T17n0826_弟子死復生經
大正藏第 17 冊 No. 0826 弟子死復生經
No. 826
弟子死復生經
宋居士沮渠京聲譯
聞如是：
一時佛在祇樹給孤獨園，與千二百五十比丘俱，菩薩萬二千人，神足弟子五百人俱。
爾時有賢者優婆塞，本奉外九十六種道，厭苦禱祠委舍入法，奉戒不犯精進一心，勤于誦經好喜佈施，笮意忍辱常有慈心，暴得疾病遂便命過。臨當死時，囑其親屬及其父母言：「我病若不諱之日，莫殯斂七日，若念我者不違我言。」遂奄忽如死。父母親屬諸家如其所言，停屍七日，到八日親屬諸家言：「死人已八日，眠眠無所復知，當急殯斂。」父母言：「雖已日久，亦不膀脹亦不臭處，小復留之，以到十日。」語言未竟，死人便即開眼，諸家父母大小踴躍歡喜；未能動搖，諸家共守之。至十日，便能起坐，善能語言。
眾人問所從來？盡見何等？言：「有吏兵來將我去，往到一大城，中有大獄，獄正黑，四面悉以鐵作城，城門悉燒鐵正赤。獄中系人身，皆在大火中坐，上下火燒炙之，青煙出。或有人以刀割其肉啖食之。獄中有王問我言：『若何等人？犯坐何等乃來到是中？是中治五逆、不孝父母、不忠信事其君，治諸惡人處，若罪何重乃爾？』答言：『我
【現代漢語翻譯】 現代漢語譯本： 大正藏第 17 冊 No. 0826 弟子死復生經
No. 0826
弟子死復生經
宋居士沮渠京聲譯
我聽聞是這樣的：
一時，佛陀在祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位比丘，一萬二千位菩薩，以及五百位具有神通的弟子在一起。
當時，有一位賢善的優婆塞（upasaka，在家男居士），原本信奉外道九十六種，厭倦了苦行禱告，捨棄外道而進入佛法，奉持戒律不違犯，精進專一，勤于誦經，喜好佈施，克制自己的意念，忍辱，常懷慈悲之心。突然得了疾病，於是就去世了。臨死的時候，囑咐他的親屬和父母說：『我病如果到了不可救藥的地步，不要立刻殯葬，停放七日。如果你們思念我，就不要違揹我的話。』說完就好像死了一樣。父母親屬等家人按照他所說的話，停屍七日。到了第八日，親屬家人說：『死人已經八日了，昏睡不醒，什麼都不知道了，應當趕快殯葬。』父母說：『雖然已經很久了，但是屍體也沒有腫脹，也沒有臭味，稍微再留一下，等到十日。』話還沒有說完，死人便立刻睜開了眼睛，家人父母大小都跳躍歡喜；但是他還不能動彈，家人共同守護他。到了第十日，便能起身坐起，也能好好說話了。
眾人問他從哪裡來？都看見了什麼？他說：『有吏兵來將我帶走，前往一座大城，城中有一個大監獄，監獄非常黑暗，四面都是用鐵建造的城墻，城門都是燒紅的鐵。監獄中關押的人，都坐在大火中，上下被火燒烤，冒著青煙。有的人用刀割他們的肉吃。監獄中有一個王問我說：『你是什麼人？犯了什麼罪來到這裡？這裡是懲治五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、不孝順父母、不忠誠不守信用的人的地方，是懲治各種惡人的地方，你犯了什麼重罪才到這裡？』我回答說：『我
【English Translation】 English version: Taisho Tripitaka Volume 17, No. 0826 Sutra of Disciple Dying and Reviving
No. 0826
Sutra of Disciple Dying and Reviving
Translated by Upasaka Juqu Jingsheng of the Song Dynasty
Thus have I heard:
At one time, the Buddha was in Jeta Grove, Anathapindika's Park, together with twelve hundred and fifty Bhikshus, twelve thousand Bodhisattvas, and five hundred disciples with supernatural powers.
At that time, there was a virtuous Upasaka (layman), who originally followed the ninety-six kinds of external paths. He became weary of painful prayers and sacrifices, abandoned the external paths and entered the Dharma, upholding the precepts without violation, being diligent and single-minded, diligent in reciting scriptures, fond of giving alms, restraining his thoughts, practicing patience, and always having a compassionate heart. He suddenly fell ill and then passed away. When he was about to die, he instructed his relatives and parents, saying, 'If my illness reaches the point of no return, do not immediately perform the funeral, but keep the body for seven days. If you miss me, do not disobey my words.' Then he suddenly seemed to die. His parents, relatives, and family members followed his instructions and kept the body for seven days. On the eighth day, the relatives and family members said, 'The dead person has been dead for eight days, sleeping and unconscious, knowing nothing. We should quickly perform the funeral.' The parents said, 'Although it has been a long time, the body is neither swollen nor smelly. Let's keep it a little longer, until the tenth day.' Before they finished speaking, the dead person immediately opened his eyes. The family, parents, and children all jumped for joy; but he could not move yet, so the family guarded him together. On the tenth day, he was able to get up and sit, and was able to speak well.
The people asked him where he came from? What did he see? He said, 'There were officers and soldiers who came and took me away, going to a large city. In the city there was a large prison, the prison was very dark, and the walls on all sides were made of iron. The city gates were all burning red iron. The people imprisoned in the prison were all sitting in a great fire, being burned by the fire above and below, with green smoke coming out. Some people were cutting their flesh with knives and eating it. There was a king in the prison who asked me, 'What kind of person are you? What crime did you commit to come to this place? This is the place to punish the five rebellious acts (killing father, killing mother, killing Arhat, breaking the harmony of the Sangha, shedding the blood of the Buddha), those who are not filial to their parents, and those who are disloyal and untrustworthy to their ruler. It is the place to punish all kinds of evil people. What serious crime did you commit to come here?' I replied, 'I
少小為人以來，為惡人所惑，奉事外道，少為世間愚癡，殺生祠祀天地、飲酒，又於市里採取財利，升斗尺寸欲以自饒。會後與善師相得，相教作善，牽我入佛道中，得見沙門道人，授我五戒奉行十善，自爾以來至於今日不復犯惡，恩由明王哀我不及。』我便叩頭。
「王即起，叉手謂我言：『止止，清信之人不應當爾！』便與我座，便坐。王便呼吏問之：『此乃無上正真弟子，汝曹等輩皆當從是人得度，以其人壽命自盡時乃當死耳！魂神自追隨行往受，若生天上，天神自當來迎之；若生人中，人中自當來迎之。何得將此尊人來入是五逆之處？』吏答王言：『世間多有是人，不畏王法、不畏四時、五行不拘，鬼神天地無所取錄，不可一二不問耶！是人橫行天下無所拘制。有法師名之為沙門，髡剔頭髮被服疏陋，以法自大、多將弟子，東西南北無所取錄，移徙、葬埋、嫁女、取婦，不畏四時毀敗改易，不拘王相，是曹輩人應當治之。』
「王言：『止止，卿爲了不解是法耶？法服之人無所貴敬、他所畏難。諸釋、梵、日月中王，下及帝王、臣民皆所尊奉，尊奉是人得福無量，使人得道，不得輕慢是人，輕慢是人者自求罪苦，急案名錄，壽命應盡未？』吏白王言：『以命錄理之，未應死耶！尚有餘算二十。以
【現代漢語翻譯】 現代漢語譯本：『我從小時候起，就被惡人迷惑，信奉外道，年少時愚昧無知，殺生祭祀天地，飲酒作樂，又在市井中謀取私利，用不正當的升斗尺寸來使自己富裕。後來有幸遇到善良的老師，教導我行善，引導我進入佛道，得以見到沙門（Śrāmaṇa，出家修道者）道人，傳授我五戒（pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒）奉行十善（daśa-kuśala-karma-pathāni，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），從那時到現在，我再也沒有做過惡事，這恩德都是因為明王（Vidyārāja，佛教中具有大威力能降伏邪魔的護法神）憐憫我。』我便叩頭謝罪。 『國王立刻起身，合掌對我說：『停止，清信之人不應該這樣！』便賜予我座位，我便坐下。國王便呼喚官吏詢問：『此乃無上正真（anuttarā-samyak-saṃbodhi，無上正等正覺）的弟子，你們這些人都要從此人那裡得到救度，因為這個人壽命盡了才會死去！魂神會自己追隨他前往受生，如果生到天上，天神自然會來迎接他；如果生到人間，人間的人自然會來迎接他。怎麼能把這位尊貴的人帶到這五逆（pañcānantarya，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之處？』官吏回答國王說：『世間有很多這樣的人，不畏懼王法、不畏懼四時節令、五行規律也不約束他們，鬼神天地也不記錄他們，難道可以不問清楚嗎！這些人橫行天下不受拘束。有一種法師名叫沙門，剃光頭髮穿著簡陋的衣服，以佛法自居，招收很多弟子，東西南北到處遊走不受管束，搬遷、埋葬、嫁女、娶妻，不畏懼四時節令的衝犯，不遵守王相，這些人應該加以懲治。』 國王說：『停止，你們這些人根本不瞭解佛法！身穿法服的人，他人不敢輕視，反而非常敬重。諸釋天（Śakra，帝釋天）、梵天（Brahmā，色界天之主）、日月中的國王，下至帝王、臣民都非常尊敬供奉，尊敬供奉這些人能得到無量的福報，使人得道，不能輕慢這些人，輕慢這些人是自求罪苦。趕緊查閱他的名錄，壽命應該終結了嗎？』官吏稟告國王說：『按照命錄來查，還不應該死啊！還剩下二十年的壽命。』
【English Translation】 English version: 'Since I was young, I have been misled by evil people, serving heretics. In my youth, I was foolish and ignorant, killing living beings to sacrifice to heaven and earth, drinking alcohol, and seeking profit in the marketplace, using dishonest measures to enrich myself. Later, I was fortunate to meet a good teacher who taught me to do good, leading me into the Buddhist path. I was able to meet Śrāmaṇas (Śrāmaṇa, ascetics) and receive the five precepts (pañca-śīla, the five moral precepts: abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) and practice the ten wholesome actions (daśa-kuśala-karma-pathāni, the ten virtuous actions: abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Since then, I have not committed any evil deeds. This grace is due to the Vidyārāja (Vidyārāja, Wisdom Kings, wrathful deities in Buddhism) who pities my shortcomings.' I then prostrated myself. The king immediately rose, put his palms together, and said to me, 'Stop, a pure believer should not do that!' He then offered me a seat, and I sat down. The king then called the officials and asked them, 'This is a disciple of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). All of you should be saved by this person, for he will only die when his lifespan is exhausted! His spirit will follow him to be reborn. If he is born in heaven, the gods will naturally come to greet him; if he is born among humans, humans will naturally come to greet him. How could you bring this venerable person to this place of the five heinous crimes (pañcānantarya, the five gravest offenses: patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha)?' The official replied to the king, 'There are many such people in the world who do not fear the king's law, do not fear the seasons, and are not bound by the five elements. The ghosts, gods, heaven, and earth do not record them. Shouldn't we inquire about them? These people roam the world without restraint. There are Dharma masters called Śrāmaṇas, who shave their heads and wear simple clothes, boasting of the Dharma and gathering many disciples, traveling east, west, south, and north without restraint, moving, burying, marrying daughters, and taking wives, not fearing the violation of the seasons, and not obeying the royal decrees. These people should be punished.' The king said, 'Stop, you do not understand the Dharma! Those who wear the Dharma robes are not to be disrespected, but rather feared and revered. The Śakra (Śakra, Indra), Brahmā (Brahmā, the creator god), the kings of the sun and moon, and even emperors, ministers, and common people all respect and venerate them. Respecting and venerating these people brings immeasurable blessings and enables people to attain the path. You must not disrespect these people, for disrespecting them is to seek suffering for oneself. Quickly check his name in the records. Is his lifespan about to end?' The official reported to the king, 'According to the records, he is not supposed to die yet! He still has twenty years of life remaining.'
其先小時所犯罪惡，后乃欲作善，是以取之，使其黨輩小復自下。』
「王言：『人居世間少作惡至於百歲，是輩人罪當復云何？』吏言：『是人但可以生不可以死，死便更連延當受罪苦痛，千劫萬劫無得解脫。』
「時王曰：『其佛弟子有戒，精進不懈怠，為天神所貴敬。所以爾者，佛以大慈大悲護心投心，以是四等心憂念十方天下，一切人民萬物蜎飛蠕動之類佛皆哀傷之，功德流演十方天下。是故佛子，天神、地祇、鬼龍皆敬貴之，豈當拘王相四時、五行耶？佛恩如四海不可得限量，百億恒水邊流沙尚可升量盡知其升數，佛恩不可得量耶！』吏白王言：『大王！為奉佛凈戒耶？』王曰：『坐我不奉佛故，追罪來作此獄王。卿見此獄中，今現有數壽終不受，亦不敢當前，皆當叉手起往奉迎之，使案其所行善福，福神自來迎取之；未應死者自有護，速得除愈。若有人已入正法，後悔乃復還為外道，殺生祠祀，邪道惡鬼法見之得便，此則自無護。雖有千歲壽命，當逢九橫無病自死。所以爾者，救護神不祐之，如是者終不得解脫。
「『若持戒比丘及諸弟子，當勤行六事。何等為六？一者、檀波羅蜜，當好佈施無得慳惜。二者、尸羅波羅蜜，當護誡慎莫犯。三者、羼提波羅蜜，當忍辱笮意心口莫瞋恚。
【現代漢語翻譯】 現代漢語譯本：『那人先前年幼時所犯的罪惡，後來想要行善，因此才抓捕他，讓他的同黨稍微從下邊開始受罪。』
閻羅王說：『人在世間作惡直到百歲，這類人的罪應當如何處置呢？』獄吏說：『這種人只能讓他活著，不能讓他死去，一旦死去就會牽連不斷地遭受罪苦，千劫萬劫都無法解脫。』
當時國王說：『佛的弟子受持戒律，精進不懈怠，為天神所尊敬。之所以如此，是因為佛以大慈大悲之心護念眾生，以慈、悲、喜、舍四種心憂念十方天下，一切人民萬物，包括蜎飛蠕動之類，佛都哀憐他們，功德流佈十方天下。因此，佛的弟子，天神、地祇（dizhi，土地神）、鬼龍都尊敬他們，哪裡會受到拘泥於五行生剋的閻羅王和相四時（xiang sishi，四季的表象）的限制呢？佛的恩德如同四海一樣不可估量，百億恒河的沙子尚且可以計算出數量，佛的恩德難道不能估量嗎？』獄吏對閻羅王說：『大王！您是奉行佛的清凈戒律嗎？』閻羅王說：『正因為我不奉行佛法，所以才被追究罪責，來做這地獄之王。你看到這監獄中，現在有一些人壽命已盡卻不受罪，也不敢在（護法神）面前受罪，都應當合掌起立，去迎接護法神，讓護法神查驗他們所行的善福，福神自然會來迎接他們；未到死期的人自有神靈護佑，很快就能痊癒。如果有人已經進入正法，後來又後悔，反而去做外道，殺生祭祀，邪道惡鬼發現有機可乘，這個人就失去了護佑。即使有千歲壽命，也會遭遇九種橫死，無病而亡。之所以如此，是因為救護神不保佑他，這樣的人終究無法解脫。
『如果持戒的比丘以及其他弟子，應當勤奮修行六事。哪六事呢？一是檀波羅蜜（danboluomi，佈施到彼岸），應當好好佈施，不要吝嗇。二是尸羅波羅蜜（shiluoboluomi，持戒到彼岸），應當守護戒律，謹慎不要違犯。三是羼提波羅蜜（chantiboluomi，忍辱到彼岸），應當忍辱，克制自己的心意，口中不要發怒。
【English Translation】 English version: 'Those people committed evil deeds when they were young, but later they wanted to do good, so they were captured, allowing their accomplices to suffer punishment gradually from below.'
King Yama said, 'If people in the world do evil until they are a hundred years old, what should be done with their sins?' The jailer said, 'These people should only be allowed to live, not die, because once they die, they will be continuously subjected to suffering, unable to be liberated for thousands of kalpas (jie, eons).'
At that time, the king said, 'The Buddha's disciples uphold the precepts, are diligent and not懈怠(xie dai, lax), and are respected by the gods. The reason for this is that the Buddha protects sentient beings with great compassion, and with the four immeasurable minds (慈、悲、喜、舍 ci, bei, xi, she, loving-kindness, compassion, joy, equanimity) cares for the ten directions of the world. The Buddha pities all people and things, including all kinds of creatures, and his merits spread throughout the ten directions. Therefore, the Buddha's disciples, the gods, earth deities (dizhi, earth gods), ghosts, and dragons all respect them. How could they be restricted by King Yama, who is bound by the five elements and the appearances of the four seasons (xiang sishi, appearances of the four seasons)? The Buddha's grace is as immeasurable as the four seas. Even the sands of billions of Ganges Rivers can be counted, but can the Buddha's grace be measured?' The jailer said to the king, 'Great King! Do you uphold the Buddha's pure precepts?' King Yama said, 'It is because I do not uphold the Buddha's teachings that I am being held accountable and made the king of this hell. You see in this prison, there are some people whose lives have ended but are not suffering punishment, and they dare not suffer punishment in front of the (Dharma protectors). They should all fold their hands and stand up to welcome the Dharma protectors, and let the Dharma protectors examine their good deeds. The gods of fortune will naturally come to welcome them. Those who are not destined to die will have gods to protect them and will quickly recover. If someone has entered the right Dharma but later regrets it and returns to being an outsider, killing living beings and offering sacrifices, the evil ways and evil ghosts will find an opportunity, and this person will lose protection. Even if they have a thousand years of life, they will encounter nine kinds of untimely deaths and die without illness. The reason for this is that the protecting gods do not bless them, and such people will never be liberated.'
'If the monks and other disciples who uphold the precepts should diligently practice the six perfections. What are the six? First, Dāna pāramitā (danboluomi, perfection of giving), one should give generously and not be stingy. Second, Śīla pāramitā (shiluoboluomi, perfection of morality), one should guard the precepts and be careful not to violate them. Third, Kṣānti pāramitā (chantiboluomi, perfection of patience), one should be patient, restrain one's mind, and not be angry in word or thought.'
四者、毗梨耶波羅蜜，當勤力精進莫懈怠。五者、禪波羅蜜，當一心定意莫放逸。六者、般若波羅蜜，當勤作經上口諷誦，當曉漚和拘舍羅。是為六事，菩薩求道之本。
「『復有六事：一者、眼。二者、耳。三者、鼻。四者、口。五者、身。六者、意。人慾求道蒙福，當護是六事。護眼莫著色，護耳莫著聲，護鼻莫著香，護口莫著味，護身莫著細滑，護意莫著愛慾。是為護六事。
「『當覆滅三事。何等為三？一者、淫泆。二者、瞋恚。三者、愚癡。是為三毒。
「『當覆滅五事。何等為五？一者、痛癢。二者、思想。三者、生死。四者、識。五者、愛慾。是為五陰。
「『復有六衰。何等為六衰？一者、眼為色衰。二者、耳為聲衰。三者、鼻為香衰。四者、口為味衰。五者、身為細滑衰。六者、意為法衰。是為六衰。
「『五陰、六情、三毒合為身中二十事，常在人身中，道人行道常當斷絕是二十事。不能禁絕是二十事，當墮人，著罪中；六情不絕，當墮十八泥梨中；五陰不絕，當展轉五道中；三毒不絕，當入三惡道中。
「『若善男子善女人，禁制持戒身中二十事，如鏡之去垢清凈無穢、內外照明者，天下千百億萬人，有一人是佛弟子不？』吏言：『實自無有。』
【現代漢語翻譯】 現代漢語譯本 四者，毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），應當勤奮努力精進，不要懈怠。五者，禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），應當一心專注，堅定意志，不要放縱散亂。六者，般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），應當勤奮地誦讀經文，要明白漚和拘舍羅（upāya-kauśalya，方便善巧）。這六件事，是菩薩求道的根本。
『還有六件事：一者，眼。二者，耳。三者，鼻。四者，口。五者，身。六者，意。人想要求道獲得福報，應當守護這六件事。守護眼睛，不要執著於色彩；守護耳朵，不要執著于聲音；守護鼻子，不要執著于香氣；守護口，不要執著于味道；守護身體，不要執著于細滑的觸感；守護意念，不要執著于愛慾。這是守護六事。
『應當滅除三件事。哪三件呢？一者，淫慾放蕩。二者，嗔恨惱怒。三者，愚癡迷惑。這被稱為三毒。
『應當滅除五件事。哪五件呢？一者，痛癢（vedanā，感受）。二者，思想（saṃjñā，知覺）。三者，生死。四者，識（vijñāna，了別）。五者，愛慾。這被稱為五陰（pañca-skandha）。』
『還有六衰。哪六衰呢？一者，眼睛因色彩而衰退。二者，耳朵因聲音而衰退。三者，鼻子因香氣而衰退。四者，口因味道而衰退。五者，身體因細滑的觸感而衰退。六者，意念因法（dharma，事物）而衰退。這被稱為六衰。
『五陰、六情、三毒合起來成為身中的二十件事，常常存在於人的身體中，修行人修行時應當常常斷絕這二十件事。如果不能禁止斷絕這二十件事，就會墮落為人，陷入罪惡之中；六情不絕，就會墮入十八泥梨（naraka，地獄）之中；五陰不絕，就會輾轉於五道之中；三毒不絕，就會進入三惡道之中。
『如果善男子善女人，禁止約束身中的這二十件事，就像鏡子去除污垢后清凈無染、內外明亮一樣，天下千百億萬人中，能有一人是佛弟子嗎？』官吏回答說：『確實沒有。』
【English Translation】 English version Fourth, Vīrya-pāramitā (Perfection of Effort), one should diligently strive and not be lazy. Fifth, Dhyāna-pāramitā (Perfection of Meditation), one should focus the mind and be resolute, not indulging in distraction. Sixth, Prajñā-pāramitā (Perfection of Wisdom), one should diligently recite the scriptures and understand upāya-kauśalya (skillful means). These six things are the foundation for a Bodhisattva's pursuit of the path.
'There are also six things: first, the eye; second, the ear; third, the nose; fourth, the mouth; fifth, the body; sixth, the mind. If people wish to seek the path and receive blessings, they should guard these six things. Guard the eye and do not be attached to colors; guard the ear and do not be attached to sounds; guard the nose and do not be attached to fragrances; guard the mouth and do not be attached to tastes; guard the body and do not be attached to fine smoothness; guard the mind and do not be attached to love and desire. This is guarding the six things.'
'One should also extinguish three things. What are the three? First, lust and dissipation; second, anger and hatred; third, ignorance and delusion. These are called the three poisons.'
'One should also extinguish five things. What are the five? First, pain and itching (vedanā, feeling); second, thought (saṃjñā, perception); third, birth and death; fourth, consciousness (vijñāna, consciousness); fifth, love and desire. These are called the five skandhas (pañca-skandha).'
'There are also six decays. What are the six decays? First, the eye decays due to colors; second, the ear decays due to sounds; third, the nose decays due to fragrances; fourth, the mouth decays due to tastes; fifth, the body decays due to fine smoothness; sixth, the mind decays due to dharmas (dharma, phenomena). These are called the six decays.'
'The five skandhas, six senses, and three poisons combine to form twenty things within the body, which are constantly present in a person's body. Practitioners should constantly cut off these twenty things when practicing. If one cannot prohibit and cut off these twenty things, one will fall into being a human and fall into sin; if the six senses are not cut off, one will fall into the eighteen narakas (naraka, hells); if the five skandhas are not cut off, one will transmigrate through the five paths; if the three poisons are not cut off, one will enter the three evil paths.'
'If a good man or good woman prohibits and restrains these twenty things in the body, like a mirror that is clean and free from impurities after removing dirt, illuminating both inside and outside, can there be even one person among the billions of people in the world who is a disciple of the Buddha?' The official said, 'Indeed, there is none.'
「王曰：『以是觀之，知佛功德大巍巍，淵泓堂堂乎，如巨海不可當耶！』吏白王言：『誠如大王所言，小吏罪之所致不別真偽，請得遣之還。』王曰：『善。』吏便辭謝人，使自還去，人便如從高墮下，㸌然而穌，便得生活。」
父母便以車載詣祇洹以白佛，佛便呼人問之，其以所見、所言答，佛便笑，五色光從頂上出，繞身三匝還從臍入。
阿難便整衣服以膝著地，叉手白佛言：「佛不妄笑，笑當有意，愿佛廣說其義！」
佛言：「阿難！諦聽受眾會。」阿難受教而聽。
佛言：「是間閻浮利天下為五逆惡世，子不孝父，臣不忠君，夫妻相欺，欺上罔下；人民佷戾，少有義理，輕慢無節，以強陵弱；富富相從，貧困守窮，貪利慳惜，無有慈心，但欲勝人。四王相守，鬼惡神司取其便。犯者則死，魂神展轉，隨行往受，當作餓鬼、畜生，地獄楚毒、痛掠笞斫、湯鑊燒煮。若有餘微之福得上生天，當在第六魔天，薄福短壽，不受法教。雖得作人，當作下賤奴婢；或作牛、馬、畜生、騾、驢、駱駝、象虎師子、鳥獸蟲蛾，困苦叵言，百劫、千劫、萬劫無得解脫；時適生便病，或時即死。若得為人，六情不具，癃殘、聾盲、喑痾，如是困苦無極。
「今是世上有一人，知世間有佛，聞經
【現代漢語翻譯】 『國王說：『這樣看來，就知道佛的功德是多麼偉大崇高，深邃寬廣啊，就像巨大的海洋一樣不可阻擋！』官吏稟告國王說：『確實像大王所說的那樣，小吏罪有應得，不能分辨真假，請允許我讓他回去。』國王說：『好。』官吏便向那個人道歉，讓他自己回去，那個人就像從高處墜落下來一樣，突然醒了過來，便得以活命。』
父母便用車載著他到祇洹精舍（Jetavana Vihara，佛陀常住的精舍）去稟告佛陀，佛陀便叫人詢問他，他便將所見、所說都回答了。佛陀聽后便笑了，五種顏色的光芒從頭頂上發出，環繞身體三圈后又從臍部進入。
阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）便整理衣服，雙膝跪地，合掌向佛陀稟告說：『佛陀不會無緣無故地笑，笑一定有其深意，希望佛陀能夠詳細地解說其中的含義！』
佛陀說：『阿難（Ananda）！仔細聽，接受大眾的教誨。』阿難（Ananda）接受教誨並認真聽著。
佛陀說：『這閻浮提（Jambudvipa，佛教宇宙觀中人類居住的大陸）天下正處於五逆（matricide, patricide, Arhat-slaying, causing schism in the Sangha, and parricide）的惡世，兒子不孝順父親，臣子不忠於君王，夫妻之間互相欺騙，欺騙上級，矇蔽下級；人民兇狠乖戾，很少有道義和理性，輕浮傲慢沒有節制，以強凌弱；富人與富人互相勾結，窮人只能堅守貧困，貪圖利益，吝嗇小氣，沒有慈悲心，只想勝過別人。四天王（Four Heavenly Kings）互相守護，惡鬼和神祇伺機而動。觸犯法律的人就會死亡，魂魄神識輾轉輪迴，隨著所作所為前往受報，將會變成餓鬼、畜生，在地獄中遭受各種刑罰、痛苦的鞭打、砍殺、用沸水烹煮。如果還有剩餘的微薄福報能夠上升到天界，也只能在第六魔天（Paranimmita-vasavatti，欲界頂天的他化自在天），福薄命短，不接受佛法教誨。即使能夠轉世為人，也會成為下賤的奴隸；或者轉世為牛、馬、畜生、騾子、驢子、駱駝、大象、老虎、獅子、鳥獸蟲蛾，困苦不堪，百劫、千劫、萬劫都無法解脫；有時剛出生就生病，或者很快就死去。如果能夠轉世為人，六根（the six sense organs）也不齊全，成為殘疾、聾啞、盲人、啞巴，像這樣困苦沒有盡頭。
『現在這個世上有一個人，知道世間有佛，聽聞佛經
【English Translation】 The king said, 'Looking at it this way, I know that the Buddha's merits are so great and majestic, profound and vast, like a giant ocean that cannot be resisted!' The official reported to the king, 'Indeed, as the great king said, the small official deserves the blame for not being able to distinguish between truth and falsehood. Please allow me to send him back.' The king said, 'Good.' The official then apologized to the man and let him return on his own. The man suddenly woke up as if he had fallen from a great height, and was able to live.
His parents then took him in a cart to Jetavana Vihara (祇洹精舍, the monastery where the Buddha often resided) to report to the Buddha. The Buddha then asked someone to question him, and he answered with what he had seen and said. The Buddha then smiled, and five-colored lights emanated from the top of his head, circled his body three times, and then entered from his navel.
Ananda (阿難, one of the Buddha's ten great disciples, known for his exceptional memory) then adjusted his robes, knelt on both knees, and, with his palms together, reported to the Buddha, 'The Buddha does not smile without a reason. There must be a deep meaning to the smile. I hope the Buddha can explain the meaning in detail!'
The Buddha said, 'Ananda (阿難)! Listen carefully and receive the teachings of the assembly.' Ananda (阿難) received the teaching and listened attentively.
The Buddha said, 'This Jambudvipa (閻浮提, the continent where humans live in Buddhist cosmology) is in the evil age of the Five Heinous Offenses (matricide, patricide, Arhat-slaying, causing schism in the Sangha, and parricide). Sons are not filial to their fathers, ministers are not loyal to their rulers, husbands and wives deceive each other, deceiving superiors and misleading subordinates; the people are fierce and unruly, with little morality and reason, frivolous and arrogant without restraint, the strong bullying the weak; the rich collude with the rich, the poor can only cling to poverty, greedy for profit, stingy and miserly, without compassion, only wanting to surpass others. The Four Heavenly Kings (四天王) guard each other, and evil ghosts and deities take advantage of the situation. Those who violate the law will die, and their souls and consciousness will transmigrate, going to receive retribution according to their actions, becoming hungry ghosts, animals, and suffering various tortures in hell, painful beatings, cuttings, and boiling in hot water. If there is any remaining slight merit to ascend to the heavens, they will only be in the Sixth Desire Realm Heaven (Paranimmita-vasavatti, 他化自在天, the highest of the six heavens of the desire realm), with little fortune and a short life, not receiving the teachings of the Dharma. Even if they can be reborn as humans, they will become lowly slaves; or be reborn as cows, horses, livestock, mules, donkeys, camels, elephants, tigers, lions, birds, beasts, insects, and moths, suffering unspeakable hardships, unable to be liberated for hundreds of kalpas, thousands of kalpas, and tens of thousands of kalpas; sometimes they are sick as soon as they are born, or die quickly. If they can be reborn as humans, their six senses (the six sense organs) will not be complete, becoming disabled, deaf, blind, or mute, suffering endlessly.
'Now there is a person in this world who knows that there is a Buddha in the world, and hears the sutras
法，得見比丘僧，有善心好意恭敬慈心，捐九十六種道來入正法，自惟自克奉受五戒，修行十善以滅十惡。爾時有一人，皆是維衛佛時得道人，功德同是人，其有百劫、千劫、萬劫之罪，皆悉滅盡。其人壽終已后，不復更見三惡道中。假有所犯，當追罪輕重詣地獄，王見之，衣毛當豎敬仰其人，帝王人民一切莫不尊奉，雖未得道，功德隆赫，天人龍鬼莫不稱歎。」
佛語阿難：「我般泥洹后，世人多不敬法，喜自貢高自大輕蔑於人，薄賤正法、毀諸比丘，不與分衛，罵詈、瓦石擊之，無所拘畏。是曹輩人，皆從魔界中來，生為人故，復惡如是。其信樂佛法，則是上古先世時佛上足弟子，能知真偽隨奉正法，受持經戒，覆滅二十事，皆悉諸菩薩摩訶薩非，凡人耶！
「人生當有死，無有不死者。持戒善人不惜身命，但念大慈大悲拯濟一切，為眾人作唱導，菩薩不懼生死之變，入生死度生死；入地獄說經戒，止惡為善；入餓鬼為說佈施；入畜生為說淫泆亡人身，上天生為教諸天，人中為作法惡為善。人作地獄行則有地獄想；人作畜生行則有畜生想；人作天行則有天想；人作餓鬼行則有餓鬼想；人作人行則有人想。一切萬物皆無所有，但依所作名便有思想。今是賢者，眼所見其證分明，於世生已得為人，有福德
【現代漢語翻譯】 現代漢語譯本：如果有人能夠依法修行，得見比丘僧團，心懷善意，恭敬慈悲，捨棄九十六種外道邪說而歸入正法，自我約束，奉行五戒，修習十善以滅除十惡。那時，如果有一個人，都是在維衛佛（Vipassi Buddha）時期得道的人，功德與維衛佛時期得道的人相同，即使有百劫、千劫、萬劫的罪業，都能夠完全滅盡。這個人壽命終結之後，不再墮入三惡道中。即使有所觸犯，追究罪責時，地獄之王見到他，也會敬畏地豎起衣毛，帝王人民無不尊敬奉承，即使尚未得道，功德也極其顯赫，天人龍鬼無不稱讚。
佛告訴阿難（Ananda）: 『我涅槃（Parinirvana）之後，世人大多不尊敬佛法，喜歡貢高我慢，輕視他人，輕賤正法，譭謗比丘，不給他們食物，謾罵、用瓦石攻擊他們，毫無顧忌。這些人，都是從魔界中來的，因為生而為人，所以才會如此惡劣。那些信奉佛法的人，則是上古先世時佛的上首弟子，能夠辨別真偽，隨順奉行正法，受持經戒，還能滅除二十種惡事，這些人都是菩薩摩訶薩（Bodhisattva-Mahasattva），不是凡人啊！』
『人生必然有死亡，沒有不死的人。持戒行善的人不吝惜自己的生命，只想著以大慈大悲之心拯救一切眾生，為眾人做出榜樣，引導他們。菩薩不懼怕生死的變遷，進入生死輪迴度化眾生；進入地獄宣講經戒，勸止惡行，引導向善；進入餓鬼道為他們宣講佈施；進入畜生道為他們宣講淫慾會喪失人身，死後上天，為諸天人說法；在人間教化世人，使作惡之人改惡從善。人如果做地獄的行為，就會有地獄的念想；人如果做畜生的行為，就會有畜生的念想；人如果做天人的行為，就會有天人的念想；人如果做餓鬼的行為，就會有餓鬼的念想；人如果做人的行為，就會有人的念想。一切萬物本來都是空無所有的，只是根據所作的行為而產生相應的名相和思想。現在這位賢者，親眼所見的事實非常清楚，在世間出生已經得到了人身，擁有福德。』
【English Translation】 English version: If someone can practice according to the Dharma, see the Bhikkhu Sangha (community of monks), have a good heart, and with respect and compassion, abandon the ninety-six kinds of heretical paths and enter the true Dharma, restrain themselves, uphold the five precepts, and cultivate the ten good deeds to eliminate the ten evils. At that time, if there is a person, all of whom attained enlightenment during the time of Vipassi Buddha (Vipassi Buddha), whose merits are the same as those who attained enlightenment during the time of Vipassi Buddha, even if they have committed sins for hundreds of kalpas, thousands of kalpas, or tens of thousands of kalpas, they can all be completely extinguished. After this person's life ends, they will no longer fall into the three evil realms. Even if they have committed some offenses, when pursuing their guilt, the King of Hell, upon seeing them, will stand in awe and their hair will stand on end. Emperors and people will all respect and revere them. Even if they have not yet attained enlightenment, their merits are extremely illustrious, and gods, humans, dragons, and spirits will all praise them.
The Buddha said to Ananda (Ananda): 'After my Parinirvana (Parinirvana), most people in the world will not respect the Dharma, they will like to be arrogant and conceited, despise others, belittle the true Dharma, slander the Bhikkhus, not give them food, scold them, and attack them with tiles and stones, without any fear. These people all come from the realm of Mara (demon), and because they are born as humans, they are so evil. Those who believe in the Buddha's Dharma are the foremost disciples of the Buddha in ancient times, who can distinguish between truth and falsehood, follow and practice the true Dharma, uphold the sutras and precepts, and can also eliminate twenty evil deeds. These people are all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), not ordinary people!'
'Life inevitably has death, and there is no one who does not die. Those who uphold the precepts and do good deeds do not cherish their own lives, but only think of saving all sentient beings with great compassion, setting an example for the people and guiding them. Bodhisattvas are not afraid of the changes of birth and death, they enter the cycle of birth and death to liberate sentient beings; they enter hell to preach the sutras and precepts, to stop evil deeds and guide them to do good; they enter the realm of hungry ghosts to preach about giving; they enter the realm of animals to preach that lust will lead to the loss of human form, and after death, they will be reborn in heaven, teaching the gods; in the human world, they teach people to turn from evil to good. If a person does the deeds of hell, they will have the thoughts of hell; if a person does the deeds of animals, they will have the thoughts of animals; if a person does the deeds of gods, they will have the thoughts of gods; if a person does the deeds of hungry ghosts, they will have the thoughts of hungry ghosts; if a person does the deeds of humans, they will have the thoughts of humans. All things are originally empty and without substance, but according to the actions performed, corresponding names and thoughts arise. Now this wise person, the facts seen with their own eyes are very clear, having been born into the world, they have already obtained a human body and possess blessings.'
奉正法，何不努力可自致得佛尊貴？何為作勤苦之業？身當自往受之，悔有何益？」
佛語阿難：「法之慾興，世生善人；法之慾衰，惡人眾多。善相告語，各勤加精進經戒，為憂一切無常。無常力大，佛不常住。於世努力勤之，既以自度，復能救度一切人、非人。諸比丘！汝曹當及我在世，當努力，莫言佛常在，今不努力後悔何益？今以死人者名見諦。」
見諦聞佛說經，父母諸家皆得阿羅漢道諦，即得阿惟越致，堅住不復動轉。諸比丘及諸菩薩大弟子，天龍鬼神，聞經莫不歡喜，皆前為佛作禮而去。
弟子死復生經
【現代漢語翻譯】 現代漢語譯本：既然信奉正法，為何不努力修行以證得佛的尊貴果位？為何還要造作這些充滿痛苦的業？身體要親自承受這些果報，到那時後悔又有什麼用呢？'
佛告訴阿難：'正法將要興盛時，世間就會出現許多善人；正法將要衰敗時，惡人就會增多。善人應當互相勸告，各自勤奮精進地修持經戒，要憂慮一切事物的無常。無常的力量非常強大，即使是佛也不能永遠住世。在世時要努力勤奮修行，既能自我解脫，又能救度一切人與非人。各位比丘！你們應當趁著我還住世的時候，努力修行，不要說佛會永遠住世，現在不努力，將來後悔又有什麼用呢？現在就以死而復生的人（見諦）為例來證明這一點。'
見諦（Jiandi）聽聞佛所說的經法，他的父母和所有家人都證得了阿羅漢（Arahan）的道果，他自己也立即獲得了阿惟越致（Aweiyuezhi，不退轉）的果位，堅定不移，不再動搖。各位比丘以及各位菩薩大弟子，天龍鬼神，聽聞佛所說的經法，沒有不歡喜的，都上前向佛作禮后離去。
《弟子死復生經》
【English Translation】 English version: 'Having embraced the true Dharma, why not strive diligently to attain the honored state of Buddhahood? Why engage in deeds that create suffering? Your body must personally experience the consequences; what benefit will regret bring then?'
The Buddha said to Ananda: 'When the Dharma is about to flourish, many virtuous people will be born into the world; when the Dharma is about to decline, evil people will increase. Virtuous people should advise one another, each diligently cultivating the precepts and scriptures, mindful of the impermanence of all things. Impermanence is a great force; even the Buddha cannot remain in the world forever. Strive diligently while in this world, so that you may liberate yourselves and also save all humans and non-humans. Monks! You should strive diligently while I am still in the world, do not say that the Buddha will always be here. What benefit will regret bring if you do not strive now? Now, take the example of one who died and was reborn (Jiandi).'
Having heard the sutra spoken by the Buddha, Jiandi's (見諦) parents and all his family attained the path of Arhat (阿羅漢), and he himself immediately attained Aweiyuezhi (阿惟越致, non-retrogression), steadfast and unmoving. The monks and great disciples who were Bodhisattvas, the devas, nagas, and spirits, all rejoiced upon hearing the sutra spoken by the Buddha, and they bowed to the Buddha and departed.
'The Sutra of the Disciple Who Died and Was Reborn'