經律異相 40.33

40.33

有梵志。在羅悅祇。聞舍衛國人多孝養奉經修道供事三尊。欲得學問即往諮受。去國不遠。見父子二人耕地下種。時毒蛇出齧殺其子。父耕種不輟又不顧視。梵志問之。耕種者又問。何來也。梵志答言。我從羅悅祇來。聞此國人多孝養奉事三寶故來學問。向者是何人子。曰我之子。曰是卿子者何故不憂而反耕種。其人答言。人生有死物成有敗。非愁憂啼哭所可如何。設不飲食何益於死者耶。卿入城者過語我家。吾子已死。無復持二人食具來。梵志竊念。人無反復。兒死在地。靜不愁憂而反索食。入舍衛城詣耕家。見死兒母語言。卿子已死。父言。但持一人食具來。兒母曰。如客來寄止。來不難去不留。此兒如是。生生是自來死亦獨去。非我力所能進退。隨其本行追命所生。又語其姊。姊亦說無常喻。梵志語婦。卿夫已死。婦為梵志說譬喻。又語奴子。大家已死。奴子亦說譬喻。梵志聞之。心感目冥不識東西。聞此國孝養奉事三寶故來學問。未有善意。見五無反復唐勞身心。又問行人佛在何所。答言。近在祇樹給孤獨園。梵志即到佛所。稽首佛足却坐一面。愁憂不樂。低頭默無所說。佛知其意。謂梵志言。何為不樂。梵志答言。違我本願故愁憂耳。佛又問。云何。具以事答。佛言不然。不如卿語。此之五人最有反復。知命無常非愁憂可如。還以自定故無有愁憂。世俗人不識無常。懊惱啼哭不能自割。譬如人身得熱病。不自覺知慌忽妄語。良醫與藥。熱即除愈不復妄語。俗人愁憂愚癡醉熱不能自解。若自曉無常不復愁憂也。如熱得愈。此五人皆可道證。梵志聞語即自剋責。我為愚冥不知大義。今聞佛語。如盲得目冥中見明。即受五戒稽首而退（出五無反復經）。

There was a brahmacārin who lived in Rājagṛha. Hearing that the people of the country of Śrāvastī were largely filial and supportive [of their parents], upheld the scriptures, practiced the Way, and made offerings to and served the Three Honoured Ones, he wished to study and went to inquire and receive instruction. Not far from that country, he saw a father and son plowing the ground and sowing seed. At that moment, a venomous snake emerged, bit the son, and killed him. The father did not pause his plowing and sowing, nor did he even look around. The brahmacārin questioned him. The plowman in turn asked: 'Where do you come from?' The brahmacārin answered: 'I have come from Rājagṛha. Hearing that the people of this country are largely filial and supportive [of their parents], and serve the Three Jewels, I came to study. Whose son was that just now?' [The plowman] said: 'He was my son.' [The brahmacārin] said: 'If he was your son, why are you not grieved, but instead keep on plowing?' The man answered: 'Wherever there is life there is death; wherever things are formed there is decay. What can be done by sorrowing, grieving, weeping, and wailing? If I do not eat or drink, what benefit is that to the dead? If you are entering the city, please stop by and tell my family: "My son has died; do not bring two portions of food."' The brahmacārin secretly thought: 'This person has no sense of reciprocity. His son lies dead on the ground, yet he is utterly without sorrow or grief, and instead merely asks for food!' Entering the city of Śrāvastī, he went to the plowman's house, saw the dead boy's mother, and said: 'Your son has died. The father says only to bring food for one person.' The boy's mother said: 'He was like a guest lodging here: his arrival could not be prevented, and his departure cannot be stayed. This boy was like that. In this life, he came on his own, and in death, he also departs alone. It is beyond my power to advance or hold him back. He follows his own past deeds, pursuing what his lifespan brings about in his next rebirth.' He also told the boy's elder sister, and the sister likewise spoke of the analogy of impermanence. The brahmacārin told the wife: 'Your husband has died.' The wife explained an analogy to the brahmacārin. He also told the servant: 'Your master has died.' The servant likewise explained an analogy. Hearing this, the brahmacārin was deeply shaken, his eyes dimmed, and he could not tell east from west. 'Hearing that this country practices filial devotion and serves the Three Jewels, I came to study. Before I have found any good intention, I have seen five people with no sense of reciprocity, exhausting my body and mind in vain!' He then asked a passerby: 'Where is the Buddha?' [The passerby] answered: 'Nearby, in the Jeta Grove, Anāthapiṇḍada's Park.' The brahmacārin immediately went to the Buddha's place, bowed his head to the Buddha's feet, and sat back to one side, gloomy and unhappy, hanging his head in silence and saying nothing. Knowing his mind, the Buddha said to the brahmacārin: 'Why are you unhappy?' The brahmacārin replied: 'It is because my original wish has been thwarted that I am sorrowful.' The Buddha asked again: 'How so?' He answered with all the details. The Buddha said: 'It is not so; it is not as you say. These five people possess the greatest reciprocity. Knowing that life is impermanent and cannot be helped by sorrow and grief, they calmed themselves through this reflection, and therefore they feel no grief. Worldly people do not recognize impermanence; grieving and weeping, they cannot sever their attachment. For example, when a person's body is afflicted with a fever, not realizing it, they speak deliriously and wildly; when a skilled physician gives them medicine, the fever is removed and cured, and they no longer speak wildly. Worldly people are overwhelmed by grief, folly, and the fever of intoxication, unable to liberate themselves. If they understand impermanence for themselves, they will no longer grieve, just as a fever is cured. These five people are all capable of realizing the Way.' Hearing these words, the brahmacārin reproached himself: 'I was foolish and blind, ignorant of the great meaning. Now hearing the Buddha's words, I am like a blind man gaining eyes, seeing light in the dark.' He then received the five precepts, bowed his head, and departed. (Extracted from the Sūtra on the Five [Persons] Without Reciprocity)