佛說頻婆娑羅王經
Sutra of King Bimbisara Spoken by the Buddha
西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉 詔譯
如是我聞：
This is what I heard:
一時，佛在王舍城中，與大苾芻眾俱——皆是法中耆舊大阿羅漢，諸漏已盡所作已辦，除諸重擔逮得己利，盡諸有結證得解脫——如是之眾滿一千人。
At that time, the Buddha was in the city of Rājagṛha, together with a great assembly of bhikkhus. They were all elder great arhats in the Dharma, whose defilements had been exhausted, whose work was done, who had laid down the burden, attained their own benefit, severed all bonds of existence, and realized liberation. Such a gathering numbered a full thousand.
爾時，世尊而起思念：「我今可往杖林山中靈塔之處。」作是念已，與苾芻眾俱往彼處，到彼處已安居其中。時摩伽陀國頻婆娑羅王，聞佛世尊與諸耆舊大阿羅漢數滿千人，住杖林山靈塔之處。時王思念欲往聽法，即令嚴駕不同常時，乃有從車萬二千乘，妙服寶器萬八千床，八樂四兵導前從後，眷屬臣佐圍繞而行。時王出城往杖林山，詣於佛所親近供養，復有婆羅門及長者等，亦隨於王詣於佛所。爾時，世尊見王到來示現五相，謂頂相、傘蓋相、摩尼相、拂相、寶劍等相，莊嚴佛身。爾時，大王到佛會已，除去王者自在之相，至於佛前偏袒右肩，右膝著地合掌向佛，以妙言辭讚於佛德，頭面著地禮佛足已，旋遶三匝住立佛前，自稱己名白世尊言：「我是摩伽陀國頻婆娑羅王。」又復白言：「我是摩伽陀國頻婆娑羅王。」如是三白。佛三報言：「如是，如是。汝是摩伽陀國頻婆娑羅王。」又以軟語勞慰於王，請王就座。王聞佛言，歡喜踊躍退坐一面。王之眷屬及與臣佐，各各向佛跪膝合掌，亦以妙言歎於佛德，頭面禮已退坐一面。諸婆羅門及長者等，有以言辭讚歎禮拜者，有但合掌頂禮者，有遙觀佛默然者，如是等眾各坐一面。
At that time, the World-Honored One thought to himself, “I shall now go to the spirit pagoda in the Staff Forest Mountain.” Having thought this, he went there together with the assembly of bhikkhus. Arriving at the place, he settled there for the rainy season retreat.
At that time, King Bimbisara of Magadha heard that the Buddha, the World-Honored One, along with a thousand elder great arhats, was dwelling at the spirit pagoda in the Staff Forest Mountain. The king thought of going there to listen to the Dharma. He ordered his carriage to be prepared in a manner unlike ordinary times. There were twelve thousand chariots, eighteen thousand exquisite robes and precious vessels, eight kinds of music, and four divisions of troops leading before and following behind. Surrounded by his retinue and ministers, he proceeded.
The king left the city and went to the Staff Forest Mountain, approaching the Buddha’s place to draw near and make offerings. There were also brahmins and elders who followed the king to the Buddha’s place.
At that time, when the World-Honored One saw the king arriving, he manifested five signs: the sign of the crown, the sign of the parasol, the sign of the jewel, the sign of the whisk, and the sign of the precious sword, adorning the Buddha’s body.
When the great king arrived at the Buddha’s assembly, he set aside his royal majesty and sovereign demeanor. Approaching the Buddha, he bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and praised the Buddha’s virtues with exquisite words. Bowing his head to the ground at the Buddha’s feet, he circumambulated three times, then stood before the Buddha and announced his own name, saying to the World-Honored One, “I am King Bimbisara of Magadha.” He said this again: “I am King Bimbisara of Magadha.” And a third time he repeated it.
The Buddha replied three times, “So it is, so it is. You are King Bimbisara of Magadha.” Then, with gentle words, he consoled the king and invited him to take a seat.
Hearing the Buddha’s words, the king was filled with joy and delight. He withdrew and sat to one side. The king’s retinue and ministers each knelt before the Buddha, joined their palms, and praised the Buddha’s virtues with fine words. Bowing their heads to the ground in reverence, they withdrew and sat to one side.
Among the brahmins and elders, some praised and bowed with words, some simply joined their palms in reverence, and some gazed at the Buddha from afar in silence. All such beings each sat to one side.
爾時，會中諸婆羅門長者等，忽見耆舊優樓頻螺迦葉侍立佛側，乃作是念：「嗚呼尊者，耆舊優樓頻螺迦葉，却於大沙門處修持梵行。」世尊知彼婆羅門及長者等心生疑念，即便說偈問迦葉曰：
At that moment, the Brahmins and elders gathered in the assembly suddenly saw the venerable elder Uruvilvā Kāśyapa standing respectfully beside the Buddha. They thought to themselves, "Alas! The revered elder Uruvilvā Kāśyapa has now taken up the pure life under the great ascetic."
The World-Honored One, knowing the doubts arising in the minds of those Brahmins and elders, then spoke in verse, asking Kāśyapa:
「汝優樓頻螺迦葉， 往昔事火無間斷，
見何利故得何法？ 此義速當為我說。」
"Uruvilva Kasyapa, you who once ceaselessly tended the sacred fire, What benefit did you see, what truth did you gain? Speak to me now, and make this meaning clear."
爾時，尊者迦葉說偈答言：
At that time, the Venerable Kasyapa replied with a verse, saying:
「世間所有飲食味， 乃至慾樂人所樂，
我見此利而志求， 是故事火無間斷。」
"All the flavors of food and drink in the world, even the pleasures that people delight in— I see the benefits in these and aspire to them, and so I tend the fire without ceasing."
佛又說偈問迦葉言：
The Buddha then spoke in verse, asking Kasyapa:
「云何耽戀慾樂事， 乃至貪於飲食味，
人間天上心愛樂， 是義速當為我說。」
"Why do we cling to pleasures and desires, even craving the taste of food? What makes the heart delight in the joys of human and heavenly realms? Please explain this meaning to me swiftly."
尊者迦葉以偈答曰：
Venerable Mahakasyapa replied in verse:
「我於最上寂靜句， 由不了故生退屈，
唯耽五慾非如理， 是故事火無間斷。
圍陀事火證解脫， 眾生由此心迷惑，
盲者無異於死人， 退失最上寂靜句。
我今見實無為法， 大龍最上師善說，
能仁為大利益故， 世尊出現大精進。」
"Regarding the supreme state of perfect peace, Due to my lack of understanding, I felt discouraged. Indulging only in the five desires is not the right path, Thus, the fire of suffering burned without cease.
The Vedas teach that ritual fire leads to liberation, Yet this confuses the minds of beings. Like the blind who are no different from the dead, They lose the supreme state of perfect peace.
Now I see the true, unconditioned reality, The great dragon, the supreme teacher, has taught it well. The Compassionate One, for the great benefit of all, The World-Honored One arose with great diligence."
佛復告言：「迦葉！汝善來，善住無諸邪念，善能分別最上之法。迦葉！汝今當可善化眾會。」於是尊者迦葉受佛勅已，即入三摩地現大神通，於眾會沒，於東方虛空中出現四威儀行住坐臥，乃至現火三昧。於火界中出種種光，謂青黃赤白及玻胝迦色等；又復身上出水身下出火，身下出水身上出火，出沒顯現相續不斷。如是南西北方，於虛空中，亦復現於行住坐臥四威儀相，乃至入火三昧，於火界中出種種光，謂青黃赤白及玻胝迦色等；又復身上出水身下出火，身下出水身上出火，出沒顯現相續不斷。
The Buddha then said: "Kasyapa, you have come well. You abide well, free from all wrong thoughts, and are skilled in discerning the supreme Dharma. Kasyapa, you should now skillfully guide this assembly."
Upon receiving the Buddha's instruction, the Venerable Kasyapa entered samadhi and manifested great spiritual powers. He vanished from the assembly and reappeared in the eastern sky, displaying the four dignified postures—walking, standing, sitting, and lying down—and even entered the fire samadhi. From the realm of fire, he emitted various lights: blue, yellow, red, white, and crystal-clear colors. Furthermore, water flowed from the upper part of his body while fire blazed from the lower part; then fire blazed from the upper part while water flowed from the lower part. He appeared and vanished, continuously manifesting these transformations.
In the same way, in the southern, western, and northern skies, he also displayed the four dignified postures of walking, standing, sitting, and lying down, and entered the fire samadhi. From the realm of fire, he emitted various lights: blue, yellow, red, white, and crystal-clear colors. Furthermore, water flowed from the upper part of his body while fire blazed from the lower part; then fire blazed from the upper part while water flowed from the lower part. He appeared and vanished, continuously manifesting these transformations.
爾時，尊者迦葉於四方虛空現神變已，還攝神力，前詣佛所合掌頂禮，而白佛言：「我師世尊！我是大聲聞。」又復白言：「我師世尊！我是大聲聞。」佛報迦葉言：「我是汝師！汝是大聲聞。」又復報言：「我是汝師！汝是大聲聞。汝可還位而坐。」
At that time, the Venerable Mahākāśyapa, having displayed his miraculous powers in the four directions of space, withdrew his spiritual abilities. He approached the Buddha, placed his palms together in reverence, bowed his head, and addressed the Buddha, saying:
"My Teacher, the World-Honored One! I am a great disciple."
He then spoke again: "My Teacher, the World-Honored One! I am a great disciple."
The Buddha replied to Kāśyapa: "I am your teacher! You are a great disciple."
He then said again: "I am your teacher! You are a great disciple. You may now return to your seat."
爾時，眾中婆羅門長者等復作是念：「如是耆舊尊者優樓頻螺迦葉，猶尚於佛大沙門處修梵行耶？」佛知其意，告頻婆娑羅王言：「大王！當知色有生有滅，了知此色有生有滅，受想行識亦復生滅，而彼蘊法當知有生即知有滅。大王！此色蘊法，若善男子，能實了知有生即滅，色蘊本空，色蘊既空生即非生，生既無生滅何所滅？色蘊如是，諸蘊皆然。若善男子，了知此已，即悟諸蘊不生不滅無住無行，即無有我。我說是人於無量阿僧祇劫中，為真寂靜者。」
At that time, the brahmins and elders among the assembly thought to themselves, "Even this venerable elder, Uruvilvā Kāśyapa, has now taken up the spiritual life under the great ascetic, the Buddha?" Knowing their thoughts, the Buddha addressed King Bimbisāra, saying:
"Great King, you should understand: form has birth and cessation. By truly understanding that form has birth and cessation, so too do feeling, perception, mental formations, and consciousness have birth and cessation. And one should know that these aggregates, having birth, also have cessation.
Great King, if a virtuous person can truly understand that where there is birth there is cessation, then form itself is empty. Since form is empty, birth is not truly birth. If there is no real birth, what then is there to cease? As it is with the aggregate of form, so it is with all the aggregates.
If a virtuous person understands this, they will realize that the aggregates neither arise nor cease, have no abiding and no activity—and thus there is no self. I say that such a person, for immeasurable, countless eons, is truly at peace."
爾時，會中諸婆羅門長者等作如是念：「以何法故可得了知無我、無受想行識？何謂有彼我人眾生壽者？乃至摩那嚩迦主宰、作者生者、起者無動者、說者分別者知者，如是等類，何者不生何者不滅？又復彼類以何緣故，所作善不善業而受果報？」
At that time, the Brahmins and elders present in the assembly thought to themselves: "Through what method can one truly understand the absence of a self, the absence of sensation, perception, mental formations, and consciousness? What is meant by the notions of 'I,' 'person,' 'sentient being,' or 'life span'? Even concepts such as 'controller,' 'doer,' 'creator,' 'initiator,' 'unmoving one,' 'speaker,' 'discriminator,' or 'knower'—which among these are unborn and which are unceasing? Moreover, for what reason do such beings experience the results of their good and bad actions?"
爾時，世尊知彼婆羅門長者等起心念已，即告諸苾芻言：「苾芻！若無我說我，是即愚癡少聞凡夫異生我相。苾芻！當知我本無我復無我者，而諸苦法，若作生想苦蘊即生，若作滅想苦蘊即滅；及與諸行，若作生想諸行即生，若作滅想諸行即滅。此因此緣生諸行法，以此行緣即有生滅。我於如是，如實了知生滅法已，乃可告語一切眾生。諸苾芻！我以清淨天眼過於肉眼見諸眾生，生滅好醜、貴賤上下、善趣惡趣，眾生所作善惡之業，所得果報皆如實知。又復眾生具身口意三業不善，毀謗賢聖起於邪見，由此邪見作諸邪業行諸邪法，以此因緣，命終之後墮於惡趣受地獄苦。又復眾生具身口意三業之善，不謗賢聖起於正見，由此正見作諸善業行諸善法，由此因緣，命終之後生於天界而為天人。我如實知、我如實見，諸苾芻！我時不言有我有人有眾生有壽者，又彼知者等類何生何滅、作善惡業而受果報，如是等法無有我想，所有五蘊由有法想，由彼法想乃生五蘊。又彼無明緣於行法，諸行法生集法乃生，諸行法滅集法得滅。諸苾芻！如是行苦因集而有，因集滅故行苦即滅，苦法滅已非法皆滅更不復生，如是苦法已盡邊際。苾芻！滅復何證？即此苦邊是真寂滅、是得清涼、是謂究盡。苾芻！此寂靜句，謂捨一切法，愛法若盡欲法得滅，是即寂靜涅盤。」
At that time, the World-Honored One, knowing the thoughts that had arisen in the minds of those brahmins and elders, addressed the bhikkhus, saying:
"Bhikkhus, if one speaks of 'I' without understanding the true nature of 'I,' that is the deluded, unlearned view of 'I' held by ordinary beings. Bhikkhus, you should understand: originally there is no 'I,' nor is there any possessor of 'I.' Yet, with regard to all suffering phenomena—if one gives rise to the notion of arising, the aggregates of suffering arise; if one gives rise to the notion of cessation, the aggregates of suffering cease. And with regard to all conditioned phenomena—if one gives rise to the notion of arising, conditioned phenomena arise; if one gives rise to the notion of cessation, conditioned phenomena cease. It is due to this cause and condition that all conditioned phenomena arise; and due to this conditioning, there is arising and ceasing.
Having thus fully understood the nature of arising and ceasing, I am able to teach all beings. Bhikkhus, with the purified divine eye, surpassing the ordinary human eye, I see beings as they pass away and are reborn—their beauty and ugliness, their high and low status, their fortunate and unfortunate destinies. I know exactly how beings experience the results of their good and evil deeds.
Furthermore, there are beings who engage in unwholesome actions of body, speech, and mind, who slander the noble ones and hold wrong views. Because of these wrong views, they perform unwholesome deeds and follow unwholesome paths. As a result, after death, they are reborn in unfortunate realms and experience the sufferings of hell.
And there are beings who engage in wholesome actions of body, speech, and mind, who do not slander the noble ones and hold right views. Because of these right views, they perform wholesome deeds and follow wholesome paths. As a result, after death, they are reborn in heavenly realms and become celestial beings.
I know this as it truly is; I see this as it truly is. Bhikkhus, I do not speak of 'I,' 'person,' 'being,' or 'life-span.' Yet, there are those who know and perceive—what arises, what ceases, what good and evil deeds are performed, and what results are experienced. In all these phenomena, there is no notion of 'I.' The five aggregates exist only with the notion of 'phenomena,' and it is because of this notion of phenomena that the five aggregates arise.
And it is ignorance that conditions volitional formations; with the arising of volitional formations, the process of accumulation arises; with the cessation of volitional formations, the process of accumulation ceases. Bhikkhus, in this way, suffering arises dependent on accumulation, and with the cessation of accumulation, suffering ceases. When suffering ceases, all unwholesome states cease and do not arise again. Thus, suffering reaches its end.
Bhikkhus, what is the cessation that is realized? It is the complete ending of suffering—true peace, coolness, and ultimate liberation. Bhikkhus, this state of peace means letting go of all phenomena. When craving for phenomena ceases and desire is extinguished, that is the peaceful Nirvana."
爾時，世尊復告王言：「大王！於意云何？色是常、非常耶？」王言：「色滅即是非常。」佛復告言：「是苦、非苦耶？」王言：「世尊！苦滅即非苦，苦者是顛倒法。此顛倒法。」「是彼聲聞少知少聞，乃稱我是大聲聞我是大智，起此我想彼我想者？」「不也。世尊！」佛又告言：「受想行識是常、非常耶？」王言：「滅即非常。」佛言：「是苦、非苦耶？」王言：「苦法因顛倒生，此顛倒法是即為苦。」「是彼聲聞少知少聞而生我想，是故稱我是大聲聞，我是大智彼我想者？」「不也。世尊！」
Then the World-Honored One again addressed the king, saying: "Great King, what do you think? Is form permanent or impermanent?"
The king replied: "When form ceases, it is impermanent."
The Buddha continued: "Is it suffering or not suffering?"
The king said: "World-Honored One, when suffering ceases, it is not suffering. Suffering arises from deluded perception—this deluded perception."
"Is it that those disciples with little knowledge and limited understanding claim, 'I am a great disciple, I possess great wisdom,' giving rise to this notion of 'I' and 'that'?"
"No, World-Honored One."
The Buddha then asked: "Are feeling, perception, mental formations, and consciousness permanent or impermanent?"
The king answered: "When they cease, they are impermanent."
The Buddha said: "Are they suffering or not suffering?"
The king replied: "Suffering arises from the deluded mind—this deluded mind itself is suffering."
"Is it that those disciples with little knowledge and limited understanding give rise to the notion of 'I,' claiming, 'I am a great disciple, I possess great wisdom,' clinging to this idea of 'I'?"
"No, World-Honored One."
佛言：「大王！如是如是！善思念之，此色蘊法，所有過去未來現在，內外中間若大若小，若高若下若近若遠，彼一切法，本來無有無相無我。大王！以彼正智當如實見。」
The Buddha said: "Great King, it is so, it is so! Reflect well upon this: all phenomena of form, whether past, future, or present, whether internal or external, whether large or small, whether high or low, whether near or far—all these phenomena are originally without existence, without inherent nature, and without a permanent self. Great King, you should perceive this truth clearly with correct understanding."
佛復告言：「大王！乃至受想行識，所有過去未來現在，內外中間若大若小，若高若下若近若遠，彼一切法，本來無有無相無我。大王！如是。以彼正智當如實見。」
The Buddha then said: "Great King, even the aggregates of feeling, perception, mental formations, and consciousness—all things past, future, and present; internal and external, in between; large and small; high and low; near and far—all these phenomena are originally without existence, without inherent characteristics, without a permanent self. Great King, it is so. With correct wisdom, one should see this as it truly is."
是時會中聲聞眾等聞此法已，了色無常，乃至受想行識，亦復了知，而生厭離，由厭離故即得解脫，證解脫已正智現前，我得解脫，我生已盡，梵行已立，所作已辦，不受後有。是時頻婆娑羅王聞說是法，遠塵離垢法眼清淨；會中復有八萬天人及無數百千婆羅門長者，亦得遠塵離垢法眼清淨。
At that moment, the assembly of disciples, upon hearing this teaching, came to fully understand the impermanence of form, and likewise came to fully understand the impermanence of feeling, perception, mental formations, and consciousness. Having understood this, they developed disenchantment. Through this disenchantment, they attained liberation. Having realized liberation, true wisdom arose in them, and they knew: "I am liberated. My birth is ended, the holy life has been lived, what had to be done has been done, there is no further becoming for me."
At that time, King Bimbisara, upon hearing this teaching, had his mind purified, free from defilements, and his Dharma-eye became clear. Furthermore, in the assembly, eighty thousand heavenly beings and countless hundreds of thousands of Brahmins and elders also had their minds purified, free from defilements, and their Dharma-eyes became clear.
爾時，頻婆娑羅王法眼清淨，得正知見，住法堅固，離諸所欲、離諸苦惱，於佛法中得法無畏。是時大王即從座起，偏袒右肩，向佛合掌諦信頂禮，而白佛言：「世尊！我得大利，我得大利！我誓歸依佛法僧眾，受近事戒，從今已後盡形不殺乃至不飲酒等。」又復白言：「我今虔心請佛世尊，還王舍城，唯願世尊，哀受我請，當盡此生承事供養，乃至衣服、飲食、臥具、醫藥，受用等物，悉皆具足，諸苾芻眾皆亦如是。」
At that time, King Bimbisara’s Dharma-eye became clear and pure. He attained right knowledge and insight, stood firm in the Dharma, and was freed from all desires and sufferings. In the Buddha’s teaching, he gained fearless confidence in the Dharma.
Then the king rose from his seat, bared his right shoulder, and with palms joined in reverence, bowed his head to the Buddha. With sincere faith he addressed the Buddha, saying:
“World-Honored One, I have gained great benefit, I have gained great benefit! I vow to take refuge in the Buddha, the Dharma, and the Sangha, and to undertake the lay precepts. From this day forward, for as long as I live, I will abstain from killing, and likewise from intoxicants and all such things.”
He then spoke again:
“I now earnestly invite the World-Honored Buddha to return to Rajagriha. I beseech the World-Honored One, in your compassion, to accept my invitation. For the rest of my life, I will serve and make offerings to you—providing clothing, food, bedding, medicine, and all other necessities for your use. And I will do the same for all the bhikkhus.”
爾時，世尊受王請已默然而住。大王見佛默然許已，頭面著地禮佛而退。
At that time, the World-Honored One, having accepted the king's invitation, remained silent. Seeing that the Buddha had silently consented, the king bowed with his head touching the ground in reverence, then withdrew.
佛說頻婆娑羅王經
The Sutra of King Bimbisara Spoken by the Buddha