佛說婆羅門子命終愛念不離經
The Buddha Speaks on the Brahmin Youth's Death and Unrelenting Attachment Sutra
後漢安息沙門安世高譯
Translated by An Shigao, Parthian Monk of the Later Han Dynasty
聞如是：
I have heard it thus:
一時，婆伽婆在舍衛城祇樹給孤獨園。彼時有異婆羅門，有一子命終愛念不離。彼命終亦不能食，亦不能飲，亦不著衣亦不塗香，但至塚間而啼泣，彼啼泣憶念在抱上。於是彼婆羅門彷徉而行至世尊所，到已共世尊面相慰勞。面相慰勞已，彼婆羅門却坐一面已。世尊告曰：「何以故？汝婆羅門諸根不常定？」
At that time, the Bhagavan was staying in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, there was a certain brahmin whose beloved son had passed away. Unable to let go of his attachment, he could neither eat nor drink, nor dress himself nor apply perfumes. He only went to the burial grounds, weeping and mourning, his thoughts lingering on holding his child in his arms. Then, this brahmin wandered until he came to the presence of the World-Honored One. Upon arriving, he exchanged greetings with the World-Honored One. After the greetings, the brahmin sat to one side. The World-Honored One asked him, "Why is it, brahmin, that your senses appear so unsettled?"
「此瞿曇！我意根云何意根當定？我有一子而命終，愛念不離。彼命終，我不能食、不能飲、不著衣、不塗香，我但在家啼泣，啼泣時憶念在抱上。」
"Venerable Gautama, how can my mind be steadied? I had a son who passed away, and my love for him remains unbroken. Since his death, I have been unable to eat or drink, I do not dress properly or apply fragrances. I stay at home weeping, and when I weep, I recall how I used to hold him in my arms."
「如是如是。婆羅門！此婆羅門！愛生已則有憂慼苦不樂。」
"Exactly so, Brahmin. For this Brahmin, when craving arises, sorrow, lamentation, and suffering follow."
「云何，瞿曇！豈當爾？愛生已，當有憂慼苦不樂耶？此瞿曇！愛生已，當有歡喜愛念。」再三，世尊告彼婆羅門曰：「如是如是。婆羅門！此婆羅門！愛生已，則有憂慼啼泣不樂。」再三，彼婆羅門白世尊曰：「云何，瞿曇！豈當爾？愛生已，有憂慼不樂耶？此瞿曇！愛生已，但有歡喜愛念。」於是彼婆羅門聞世尊所說，亦不樂、不說非。不樂、不然可已，從坐起便還。彼時祇桓門外有諸戲人共戲，彼婆羅門遙見祇桓門外有諸戲人共戲，見已作是念：「世間聰明者此是最勝，我寧可所可共沙門瞿曇論者，盡當向彼戲人說之。」於是彼婆羅門便至彼諸戲人所，到已所可共世尊論者，盡向彼戲人說之。如是說已，彼諸戲人報彼婆羅門曰：「此婆羅門！豈當爾？愛生已，則有憂慼苦不樂耶？此婆羅門！愛生已，當有歡喜愛念。」於是彼婆羅門作是念：「此諸戲人語與我等。」迴頭已即便去。
"Tell me, Gautama, is it really so? When attachment arises, does it truly bring sorrow, distress, and unhappiness? For us, Gautama, when attachment arises, it brings joy and fond affection." For the third time, the Blessed One said to that brahmin, "Indeed, indeed, brahmin. When attachment arises, there is sorrow, weeping, and unhappiness." For the third time, that brahmin said to the Blessed One, "How can this be, Gautama? When attachment arises, does it truly bring sorrow and unhappiness? For us, Gautama, when attachment arises, it brings only joy and fond affection."
Then, having heard what the Blessed One said, that brahmin was displeased and did not accept it. Displeased and unconvinced, he rose from his seat and left. At that time, outside the gate of the Jeta Grove, there were some entertainers performing together. That brahmin saw from afar the entertainers performing outside the gate of the Jeta Grove, and upon seeing them, he thought, "The wise ones of the world are the most excellent. Why don't I tell these entertainers everything I discussed with the ascetic Gautama?" So that brahmin went to where those entertainers were, and upon arriving, he told them everything he had discussed with the Blessed One.
After he had spoken, those entertainers replied to that brahmin, "Brahmin, is it really so? When attachment arises, does it bring sorrow, distress, and unhappiness? For us, brahmin, when attachment arises, it brings joy and fond affection." Then that brahmin thought, "These entertainers speak just as we do." With that, he turned around and left.
彼所論則廣聞，次第徹王宮。王波斯匿聞之，沙門瞿曇作是言：「愛生已則有憂慼苦不樂。」王波斯匿聞已，告末利夫人曰：「此末利！我聞沙門瞿曇作是言：『愛生已，則有憂慼苦不樂。』」
His teachings spread far and wide, gradually reaching the royal palace. When King Prasenajit heard that the ascetic Gautama had said, "Where affection arises, sorrow, grief, and suffering follow," he summoned Queen Mallikā and told her, "Mallikā, I have heard that the ascetic Gautama teaches: 'Where affection arises, sorrow, grief, and suffering follow.'"
「如是如是。大王！愛生已，則有苦憂慼不樂。」
"Indeed, it is so, great king. When attachment arises, then suffering, sorrow, and discontent follow."
「此末利！我聞汝師言，弟子亦爾。汝末利！彼沙門瞿曇是汝師，而今汝作是言：『愛生已，則有憂慼苦不樂。』」
"Now, Moli, I have heard your teacher say that disciples are also like this. You, Moli, follow the ascetic Gautama as your teacher, yet now you say: 'When attachment arises, then sorrow, grief, suffering, and distress follow.'"
「此大王！聞我所說不信者，便可自往、若遣使。」
O King, if you do not believe what I have said, you may go yourself or send a messenger to verify it.
於是王波斯匿告那梨鴦伽婆羅門曰：「汝那梨鴦伽！往彼沙門瞿曇所。到已以我言問訊沙門瞿曇，無量問訊，安隱輕舉有力不？作如是言：『此瞿曇！王波斯匿無量問訊，安隱輕舉有力不？實沙門瞿曇！作是言：「愛生已，則有憂慼苦不樂耶？」』此那梨鴦伽！若彼沙門瞿曇作是說，汝當善受持誦習之。何以故？彼不虛說。」
Then King Prasenajit said to the Brahmin Nāli-Aṅga: "You, Nāli-Aṅga, go to the ascetic Gautama. When you arrive, convey my greetings to the ascetic Gautama—boundless greetings—and ask if he is well, at ease, and in good health. Say this: 'O Gautama, King Prasenajit sends boundless greetings and asks if you are well, at ease, and in good health. Truly, ascetic Gautama, is it said that when attachment arises, then sorrow, lamentation, and suffering follow?' O Nāli-Aṅga, if the ascetic Gautama says this is so, you should carefully receive, uphold, and remember it. Why? Because he does not speak falsely."
彼那梨鴦伽婆羅門速受王波斯匿教已，至世尊所，到已共世尊面相慰勞，面相慰勞已，却坐一面。彼那梨鴦伽婆羅門却坐一面已，白世尊曰：「此瞿曇！波斯匿王無量問訊，安隱輕舉有力不？實沙門瞿曇作是言：『愛生已，則有憂慼苦不樂耶？』」
The Brahmin Nalijangha, having promptly received King Prasenajit's instruction, went to the World-Honored One. Upon arriving, he exchanged greetings with the World-Honored One, and after the exchange, sat to one side. Having seated himself, the Brahmin Nalijangha addressed the World-Honored One: "O Gautama, King Prasenajit sends boundless greetings, asking whether you are well, light in body, and strong. Indeed, the ascetic Gautama has said: 'When attachment arises, then do sorrow, distress, and unhappiness arise?'"
「此那梨鴦伽！我還問汝，隨所有力當還報之。於那梨鴦伽意云何？或有人母命終，彼母命終意狂亂，躶形不著衣隨彼遊行，作如是言：『我不見母、我不見母。』此婆羅門當知之，愛生已則有憂慼苦不樂。如是父兄姊妹若婦命終，彼婦命終已則意狂亂，躶形不著衣隨彼遊行，作是言：『我不見父及婦。』此婆羅門！當知此愛生已則有憂慼苦不樂。此婆羅門！昔有一人婦還歸家，彼親屬欲奪與他人，彼婦人聞之，親屬欲持我與他人。彼婦人聞已速便走還。還至己夫所，到已語彼夫曰：『君當知，我親屬欲持我與他人。君所應為者今當為之。』於是彼人作極利刀，持彼婦人手還入屋中，作如是言：『當共同去，當共同去。』斷彼女人命亦自斷命。此婆羅門！當知此愛生已，則有憂慼苦不樂。」
"Now, Nalijangha, I will ask you in return, and you shall answer as best you can. What do you think, Nalijangha? Suppose a person's mother passes away. After her death, he becomes distraught and deranged, wandering about naked and unclothed, crying out, 'I cannot see my mother! I cannot see my mother!' You should know, Brahmin, that when attachment arises, sorrow, distress, and suffering follow. Similarly, if a father, brother, sister, or wife passes away, and after their death, one becomes distraught and deranged, wandering about naked and unclothed, lamenting, 'I cannot see my father or my wife!' You should know, Brahmin, that when attachment arises, sorrow, distress, and suffering follow.
"Brahmin, there was once a man whose wife returned to her family home. Her relatives intended to take her and give her to another man. When the woman heard this—that her relatives planned to give her to someone else—she hurried back to her husband. Upon arriving, she said to him, 'You should know that my relatives intend to give me to another. Whatever you must do, do it now.' Then the man took a very sharp blade, led his wife by the hand into their home, and said, 'Let us go together, let us go together.' He took her life and then his own. You should know, Brahmin, that when attachment arises, sorrow, distress, and suffering follow."
於是那梨鴦伽婆羅門聞世尊所說，善受持誦習已，從坐起，繞世尊已離世尊，還至王波斯匿所。到已白王波斯匿曰：「實爾，大王！彼沙門瞿曇作是說：『愛生已，則有憂慼苦不樂。』」於是王波斯匿告末利夫人曰：「實爾，末利！彼沙門瞿曇作是說：『愛生已，則有憂慼苦不樂。』」「是故，大王！我還問王，隨所有力當報之。於大王意云何？愛鞞留羅大將不？」
Then the Brahmin Naliyānga, having heard, received, and memorized the World-Honored One's teaching, rose from his seat, circled the World-Honored One, and departed. He returned to King Prasenajit and said to him, "It is true, great king! That ascetic Gautama has said: 'When attachment arises, then sorrow, distress, and suffering follow.'"
Then King Prasenajit said to Queen Mallikā, "It is true, Mallikā! That ascetic Gautama has said: 'When attachment arises, then sorrow, distress, and suffering follow.'"
"Therefore, great king, I ask you in return—answer according to your own understanding. What do you think, great king? Do you love General Vīrūḍhaka?"
「此末利！我愛彼鞞留羅大將。」
"Listen, Malika! I hold great affection for General Virūḍhaka."
「此大王！彼鞞留羅大將，是敗壞、是變異，生苦憂慼不樂不？」
O Great King, was not that General Vepulla subject to decay, subject to change, and thus a source of suffering, sorrow, distress, and grief?
「此末利！鞞留羅大將，有敗壞變異，則有憂慼苦不樂。」
"Now, Moli, when General Vilura experiences decline, change, and decay, does he not then feel sorrow, distress, and unhappiness?"
「此大王！當以此知之，愛生已則有憂慼苦不樂。於大王意云何？愛賢首大將，愛一奔陀利大象，愛婆夷提女，愛婆沙剎諦隷(夫人)，愛迦尸人民不？」
Great King, understand it this way: where there is attachment, there sorrow, lamentation, suffering, and distress arise. What do you think, Great King? Do you have attachment for General Xianshou, for the elephant Bentali, for the woman Boyiti, for Lady Vashati, and for the people of Kashi?
「此末利！愛迦尸拘薩羅人民。」
"O Mallika, she loves the people of Kasi and Kosala."
「此大王！迦尸拘薩羅人民，亦是敗壞有變異，生苦憂慼不樂不？」「此末利！諸五婬欲自娛樂者，皆因迦尸拘薩羅人民。此末利！迦尸人民敗壞變異者，我命不全，況當不生苦憂慼不樂？」
"O great king, are not the people of Kashi and Kosala also subject to decay and change, giving rise to suffering, sorrow, distress, and unhappiness?"
"O Mallika, all those who indulge in the five sensual pleasures do so because of the people of Kashi and Kosala. O Mallika, if the people of Kashi were to decay and change, my very life would be incomplete—how could I not experience suffering, sorrow, distress, and unhappiness?"
「此大王！當知此愛生已，則有苦憂慼不樂。於大王意云何？今寧愍妾不？」
Great King, you must understand: when attachment arises, suffering, sorrow, and distress follow. Tell me, Great King, do you not now feel compassion for me?
「此末利！我亦愍汝。」
"Lady Mallika, I have compassion for you as well."
「此大王！妾亦有敗壞、有變異，寧可不生苦憂慼不樂耶？」
Your Majesty, I too am subject to decay and change. How could I not feel sorrow, distress, and unhappiness?
「汝末利！敗壞有變異，我亦當生憂慼苦不樂。」
O, Mallika! Since all conditioned things are subject to decay and change, should I not also feel sorrow, distress, and unhappiness?
「此大王！以此當知之，愛生已則有憂慼苦不樂。」
Great King, understand this: where attachment arises, there sorrow, lamentation, and suffering follow.
「此末利！從今日始，彼沙門瞿曇！因此事當為我師，我為弟子。此末利！我今歸彼世尊、法及比丘僧，我於彼世尊持優婆塞，從今日始離於殺，今自歸佛。」如是說，王波斯匿遙聞世尊所說，歡喜而樂。
"Listen, Mallika! From this day forward, the ascetic Gotama shall be my teacher in this matter, and I his disciple. Mallika, I now take refuge in the Blessed One, the Dhamma, and the community of monks. I declare myself a lay follower of the Blessed One. From this day forward, I renounce killing. I take refuge in the Buddha."
Thus he spoke. And King Pasenadi, hearing the Blessed One's words from afar, rejoiced and was delighted.
佛說婆羅門子命終愛念不離經
The Buddha Speaks on the Brahmin Youth's Death and Unrelenting Attachment Sutra