T01n0065_伏淫經

大正藏第 01 冊 No. 0065 伏淫經

No. 65 [No. 26(126)]

佛說伏淫經

西晉沙門法炬譯

聞如是：

一時，婆加婆在舍衛城祇樹給孤獨園。彼時，居士阿那邠祁至世尊所，到已禮世尊足，卻住一面。阿那邠祁居士卻住一面已，白世尊曰：「唯，世尊！世間有幾伏淫而可知者？」

「汝居士！世間有十伏淫。云何為十？此居士，或一伏淫，非法行淫干彼，非法求淫干(無所方便為苦)已，亦不自安身，亦不安父母及妻子、客使奴婢、沙門婆羅門，不有益事，為善得善得生天上。如是，居士！是一伏淫。

「複次，居士，或一伏淫，非法求淫干彼，非法求淫干已，自安身、父母妻子、客使奴婢，而不施沙門婆羅門，為善得善身生善處。如是，居士！是一伏淫。

「複次，居士！或一伏淫，非法求干彼，非法求干已，自安隱身、父母妻子、客使奴婢，能施沙門婆羅門，為善得善身生善處。如是，居士！是一伏淫。

「複次，居士！或一伏淫，如法求財，彼如法求財已，不自安樂身，不為父母、不為妻子、不為奴婢，亦不施沙門婆羅門，為善得善身生善處。如是，居士，是一伏淫。

「複次，居士！或一伏淫，如法求財，彼如法求財已，而自安樂身，及父母妻子奴婢，不施與沙門婆羅門，為善得善身生善處。如是，居士！是一伏淫。

「複次，居士！或一伏淫，如法求財，彼如法求財已，而自安樂身，及父母妻子奴婢，施與沙門婆羅門，為善得善身生善處。如是，居士！是一伏淫。

「複次，居士！或一伏淫，如法求財不幹彼，如法求財不幹已，亦不自安樂身，亦不為父母妻子奴婢，亦不施與沙門婆羅門，為善得善身生善處。如是，居士！是一伏淫。

「複次，居士！或一伏淫，如法求財不幹彼，如法求財不幹已，自得安樂身及父母妻子奴婢，不施與沙門婆羅門，為善得善身生善處。如是，居士！是一伏淫。

「複次，居士！或一伏淫，如法求財不幹彼，如法求財不幹已，自得安樂身，及父母妻子奴婢，施與沙門婆羅門，為善得善身生善處。彼得錢財，于中染著、極染著，不見禍變，亦不知棄，而貪食之。如是，居士！是一伏淫。

「複次，居士！或一伏淫，如法求錢財不幹彼，如法求錢財不幹已，自得安隱身，及父母妻子奴婢，施與沙門婆羅門，為善得善身生善處。彼得錢財，亦不染亦不著，亦不于中樂，亦不于中住，亦知是禍變，亦能棄捨而食之。如是，居士！是一伏淫。

「此居士！彼或一伏淫，非法求錢財干彼，非法求錢財干已，亦不自安隱身，亦不安隱父母、妻子奴婢，亦不施與沙門婆羅門，為善得善身生善處。是為，居士！如是伏淫。伏淫我說此弊惡。

「此居士！或一伏淫，非法求錢財干彼，非法求錢財干已，自安隱身，及父母妻子奴婢，不施與沙門婆羅門，為善得善身生善處。此居士！此伏淫此，伏淫此小勝小勝。

「此居士！彼或一伏淫，如法求錢財不幹彼，如法求錢財不幹已，自得安樂身，及父母妻子奴婢，施與沙門婆羅門，為善得善身生善處。彼得錢財，不染不著、不持不樂，知是禍變、棄捨離而食之。如是。居士！食淫最勝最妙、最上最好、無上勝

現代漢語譯本： 佛陀在舍衛城的祇樹給孤獨園時，居士阿那邠祁前來拜見佛陀，問道：『世尊，世間有幾種可以瞭解的「伏淫」？』 佛陀回答：『居士，世間有十種「伏淫」。第一種，有人通過非法手段獲取錢財，卻不用於自身、父母、妻子、奴婢，也不佈施給僧人，雖然做了善事，但無法獲得善報。第二種，有人通過非法手段獲取錢財，用於自身、父母、妻子、奴婢，但不佈施給僧人，雖然做了善事，但獲得的善報較少。第三種，有人通過非法手段獲取錢財，用於自身、父母、妻子、奴婢，也佈施給僧人，做了善事，獲得了善報。第四種，有人通過合法手段獲取錢財，卻不用於自身、父母、妻子、奴婢，也不佈施給僧人，雖然做了善事，但無法獲得善報。第五種，有人通過合法手段獲取錢財，用於自身、父母、妻子、奴婢，但不佈施給僧人，雖然做了善事，但獲得的善報較少。第六種，有人通過合法手段獲取錢財，用於自身、父母、妻子、奴婢，也佈施給僧人，做了善事，獲得了善報。第七種，有人通過合法手段獲取錢財，但不使用，也不佈施，雖然做了善事，但無法獲得善報。第八種，有人通過合法手段獲取錢財，但不使用，卻用於自身、父母、妻子、奴婢，但不佈施給僧人，雖然做了善事，但獲得的善報較少。第九種，有人通過合法手段獲取錢財，但不使用，卻用於自身、父母、妻子、奴婢，也佈施給僧人，但對錢財貪戀執著，不知禍患，貪圖享樂。第十種，有人通過合法手段獲取錢財，但不使用，卻用於自身、父母、妻子、奴婢，也佈施給僧人，對錢財不貪戀執著，知道錢財是禍患，能捨棄而用之。』 佛陀繼續說：『居士，第一種「伏淫」是最惡劣的，第二種比第一種稍好，第三種比第二種好，以此類推，第十種「伏淫」是最殊勝的。』

English version: At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti. The householder Anathapindika came to see the Buddha, bowed at his feet, and stood to one side. Anathapindika then asked the Buddha, 'Venerable Sir, how many kinds of 'subdued indulgence' are there in the world that can be understood?' The Buddha replied, 'Householder, there are ten kinds of 'subdued indulgence' in the world. The first is when someone obtains wealth through unlawful means and does not use it for themselves, their parents, wife, servants, nor give it to monks. Although they do good, they do not receive good results. The second is when someone obtains wealth through unlawful means and uses it for themselves, their parents, wife, and servants, but does not give it to monks. Although they do good, they receive less good results. The third is when someone obtains wealth through unlawful means and uses it for themselves, their parents, wife, and servants, and also gives it to monks. They do good and receive good results. The fourth is when someone obtains wealth through lawful means but does not use it for themselves, their parents, wife, servants, nor give it to monks. Although they do good, they do not receive good results. The fifth is when someone obtains wealth through lawful means and uses it for themselves, their parents, wife, and servants, but does not give it to monks. Although they do good, they receive less good results. The sixth is when someone obtains wealth through lawful means and uses it for themselves, their parents, wife, and servants, and also gives it to monks. They do good and receive good results. The seventh is when someone obtains wealth through lawful means but does not use it or give it away. Although they do good, they do not receive good results. The eighth is when someone obtains wealth through lawful means, does not use it, but uses it for themselves, their parents, wife, and servants, but does not give it to monks. Although they do good, they receive less good results. The ninth is when someone obtains wealth through lawful means, does not use it, but uses it for themselves, their parents, wife, and servants, and also gives it to monks, but is attached to the wealth, does not see the danger, and indulges in pleasure. The tenth is when someone obtains wealth through lawful means, does not use it, but uses it for themselves, their parents, wife, and servants, and also gives it to monks, and is not attached to the wealth, knows it is a danger, and can give it up and use it.' The Buddha continued, 'Householder, the first kind of 'subdued indulgence' is the worst, the second is slightly better than the first, the third is better than the second, and so on, with the tenth kind of 'subdued indulgence' being the most excellent.'

。猶若，居士！有牛乳，因乳有酪，因酪有醍醐，因醍醐有酥，因酥有酪酥，此是最勝最妙無上說。如是，居士！此諸伏淫如是伏淫，最勝最妙、極妙最上、無上無上。說頌偈曰：

「非法聚錢財，　　如法如法施； 不施不食之，　　亦不施為福， 二俱為慳濁，　　惡行食此淫。 如法求錢財，　　欲以施為福， 亦施及食之，　　亦能作福德， 二俱不慳濁，　　皆有此伏淫。 有能行智慧，　　伏淫隨所行， 知變有知足，　　知足而食之。 有能行智慧，　　最妙能伏淫。」

佛如是說，居士阿那邠祁聞世尊所說，歡喜而樂

『就像這樣，居士！有牛奶，從牛奶產生奶酪，從奶酪產生醍醐，從醍醐產生酥油，從酥油產生酪酥，這是最殊勝、最美妙、無上的說法。同樣，居士！這些降伏淫慾的方法也是如此，是最殊勝、最美妙、極其美妙、至高無上、無與倫比的。』佛陀說了偈頌： 『用非法手段聚斂錢財，卻用合法的方式佈施；不佈施也不享用，也不把錢財用來行善，這兩種行為都是慳吝污濁的，是惡行，會因此而受淫慾的困擾。用合法手段獲取錢財，想要用它來佈施行善，既佈施也享用，也能積累福德，這兩種行為都不慳吝污濁，都能降伏淫慾。 『有智慧的人，能根據自己的修行來降伏淫慾，知道變化，懂得滿足，滿足而享用。有智慧的人，能以最美妙的方式降伏淫慾。』 佛陀這樣說完，居士阿那邠祁聽了世尊所說，歡喜快樂。

'Just like this, householder! There is milk, from milk comes curds, from curds comes ghee, from ghee comes butter, and from butter comes the best butter. This is the most excellent, most wonderful, and unsurpassed teaching. Likewise, householder! These ways of subduing lust are the most excellent, most wonderful, extremely wonderful, supreme, and unsurpassed.' The Buddha spoke these verses: 'Gathering wealth by unlawful means, yet giving it away lawfully; neither giving nor consuming it, nor using it for good deeds, both these actions are miserly and impure, they are evil deeds, and one will suffer from lust because of them. Obtaining wealth by lawful means, wanting to use it for giving and doing good, both giving and consuming it, one can also accumulate merit. Both these actions are not miserly or impure, and both can subdue lust. 'One who has wisdom can subdue lust according to their practice, knowing change, understanding contentment, and consuming with contentment. One who has wisdom can subdue lust in the most wonderful way.' Having spoken thus, the Buddha, the householder Anathapindika, having heard what the Blessed One had said, was joyful and delighted.

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現代漢語譯本：佛說伏淫經

English version: The Buddha Speaks of the Sutra on Subduing Lust