佛說五無反復經
Sutra on the Five Unchanging Truths
宋居士沮渠京聲譯
Translated by Layman Song Juqu Jingsheng
聞如是：
This is what I heard:
一時，佛在舍衛國，與千二百五十比丘俱。時有一梵志，從羅閱祇國來，聞舍衛國人慈孝順，奉經修道，敬事三尊，便到舍衛國。見父子二人耕地，毒蛇螫殺其子，其父故耕不看其子，亦不啼哭。
At that time, the Buddha was staying in the kingdom of Śrāvastī, accompanied by twelve hundred and fifty monks. At that moment, a Brahmin came from the kingdom of Rājagṛha. Hearing that the people of Śrāvastī were kind, filial, and devoted to the scriptures, practiced the path, and revered the Three Jewels, he made his way to Śrāvastī. There, he saw a father and son plowing a field. A poisonous snake bit and killed the son, yet the father continued plowing without even glancing at his son, nor did he weep or cry out.
梵志問曰：「此是誰兒？」
The Brahmin asked, "Whose child is this?"
耕者答言：「是我之子。」
The farmer replied, "He is my son."
梵志問曰：「是卿之子，何不啼哭，故耕如故？」
The Brahmin asked, "This is your son. Why aren't you weeping? Why do you continue plowing as before?"
其人答曰：「人生有死，物成有敗，善者有報，惡者有對，憂愁不樂，啼哭懊惱，何益死者？卿今入城，吾家某處，願過語之：『吾子已死，但持一人食來！』」
The person replied, "All who are born must die. All that is formed must decay. Good deeds bring reward; evil deeds bring consequences. What good does sorrow, weeping, or regret do for the dead? Now, as you enter the city, go to my home at such-and-such place and tell them: 'My son has died. Bring food for one person only.'"
梵志自念：「此是何人，而無反復，子死在地，情不憂愁，而反索食？此人不慈，無有是比！」
The Brahmin thought to himself, "What kind of person is this? There is no sense of sorrow in him. His son lies dead on the ground, yet he feels no grief. Instead, he asks for food. This man lacks compassion—there is no one like him!"
梵志入城，詣耕者家，見死兒母，即便說云：「卿子已死，其父寄信，但持一人食來。何以不念子耶？」
A Brahmin walked into town and went to the home of a farmer. He saw the mother of the dead child, and immediately said, "Your son has already passed away. His father sent word—just bring food enough for one person. Why are you still thinking of your son?"
兒母即為梵志說譬喻言：「兒來託生，我亦不喚，兒今自去，非我能留。譬如行客，來過主人，客今自去，何能得留？我之母子，亦復如是，去住進止，非我之力，隨其本行，不能得留，愁憂啼哭，何益死者？」
The mother then spoke to the Brahmin in a parable: "When a child comes to be born, I do not call for him. And now when he leaves on his own, it is not in my power to keep him. It is like a traveler who stops at an inn: the guest departs of his own accord—how could the host detain him? The bond between mother and child is just the same. Coming and going, staying and leaving are not up to me. They follow their own course of actions, which no one can hold back. So what use is sorrow and weeping for the dead?"
復語其姊：「卿弟已死，何不啼哭？」
姊為梵志說譬喻言：「我之兄弟，譬如巧師，入山斫木縛作大栰，安置水中，卒遇大風，吹栰散失，隨水流去，前後分張，不相顧望；我弟亦爾，因緣和會，同一家生，隨命長短，生死無常，合會有離。我弟命盡，隨其本行，不能得留，愁憂啼哭，何益死者？」
The elder sister then told the Brahmin a parable: "My family is like a skilled carpenter who goes into the mountains to cut wood and binds it into a large raft. He sets it in the water, but suddenly a great wind comes, blowing the raft apart. The logs scatter, carried away by the current, each piece drifting its own way, with no thought for the others. So too with me and my brothers—we came together through causes and conditions, born into the same family. Yet, as our lifespans are long or short, birth and death are uncertain; what comes together must inevitably part. Now my brother's life has ended, and he has followed his own karma. I could not keep him. What good is weeping and wailing to the dead?"
復語其婦：「卿夫已死，何不啼哭？」
婦為梵志說譬喻言：「我之夫婦，譬如飛鳥，暮拪高樹，同共止宿，須臾之間，及明早起，各自飛去，行求飲食，有緣則合，無緣則離；我之夫婦，亦復如是，去住進止，非我之力，隨其本行，不能得留，愁憂啼哭，何益死者？」
復語其奴：「大家已死，何不啼哭？」
奴為梵志說譬喻言：「我之大家，因緣和會，我如犢子，隨逐大牛，人殺大牛，犢子在邊，不能救護大牛之命，憂愁不樂，啼哭懊惱，何益死者？」
梵志聞之，心惑目冥，不識東西：「我聞此國孝順，奉事恭敬三尊，故從遠來欲得學問；既來到此，了無所益。」
又問行人：「佛在何許？欲往問之。」
行人答曰：「近在祇桓精舍。」
梵志即到佛所，稽首作禮，却住一面，憂愁低頭，默無言說。佛知其意，謂梵志曰：「何以低頭，憂愁不樂？」
梵志白佛言：「不果所願，違我本心，是故不樂！」
佛問梵志：「有何所失，憂愁不樂？」
梵志曰：「我從羅閱祇國來，欲得學問；既來到此，見五無反復。」
佛言：「何等五無反復？」
梵志曰：「我見父子二人耕地下種，子死在地，情不憂愁而反索食，居家大小亦無憂愁，是為大逆。」
佛言：「不然！不如卿語。此之五人最有反復。知身無常，財非己有，往古聖人，不免斯患，況於凡夫？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，更無憂慼：「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，復至心供養三寶，最是為要。」
於是梵志，稽首作禮，受教而去。
佛說五無反復經