所生。」

又語其姊：「卿弟已死，何不啼哭？」姊即向梵志說喻言：「我等兄弟，譬如工師入山斫林縛作大筏，安置

【現代漢語翻譯】 現代漢語譯本 佛說五無返復經

宋朝居士沮渠京聲翻譯

我聽聞是這樣的：

一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位比丘在一起。當時有一位婆羅門（Brahmin）在羅閱祇國（Rāmagrāma），聽聞舍衛國的人們大多慈愛孝順、奉行經典修習道業、供養三寶，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，不看他的兒子，也不啼哭。

婆羅門問道：『這個孩子是誰的兒子？』

耕地的人回答說：『是我的兒子。』

婆羅門說：『既然是你的兒子，為什麼不啼哭，還像原來一樣耕地？』

那人回答說：『人生有死，事物有成就有敗，善有善報，惡有惡報，憂愁啼哭有什麼用呢？就算不吃不喝，對死者又有什麼益處？你現在進城，我家在某個地方，請你過去告訴我妻子：『我的兒子已經死了，不必拿兩個人的飯來了。』

婆羅門心想：『這個人真是沒有情義，兒子死在地上，他竟然不悲傷憂愁，反而還索要食物。這個人真是不慈愛，沒有可以相比的。』

婆羅門便進城，來到耕地人的家，見到死者的母親，就告訴她說：『你的兒子已經死了。他的父親說：『只要拿一個人的飯來。』你為什麼不思念兒子呢？』兒子的母親反過來為婆羅門說了個譬喻：『兒子就像是客人，來依靠人居住。來的時候不會拒絕，去的時候也不會挽留。這個兒子本來我也沒叫他來，自己來過我這裡出生，死了也是自己離去。不是我的力量能夠使他前進或後退，而是隨著他本來的行為，追隨命運所生。』

又問他的姐姐：『你的弟弟已經死了，為什麼不啼哭？』姐姐就對婆羅門說了個譬喻：『我們兄弟姐妹，就像工匠進入山林砍伐樹木，捆紮製作成一個大木筏，安置

【English Translation】 English version The Buddha Speaks the Sutra of Five Non-Returning

Translated by Layman Juqu Jingsheng of the Song Dynasty

Thus have I heard:

At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Śrāvastī), together with twelve hundred and fifty Bhikshus. At that time, there was a Brahmin (Brahmin) in Ramagrama (Rāmagrāma) who heard that the people of Shravasti were mostly kind, filial, devoted to the scriptures, cultivated the Way, and made offerings to the Three Jewels, so he came to Shravasti. He saw a father and son plowing the field, and a poisonous snake bit and killed the son. The father continued to plow, not looking at his son, nor did he weep.

The Brahmin asked, 'Whose son is this child?'

The plowman replied, 'He is my son.'

The Brahmin said, 'Since he is your son, why do you not weep and continue to plow as before?'

The man replied, 'Life has death, things have formation and decay, good has good rewards, evil has evil consequences. What is the use of sorrow and weeping? Even if I don't eat or drink, what benefit is there to the dead? Now you go into the city, my home is in a certain place, please go and tell my wife: 'My son is dead, no need to bring food for two people.'

The Brahmin thought to himself, 'This person has no feelings, his son is dead on the ground, yet he is not sad or worried, but instead asks for food. This person is not compassionate, there is no comparison.'

The Brahmin then went into the city, went to the plowman's house, saw the dead child's mother, and told her, 'Your son is dead. His father said: 'Just bring food for one person.' Why do you not think of your son?' The son's mother in turn gave a parable to the Brahmin, saying, 'A son is like a guest, coming to rely on people to stay. When he comes, he is not refused, when he leaves, he is not retained. This son originally I did not call him to come, he came to me and was born, and when he dies, he leaves on his own. It is not my power that can make him advance or retreat, but he follows his original actions, following the fate of his birth.'

He also asked his sister, 'Your brother is dead, why do you not weep?' The sister then told the Brahmin a parable, saying, 'We siblings are like craftsmen entering the mountains to cut down trees, binding them together to make a large raft, placing

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水中，卒逢大風吹破筏散，隨水流去，前後分張不相顧望。我弟亦爾，如是宿命因緣，一時共合會在一家生。隨命長短，生死無常，合會有離。我弟命盡，各自隨行。無常對至，隨其本行，不能相救。」

又語死者婦：「卿夫已死，何不啼哭？」婦復為梵志說喻言：「我等夫婦，因緣共會須臾間已。譬如飛鳥，暮棲高樹同共止宿，嚮明早起各自飛去行求飲食。有緣則合，無緣則離。我等夫婦亦復如是，去住進止非我之力。無常對至，隨其本命，不能相救。」

又語其奴：「汝大家兒死，何不啼哭？」

奴復說喻：「我之大家，因緣合會。我如犢子，隨逐大牛。人殺大牛，犢子在邊，不能救大牛。無常之命不可得救，奈何愁憂啼哭亦無所益。」

梵志聞之，心惑目瞑，不識東西：「我聞此國人孝順奉道、供事三尊，故從遠來欲得學問，未有善應，而見五無返復人。勞身苦心遠來至此，了無所益。」

又問行人：「佛在何許？欲往問之。」

行人答曰：「近在祇洹精舍。」

梵志即往到佛所，稽首佛足作禮，卻坐一面，愁憂低頭默無所說。佛知其意，謂梵志曰：「何為低頭。愁憂不樂？」

梵志白佛言：「所愿不果，違我本心，是故愁憂也。」

佛問曰：「有何

【現代漢語翻譯】 現代漢語譯本：在水中，突然遇到大風吹破木筏，筏子散開，隨著水流漂去，前後分散，互相無法照應。我的弟弟也是這樣，這是宿命的因緣，一時共同聚合，在一家出生。隨著命運的長短，生死是無常的，聚合終有離別。我的弟弟壽命已盡，各自隨著自己的業力而去。無常到來，隨著各自原本的業行，不能互相救助。」

又對死者的妻子說：『你的丈夫已經死了，為什麼不哭泣？』妻子又為梵志（Brahmacarin，指修行婆羅門教的人）說了一個比喻：『我們夫婦，因為因緣聚合，只是須臾之間而已。譬如飛鳥，傍晚棲息在高樹上，共同止宿，天亮早起，各自飛去尋找食物。有緣就聚合，無緣就離散。我們夫婦也是這樣，離去、留下、前進、停止，都不是我能決定的。無常到來，隨著各自原本的命運，不能互相救助。』

又對他的奴僕說：『你的主人死了，為什麼不哭泣？』

奴僕又說了一個比喻：『我的主人，因為因緣聚合。我像小牛，跟隨大牛。人殺了大牛，小牛在旁邊，不能救大牛。無常的生命不可救，為何愁憂啼哭，也沒有什麼益處。』

梵志聽了這些話，心中迷惑，眼睛昏花，不辨東西：『我聽說這個國家的人孝順，奉行正道，供養三寶（指佛、法、僧），所以從遠方來，想要學習，還沒有得到好的迴應，卻見到五個不講道理的人。勞累身體，苦惱內心，遠道而來，竟然毫無益處。』

又問行人：『佛（Buddha，覺悟者）在哪裡？我想去問他。』

行人回答說：『就在附近的祇洹精舍（Jetavana-vihāra，祇陀園精舍）。』

梵志立刻前往佛陀所在的地方，頂禮佛足，退到一旁坐下，愁眉苦臉，低著頭，沉默不語。佛陀知道他的心意，對梵志說：『你為何低著頭，愁眉不展，不快樂呢？』

梵志對佛陀說：『所希望的事情沒有實現，違背了我原本的心意，所以愁眉不展。』

佛陀問道：『有什麼事呢？』

【English Translation】 English version: 'In the water, suddenly encountering a great wind that broke the raft and scattered it, drifting with the current, separated and unable to look after each other. My brother is also like this; it is due to the karmic conditions of fate that we temporarily gathered together, born into the same family. According to the length of our lives, birth and death are impermanent; gatherings must eventually lead to separations. My brother's life has ended, and each of us follows our own karma. When impermanence arrives, we follow our original actions and cannot save each other.'

He then said to the dead man's wife, 'Your husband is dead, why do you not weep?' The wife then told the Brahmacarin (Brahmacarin, meaning one who practices Brahmanism) a parable: 'Our marriage was a temporary gathering due to karmic conditions. It is like birds that roost together in a tall tree in the evening, and in the morning fly away to seek food. When there is affinity, we gather; when there is no affinity, we separate. Our marriage is also like this; leaving, staying, advancing, and stopping are not within my power. When impermanence arrives, we follow our original destiny and cannot save each other.'

He then said to his servant, 'Your master is dead, why do you not weep?'

The servant then told a parable: 'My master was a gathering due to karmic conditions. I am like a calf following a large ox. When people kill the large ox, the calf is beside it but cannot save the ox. Impermanent life cannot be saved; why should I grieve and weep, as it is of no benefit?'

Upon hearing this, the Brahmacarin became confused and his vision blurred, unable to distinguish east from west: 'I heard that the people of this country are filial, uphold the Way, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), so I came from afar to learn. I have not received a good response, but have seen five unreasonable people. I have labored my body and troubled my mind, coming from afar to this place, yet it has been of no benefit.'

He then asked a passerby, 'Where is the Buddha (Buddha, the awakened one)? I wish to ask him.'

The passerby replied, 'He is nearby at the Jetavana-vihāra (Jetavana-vihāra, Jeta Grove Monastery).'

The Brahmacarin immediately went to where the Buddha was, prostrated himself at the Buddha's feet, and sat to one side, looking worried, with his head lowered, saying nothing. The Buddha knew his intention and said to the Brahmacarin, 'Why do you lower your head, looking worried and unhappy?'

The Brahmacarin said to the Buddha, 'My wishes have not been fulfilled, and it goes against my original intention, which is why I am worried.'

The Buddha asked, 'What is it?'

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所失，愁憂不樂？」

梵志白佛言：「我從羅閱祇國來，聞此國人孝順、奉敬三尊，故從遠來欲得學問。既來到此，見五無返復人，是故愁憂不樂。」

佛言：「何謂無返復者？」

梵志白佛言：「我見父子二人耕地下種，子死在地，父亦不愁反更索食，而反向我說無常事。母、婦及姊與奴，都無愁憂。是為大逆無返復也。」

佛言：「不然，不如卿語。此之五人最有返復，知命無常，非愁憂所逮。往古聖不免斯患，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，復志心供養三寶，最是為要。」

於是梵志，稽首作禮，受教而去。

佛說五無返復經

【現代漢語翻譯】 現代漢語譯本： 『失去了什麼，讓你如此憂愁不樂呢？』

梵志（婆羅門）回答佛說：『我從羅閱祇國（Rāmagṛha）來，聽說這個國家的人孝順，尊敬佛、法、僧三寶，所以從遠方來想要學習。來到這裡后，我見到了五種「無返復」的人，因此感到憂愁不樂。』

佛說：『你說的「無返復」是指什麼呢？』

梵志回答佛說：『我看見一對父子耕地播種，兒子死在地裡，父親也不悲傷，反而還要找吃的，還反過來跟我說無常的事情。母親、妻子、姐姐和奴僕，都沒有憂愁。這真是大逆不道，毫無情義啊。』

佛說：『不是這樣的，不像你說的。這五個人是最有「返復」的，他們知道生命無常，不是憂愁可以改變的。古代的聖賢都不能免除這樣的災禍，更何況是凡夫俗子，大聲哭小聲哭對死者有什麼用呢？世間的普通人，無數劫以來都在生死中流轉，神識遷移而不滅，死了又生，就像車輪轉動一樣沒有停止。背離死亡，面向生存，不是憂愁可以達到的。』

梵志聽了這些話，心開意解，不再憂愁悲傷：『我聽佛所說，就像病人痊癒、盲人復明、黑暗中遇到光明一樣。』於是梵志立刻證得了道跡。

『一切死亡都不值得啼哭，應該為亡者請佛和僧侶，燒香供養，讀誦經典。如果能每天禮拜，並且真心誠意地供養三寶，這才是最重要的。』

於是梵志，叩頭作禮，接受教誨離開了。

《佛說五無返復經》

【English Translation】 English version: 『What have you lost that causes you such sorrow and unhappiness?』

The Brahmin (梵志) replied to the Buddha, 『I came from Rāmagṛha (羅閱祇國), having heard that the people of this country are filial and respectful towards the Three Jewels (三尊) – the Buddha, the Dharma, and the Sangha. Therefore, I came from afar seeking to learn. Having arrived here, I have seen five kinds of people who show no 『return』 (無返復), and this is why I am sorrowful and unhappy.』

The Buddha said, 『What do you mean by 『no return』?』

The Brahmin replied to the Buddha, 『I saw a father and son plowing the field and sowing seeds. The son died in the field, but the father was not sad; instead, he sought food and even told me about impermanence. The mother, wife, sister, and servant showed no sorrow either. This is greatly perverse and without any sense of propriety.』

The Buddha said, 『It is not so, not as you say. These five people are the most capable of 『return』. They understand the impermanence of life, which cannot be altered by sorrow. Even the ancient sages could not escape such calamities, let alone ordinary people. What good does loud or soft weeping do for the dead? Ordinary people in the world have been transmigrating through birth and death for countless kalpas (劫), with their consciousness moving on without extinction, dying and being reborn, like a turning wheel without rest. Turning away from death and towards life cannot be achieved through sorrow.』

Upon hearing this, the Brahmin』s mind opened and his understanding deepened, and he was no longer sorrowful or grieved. 『Hearing the Buddha』s words is like a sick person being healed, a blind person regaining sight, or encountering light in the darkness.』 Thereupon, the Brahmin immediately attained the path (道跡).

『All deaths are not worth weeping over. One should invite the Buddha and the Sangha for the deceased, burn incense, make offerings, and recite the scriptures. If one can prostrate daily and sincerely make offerings to the Three Jewels (三寶), that is the most important thing.』

Thereupon, the Brahmin bowed his head, paid homage, received the teachings, and departed.

The Sutra on the Five Without Return Spoken by the Buddha (佛說五無返復經)

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