T14n0508_阿阇世王問五逆經

大正藏第 14 冊 No. 0508 阿阇世王問五逆經

No. 508

阿阇世王問五逆經

西晉沙門法炬譯

聞如是：

一時，婆伽婆在羅閱城靈鷲山，與大比丘眾五百人俱。

提婆達兜詣阿阇世王所，到已即就座坐；時王阿阇世，即從坐起，頭面禮調達足，還就座坐。

時王阿阇世白調達言：「我曾聞尊者調達，彼沙門瞿曇常作是語：『有五逆罪，若族姓子、族姓女，為是五不救罪者，必入地獄不疑。云何為五？謂殺父、殺母、害阿羅漢、斗亂眾僧、起惡意于如來所。如是五不救罪，若有男女施行此事者，必入地獄不疑。』我今，調達！躬殺父王，我亦當入地獄耶？」

時調達告阿阇世王：「大王！勿懷恐懼，為有何殃？為有何咎？誰為殃而受報？誰作殃當受其果？然大王亦不為惡逆，所作惡者，自當受報。」

時眾多比丘，到時著衣持缽，入羅閱城乞食。時眾多比丘，入羅閱城乞食，聞王阿阇世語調達言：「尊者調達！我聞沙門瞿曇作是說言：『有五不救罪，若有男女，施行此五事者，必入地獄不疑。』我無辜躬殺父王，我當入地獄中耶？」時調達報言：「勿懼，大王！誰作殃，殃由何生？誰作惡后受報？王亦不作殃，所作殃者，自當受

【現代漢語翻譯】現代漢語譯本《阿阇世王問五逆經》

西晉沙門法炬譯

我是這樣聽說的：

一時，佛（婆伽婆）在王舍城（羅閱城）的靈鷲山，與五百位大比丘在一起。

提婆達多（提婆達兜）前往阿阇世王（阿阇世王）的住所，到達后就坐下；當時阿阇世王從座位上起身，以頭面禮拜提婆達多（調達）的腳，然後回到座位坐下。

當時阿阇世王對提婆達多（調達）說：『我曾聽聞尊者提婆達多（調達）說，那位沙門喬達摩（沙門瞿曇）常說這樣的話：『有五種逆罪，如果男子或女子犯下這五種不可救藥的罪行，必定會墮入地獄，毫無疑問。』這五種罪是什麼呢？就是殺父、殺母、殺阿羅漢（害阿羅漢）、破壞僧團的和合（斗亂眾僧）、對如來（如來）生起惡意。像這樣的五種不可救藥的罪行，如果有人犯下，必定會墮入地獄，毫無疑問。』我現在，提婆達多（調達）！親自殺了我的父王，我也會墮入地獄嗎？』

當時提婆達多（調達）告訴阿阇世王：『大王！不要懷有恐懼，會有什麼災禍呢？會有什麼過失呢？誰作惡業才會受報？誰作惡業應當承受其果報？然而大王您並沒有作惡逆之罪，作惡的人，自然應當承受果報。』

當時許多比丘，到了乞食的時間，便穿上袈裟，拿著缽，進入王舍城（羅閱城）乞食。當時許多比丘，進入王舍城（羅閱城）乞食，聽到阿阇世王對提婆達多（調達）說：『尊者提婆達多（調達）！我聽聞沙門喬達摩（沙門瞿曇）這樣說：『有五種不可救藥的罪行，如果男子或女子犯下這五件事，必定會墮入地獄，毫無疑問。』我無辜地親自殺了我的父王，我會墮入地獄嗎？』當時提婆達多（調達）回答說：『不要害怕，大王！誰作惡業，惡業由何而生？誰作惡後會受報？大王您並沒有作惡業，作惡業的人，自然應當承受果報。

【English Translation】 English version The Sutra of King Ajatasatru's Questions on the Five Heinous Offenses

Translated by the Shramana Dharmaruchi of the Western Jin Dynasty

Thus have I heard:

At one time, the Blessed One (Bhagavan) was at Mount Gridhrakuta (Vulture Peak) in Rajagriha (Rajagaha), together with five hundred great Bhikshus.

Devadatta (Devadatta) went to King Ajatasatru's (Ajatasatru) place, and upon arriving, he sat down. Then King Ajatasatru rose from his seat, bowed his head and face to Devadatta's (Devadatta) feet, and returned to his seat.

Then King Ajatasatru said to Devadatta (Devadatta): 'I have heard that the Venerable Devadatta (Devadatta), that Shramana Gautama (Shramana Gotama) often says: 'There are five heinous offenses. If a son or daughter of good family commits these five unpardonable offenses, they will surely fall into hell without doubt.' What are the five? They are killing one's father, killing one's mother, harming an Arhat (Arhat), causing discord in the Sangha (Sangha), and harboring malicious intent towards the Tathagata (Tathagata). Such are the five unpardonable offenses. If any man or woman commits these deeds, they will surely fall into hell without doubt.' Now, Devadatta (Devadatta)! I have personally killed my father. Will I also fall into hell?'

Then Devadatta (Devadatta) said to King Ajatasatru: 'Great King! Do not harbor fear. What calamity is there? What fault is there? Who commits evil and receives retribution? Who commits evil and should bear its fruit? But Great King, you have not committed an evil offense. Those who commit evil will naturally bear the consequences themselves.'

At that time, many Bhikshus, when it was time to beg for food, put on their robes, carried their bowls, and entered Rajagriha (Rajagaha) to beg for food. At that time, many Bhikshus, entering Rajagriha (Rajagaha) to beg for food, heard King Ajatasatru saying to Devadatta (Devadatta): 'Venerable Devadatta (Devadatta)! I have heard Shramana Gautama (Shramana Gotama) say: 'There are five unpardonable offenses. If any man or woman commits these five deeds, they will surely fall into hell without doubt.' I have innocently personally killed my father. Will I fall into hell?' Then Devadatta (Devadatta) replied: 'Do not fear, Great King! Who commits evil, and from what does evil arise? Who commits evil and then receives retribution? Great King, you have not committed evil. Those who commit evil will naturally bear the consequences themselves.'

報。」

時眾多比丘，從羅閱城乞食已，食后收攝衣缽，以尼師壇著肩上，至世尊所，頭面禮足，在一面坐，便說阿阇世王所共論議，具向世尊說。

時，世尊便說此偈：

「愚者知是處，　　言殃謂無報，　我今觀當來，　　受報有定處。」

是時，世尊告諸比丘：「彼摩竭國阿阇世王，雖殺父王，亦當不久來至我所，當有等信於我所；命終之後，當墮地獄如拍鞠。」

時有一比丘，白世尊言：「從彼泥犁命終，當生何處？」世尊告曰：「從彼泥犁命終，當生四天王處。」

比丘白言：「從彼命終，當生何處？」世尊告曰：「比丘！從彼命終，當生三十三天。」

比丘白言：「從三十三天命終，當生何處？」世尊告曰：「比丘！從三十三天命終，當生炎天上。」

比丘白言：「世尊！從彼命終，當生何處？」世尊告曰：「從炎天上命終，當生兜術天。」

比丘白言：「世尊！從兜術天命終，當生何處？」世尊告曰：「從兜術天命終，當生化自在天。」

比丘白言：「從化自在天命終，當生何處？」世尊告曰：「比丘！從化自在天命終，當生他化自在天。」

比丘白言：「世尊！從他化自在天命終，當生何處？」世尊告曰：「比丘！從他化自在天

【現代漢語翻譯】現代漢語譯本：『報。』

當時，許多比丘（bhikkhus，佛教僧侶）從羅閱城（Rājagṛha，古代印度城市）乞食回來，飯後整理好衣缽，將尼師壇（niṣīdana，坐具）搭在肩上，來到世尊（Bhagavān，佛陀的尊稱）處，以頭面禮拜佛足，在一旁坐下，便將阿阇世王（Ajātasattu，摩揭陀國國王）所參與的討論，詳細地向世尊稟報。

當時，世尊便說了這首偈頌：

『愚者自以為是，認為作惡沒有報應，我如今觀察未來，報應終究有其定處。』

這時，世尊告訴眾比丘：『那摩揭陀國（Magadha，古代印度王國）的阿阇世王，雖然殺害了他的父王，但不久之後也會來到我這裡，對我產生同樣的信心；他命終之後，會像拍鞠（一種遊戲）一樣墮入地獄。』

當時，有一位比丘問世尊：『從那地獄（naraka，受苦之處）命終之後，會生到哪裡？』世尊回答說：『從那地獄命終之後，會生到四天王處（Cāturmahārājika，欲界第一層天）。』

比丘問道：『從那裡命終之後，會生到哪裡？』世尊回答說：『比丘！從那裡命終之後，會生到三十三天（Trāyastriṃśa，欲界第二層天）。』

比丘問道：『從三十三天命終之後，會生到哪裡？』世尊回答說：『比丘！從三十三天命終之後，會生到炎天（Yāma，欲界第三層天）。』

比丘問道：『世尊！從那裡命終之後，會生到哪裡？』世尊回答說：『從炎天命終之後，會生到兜率天（Tuṣita，欲界第四層天）。』

比丘問道：『世尊！從兜率天命終之後，會生到哪裡？』世尊回答說：『從兜率天命終之後，會生到化樂天（Nirmāṇarati，欲界第五層天）。』

比丘問道：『從化樂天命終之後，會生到哪裡？』世尊回答說：『比丘！從化樂天命終之後，會生到他化自在天（Paranirmita-vaśavartin，欲界第六層天）。』

比丘問道：『世尊！從他化自在天命終之後，會生到哪裡？』世尊回答說：『比丘！從他化自在天……』

【English Translation】 English version: 『Report.』

At that time, many bhikkhus (Buddhist monks), having finished their alms round in Rājagṛha (ancient Indian city), after the meal, collected their robes and bowls, placed their niṣīdana (sitting cloth) on their shoulders, and went to the place where the Bhagavan (the Blessed One, epithet of the Buddha) was. After paying homage to his feet with their heads, they sat down on one side and reported in detail to the Bhagavan the discussions in which King Ajātasattu (King of Magadha) had participated.

Then, the Bhagavan spoke this verse:

『The foolish one thinks it is so, Saying that there is no retribution for evil deeds, But I now observe the future, Retribution surely has its fixed place.』

At that time, the Bhagavan told the bhikkhus: 『That King Ajātasattu of Magadha, although he killed his father, will soon come to me and have the same faith in me; after his death, he will fall into hell like a ball being struck (referring to a game).』

Then a bhikkhu asked the Bhagavan: 『After dying from that hell (naraka, place of suffering), where will he be reborn?』 The Bhagavan replied: 『After dying from that hell, he will be reborn in the Cāturmahārājika (Heaven of the Four Great Kings, first heaven of the desire realm).』

The bhikkhu asked: 『After dying from there, where will he be reborn?』 The Bhagavan replied: 『Bhikkhu! After dying from there, he will be reborn in the Trāyastriṃśa (Heaven of the Thirty-three Gods, second heaven of the desire realm).』

The bhikkhu asked: 『After dying from Trāyastriṃśa, where will he be reborn?』 The Bhagavan replied: 『Bhikkhu! After dying from Trāyastriṃśa, he will be reborn in the Yāma (third heaven of the desire realm).』

The bhikkhu asked: 『Bhagavan! After dying from there, where will he be reborn?』 The Bhagavan replied: 『After dying from Yāma, he will be reborn in Tuṣita (fourth heaven of the desire realm).』

The bhikkhu asked: 『Bhagavan! After dying from Tuṣita, where will he be reborn?』 The Bhagavan replied: 『After dying from Tuṣita, he will be reborn in Nirmāṇarati (fifth heaven of the desire realm).』

The bhikkhu asked: 『After dying from Nirmāṇarati, where will he be reborn?』 The Bhagavan replied: 『Bhikkhu! After dying from Nirmāṇarati, he will be reborn in Paranirmita-vaśavartin (sixth heaven of the desire realm).』

The bhikkhu asked: 『Bhagavan! After dying from Paranirmita-vaśavartin, where will he be reborn?』 The Bhagavan replied: 『Bhikkhu! After dying from Paranirmita-vaśavartin...』

命終，當生化自在天、生兜術天、炎天、三十三天、四天王天，復當來生人間。」

比丘白言：「世尊！從此命終，當生何處？」世尊告曰：「比丘！摩竭國王阿阇世，二十劫中，不趣三惡道，流轉天人間，最後受身，剃除鬚髮，著三法衣，以信堅固，出家學道，當成辟支佛，名無穢。」

比丘白言：「甚奇！甚特！世尊！作如是殃罪，受是快樂，成辟支佛，名曰無穢。」

世尊告曰：「摩竭國王阿阇世，發意成就，眾善普至。比丘！堪任發意成就，得拔濟地獄；若發意不成就者，因緣成就，雖未生地獄，猶可設方便不至地獄。」

比丘白言：「若彼人二事俱成就者，彼當生何處？」世尊告曰：「彼二事成就，當生二處。云何為二？生天、人間。」

比丘白言：「彼發意成就、因緣不成就者，此二事有何差別？」

世尊告曰：「比丘！發意成就、因緣不成就，此是𣽈根；發意不成就、因緣成就，比丘！此是利根。」

比丘白言：「鈍根、利根，有何差別？」

世尊告曰：「鈍根者，比丘所為不進；利根者，比丘聰明黠慧。」

比丘白言：「此二有何差別？當還何業？」

是時，世尊便說此偈：

「智慧世為上，　　當至安隱處，　諸能知等業，　

【現代漢語翻譯】現代漢語譯本：'（此人）命終之後，將會往生到化自在天（Paranirmita-vasavartin，欲界第六天）、兜率天（Tushita，彌勒菩薩所在的天界）、炎天（Yama，夜摩天，欲界第三天）、三十三天（Trayastrimsha，帝釋天，欲界第二天）、四天王天（Chaturmaharajika，欲界第一天），之後還會再次降生到人間。'

比丘問道：'世尊！此人命終之後，將會往生到哪裡？' 世尊回答說：'比丘！摩揭陀國（Magadha）國王阿阇世（Ajatasattu），在二十劫的時間裡，不會墮入三惡道，會在天界和人間流轉，最後一次受生時，會剃除鬚髮，穿上三法衣，以堅定的信心出家學道，將會成就辟支佛（Pratyekabuddha，緣覺），名號為無穢（Anagha）。'

比丘說道：'真是太神奇了！太特別了！世尊！做了這樣的罪惡，卻能享受這樣的快樂，成就辟支佛，名號叫做無穢。'

世尊說道：'摩揭陀國國王阿阇世，發起善念並且成就，各種善行普遍到來。比丘！能夠發起善念並且成就，就能拔濟地獄的苦難；如果發起善念卻沒有成就，但因緣已經成熟，即使還沒有墮入地獄，仍然可以設法避免墮入地獄。'

比丘問道：'如果這個人兩種情況都成就了，他將會往生到哪裡？' 世尊回答說：'他兩種情況都成就了，將會往生到兩個地方。哪兩個呢？往生到天界和人間。'

比丘問道：'發起善念並且成就，和因緣沒有成就，這兩種情況有什麼差別？'

世尊回答說：'比丘！發起善念並且成就，但因緣沒有成就，這是鈍根（Mridu-indriya，根器遲鈍）；發起善念沒有成就，但因緣已經成熟，比丘！這是利根（Tikshna-indriya，根器敏銳）。'

比丘問道：'鈍根和利根，有什麼差別？'

世尊回答說：'鈍根的人，比丘！所作所為沒有進展；利根的人，比丘！聰明敏捷。'

比丘問道：'這兩種情況有什麼差別？將會回到什麼樣的業報？'

這時，世尊便說了這首偈語：

'智慧在世間最為殊勝，　　應當到達安穩的處所，　那些能夠知曉平等之業，　'

【English Translation】 English version: 'Upon death, (this person) will be reborn in the Paranirmita-vasavartin heaven (the heaven of those who delight in creating transformations, the sixth heaven of the desire realm), the Tushita heaven (the heaven of contentment, where Maitreya Bodhisattva resides), the Yama heaven (the heaven of time, the third heaven of the desire realm), the Trayastrimsha heaven (the heaven of the thirty-three gods, the second heaven of the desire realm), the Chaturmaharajika heaven (the heaven of the four great kings, the first heaven of the desire realm), and will again be reborn in the human realm.'

The Bhikshu (monk) asked: 'Venerable One! Where will this person be reborn upon death?' The World-Honored One (Bhagavan) said: 'Bhikshu! King Ajatasattu (Ajatashatru) of Magadha (an ancient kingdom in India) will not fall into the three evil paths for twenty kalpas (aeons), but will transmigrate between the heavens and the human realm. In his final rebirth, he will shave his head and beard, wear the three robes, and with firm faith, renounce the world and study the Way. He will become a Pratyekabuddha (Solitary Buddha), named Anagha (Immaculate).'

The Bhikshu said: 'How wondrous! How extraordinary! Venerable One! Having committed such sins, he will enjoy such happiness and become a Pratyekabuddha named Anagha.'

The World-Honored One said: 'King Ajatasattu of Magadha has generated the intention (to do good) and achieved it, and all kinds of good deeds have universally arrived. Bhikshu! Being able to generate the intention and achieve it enables one to be rescued from the suffering of hell. If one generates the intention but does not achieve it, but the conditions are ripe, even if one has not yet fallen into hell, one can still devise means to avoid falling into hell.'

The Bhikshu asked: 'If that person achieves both of these things, where will he be reborn?' The World-Honored One said: 'If he achieves both of these things, he will be reborn in two places. What are the two? Reborn in the heavens and the human realm.'

The Bhikshu asked: 'What is the difference between generating the intention and achieving it, and the conditions not being ripe?'

The World-Honored One said: 'Bhikshu! Generating the intention and achieving it, but the conditions not being ripe, this is dull faculties (Mridu-indriya, slow faculties); generating the intention but not achieving it, but the conditions being ripe, Bhikshu! This is sharp faculties (Tikshna-indriya, sharp faculties).'

The Bhikshu asked: 'What is the difference between dull faculties and sharp faculties?'

The World-Honored One said: 'A person with dull faculties, Bhikshu! What he does does not progress; a person with sharp faculties, Bhikshu! Is intelligent and clever.'

The Bhikshu asked: 'What is the difference between these two? To what kind of karma will they return?'

At that time, the World-Honored One spoke this verse:

'Wisdom is supreme in the world, One should reach a place of peace, Those who can know equal karma,'

斷彼生有死。

「是謂比丘有是差別。」

是時彼比丘，聞佛所說，歡喜奉行已，即從坐起，頭面禮足，繞三匝便退而去。

是時彼比丘，即其日到，時著衣持缽，入羅閱城乞食，詣彼摩竭王宮門外。

時王阿阇世，遙見彼比丘來，見已便敕守門人：「云何守門人？我先已敕，釋種比丘，勿放入此，除尊者調達。」

時彼守門人，執彼比丘手，驅出門外。時彼比丘舉右手，語摩竭國王言：「我是大王大善知識，是安隱處，無有眾惱。」

時王報言：「云何比丘？而觀何義，作是說言：『我是大王善知識，是安隱處。』」

時彼比丘，告王阿阇世言：「世尊說王，作是言：『摩竭國王，雖殺父王，彼作惡命終已，當生地獄如拍鞠。從彼命終，當生四天王宮。從彼命終，當生三十三天。從彼命終，當生炎天、兜術天、化自在天、他化自在天。從彼命終，復當生化自在天、兜術天、炎天、三十三天、四天王宮，復當生此間受人形。如是大王，二十劫中，不趣三惡道，流轉人間，最後受人身，當剃除鬚髮，著三法衣，以信堅固，出家學道，成辟支佛，名曰無穢。』所以然者，如是大王，當得是無根之信。」時彼比丘，說是語已，便退而去。

時王阿阇世，聞彼比丘所說，

【現代漢語翻譯】現代漢語譯本斷絕那生與有的輪迴，也就是斷絕生死。『這就是比丘之間的差別。』當時那位比丘，聽了佛陀所說，歡喜地接受並實行，隨即從座位起身，以頭面禮拜佛足，繞佛三圈后便退下離開了。當時那位比丘，就在當天，到了乞食的時間，穿好衣服，拿著缽，進入羅閱城乞食，來到了摩揭陀國王宮的門外。當時國王阿阇世（Ajatasattu）（未生怨），遠遠地看見那位比丘走來，看見后便命令守門人：『守門人，為何如此？我先前已經命令過，釋迦種姓的比丘，不要放入這裡，除了尊者調達（Devadatta）。』當時那位守門人，抓住那位比丘的手，將他驅趕出門外。當時那位比丘舉起右手，對摩揭陀國王說：『我是大王的大善知識，是安穩之處，沒有各種煩惱。』當時國王回答說：『這位比丘，你觀察了什麼意義，而說這樣的話：『我是大王的善知識，是安穩之處。』』當時那位比丘，告訴國王阿阇世（Ajatasattu）說：『世尊（Bhagavan）說大王，這樣說：『摩揭陀國王，雖然殺了父王，但他作惡死後，應當生地獄如同拍球一般。從地獄命終后，應當生四天王宮（Catummaharajika）。從那裡命終后，應當生三十三天（Tavatimsa）。從那裡命終后，應當生炎天（Yama）、兜率天（Tusita）、化樂天（Nimmanarati）、他化自在天（Paranimmita-vasavatti）。從那裡命終后，又應當生化樂天（Nimmanarati）、兜率天（Tusita）、炎天（Yama）、三十三天（Tavatimsa）、四天王宮（Catummaharajika），又應當生到人間受人形。像這樣大王，二十劫中，不會墮入三惡道，在人間流轉，最後受人身，應當剃除鬚髮，穿著三法衣，以堅固的信心，出家學道，成就辟支佛（Paccekabuddha），名叫無穢。』之所以這樣說，是因為大王，應當得到這無根的信心。』當時那位比丘，說完這些話后，便退下離開了。當時國王阿阇世（Ajatasattu），聽了那位比丘所說，

【English Translation】 English version Cutting off that becoming and existence, that is, cutting off birth and death. 'This is the difference among the Bhikkhus.' At that time, that Bhikkhu, having heard what the Buddha had said, joyfully accepted and practiced it. Immediately, he rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha three times, and then withdrew and departed. At that time, that Bhikkhu, on that very day, when it was time for alms, put on his robes, carried his bowl, entered Rajagaha for alms, and went to the gate of the Magadha King's palace. At that time, King Ajatasattu (Ajatasattu), seeing that Bhikkhu coming from afar, having seen him, then ordered the gatekeeper: 'Gatekeeper, why is this? I had previously ordered that Bhikkhus of the Sakyan clan should not be allowed in here, except for the Venerable Devadatta (Devadatta).' At that time, that gatekeeper, holding the hand of that Bhikkhu, drove him out of the gate. At that time, that Bhikkhu raised his right hand and said to the King of Magadha: 'I am the Great King's great good friend, a place of peace, without any troubles.' At that time, the King replied: 'What meaning did you observe, Bhikkhu, that you say such words: 'I am the Great King's good friend, a place of peace.'' At that time, that Bhikkhu, said to King Ajatasattu (Ajatasattu): 'The Blessed One (Bhagavan) said of the King, saying: 'The King of Magadha, although he killed his father, after doing evil and dying, should be born in hell like a ball being bounced. From there, after dying, he should be born in the Heaven of the Four Great Kings (Catummaharajika). From there, after dying, he should be born in the Heaven of the Thirty-three (Tavatimsa). From there, after dying, he should be born in the Yama Heaven (Yama), the Tusita Heaven (Tusita), the Nimmanarati Heaven (Nimmanarati), and the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti). From there, after dying, he should again be born in the Nimmanarati Heaven (Nimmanarati), the Tusita Heaven (Tusita), the Yama Heaven (Yama), the Heaven of the Thirty-three (Tavatimsa), the Heaven of the Four Great Kings (Catummaharajika), and again be born in this world in human form. Like this, Great King, for twenty kalpas, he will not go to the three evil realms, wandering in the human world. Finally, taking human form, he should shave his head and beard, wear the three robes, with firm faith, leave home to study the Way, and become a Paccekabuddha (Paccekabuddha), named Immaculate.' The reason for this is that the Great King should obtain this rootless faith.' At that time, that Bhikkhu, having said these words, then withdrew and departed. At that time, King Ajatasattu (Ajatasattu), having heard what that Bhikkhu said,

亦不歡喜，復不瞋恚，亦不受彼所說，便告耆域王子曰：「耆域！沙門來至我所，而作是言：『彼如來、至真、等正覺見授決，殺父王而作是惡逆，命終后當生地獄如拍鞠。從彼命終，當生四天王天、三十三天、炎天、兜術天、化自在天、他化自在天。從彼命終，復當生化自在天、兜術天、炎天、三十三天、四天王宮。從彼命終，當生人間；最後受人身，剃除鬚髮，著三法衣，以信堅固，出家學道，成辟支佛，名曰無穢。』汝往，耆域！彼沙門瞿曇所，審有是語不？」對曰：「如是，大王！」

時耆域王子，受摩竭國王教，便出羅閱祇城，詣靈鷲山，至世尊所。到已頭面禮足，在一面坐。時耆域王子，從摩竭國王所說言教，盡向如來說。世尊告曰：「如是，耆域！佛世尊言無有二，所說隨事。所以然者？耆域！彼王阿阇世，當成無根信。耆域！諸有男女，彼一切亦當有是趣而無有異。」

時耆域王子，從如來受是教已，即從坐起，頭面禮足，便退而去，詣摩竭國王所。到已便語王阿阇世言：「彼如來、至真、等正覺，實有是語。所以然者？諸有得無根信者，而無有異。愿王當詣彼如來、至真、等正覺所。」

時王報言：「耆域！我聞彼沙門瞿曇，有是咒術，能降伏人民，使外道異學無不受其教，是

【現代漢語翻譯】現代漢語譯本：（阿阇世王）也不歡喜，也不嗔怒，也不接受他們所說的話，便告訴耆域（Jivaka，人名，王子）王子說：『耆域！有沙門來到我這裡，這樣說：『那位如來（Tathagata，佛的稱號）、至真（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，正等覺者的稱號）授記說，（我）殺死父王而造作這種惡逆之罪，命終之後應當墮入地獄，就像拍球一樣迅速。從地獄命終之後，應當生到四天王天（Caturmaharajika，佛教的欲界第一層天）、三十三天（Trayastrimsa，佛教的欲界第二天）、炎天（Yama，佛教的欲界第三天）、兜率天（Tusita，佛教的欲界第四天）、化樂天（Nirmanarati，佛教的欲界第五天）、他化自在天（Paranirmita-vasavartin，佛教的欲界第六天）。從那裡命終之後，又應當生到化樂天、兜率天、炎天、三十三天、四天王宮。從那裡命終之後，應當生到人間；最後得到人身，剃除鬚髮，穿上三法衣（kasaya，袈裟），以堅定的信心，出家學道，成就辟支佛（Pratyekabuddha，緣覺佛），名叫無穢。』你去，耆域！到那位沙門瞿曇（Shramana Gautama，釋迦牟尼佛）那裡，查明是否有這樣的話？』耆域回答說：『是的，大王！』當時，耆域王子接受摩竭陀（Magadha，古印度國名）國王的命令，便離開王舍城（Rajagrha，古印度城市），前往靈鷲山（Gridhrakuta，山名），到達世尊（Bhagavan，佛的稱號）那裡。到達后，頭面頂禮佛足，在一旁坐下。當時，耆域王子將摩竭陀國王所說的話，全部向如來（Tathagata，佛的稱號）說了。世尊告訴耆域說：『是的，耆域！佛世尊的話沒有虛假，所說的話都符合事實。為什麼這樣說呢？耆域！那位阿阇世（Ajatashatru，人名，國王）王，應當成就無根信（amula-sraddha，對佛法沒有堅定信仰）。耆域！所有男女，他們的一切也應當有這樣的趨向而沒有不同。』當時，耆域王子從如來那裡接受了這些教誨后，立即從座位上站起來，頭面頂禮佛足，便退了出去，前往摩竭陀國王那裡。到達后，便告訴阿阇世王說：『那位如來、至真、等正覺，確實說了這些話。為什麼這樣說呢？所有得到無根信的人，都沒有不同。希望大王應當前往那位如來、至真、等正覺那裡。』當時，國王回答說：『耆域！我聽說那位沙門瞿曇，有這樣的咒術，能夠降伏人民，使得外道異學沒有不接受他的教導的，是

【English Translation】 English version: (King Ajatashatru) was neither pleased nor angry, nor did he accept what they said. He then said to Prince Jivaka (Jivaka, a name, a prince): 'Jivaka! A Shramana (Shramana, a renunciate) came to me and said: 'That Tathagata (Tathagata, title of the Buddha), Arhat (Arhat, title of an enlightened being), Samyaksambuddha (Samyaksambuddha, title of a fully enlightened one) has predicted that (I), having killed my father and committed this heinous crime, shall fall into hell after death as quickly as a ball is struck. After dying from hell, I shall be born in the Heaven of the Four Great Kings (Caturmaharajika, the first heaven of the desire realm in Buddhism), the Heaven of the Thirty-three (Trayastrimsa, the second heaven of the desire realm in Buddhism), the Yama Heaven (Yama, the third heaven of the desire realm in Buddhism), the Tushita Heaven (Tusita, the fourth heaven of the desire realm in Buddhism), the Nirmanarati Heaven (Nirmanarati, the fifth heaven of the desire realm in Buddhism), and the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven of the desire realm in Buddhism). After dying from there, I shall again be born in the Nirmanarati Heaven, the Tushita Heaven, the Yama Heaven, the Heaven of the Thirty-three, and the palace of the Four Great Kings. After dying from there, I shall be born in the human realm; finally, I shall obtain a human body, shave my head and beard, wear the three robes (kasaya, monastic robes), with firm faith, renounce the world and study the Way, and become a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) named Vimala (Vimala, meaning 'stainless'). Go, Jivaka! To that Shramana Gautama (Shramana Gautama, Shakyamuni Buddha), and ascertain whether these words are true or not?'' Jivaka replied: 'Yes, Great King!' At that time, Prince Jivaka, having received the instructions of the King of Magadha (Magadha, an ancient Indian kingdom), left Rajagrha (Rajagrha, an ancient Indian city) and went to Vulture Peak (Gridhrakuta, a mountain name), and arrived at the place of the World-Honored One (Bhagavan, title of the Buddha). Having arrived, he bowed his head to the ground at the Buddha's feet and sat down on one side. At that time, Prince Jivaka recounted all the words and teachings spoken by the King of Magadha to the Tathagata (Tathagata, title of the Buddha). The World-Honored One said to Jivaka: 'Yes, Jivaka! The words of the Buddha, the World-Honored One, are not false; what is said accords with the facts. Why is this so? Jivaka! That King Ajatashatru (Ajatashatru, a name, a king) shall attain rootless faith (amula-sraddha, lack of firm faith in the Dharma). Jivaka! All men and women, all of them shall have this tendency without any difference.' At that time, Prince Jivaka, having received these teachings from the Tathagata, immediately rose from his seat, bowed his head to the ground at the Buddha's feet, and then withdrew and went to the King of Magadha. Having arrived, he said to King Ajatashatru: 'That Tathagata, Arhat, Samyaksambuddha, has indeed spoken these words. Why is this so? All those who attain rootless faith are without difference. May the Great King go to that Tathagata, Arhat, Samyaksambuddha.' At that time, the King replied: 'Jivaka! I have heard that that Shramana Gautama has such incantations that he can subdue the people, so that no heretical or heterodox teachings do not accept his teachings, is

故我不堪任往見沙門瞿曇。且住，耆域！我當觀察彼沙門瞿曇，為有一切智不？設當有一切智者，然後我當往見彼沙門瞿曇。」

時耆域王子，從摩竭國王聞是語，出羅閱城，詣靈鷲山，至世尊所。到已頭面禮足，在一面坐，以此義白世尊言。

時，世尊告曰：「耆域！摩竭國王不久當來至我所，當成無根信，設我取泥洹日後，當供養我舍利。」耆域王子歡喜踴躍，不能自勝。時世尊與耆域王子說微妙法，令發歡喜。

時，耆域王子從如來聞此深法，即從坐起，頭面禮足，繞三匝，便退而去。時，耆域王子聞佛所說，歡喜奉行。

阿阇世王問五逆經

【現代漢語翻譯】現代漢語譯本：因此，我不適合前去拜見沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛）。先住下吧，耆域（Jīvaka）！我應當觀察那位沙門瞿曇，看他是否具有一切智。如果他確實具有一切智，然後我才去拜見那位沙門瞿曇。

當時，耆域王子從摩竭陀（Magadha）國王那裡聽到這些話，便離開羅閱城（Rājagṛha），前往靈鷲山（Gṛdhrakūṭa），到達世尊（Bhagavān，佛陀）所在之處。到達后，他頂禮佛足，在一旁坐下，並將此事稟告世尊。

當時，世尊告訴耆域：『耆域！摩竭陀國王不久將會來到我這裡，將會生起無根信（unrooted faith，不依賴於任何外在條件的信心），即使在我涅槃（Nirvāṇa，圓寂）之後，他也會供養我的舍利（śarīra，遺骨）。』耆域王子聽后歡喜踴躍，無法自持。當時，世尊為耆域王子宣說了微妙的佛法，使他心生歡喜。

當時，耆域王子從如來（Tathāgata，佛陀）那裡聽聞了這甚深的佛法，便從座位上起身，頂禮佛足，繞佛三匝，然後退下離去。當時，耆域王子聽聞佛陀所說，歡喜地信受奉行。

《阿阇世王問五逆經》

【English Translation】 English version: 'Therefore, I am not fit to go and see the Śramaṇa Gautama (ascetic Gautama, referring to the Buddha). Stay here, Jīvaka (name of a physician)! I should observe that Śramaṇa Gautama to see if he possesses all-knowing wisdom. If he truly possesses all-knowing wisdom, then I will go and see that Śramaṇa Gautama.'

At that time, Prince Jīvaka, having heard these words from the King of Magadha (ancient Indian kingdom), left Rājagṛha (capital city of Magadha) and went to Gṛdhrakūṭa (Vulture Peak Mountain), arriving at the place where the Bhagavan (the Blessed One, referring to the Buddha) was. Having arrived, he bowed his head to the ground at the Buddha's feet, sat down to one side, and reported this matter to the Bhagavan.

At that time, the Bhagavan said to Jīvaka, 'Jīvaka! The King of Magadha will soon come to me, and he will develop unrooted faith (faith that arises without external conditions). Even after my Nirvāṇa (passing away), he will make offerings to my śarīra (relics).' Prince Jīvaka rejoiced and was overjoyed, unable to contain himself. At that time, the Bhagavan spoke subtle Dharma (teachings) to Prince Jīvaka, causing him to be delighted.

At that time, Prince Jīvaka, having heard this profound Dharma from the Tathāgata (the Thus-Gone One, referring to the Buddha), immediately rose from his seat, bowed his head to the ground at the Buddha's feet, circumambulated the Buddha three times, and then withdrew and departed. At that time, Prince Jīvaka, having heard what the Buddha said, joyfully accepted and practiced it.

The Sutra of King Ajātasattu's Questions on the Five Heinous Offenses