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bza059 -- 善健丈夫

Text-cluster:
別譯雜阿含: bza059 雜阿含: za1232 SN: SN,I,089 (Paṭhama-aputtaka)

bza059

如是我聞：一時佛在舍衛國 祇樹給孤獨園。

爾時波斯匿王往詣佛所，頂禮佛足，在一面坐，即白佛言：

「世尊！有一長者，名摩訶南。其家巨富，多饒財寶。」

佛問王曰：

「云何大富？」

王 * 白佛言：

「彼長者家，金、銀、珍寶，數千萬億，不可稱量，況復餘財。雖有財富，不能 * 飲食。所可食者，雜糠麁澁。若作羹時，渾煮 * 薑罷。煮已， * 還取賣為財用。所可衣者，唯著麁布，五總 * 踈弊以為內衣。乘朽故車，連綴樹葉以為 * 繖蓋。未曾見其施沙門、婆羅門、貧窮、乞兒。若欲食時，要先閉門，恐諸沙門、婆羅門等來從其乞。」

佛言：

「大王！如此之人，非善丈夫。何以故？得斯財富，不能開意，正直受樂，又復不能孝養，供給妻子，亦不賜與奴婢、僕使，又不時時施諸沙門、婆羅門，亦復不求上業，生天之報。譬如鹵地，有少汪水，以鹹苦故，無能飲者，乃至竭盡。世間愚夫亦復如是，大得財業，不能施用，身自受樂，亦復 * 末能供養父母及與妻子并其眷屬──奴婢、僕使。親友、知識，悉不惠與。雖豐財寶，都無利益。」

佛言：

「大王！善丈夫者，得於財業，能自施用，正直受樂，亦能供養師長、父母及與妻子并其眷屬──奴婢、僕使。親友、知識，……（乃至）供養沙門、婆羅門、貧窮、乞匃，悉能惠施。如斯善人，所得財寶，名為上 * 業。作快樂因，生天之緣。此人聚財，成就大善。譬如近城、村邑、聚落，有清冷池，流出好水，四邊平正，多饒林樹，種種華果，有柔軟草，遍布其地。一切眾人，皆得洗浴并獲好飲。飛禽走獸，翱翔嬉樂。善健丈夫亦復如是，……（乃至）生天，成就大善。」

爾時世尊即說偈言：

「譬如鹹鹵土    中有冷汪水
鹹苦不可飲    後自煎涸盡
儜夫亦復爾    雖有多財寶
不能自衣食    亦不施他人
是名為儜者    有財能布施
譬如平博地    有好清流池
林亦甚蔚茂    人獸同快樂
是名為智者    如似大牛王
生則受快樂    死則生天上」

佛說是已，諸比丘聞佛所說，歡喜奉行。.

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tn0099-1232

如是我聞：一時佛住舍衛國祇樹給孤獨園。

時波斯匿王來詣佛所，稽首佛足，退坐一面，白佛言：

「世尊！此舍衛國有長者，名摩訶男，多財巨富，藏積真金至百千億，況復餘財。世尊！摩訶男長者如是巨富，作如是食用，食麤碎米，食豆羹，食腐敗薑，著麤布衣，單皮革屣，乘羸敗車，戴樹葉蓋。未曾聞其供養，施與沙門、婆羅門，給恤貧苦，行路頓乏，諸乞匃者。閉門而食，莫令沙門、婆羅門、貧窮、行路、諸乞匃者見之。」

佛告波斯匿王：

「此非正士。得勝財利，不自受用，不知供養父母，供給妻子、宗親、眷屬，恤諸僕使，施與知識。不知隨時供給沙門、婆羅門，種勝福田，崇向勝處，長受安樂，未來生天。得勝財物，不知廣用，收其大利。大王！譬如曠野，湖池聚水，無有受用。洗浴、飲者，即於澤中煎熬消盡。如是不善士夫得勝財物，……（乃至）不廣受用，收其大利，如彼池水。大王！有善男子得勝財利，快樂受用，供養父母，供給妻子、宗親、眷屬，給恤僕使，施諸知識。時時供養沙門、婆羅門，種勝福田，崇向勝處，未來生天。得勝錢財，能廣受用，倍收大利。譬如──大王！──聚落、城郭邊有池水，澄淨清涼，樹林蔭覆，令人受樂，多眾受用乃至禽獸。如是善男子得勝妙財，自供快樂，供養父母，……（乃至）種勝福田，廣收大利。」

爾時世尊復說偈言：

「曠野湖池水    清涼極鮮淨
無有受用者    即於彼消盡
如是勝妙財    惡士夫所得
不能自受用    亦不供恤彼
徒自苦積聚    聚已而自喪
慧者得勝財    能自樂受用
廣施作功德    及與親眷屬
隨所應給與    如牛王領眾
施與及受用    不失所應者
乘理而壽終    生天受福樂」

佛說此經已，波斯匿王聞佛所說，歡喜隨喜，作禮而去。

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Paṭhama-aputtakasuttaṃ

From the VRI Chaṭṭa Saṅgāyana edition. PTS: SN, I, 089. This is part of the text-cluster of BZA (T.100) sutra 059.

Sāvatthinidānaṃ.

Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca– “handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?

“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato. Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi. Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi– kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ. Evarūpo vatthabhogo ahosi– sāṇaṃ dhāreti tipakkhavasanaṃ. Evarūpo yānabhogo ahosi– jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne [var] rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te [var] , mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

“Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Taṃ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṃ vā kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā aparibhuñjiyamānaṃ [var] parikkhayaṃ gaccheyya no paribhogaṃ. Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te [var] , mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

“Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayaṃ.

“Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Tañca udakaṃ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā paribhuñjiyamānaṃ paribhogaṃ gaccheyya, no parikkhayaṃ. Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayan”ti.

“Amanussaṭṭhāne udakaṃva sītaṃ,
tadapeyyamānaṃ parisosameti;
evaṃ dhanaṃ kāpuriso labhitvā,
nevattanā bhuñjati no dadāti.
Dhīro ca viññū adhigamma bhoge,
so bhuñjati kiccakaro ca hoti;
so ñātisaṅghaṃ nisabho bharitvā,
anindito saggamupeti ṭhānan”ti.
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This file is part of the Bieyi za ahan (T.100) project at the Dharma Drum Buddhist College.
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