T17n0752_佛說五無返復經
大正藏第 17 冊 No. 0752 佛說五無返復經
No. 752
佛說五無返復經
宋居士沮渠京聲譯
爾時佛在祇樹精舍，與千二百五十比丘俱。時有梵志，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？」
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，而返索食。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，非我力乃便進退，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，譬如工師入山斫材縛
【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
當時，佛陀在祇樹給孤獨園（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（Rajagrha），聽說舍衛國（Sravasti）的人大多慈愛孝順，奉行佛經修習佛道，供養佛、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，不看他的兒子，也不啼哭。
婆羅門問道：『這個孩子是誰的兒子？』
那人回答說：『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，事物有成有敗，善有善報，惡有惡報，憂愁啼哭，有什麼用呢？即使不吃不喝，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，他心裡不悲傷憂愁，反而還索要飯食。這個人真是不慈愛，沒有可以相比的。』婆羅門便進城，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：『只拿一個人的飯來。』你為什麼不思念你的兒子呢？』
兒子的母親反過來為婆羅門說了個譬喻：『兒子就像旅客，來依靠人居住，來的時候不能拒絕，去的時候也不能挽留。這個兒子本來我也沒叫他來，他自己來我這裡出生，死了也是自己離去，不是我的力量能夠讓他前進或後退，而是隨著他自己的業力，追隨他命中所生的歸宿。』
又對他的姐姐說：『你的弟弟已經死了，為什麼不啼哭？』
姐姐就向婆羅門說了個譬喻：『我們兄弟姐妹，就像工匠進山砍伐木材，捆紮
【English Translation】 English version The Sutra of the Buddha on the Five Non-Returning Acts
Translated by Layman Juqu Jingsheng of the Song Dynasty
At that time, the Buddha was in Jeta Grove (Jetavana Anathapindika-arama), together with twelve hundred and fifty Bhikshus. At that time, there was a Brahmin (Brahmin) in Rajagrha (Rajagrha) who heard that the people of Sravasti (Sravasti) were mostly kind, filial, devoted to the scriptures, cultivated the Way, and made offerings to the Three Jewels (Buddha, Dharma, Sangha), so he came to Sravasti. 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 weeping.
The Brahmin asked: 'Whose son is this child?'
The man replied: 'He is my son.'
The Brahmin said: 'Since he is your son, why don't you weep, but 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, there is no need to bring food for two people.'
The Brahmin thought to himself: 'This man is truly without feeling. His son is dead on the ground, and he is not sad or worried, but instead asks for food. This man is truly unkind, there is nothing to compare with him.' The Brahmin then went into the city, went to the house of the plowing man, saw the mother of the dead child, and told her: 'Your son is dead, his father said: 'Just bring food for one person.' Why don't you think of your son?'
The son's mother, in turn, gave the Brahmin a metaphor: 'A son is like a guest, coming to rely on people to stay, not refusing when he comes, nor retaining him when he leaves. I didn't call this son to come in the first place, he came to me to be born, and he leaves on his own when he dies. It is not my power that can make him advance or retreat, but he follows his own karma, pursuing the destiny of his birth.'
She also said to his sister: 'Your brother is dead, why don't you weep?'
The sister then gave the Brahmin a metaphor: 'We brothers and sisters are like craftsmen entering the mountains to cut wood and bind
筏水中，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，死亡無常，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，擾擾作聲，嚮明各自飛去，行求飲食。有緣則合，無緣則離，夫婦如是，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：「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：「
【現代漢語翻譯】 現代漢語譯本：在筏子過河的時候，突然遇到大風，把筏子吹散，隨水漂流而去，前後分離，互不相顧。我的弟弟也是這樣，這是宿命的因緣，一時聚合在一起，在一家出生。隨著命運的長短，死亡是無常的，聚合終有分離。我的弟弟壽命已盡，各自隨業而去，無常到來，隨其本來的行為，不能互相救助。 又對死者的妻子說：『你的丈夫已經死了，為什麼不啼哭呢？』 死者的妻子又為梵志（婆羅門修行者）說了一個比喻：『我們夫婦，因為因緣聚合在一起，只是短暫的時間。譬如飛鳥傍晚棲息在高樹上，喧鬧地發出聲音，天亮后各自飛走，去尋找食物。有緣就聚合，沒有緣就分離，夫婦也是這樣，無常到來，隨其本來的命運，不能互相救助。』 又對他的奴僕說：『你的主人死了，為什麼不啼哭呢？』 奴僕又說了一個比喻：『我的主人，因為因緣聚合在一起，我就像小牛跟隨大牛，人殺了大牛，小牛在旁邊，也不能救大牛。無常的生命，不可救助，為何要愁苦憂傷啼哭，也沒有什麼益處。』 梵志（婆羅門修行者）聽了這些話，心神迷惑，眼睛昏花，分不清東西：『聽說這個國家的人，孝順奉道、供養三寶（佛、法、僧），所以從遠方而來，想要學習；還沒有得到好的迴應，卻見到五個不思悔改的人。勞累身體，苦惱內心，遠道而來，竟然毫無益處。』 又問行人：『佛（覺悟者）在哪裡？我想去問他。』 行人回答說：『最近在祇洹精舍（佛陀居住的精舍）。』 梵志（婆羅門修行者）就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，默默不語。 佛陀知道他的心意，對梵志（婆羅門修行者）說：『為何低著頭，愁眉不展，不快樂呢？』 梵志（婆羅門修行者）對佛陀說：『所希望的沒有實現，違背了我本來的心意，所以愁苦憂傷。』 佛陀問道：
【English Translation】 English version: 'When crossing a river on a raft, we suddenly encountered a great wind that broke the raft apart, scattering it with the current. We were separated, front and back, unable to look after one another. My brother is the same; it is due to the karmic conditions of our past lives that we came together temporarily, born into the same family. According to the length of our lives, death is impermanent; gatherings always end in separation. My brother's life has ended, and each of us goes according to our karma. When impermanence arrives, we follow our inherent actions and cannot save each other.' He then said to the dead man's wife, 'Your husband has died, why do you not weep?' The wife then told the Brahmin (a Brahman ascetic) a parable: 'We, as husband and wife, came together due to karmic conditions, only for a brief time. It is like birds roosting in tall trees at dusk, making noisy sounds, and then flying away in different directions at dawn to seek food. When there is affinity, we gather; when there is no affinity, we separate. Husband and wife are like this; when impermanence arrives, we follow our inherent destiny and cannot save each other.' He then said to the servant, 'Your master has died, why do you not weep?' The servant then told a parable: 'My master and I came together due to karmic conditions. I am like a calf following a large ox. If someone kills the ox, the calf is nearby but cannot save the ox. Impermanent life cannot be saved. Why should I grieve and weep? It is of no benefit.' Upon hearing this, the Brahmin (a Brahman ascetic) became confused and his vision blurred, unable to distinguish directions. 'I heard that the people of this country are filial, devoted to the Way, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), so I came from afar to learn. But before receiving a good response, I have seen five unrepentant people. I have wearied 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 (the Awakened One)? I wish to go and ask him.' The passerby replied, 'He is currently at the Jeta Grove Monastery (a monastery where the Buddha resided).' The Brahmin (a Brahman ascetic) then went to where the Buddha was, prostrated himself at the Buddha's feet, and sat to one side. He was sorrowful, with his head lowered, and remained silent. The Buddha, knowing his thoughts, said to the Brahmin (a Brahman ascetic), 'Why do you lower your head, looking sorrowful and unhappy?' The Brahmin (a Brahman ascetic) said to the Buddha, 'My wishes have not been fulfilled, and it goes against my original intention, therefore I am sorrowful and unhappy.' The Buddha asked:
有何所失？」
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：「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，是故自定，無有愁戚；世間俗人，不識無常，懊惱啼哭，不能自勝。譬如人得熱病，不自覺知，恍惚妄語。良師與藥，熱即除愈，不復妄語。俗人愚癡，愁憂啼哭，不能自解；能知無常，不復愁憂，如熱病癒，此之五人，皆得道證。」
梵志聞之佛語，即自克責：「我為愚惑，不識道義。今聞佛語，如盲得目，冥中見明。」
佛說五無返復經
【現代漢語翻譯】 現代漢語譯本：『失去了什麼呢？』 梵志回答說：『我從羅閱祇國（Rāmagṛha，古印度摩揭陀國首都）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。來到這裡之後，卻見到五種不知報恩的人，因此感到憂愁不快樂。』 佛陀說：『什麼叫做不知報恩的人呢？』 梵志稟告佛陀說：『我看見一對父子在田里耕地播種，兒子死在了田里，父親也不悲傷，反而還向我要食物，還反過來跟我說無常的道理；母親、妻子以及姐妹和奴僕，都沒有憂愁。這真是大逆不道，不知報恩啊。』 佛陀說：『不是這樣的，不像你所說的那樣。這五個人，是最懂得報恩的，他們知道生命是無常的，不是悲傷憂愁所能改變的，所以能夠心神安定，沒有憂愁悲傷；世間的凡夫俗子，不明白無常的道理，懊惱悲傷哭泣，不能控制自己。譬如人得了熱病，自己不能察覺，神志不清胡說八道。好醫生給他藥，熱病就消除了，不再胡說八道。凡夫俗子愚昧無知，悲傷憂愁哭泣，不能自我解脫；能夠明白無常的道理，就不再悲傷憂愁，就像熱病痊癒一樣，這五個人，都得到了道果的證明。』 梵志聽了佛陀的話，立刻自我反省責備：『我真是愚蠢迷惑，不明白真理。現在聽了佛陀的話，就像盲人得到了眼睛，在黑暗中見到了光明。』 佛說五無返復經（Pañca Anāgamika Sūtra）
【English Translation】 English version: 『What is lost?』 The Brahmin replied, 『I came from Rāmagṛha (capital of Magadha in ancient India), having heard that the people of this country are filial and respectful to the Three Jewels (Buddha, Dharma, Sangha), so I came from afar desiring to learn. Having arrived here, I saw five ungrateful people, and therefore I am sorrowful and unhappy.』 The Buddha said, 『What are these ungrateful people?』 The Brahmin reported to the Buddha, 『I saw a father and son plowing and sowing in the field. The son died in the field, but the father was not sad. Instead, he asked me for food and even spoke to me about impermanence; the mother, wife, and sisters, along with the servants, showed no sorrow. This is greatly perverse and ungrateful.』 The Buddha said, 『It is not so, not as you say. These five people are the most grateful, knowing that life is impermanent, which cannot be changed by sorrow and grief. Therefore, they are composed and without sorrow or sadness. Worldly people do not understand the principle of impermanence, and they are frustrated, sad, and weeping, unable to control themselves. It is like a person who has a fever, not realizing it, and speaking deliriously. A good doctor gives him medicine, and the fever is cured, and he no longer speaks deliriously. Worldly people are foolish and ignorant, sorrowing, grieving, and weeping, unable to free themselves; those who understand impermanence no longer sorrow or grieve, just as the fever is cured. These five people have all attained the proof of the Path.』 Upon hearing the Buddha's words, the Brahmin immediately reproached himself, 『I was foolish and deluded, not understanding the truth. Now, hearing the Buddha's words, it is as if a blind man has gained sight, seeing light in the darkness.』 The Buddha Speaks the Pañca Anāgamika Sūtra (Sutra of the Five Ungrateful People)