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bza091 -- 云何得現後世福報

Text-cluster:
別譯雜阿含: bza091 雜阿含: za0091 AN: AN,IV,285 (Ujjaya) Sk(E97): Enomoto 1997: 95

bza091

如是我聞:一時佛在舍衛國 祇樹給孤獨園


爾時有一摩納,名曰佛移,往詣佛所,稽首問訊,在一面坐,白佛言:

「世尊!為有幾法教,在家人處於家中得現報利,并得利樂?」

佛告摩納:

「有四法,使在家人得現世報,獲利益樂。何謂為四?一、能精勤,二、能守護諸根,三、得善知識,四、正理養命。云何『精勤』?隨所作業,家計資生,或為王臣,或為農夫,或復治生,或復牧人,隨其所作,不憚 * 劬勞,寒暑風雨,飢渴飽滿,蚊虻蠅蜂。雖有勤苦,不捨作業。為成業故,終不休廢,是名『精勤』。云何名為『守護諸根』?若族姓子如法聚財,設有方計,不為王、賊、水、火之所劫奪,怨憎之處悉不得侵,不生惡子,是名『守護』。云何名為『近於善友』?若族姓子近於善友──而此善友資性賢良,終不姦盜,亦不放逸,飲酒醉亂。吐出實言,不為欺誑──,與如此人共為親友,未生憂惱能令不生,已生憂惱能使 * 滅除,未生喜樂能使得生,已 * 生喜樂能使不失,是名『善友』。云何名為『正理養命』?若族姓子知其財物,量其多少,節其 * 財用,入多於出,莫苟輕用──譬如有人,食 * 優曇果。初食之時樹上甚多,既食之已,醉眠七日。既醒悟已,方覺失──,宜處以理,奢儉得中。若有錢財,不能衣食,不能惠施,極自儉用,眾人咸言:『如 * 此之人,死如狗死!』宜自籌量,不奢不儉,是名『正理養命』。」

摩納復白佛言:

「修何等法,令在家人現受其利,後世得福?」

佛告摩納:

「有四種法,能獲福報。何謂為四?所謂信、戒及施、聞慧。云何名『戒』?能行不殺,……(乃至)不飲酒。云何名『施』?施沙門、婆羅門、師長、父母、貧窮之者,乞與衣、食、床敷、臥具、病瘦醫藥,種種所須盡能惠與, * 名之為『施』。云何『聞慧』?如實知苦,知苦諦;如實知 * 習,知 * 習諦;如實知道,知道諦;如實知滅,知滅諦,是名『聞慧具足』。」

佛告摩納:

精心修事業    勤守護不失
親近於善友    能正理養命
信戒施聞慧    除斷於慳貪
若能如是者    速獲清淨道
如是八種法    能得現利喜
於未來之世    亦得天上樂


佛說是已,佛移摩納聞佛所說,歡喜奉行。


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tn0099-0091

如是我聞:一時佛住舍衛國祇樹給孤獨園。


時有年少婆羅門,名欝闍迦,來詣佛所,稽首佛足,退坐一面,白佛言:

「世尊!俗人在家當行幾法,得現法安及現法樂?」

佛告婆羅門:

「有四法,俗人在家得現法安、現法樂。何等為四?謂方便具足、守護具足、善知識具足、正命具足。何等為『方便具足』?謂善男子種種工巧業處以自營生,謂種田、商賈,或以王事,或以書[跳-兆+(梳-木)]算畫。於彼彼工巧業處精勤修行。是名『方便具足』。何等為『守護具足』?謂善男子所有錢穀方便所得,自手執作,如法而得,能極守護,不令王、賊、水、火劫奪,漂沒令失,不善守護者亡失,不愛念者輒取及諸災患所壞。是名『善男子善守護』。何等為『善知識具足』?若有善男子不落度、不放逸、不虛妄、不凶險。如是知識能善安慰,未生憂苦能令不生,已生憂苦能令開覺,未生喜樂能令速生,已生喜樂護令不失。是名『善男子善知識具足』。云何為『正命具足』?謂善男子所有錢財出內稱量,周圓掌護,不令多入少出也,多出少入也。如執秤者,少則增之,多則減之,知平而捨。如是善男子稱量財物,等入等出,莫令入多出少,出多入少。若善男子無有錢財而廣散用,以此生活人皆名為優曇鉢果,無有種子,愚癡貪欲,不顧其後。或有善男子財物豐多,不能食用,傍人皆言: 『是愚癡人,如餓死狗!』 是故善男子所有錢財能自稱量,等入等出。是名『正命具足』。如是──婆羅門!──四法成就,現法安、現法樂。」


佛說此經已,優波迦婆羅門聞佛所說,歡喜作禮而去。


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Ujjayasuttaṃ

From the VRI Chaṭṭa Saṅgāyana edition. PTS: AN, IV, 285. This is part of the text-cluster of BZA (T.100) sutra 091.

Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca– “mayaṃ, bho gotama, pavāsaṃ gantukāmā. Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu– ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.

“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā ārakkhasampadā, kalyāṇamittatā, samajīvitā.

Katamā ca, brāhmaṇa, uṭṭhānasampadā? Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti– yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena– tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā.

“Katamā ca, brāhmaṇa, ārakkhasampadā? Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti– ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā.

“Katamā ca, brāhmaṇa, kalyāṇamittatā? Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti– gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā– tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā.

“Katamā ca, brāhmaṇa, samajīvitā? Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ– ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti– ‘ettakena vā onataṃ, ettakena vā unnatan’ti; evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ– ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro– ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro– ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ– ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti, ayaṃ vuccati, brāhmaṇa, samajīvitā.


“Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti– itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa brāhmaṇa mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti– itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti– na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti– na itthidhutto…pe… kalyāṇasampavaṅko. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.


“Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, brāhmaṇa, saddhāsampadā? Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, brāhmaṇa, saddhāsampadā.

“Katamā ca, brāhmaṇa, sīlasampadā? Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, brāhmaṇa, sīlasampadā.

“Katamā ca, brāhmaṇa, cāgasampadā? Idha brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, brāhmaṇa, cāgasampadā.

“Katamā ca, brāhmaṇa, paññāsampadā? Idha, brāhmaṇa, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, brāhmaṇa, paññāsampadā. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā”ti.

“Uṭṭhātā kammadheyyesu, appamatto vidhānavā;
samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.
“Saddho sīlena sampanno, vadaññū vītamaccharo;
niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.
“Iccete aṭṭha dhammā ca, saddhassa gharamesino;
akkhātā saccanāmena, ubhayattha sukhāvahā.
“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;
evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī”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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