T01n0073_須達經

大正藏第 01 冊 No. 0073 須達經

No. 73 [No. 26(155), Nos. 72, 74, No. 125(27.3)]

佛說須達經

蕭齊中印度三藏求那毗地譯

聞如是：

一時，婆伽婆在舍衛城祇樹給孤獨園。彼時，須達居士至世尊所，到已禮世尊足，卻坐一面。須達居士卻坐一面已，世尊告曰：「頗有，居士！在家施與不？」

「唯世尊！在家有施與者，所有施不能妙食，有雜穬麻子為羹，姜一枚以為施。」

「此，居士！非妙施。有妙施者，二俱有報。此居士！為非妙施者，彼不信施，亦不時施，不自手施，亦不就往而施，不知、不有信，亦不知有報而行施。當知有如是報，意亦不在妙有屋舍，意亦不在諸妙物，意亦不在衣被，亦不在妙食，意亦不在妙五樂淫。何以故？此居士！行非施報故。居士！行非施者，當有信，隨時施、自手施、往而施，有知、有信，知有報因緣已而施與。當知彼有此報，意便在妙家業，報極妙諸具、極妙衣、有極妙食、意作妙五樂淫。何以故？此居士！當知彼有施。此居士！行妙施，不信施與，不隨時與，不自以手施與，不往而施，亦不知亦不信，亦不知有因緣行果報，而行施與。當知彼受如是報，意亦不在妙家業，意亦不在好衣，意亦不在好食，意亦不在妙五樂淫。何以故？居士！此非施故。此居士！妙好施者，信樂施，隨時施，自手施，往而施與，有知有信，知有行果報而行施與。當知彼如是得報，意在妙家業，至妙五樂淫、意在食。何以故？此居士！當如是隨時施報。何以故？此居士！昔有過去世，有鞞藍大婆羅門，大富極富，多錢財多諸雜物，彼如是作大施，以八十四千金缽碎銀滿中；彼如是行大施，以八十四千銀缽滿中碎金；彼如是行大施，彼以八十四千象，諸具嚴飾象白如雪；彼如是行大施，以八十四千馬，諸具嚴飾金為珓珞；如是行大施，以八十四千牛以衣系之，𤛓之常滿器；彼如是行大施，以八十四千玉女端正姝妙，一切諸珓珞極嚴飾之；如是行大施，余不可數餘食諸味。謂彼居士鞞藍大富婆羅門作如是大施，施與閻浮提凡夫人，寧施與彼一仙人，得福多。雖居士鞞藍大富婆羅門作如是大施，施與閻浮提仙人者，不如施與一須陀洹，此得福多。雖彼居士鞞藍大富婆羅門，施與閻浮提凡夫人及仙人、百須陀洹，不如施與一斯陀含，此得福多。雖居士鞞藍大富婆羅門，作如是施與閻浮提凡夫人、仙人、百須陀洹、百斯陀含，不如施與一阿那含，此得福多。雖居士鞞藍大富婆羅門，作如是施與閻浮提凡夫人至百阿那含，不如施與一阿羅漢，得福多。謂居士！雖鞞藍大富婆羅門，作如是施與閻浮提凡夫人至百阿羅漢，不如施一辟支佛，得福多。謂居士！雖鞞藍大富婆羅門作如是施，施與閻浮提凡夫人至百辟支佛，不如施與如來、無所著、等正覺，此得福多。謂居士鞞藍大富婆羅門作如是施，施與閻浮提凡夫人至百辟支佛，作房舍以施與招提僧者，得福多。謂居士鞞藍大富婆羅門作如是施，施與閻浮提凡夫人，至作房舍已施與招提僧，不如以清凈意作三自歸佛法及比丘僧、受其戒，此得福多。謂居士鞞藍大富婆羅門作如是大施，施與閻浮提凡夫人至以清凈行三自歸佛法及比丘僧、受其戒，不如於一切眾生行於慈至𤛓牛頃，此得福多

現代漢語譯本： 《須達經》 蕭齊時期，中印度三藏求那毗地翻譯。 我聽聞是這樣的： 一時，佛陀在舍衛城的祇樹給孤獨園。當時，須達居士來到世尊所在的地方，到達后禮拜世尊的腳，然後坐在一旁。須達居士坐在一旁后，世尊告訴他：『居士，你家裡有佈施嗎？』 『是的，世尊。在家中有佈施，但所施的食物並不精美，有時會用雜糧和芝麻子做成羹，或者只用一塊姜來佈施。』 『居士，這不是好的佈施。好的佈施，施與者和接受者雙方都有福報。居士，對於不好的佈施，施與者不以信心佈施，不按時佈施，不親手佈施，也不親自前往佈施，不瞭解佈施的意義，不相信有果報而行佈施。要知道，這樣的佈施會有相應的果報，他的心不會專注於美好的房屋，不會專注於美好的物品，不會專注于衣物，不會專注於美食，也不會專注於美好的五種享樂。為什麼呢？因為居士，這是因為他行的是不好的佈施。居士，如果行好的佈施，他會以信心佈施，按時佈施，親手佈施，親自前往佈施，瞭解佈施的意義，相信有果報而行佈施。要知道，他會有這樣的果報，他的心會專注於美好的家業，會得到極好的器具、極好的衣服、極好的食物，以及美好的五種享樂。為什麼呢？因為居士，要知道他行的是好的佈施。居士，如果行不好的佈施，不以信心佈施，不按時佈施，不親手佈施，不親自前往佈施，不瞭解也不相信，也不瞭解有因緣果報而行佈施。要知道，他會受到這樣的果報，他的心不會專注於美好的家業，不會專注於好的衣服，不會專注於好的食物，也不會專注於美好的五種享樂。為什麼呢？居士，因為這不是好的佈施。居士，好的佈施，是樂於佈施，按時佈施，親手佈施，親自前往佈施，瞭解佈施的意義，相信有果報而行佈施。要知道，他會得到這樣的果報，他的心會專注於美好的家業，會得到美好的五種享樂，會專注於美食。為什麼呢？居士，要知道這是按時佈施的果報。為什麼呢？居士，過去世曾經有一位名叫鞞藍的大婆羅門，他非常富有，擁有大量的錢財和各種物品。他曾經做過一次大布施，用八萬四千個金缽裝滿碎銀；他還做過一次大布施，用八萬四千個銀缽裝滿碎金；他還做過一次大布施，用八萬四千頭裝飾華麗、白如雪的大象；他還做過一次大布施，用八萬四千匹裝飾華麗、金為瓔珞的馬；他還做過一次大布施，用八萬四千頭牛，用衣服繫住，盛滿各種器物；他還做過一次大布施，用八萬四千位端莊美麗的玉女，用各種瓔珞裝飾；他還做過一次大布施，佈施了無數的食物和各種美味。居士，這位鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子，不如佈施給一位仙人，得到的福報更多。即使居士鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的仙人，也不如佈施給一位須陀洹，得到的福報更多。即使居士鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子和仙人，以及一百位須陀洹，也不如佈施給一位斯陀含，得到的福報更多。即使居士鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子、仙人、一百位須陀洹、一百位斯陀含，也不如佈施給一位阿那含，得到的福報更多。即使居士鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子，直到一百位阿那含，也不如佈施給一位阿羅漢，得到的福報更多。居士，即使鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子，直到一百位阿羅漢，也不如佈施給一位辟支佛，得到的福報更多。居士，即使鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子，直到一百位辟支佛，不如建造房舍佈施給僧團，得到的福報更多。居士，即使鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子，直到建造房舍佈施給僧團，也不如以清凈的心皈依佛、法、僧三寶，受持戒律，得到的福報更多。居士，即使鞞藍大富婆羅門做了這樣的大布施，佈施給閻浮提的凡夫俗子，直到以清凈的心皈依佛、法、僧三寶，受持戒律，也不如對一切眾生行慈悲心，哪怕只有擠牛奶的時間，得到的福報也更多。』

English version: The Sutra of Sudatta The Buddha Speaks the Sutra of Sudatta Translated by the Tripiṭaka Master Guṇabhidhi from Central India during the Xiao Qi Dynasty. Thus have I heard: At one time, the Bhagavan was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the householder Sudatta went to where the Bhagavan was. Having arrived, he bowed at the Bhagavan's feet and sat down to one side. Having sat down to one side, the Bhagavan said to him, 'Householder, is there giving in your household?' 'Yes, Bhagavan. There is giving in my household, but the food given is not exquisite. Sometimes, there is a soup made of mixed grains and sesame seeds, or a single piece of ginger is given.' 'Householder, this is not excellent giving. Excellent giving has rewards for both the giver and the receiver. Householder, for non-excellent giving, the giver does not give with faith, does not give at the right time, does not give with their own hands, does not go to give, does not understand the meaning of giving, and does not believe in giving with the understanding of its karmic consequences. Know that there will be such a reward, their mind will not be focused on beautiful houses, will not be focused on beautiful things, will not be focused on clothing, will not be focused on delicious food, and will not be focused on the five pleasures of the senses. Why is that? Because, householder, this is because they are practicing non-excellent giving. Householder, if one practices excellent giving, they will give with faith, give at the right time, give with their own hands, go to give, understand the meaning of giving, and believe in giving with the understanding of its karmic consequences. Know that they will have such a reward, their mind will be focused on beautiful family businesses, they will receive the most exquisite tools, the most exquisite clothing, the most exquisite food, and the five exquisite pleasures of the senses. Why is that? Because, householder, know that they are practicing excellent giving. Householder, if one practices non-excellent giving, they do not give with faith, do not give at the right time, do not give with their own hands, do not go to give, do not understand or believe, and do not understand the karmic consequences of giving. Know that they will receive such a reward, their mind will not be focused on beautiful family businesses, will not be focused on good clothing, will not be focused on good food, and will not be focused on the five exquisite pleasures of the senses. Why is that? Householder, because this is not excellent giving. Householder, excellent giving is when one is happy to give, gives at the right time, gives with their own hands, goes to give, understands the meaning of giving, and believes in giving with the understanding of its karmic consequences. Know that they will receive such a reward, their mind will be focused on beautiful family businesses, will receive the five exquisite pleasures of the senses, and will be focused on food. Why is that? Householder, know that this is the reward of giving at the right time. Why is that? Householder, in the past, there was a great Brahmin named Velama, who was extremely wealthy, possessing vast amounts of money and various goods. He once made a great offering, filling eighty-four thousand golden bowls with crushed silver; he also made a great offering, filling eighty-four thousand silver bowls with crushed gold; he also made a great offering, with eighty-four thousand elephants, adorned with various ornaments, as white as snow; he also made a great offering, with eighty-four thousand horses, adorned with golden necklaces; he also made a great offering, with eighty-four thousand cows, tied with clothing, and with vessels always full; he also made a great offering, with eighty-four thousand beautiful maidens, adorned with various necklaces; he also made a great offering, with countless foods and various delicacies. Householder, this wealthy Brahmin Velama made such a great offering, giving to ordinary people in Jambudvipa, but it would have been more meritorious to give to one ascetic. Even if the wealthy Brahmin Velama made such a great offering, giving to ascetics in Jambudvipa, it would not be as meritorious as giving to one stream-enterer (Sotapanna). Even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people and ascetics in Jambudvipa, and to one hundred stream-enterers, it would not be as meritorious as giving to one once-returner (Sakadagami). Even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people, ascetics, one hundred stream-enterers, and one hundred once-returners in Jambudvipa, it would not be as meritorious as giving to one non-returner (Anagami). Even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people in Jambudvipa, up to one hundred non-returners, it would not be as meritorious as giving to one Arhat. Householder, even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people in Jambudvipa, up to one hundred Arhats, it would not be as meritorious as giving to one Pratyekabuddha. Householder, even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people in Jambudvipa, up to one hundred Pratyekabuddhas, it would not be as meritorious as building a monastery and giving it to the Sangha. Householder, even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people in Jambudvipa, up to building a monastery and giving it to the Sangha, it would not be as meritorious as taking refuge in the Buddha, Dharma, and Sangha with a pure mind, and receiving the precepts. Householder, even if the wealthy Brahmin Velama made such a great offering, giving to ordinary people in Jambudvipa, up to taking refuge in the Buddha, Dharma, and Sangha with a pure mind, and receiving the precepts, it would not be as meritorious as practicing loving-kindness towards all beings, even for the time it takes to milk a cow, the merit would be greater.'

。謂居士鞞藍大富婆羅門作如是施與閻浮提凡夫人，至謂於一切眾生分別行慈，下至𤛓牛頃；謂一切行無常、苦、空、無我，思惟念者，下至彈指頃，此得福多。汝居士！作如是念：『彼居士鞞藍大富婆羅門異耶？』莫作是念，我即是彼名鞞藍大富婆羅門！如是，居士！自住于饒益及饒益他、饒益多人，愍於世間，以義以樂安隱天及人，如是為說法，未至竟盡，未至竟無垢，未至竟梵行，未至竟行梵行，彼故未脫生老病死憂戚不樂，我說未脫苦。此居士！今如來出世間，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、佛、世尊，今自為故、為他故、為多人故、愍世間故，以義以樂安隱天及人。我今為說法，至竟盡、至竟無垢、至竟梵行、至竟行梵行，今以得脫生老病死憂戚不樂苦，我說已離苦。」

佛如是說。居士須達聞世尊所說，歡喜而樂