T01n0017_善生子經

大正藏第 01 冊 No. 0017 善生子經

No. 17 [No. 1(16), No. 16, No. 26(135)]

佛說善生子經

西晉沙門支法度譯

聞如是：

一時，眾祐游于羅閱耆阇崛山。彼時居士善生疾病困篤，敕其子曰：「吾沒之後，汝必為六面禮。」於是善生他日殞命，子乃敬送供養喪事訖畢，輒早起沐浴，著新衣，之水上，拜謁六面而言曰：「余以恭肅敬，禮子于東方之生，彼又我敬焉。」周旋南方、西方、北方上下，面面同辭。

爾時，佛晨旦著衣持缽適欲入城，見居士善生子於水上六面拜謁如是，眾祐則從而問曰：「居士子，汝何近聞，必當早起沐浴，著新衣，之水上，拜謁六面，自說：『恭肅敬禮拜于諸方』而又浴。彼之敬者，是何師法？善生子！」

善生子對曰：「吾父臨亡，先有此令，是以遵行，不聞之於師也。」

眾祐報曰：「居士子！父所言者非此六方也。旦而晞坐六面之慾，如有四面垢惡之行，不能悔者，則是身死，精神當生惡道地獄之中。夫人以四事為勞，當識知。何謂四？一為好殺生、二為好盜竊、三為淫邪行、四為喜妄語。」佛頌其義曰：

「殺生與盜竊，　　欺詐為妄語， 趣向他人婦，　　不為智者譽。

「又，居士子！有四事或往惡道。何謂四？一為欲，二為怒，三為癡，四為畏。」頌其義曰：

「有欲怒癡畏，　　不承受正法， 是以名處下，　　猶月陰遏虧。 無慾怒癡畏，　　而承受正法， 是以名處上，　　猶月陽進滿。」

「又，居士子！有六患，消財入惡道，當識知。何謂六？一為嗜酒游逸、二為不時入他房、三為博戲游逸、四為大好伎樂、五為惡友、六為怠惰。」頌其義曰：

「飲酒入他房，　　博戲好伎倡， 惡友與怠惰，　　聖哲所不稱。

「夫酒有六變，當知。何謂六？為消財、為致病、為興爭、為多怒、為失譽、為損智，已有斯惡則廢事業，未致之財不獲，既獲者消，宿儲耗盡。」

「淫邪有六變，當知。何謂六？不自護身、不護妻子、不護家屬、以疑生惡、怨家得便、眾苦所圍，已有斯惡則廢事業，未致之財不獲，既獲者消，宿儲耗盡。

「博戲有六變，當知。何謂六？勝則生怨、負則熱中、朋友戚之、怨家快之、有獄兇憂、人眾疑之，已有斯惡則廢事業，未致之財不獲，既獲者消，宿儲耗盡。

「好樂有六變，當知。何謂六？志在舞、志在歌、志在弦、志在節、志在鼓、志在彼，已有斯惡則廢事業，未致之財不獲，既獲者消，宿儲耗盡。

「惡友有六變，當知。何謂六？習醉迷、習惛亂、習縱恣、習酒舍、習小人、習鄙語，已有斯惡則廢事業，未致之財不獲，既獲者消，宿儲耗盡。

「怠惰有六變，當知。何謂六？飽不作、饑不作、寒不作、熱不作、晨不作、昏不作，已有斯惡則廢事業，未致之財不獲既獲者消，宿儲耗盡。」頌其義曰：

「好色樂歌舞，　　晝息夜從彼， 惡友與怠惰，　　士為斯大損。 博戲酒慌壞，　　志在彼婦女， 遠賢而近愚，　　其損猶月毀。 行身自憍大，　　毀蔑沙門道， 邪見而行慳，　　是謂慢蕩士。 夫酒妨財用，　　少利飲大渴， 病水興債負，　　作亂危身疾

現代漢語譯本： 《善生子經》 我聽聞是這樣的： 一時，佛陀在羅閱耆阇崛山游化。當時，一位名叫善生的居士身患重病，臨終前囑咐他的兒子說：『我死後，你一定要向六個方向禮拜。』後來善生去世，他的兒子恭敬地辦理完喪事，每天早晨都沐浴更衣，到水邊向六個方向禮拜，並說道：『我以恭敬之心，禮拜東方，愿東方也保佑我。』他依次向南方、西方、北方以及上下方禮拜，說辭都一樣。 這時，佛陀清晨穿好衣服，拿著缽準備進城，看到善生的兒子在水邊向六個方向禮拜，就走上前去問道：『居士子，我聽說你每天早晨都要沐浴更衣，到水邊向六個方向禮拜，還說：『恭敬禮拜諸方』，然後又沐浴。你所敬拜的，是哪位老師的教法？善生子！』 善生子回答說：『這是我父親臨終前的遺囑，所以我才這樣做，我沒有從任何老師那裡學到過。』 佛陀告訴他：『居士子！你父親所說的六方，不是你現在禮拜的這六個方向。如果一個人早晨起來，內心充滿對六個方向的慾望，並且有四種惡行而不悔改，那麼他死後，靈魂就會墮入地獄惡道。人有四種行為會招致勞苦，應當知道。哪四種呢？一是喜歡殺生，二是喜歡偷盜，三是喜歡邪淫，四是喜歡妄語。』佛陀用偈頌概括了這些道理： 『殺生與偷盜，欺詐說妄語，貪戀他人妻，不為智者贊。』 『還有，居士子！有四種行為會使人墮入惡道。哪四種呢？一是貪慾，二是憤怒，三是愚癡，四是恐懼。』佛陀用偈頌概括了這些道理： 『有貪慾怒癡畏，不接受正法，因此被稱為處下，如同月亮被陰雲遮蔽而虧缺。沒有貪慾怒癡畏，而接受正法，因此被稱為處上，如同月亮光明圓滿。』 『還有，居士子！有六種禍患，會使人耗盡錢財，墮入惡道，應當知道。哪六種呢？一是嗜酒遊蕩，二是不按時進入他人房間，三是賭博遊蕩，四是喜歡歌舞伎樂，五是結交惡友，六是懶惰。』佛陀用偈頌概括了這些道理： 『飲酒入他房，賭博好伎樂，結交惡友與懶惰，聖賢所不稱讚。』 『飲酒有六種害處，應當知道。哪六種呢？一是耗費錢財，二是導致疾病，三是引發爭鬥，四是容易發怒，五是失去名譽，六是損害智慧。有了這些惡習，就會荒廢事業，沒有得到的財富無法獲得，已經得到的財富也會耗盡，過去的積蓄也會用光。』 『邪淫有六種害處，應當知道。哪六種呢？一是不能保護自己，二是不能保護妻子，三是不能保護家人，四是因猜疑而產生惡念，五是讓仇敵有機可乘，六是被各種痛苦包圍。有了這些惡習，就會荒廢事業，沒有得到的財富無法獲得，已經得到的財富也會耗盡，過去的積蓄也會用光。』 『賭博有六種害處，應當知道。哪六種呢？一是贏了會產生怨恨，二是輸了會心煩意亂，三是朋友會疏遠，四是仇敵會高興，五是會有牢獄之災，六是會被眾人懷疑。有了這些惡習，就會荒廢事業，沒有得到的財富無法獲得，已經得到的財富也會耗盡，過去的積蓄也會用光。』 『喜歡歌舞伎樂有六種害處，應當知道。哪六種呢？一是沉迷於舞蹈，二是沉迷於歌唱，三是沉迷於絃樂，四是沉迷於節奏，五是沉迷於鼓樂，六是沉迷於這些娛樂。有了這些惡習，就會荒廢事業，沒有得到的財富無法獲得，已經得到的財富也會耗盡，過去的積蓄也會用光。』 『結交惡友有六種害處，應當知道。哪六種呢？一是習慣醉酒，二是習慣昏亂，三是習慣放縱，四是習慣出入酒館，五是習慣與小人交往，六是習慣說粗鄙的話。有了這些惡習，就會荒廢事業，沒有得到的財富無法獲得，已經得到的財富也會耗盡，過去的積蓄也會用光。』 『懶惰有六種害處，應當知道。哪六種呢？一是吃飽了不工作，二是飢餓時不工作，三是寒冷時不工作，四是炎熱時不工作，五是早晨不工作，六是晚上不工作。有了這些惡習，就會荒廢事業，沒有得到的財富無法獲得，已經得到的財富也會耗盡，過去的積蓄也會用光。』佛陀用偈頌概括了這些道理： 『貪戀美色愛歌舞，白天休息晚上尋歡，結交惡友與懶惰，士人因此大受損失。賭博飲酒使人昏亂，沉迷於婦女美色，遠離賢人親近愚人，其損失如同月亮被毀壞。行為驕傲自大，譭謗沙門之道，邪見而又吝嗇，這就是傲慢放蕩的人。飲酒妨礙錢財使用，少許利益卻飲用大量，因病負債，作亂危害自身。』

English version: The Sutra of the Son of Good Birth Translated by the Śramaṇa Zhi Fadu of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha. At that time, a householder named Good Birth was seriously ill. Before his death, he instructed his son, saying, 'After I die, you must pay homage to the six directions.' Later, Good Birth passed away. His son respectfully completed the funeral rites. Every morning, he would bathe, put on new clothes, go to the water's edge, and pay homage to the six directions, saying, 'With reverence, I pay homage to the East, and may the East also protect me.' He would then pay homage to the South, West, North, and the directions above and below, using the same words. At this time, the Buddha, having put on his robes and taken his bowl, was about to enter the city in the early morning. He saw the son of Good Birth paying homage to the six directions by the water's edge. The Buddha approached him and asked, 'Householder's son, I have heard that you bathe and put on new clothes every morning, go to the water's edge, and pay homage to the six directions, saying, 'I respectfully pay homage to all directions,' and then bathe again. Whose teachings are you following in this practice? Son of Good Birth!' The son of Good Birth replied, 'This was my father's last instruction before he died, so I am following it. I have not learned this from any teacher.' The Buddha told him, 'Householder's son! The six directions your father spoke of are not the six directions you are now paying homage to. If a person arises in the morning with desires for the six directions and has four evil deeds without repentance, then after death, their spirit will fall into the evil paths of hell. There are four actions that cause suffering, and one should be aware of them. What are the four? First, the love of killing; second, the love of stealing; third, the love of sexual misconduct; and fourth, the love of false speech.' The Buddha summarized these principles in a verse: 'Killing and stealing, deceitful false speech, lusting after another's wife, are not praised by the wise.' 'Furthermore, householder's son! There are four actions that lead to evil paths. What are the four? First, desire; second, anger; third, ignorance; and fourth, fear.' The Buddha summarized these principles in a verse: 'With desire, anger, ignorance, and fear, not accepting the true Dharma, one is called inferior, like the moon obscured and waning. Without desire, anger, ignorance, and fear, accepting the true Dharma, one is called superior, like the moon waxing and full.' 'Furthermore, householder's son! There are six calamities that deplete wealth and lead to evil paths, and one should be aware of them. What are the six? First, addiction to alcohol and wandering; second, entering others' rooms at inappropriate times; third, gambling and wandering; fourth, excessive love of music and entertainment; fifth, association with evil friends; and sixth, laziness.' The Buddha summarized these principles in a verse: 'Drinking and entering others' rooms, gambling and love of entertainment, association with evil friends and laziness, are not praised by the wise.' 'There are six harms of drinking, and one should be aware of them. What are the six? First, it wastes wealth; second, it causes illness; third, it incites conflict; fourth, it increases anger; fifth, it destroys reputation; and sixth, it impairs wisdom. With these evils, one's work is neglected, wealth not yet obtained cannot be acquired, wealth already obtained is depleted, and past savings are exhausted.' 'There are six harms of sexual misconduct, and one should be aware of them. What are the six? First, one cannot protect oneself; second, one cannot protect one's wife; third, one cannot protect one's family; fourth, suspicion breeds evil thoughts; fifth, enemies gain an advantage; and sixth, one is surrounded by various sufferings. With these evils, one's work is neglected, wealth not yet obtained cannot be acquired, wealth already obtained is depleted, and past savings are exhausted.' 'There are six harms of gambling, and one should be aware of them. What are the six? First, winning breeds resentment; second, losing causes agitation; third, friends become distant; fourth, enemies rejoice; fifth, there is the danger of imprisonment; and sixth, one is suspected by the public. With these evils, one's work is neglected, wealth not yet obtained cannot be acquired, wealth already obtained is depleted, and past savings are exhausted.' 'There are six harms of excessive love of music and entertainment, and one should be aware of them. What are the six? First, obsession with dancing; second, obsession with singing; third, obsession with stringed instruments; fourth, obsession with rhythm; fifth, obsession with drums; and sixth, obsession with these entertainments. With these evils, one's work is neglected, wealth not yet obtained cannot be acquired, wealth already obtained is depleted, and past savings are exhausted.' 'There are six harms of associating with evil friends, and one should be aware of them. What are the six? First, the habit of drunkenness; second, the habit of confusion; third, the habit of indulgence; fourth, the habit of frequenting taverns; fifth, the habit of associating with petty people; and sixth, the habit of using vulgar language. With these evils, one's work is neglected, wealth not yet obtained cannot be acquired, wealth already obtained is depleted, and past savings are exhausted.' 'There are six harms of laziness, and one should be aware of them. What are the six? First, not working when full; second, not working when hungry; third, not working when cold; fourth, not working when hot; fifth, not working in the morning; and sixth, not working in the evening. With these evils, one's work is neglected, wealth not yet obtained cannot be acquired, wealth already obtained is depleted, and past savings are exhausted.' The Buddha summarized these principles in a verse: 'Lusting after beauty and love of song and dance, resting during the day and seeking pleasure at night, associating with evil friends and laziness, a person suffers great loss. Gambling and drinking cause confusion, obsession with women, distancing oneself from the wise and drawing near to the foolish, the loss is like the moon being destroyed. Acting with arrogance and pride, slandering the path of the Śramaṇas, holding wrong views and being stingy, this is called a haughty and dissolute person. Drinking hinders the use of wealth, a small benefit but a great thirst, illness and debt arise, causing chaos and endangering oneself.'

。 或以酒結友，　　或以酒犯法， 若以成美利，　　斯有猶可忍。 或晝如奉戒，　　昏夜道為奸， 常依于酒廬，　　如此慎勿親。 不自寒至暑，　　如草不貴己， 精進修事業，　　爾利是用損。 若能忍寒暑，　　如草不貴己， 精進修事業，　　則安且益矣。 狎下為漸消，　　習上未曾損， 進善超然尊，　　以善必得善。 大善則遘善，　　誠善能兼習， 親戚之所尚，　　奉戒以滅惡。 是以當爲習，　　已有行復行， 其為親戚上，　　如帝蒞于眾。

「又，居士子！有四友非友像，當識知。何謂四？一為取異物，二為言佞，三為面愛，四為邪教。」頌其義曰：

「取異物之友，　　言美以順耳， 面談為媚愛，　　邪教相危殆。 斯以非友像，　　智者則不友， 已識當遠離，　　譬猶出澀道。

「取異物之友，當以四事知。何謂四？貪取彼物、與少望多、為畏故習、為利故習。」頌其義曰：

「夫以取彼物，　　少與而多欲， 畏習與利習，　　貪人友際然。 斯以非友像，　　智者所不友，

「言佞之友，當以四事知。何謂四？宣人之私、自隱其私、面偽稱善、退則興誹。」頌其義曰：

「好行宣人私，　　有私而自隱， 面從褒揚善，　　退則議其惡。

「面愛之友，當以四事知，何謂四？說人往短、陰求來過、與之不寶、欲人有厄。」頌其義曰：

「為于不可為，　　不利造妄語， 與而不為寶，　　愿人厄請已。

「邪教之友，當以四事知。何謂四？以殺生之事勸化人，以盜竊、以淫邪、欺詐之事勸化人。」頌其義曰：

趣向他人婦，　　以此勸立人。

「又，居士子！有四友，為仁明欲利人，當識知。何謂四？一為同苦樂、二為利相攝、三為與本業、四為仁愍傷。」頌其義曰：

「與人同安危，　　攝之以善利， 為厚能業人，　　哀愍導正道。 如斯為友像，　　智者所習諷， 當與此從事，　　必益不為惡。

「同苦樂之友，當以四事知。何謂四？施之以己所寶、施之以妻子利、施之家所有、言忠為忍言。」頌其義曰：

「與其利己者，　　有財利亦與， 與以家之利，　　言忠為忍言。 如斯為友像，　　智者所習親，

「利相攝之友，當以四事知。何謂四？彼私不宣、己私不隱、面說善言、還為弭謗。」頌其義曰：

「以不宣彼私，　　己私不為隱， 相見語講善，　　還則弭誹謗。

「與本業之友，當以四事知。何謂四？以利業之、以力業之、縱恣諫之、以善養之。」頌其義曰：

「業之以財利，　　以力助安之， 切磋其縱恣，　　將養其善志。

「仁愍傷之友，當以四事知

有人用酒來結交朋友，也有人用酒來觸犯法律。 如果用酒能成就美好的利益，那還勉強可以容忍。 有人白天像遵守戒律一樣，晚上卻做奸邪之事。 常常依賴於酒館，這樣的人千萬不要親近。 不能忍受寒冷和炎熱，像草一樣不看重自己。 不努力修習事業，你的利益就會因此而受損。 如果能忍受寒冷和炎熱，像草一樣不看重自己。 努力修習事業，就會安穩而且有益處。 親近地位低下的人會逐漸消損自己，學習地位高的人不會有損失。 努力向善會變得超然尊貴，用善必定會得到善報。 大善會帶來大善報，真誠的善能兼顧學習。 親戚所推崇的，是奉行戒律來消滅惡行。 所以應當學習，已經做過的要反覆去做。 這樣對待親戚，就像君王對待民眾一樣。 還有，居士子！有四種像朋友卻不是朋友的人，應當認識並瞭解。哪四種呢？一是索取財物，二是花言巧語，三是表面親愛，四是引人邪道。 用歌頌來表達它的含義： 索取財物的朋友，用好聽的話來順從你的耳朵。 表面上裝作親愛，引人走上邪路會帶來危險。 這些都是非朋友的表象，智者不會與他們為友。 一旦認識到就應當遠離，就像走出泥濘的道路一樣。 索取財物的朋友，應當通過四件事來了解。哪四件呢？貪圖別人的財物、給予少卻希望得到多、因為畏懼而交往、因為利益而交往。 那些索取別人財物的人，給予少卻希望得到很多。 因為畏懼而交往，因為利益而交往，貪婪的人就是這樣交朋友的。 花言巧語的朋友，應當通過四件事來了解。哪四件呢？宣揚別人的隱私、隱藏自己的隱私、當面虛偽地稱讚、背後卻誹謗。 喜歡宣揚別人的隱私，自己有隱私卻隱藏起來。 當面稱讚別人的優點，背後卻議論別人的缺點。 表面親愛的朋友，應當通過四件事來了解。哪四件呢？說別人的短處、暗中尋找別人的過錯、給予別人東西卻不珍惜、希望別人遭遇災難。 爲了不應該做的事情而做，爲了不利的事情而說謊。 給予別人東西卻不珍惜，希望別人遭遇災難。 引人邪道的朋友，應當通過四件事來了解。哪四件呢？用殺生的事情勸誘別人，用偷盜、淫邪、欺詐的事情勸誘別人。 殺生和偷盜，欺詐和說謊。 引誘別人去侵犯別人的妻子，用這些來勸誘別人。 還有，居士子！有四種朋友，是仁慈明智想要利益別人的，應當認識並瞭解。哪四種呢？一是同甘共苦，二是互相幫助，三是幫助成就事業，四是仁慈憐憫。 與人同甘共苦，用美好的利益來幫助他們。 幫助別人成就事業，哀憐他們並引導他們走上正道。 這樣的才是朋友的表象，智者會學習並效仿。 應當與這樣的人交往，必定會有益處而不會作惡。 同甘共苦的朋友，應當通過四件事來了解。哪四件呢？把自己的珍寶給予別人、把妻子兒女的利益給予別人、把家裡的所有都給予別人、說忠誠的話並忍受別人的批評。 把自己的利益給予別人，有財富也一起分享。 把家裡的利益也給予別人，說忠誠的話並忍受別人的批評。 這樣的才是朋友的表象，智者會學習並親近。 互相幫助的朋友，應當通過四件事來了解。哪四件呢？不宣揚別人的隱私、不隱藏自己的隱私、當面說好話、還會幫助別人消除誹謗。 不宣揚別人的隱私，自己的隱私也不隱藏。 見面時說好話，還會幫助別人消除誹謗。 幫助成就事業的朋友，應當通過四件事來了解。哪四件呢？用利益來幫助他、用力量來幫助他、對於他的放縱行為進行勸諫、用善行來培養他。 用財物利益來幫助他，用力量來幫助他安定。 勸誡他改正放縱的行為，培養他善良的志向。 仁慈憐憫的朋友，應當通過四件事來了解

Some use wine to make friends, while others use wine to break the law. If wine can achieve good benefits, then it is still barely tolerable. Some people act as if they are observing precepts during the day, but at night they commit treacherous acts. They often rely on taverns, and such people should never be approached. Unable to endure cold and heat, like grass, they do not value themselves. If you do not diligently cultivate your career, your benefits will be diminished. If you can endure cold and heat, like grass, not valuing yourself. Diligently cultivate your career, and you will be stable and beneficial. Associating with those of lower status will gradually diminish you, while learning from those of higher status will not cause loss. Striving for good will make you transcendently noble, and good deeds will surely bring good rewards. Great good will bring great good rewards, and sincere good can encompass learning. What relatives value is observing precepts to eliminate evil. Therefore, one should learn, and what has been done should be done repeatedly. Treating relatives in this way is like a king treating his people. Also, lay disciples! There are four types of people who appear to be friends but are not, and you should recognize and understand them. What are the four? One is to take things from others, two is to use flattering words, three is to show superficial affection, and four is to lead others astray. A verse to express its meaning: Friends who take things from others, use sweet words to please your ears. They pretend to be affectionate, and leading others astray will bring danger. These are the appearances of non-friends, and the wise will not befriend them. Once recognized, one should stay away, just like getting out of a muddy road. Friends who take things from others should be understood through four things. What are the four? Greedily taking others' things, giving little but hoping to receive much, associating out of fear, and associating for profit. Those who take things from others, give little but hope to receive much. Associating out of fear and associating for profit, this is how greedy people make friends. Friends who use flattering words should be understood through four things. What are the four? Publicizing others' secrets, hiding their own secrets, praising falsely to their face, and slandering behind their back. They like to publicize others' secrets, while hiding their own. They praise others' merits to their face, but discuss their faults behind their back. Friends who show superficial affection should be understood through four things. What are the four? Speaking of others' shortcomings, secretly seeking others' faults, giving things without cherishing them, and hoping that others will encounter misfortune. They do things that should not be done, and they lie for things that are not beneficial. They give things without cherishing them, and they hope that others will encounter misfortune. Friends who lead others astray should be understood through four things. What are the four? They persuade others to kill, they persuade others to steal, to be promiscuous, and to commit fraud. Killing and stealing, fraud and lying. They entice others to violate others' wives, and they use these to persuade others. Also, lay disciples! There are four types of friends who are benevolent and wise and want to benefit others, and you should recognize and understand them. What are the four? One is to share joys and sorrows, two is to help each other, three is to help achieve careers, and four is to be compassionate and merciful. They share joys and sorrows with others, and they help them with good benefits. They help others achieve their careers, and they pity them and guide them onto the right path. These are the appearances of true friends, and the wise will learn and emulate them. One should associate with such people, and one will surely benefit and not do evil. Friends who share joys and sorrows should be understood through four things. What are the four? Giving their own treasures to others, giving the benefits of their wives and children to others, giving all their possessions to others, and speaking truthfully and enduring others' criticism. They give their own benefits to others, and they share their wealth. They give the benefits of their families to others, and they speak truthfully and endure others' criticism. These are the appearances of true friends, and the wise will learn and be close to them. Friends who help each other should be understood through four things. What are the four? Not publicizing others' secrets, not hiding their own secrets, speaking well to their face, and also helping others to eliminate slander. They do not publicize others' secrets, and they do not hide their own secrets. They speak well when they meet, and they also help others to eliminate slander. Friends who help achieve careers should be understood through four things. What are the four? Helping them with benefits, helping them with strength, advising them on their indulgent behavior, and nurturing them with good deeds. They help them with material benefits, and they help them to be stable with their strength. They advise them to correct their indulgent behavior, and they nurture their good aspirations. Friends who are compassionate and merciful should be understood through four things

。何謂四？教勸豎立以成其信、成其戒、成其聞、成其施。」頌其義曰：

「信戒聞施道，　　恒以勸化人， 如斯為友像，　　智者所習親。

「又，居士子！夫東面者，猶子之見父母也。是以子當以五事正敬、正養、正安父母。何謂五？念思惟報家事，唯修責負，唯解來戒，唯從供養，唯歡父母。父母又當以五事愛哀其子。何謂五？興造基業，與謀利事，與娉婦，教學經道經，則以所有付授與子。是為東方二分所欲者，得古聖製法，為子必孝、為父母慈愛，士丈夫望益，而善法不衰。

「夫南面者，猶弟子之見師也。是以弟子當以五事正敬、正養、正安於師。何謂五？必審于聞，必愛于學，必敏於事，必無過行，必供養師。師又當以五事哀教弟子。何謂五？以學學之，極藝教之，使敏於學，導以善道，示屬賢友。是為南方二分所欲者，得古聖製法，為弟子謙，師以仁教，士丈夫望益，而善法不衰。

「夫西面者，猶夫之見婦也。是以夫當以五事正敬、正養、正安其婦。何謂五？正心敬之，不恨其意，不有他情，時與衣食，時與寶飾。婦又當以十四事事于夫。何謂十四？善作為，善為成，受付審，晨起，夜息，事必學，闔門待君子，君子歸問訊，辭氣和，言語順，正幾席，潔飲食，念佈施，供養夫。是為西方二分所欲者，得古聖製法、夫婦之宜，士夫望益，而善法不衰。

「夫北面者，猶友見其朋也。是以友當以五事正敬、正養、正安朋類。何謂五？正心敬之，不恨其意，不有他情，時時分味，恩厚不置。朋類又當以五事攝取其友。何謂五？有畏使歸我，遨逸則數責，私事則為隱，供養久益勝，言忠為忍言。是為北方二分所欲者，得古聖製法、朋友之交，士丈夫望益，而善法不衰。

「夫下面者，猶長子之見奴客執事也。是以長子當以五事正敬、正養、正安奴客執事。何謂五？適力使之，用時衣食，時時分味，時時教齋，疾病息之。奴客執事又當以十事供養長子。何謂十？善作為，善為成，受付審，夜臥，早作，凡事必學，作務勤力，家貧不慢，空乏不離，出門稱曰我家長子聰而有慧。是為下方二分所欲者，得古聖製法、長子執事之宜，士丈夫望益，而善法不衰。

「夫上面者，猶居家佈施之人之見沙門梵志也。是以居之來當以五事正敬、正養、正安沙門梵志。何謂五？開門待之，來迎問訊，與設幾席，經法藏護，施食潔凈；以是供養沙門梵志。沙門梵志又當以五事答佈施家。何謂五？教誨以成其正信，教誨以成其戒行，教誨以成其多聞，教誨以成其佈施，教誨以成其智慧。是為上方二分所欲者，得古聖製法、居家及沙門梵志之宜，士丈夫望益，而善法不衰。」頌其義曰：

「東面為父母，　　師教宜南面， 西面為子婦，　　朋友位北面， 奴客執事下，　　沙門梵志上， 如此應為禮，　　亦為居家宜。 凡人富有財，　　當念以利人， 與人同財利，　　佈施者昇天。 得利與人共，　　在在獲所安， 義攝世間者，　　斯為近樂本。 夫以恩攝人，　　如母之為子， 善攝護天下，　　其福數數及。 上得處眾會，　　能益利與安， 成人之信戒，　　必使得名聞。 意與常不惰，　　捨棄慳吝行， 攝人以友事，　　飲食相惠施

現代漢語譯本：什麼是四種行為？那就是教導勸勉他人，使他們建立起對佛法的信心，遵守戒律，增長見聞，樂於佈施。用偈頌來闡述它的意義： 『信、戒、聞、施之道，要經常勸導教化他人，像這樣才是真正的朋友，是智者所親近的。應當致力於這些方面，必定能獲益而不會作惡。』 『還有，居士子！所謂面向東方，就像子女看待父母一樣。因此，子女應當用五件事來恭敬、贍養、安頓父母。這五件事是什麼呢？就是思考如何報答父母的養育之恩，承擔家庭的責任，理解父母的教誨，順從父母的供養，讓父母感到歡喜。父母也應當用五件事來愛護自己的子女。這五件事是什麼呢？就是為子女興建家業，為子女謀劃利益，為子女娶妻，教導子女學習經書和道理，然後將所有的一切都交付給子女。這就是東方雙方所期望的，遵循古代聖賢的制度，子女孝順，父母慈愛，士人君子期望得到益處，而善法不會衰退。』 『所謂面向南方，就像弟子看待老師一樣。因此，弟子應當用五件事來恭敬、贍養、安頓老師。這五件事是什麼呢？就是必須認真聽聞老師的教誨，必須熱愛學習，必須勤勉做事，必須沒有過錯的行為，必須供養老師。老師也應當用五件事來教導弟子。這五件事是什麼呢？就是用所學來教導弟子，盡力傳授技藝，使弟子勤奮學習，引導弟子走上正道，介紹賢良的朋友給弟子。這就是南方雙方所期望的，遵循古代聖賢的制度，弟子謙虛，老師仁愛，士人君子期望得到益處，而善法不會衰退。』 『所謂面向西方，就像丈夫看待妻子一樣。因此，丈夫應當用五件事來恭敬、贍養、安頓妻子。這五件事是什麼呢？就是真心敬愛妻子，不怨恨妻子的心意，不有其他的情感，時常給予妻子衣食，時常給予妻子寶貴的裝飾品。妻子也應當用十四件事來侍奉丈夫。這十四件事是什麼呢？就是善於操持家務，善於完成事務，接受並審覈丈夫的囑託，早起，晚睡，凡事都要學習，關好家門等待丈夫歸來，丈夫回來要問候，說話語氣要和順，言語要順從，擺正幾席，保持飲食清潔，心中想著佈施，供養丈夫。這就是西方雙方所期望的，遵循古代聖賢的制度，夫妻和睦，士人君子期望得到益處，而善法不會衰退。』 『所謂面向北方，就像朋友看待朋友一樣。因此，朋友應當用五件事來恭敬、贍養、安頓朋友。這五件事是什麼呢？就是真心敬愛朋友，不怨恨朋友的心意，不有其他的情感，時常分享美味，恩情深厚而不改變。朋友也應當用五件事來幫助自己的朋友。這五件事是什麼呢？就是朋友有畏懼的事情要幫助他解決，朋友放縱遊樂要多次勸誡，朋友的私事要為他隱瞞，供養朋友要長久而且越來越好，忠言相勸要忍耐。這就是北方雙方所期望的，遵循古代聖賢的制度，朋友之間互相交往，士人君子期望得到益處，而善法不會衰退。』 『所謂面向下方，就像長子看待奴僕和下人一樣。因此，長子應當用五件事來恭敬、贍養、安頓奴僕和下人。這五件事是什麼呢？就是根據他們的能力安排工作，按時給予衣食，時常分享美味，時常教導他們齋戒，生病時要讓他們休息。奴僕和下人也應當用十件事來侍奉長子。這十件事是什麼呢？就是善於操持家務，善於完成事務，接受並審覈長子的囑託，晚上睡覺，早起工作，凡事都要學習，工作勤奮努力，即使家裡貧窮也不怠慢，即使生活困苦也不離開，出門要稱讚說『我的家長子聰明而有智慧』。這就是下方雙方所期望的，遵循古代聖賢的制度，長子和下人之間相處和諧，士人君子期望得到益處，而善法不會衰退。』 『所謂面向上方，就像居家佈施的人看待沙門和婆羅門一樣。因此，居家佈施的人應當用五件事來恭敬、贍養、安頓沙門和婆羅門。這五件事是什麼呢？就是打開門迎接他們，迎接時要問候，為他們設定座位，保護經書和佛法，佈施食物要潔凈；用這些來供養沙門和婆羅門。沙門和婆羅門也應當用五件事來回報佈施的家庭。這五件事是什麼呢？就是教導他們建立正確的信仰，教導他們遵守戒律，教導他們增長見聞，教導他們樂於佈施，教導他們增長智慧。這就是上方雙方所期望的，遵循古代聖賢的制度，居家和沙門婆羅門之間相處和諧，士人君子期望得到益處，而善法不會衰退。』用偈頌來闡述它的意義： 『面向東方是父母，老師教導宜面向南方，面向西方是妻子，朋友之間位居北方，奴僕下人在下方，沙門婆羅門在上方，如此行事才合乎禮儀，也適合居家生活。凡是富有錢財的人，應當想著如何利益他人，與他人分享財富利益，佈施的人可以昇天。得到利益要與他人分享，無論在哪裡都能獲得安寧，用道義來攝受世間的人，這就是接近快樂的根本。用恩惠來攝受他人，就像母親對待自己的孩子一樣，善於保護天下的人，他的福報會不斷增長。在眾人集會的地方，能夠增進利益和安寧，成就他人的信心和戒律，必定能使自己名聲遠揚。心意要經常不懈怠，捨棄慳吝的行為，用朋友之道來攝受他人，用飲食來互相贈送。』

English version: What are the four things? They are to teach and encourage others to establish faith in the Dharma, to observe the precepts, to increase their knowledge, and to be generous in giving. A verse is used to explain its meaning: 'The path of faith, precepts, learning, and giving, should always be used to encourage and teach others. Such is the true friend, whom the wise are close to. One should devote oneself to these aspects, and one will surely benefit and not do evil.' 'Furthermore, householder! The east is like a child seeing their parents. Therefore, a child should respect, support, and care for their parents in five ways. What are these five? They are to contemplate how to repay their parents' nurturing grace, to bear the family's responsibilities, to understand their parents' teachings, to obey their parents' support, and to make their parents happy. Parents should also love their children in five ways. What are these five? They are to build a family business for their children, to plan for their children's benefit, to find wives for their children, to teach their children scriptures and principles, and then to hand over everything to their children. This is what both sides in the east desire, following the ancient sages' system, where children are filial, parents are loving, gentlemen expect to benefit, and the good Dharma does not decline.' 'The south is like a disciple seeing their teacher. Therefore, a disciple should respect, support, and care for their teacher in five ways. What are these five? They are to listen carefully to the teacher's teachings, to love learning, to be diligent in their work, to have no wrong behavior, and to support their teacher. Teachers should also teach their disciples in five ways. What are these five? They are to teach disciples with what they have learned, to impart their skills to the best of their ability, to make disciples diligent in learning, to guide disciples onto the right path, and to introduce virtuous friends to disciples. This is what both sides in the south desire, following the ancient sages' system, where disciples are humble, teachers are benevolent, gentlemen expect to benefit, and the good Dharma does not decline.' 'The west is like a husband seeing his wife. Therefore, a husband should respect, support, and care for his wife in five ways. What are these five? They are to sincerely love his wife, not to resent his wife's intentions, not to have other affections, to provide his wife with food and clothing regularly, and to provide his wife with precious ornaments regularly. A wife should also serve her husband in fourteen ways. What are these fourteen? They are to be good at managing household affairs, to be good at completing tasks, to accept and review her husband's instructions, to get up early, to go to bed late, to learn everything, to close the door and wait for her husband to return, to greet her husband when he returns, to speak in a gentle tone, to be obedient in her words, to arrange the seats properly, to keep the food clean, to think of giving, and to support her husband. This is what both sides in the west desire, following the ancient sages' system, where husband and wife are harmonious, gentlemen expect to benefit, and the good Dharma does not decline.' 'The north is like a friend seeing their friend. Therefore, a friend should respect, support, and care for their friend in five ways. What are these five? They are to sincerely love their friend, not to resent their friend's intentions, not to have other affections, to share delicious food regularly, and to have deep and unchanging kindness. Friends should also help their friends in five ways. What are these five? They are to help their friend solve their fears, to repeatedly advise their friend when they are indulging in pleasure, to conceal their friend's private matters, to support their friend for a long time and increasingly well, and to be patient when giving loyal advice. This is what both sides in the north desire, following the ancient sages' system, where friends interact with each other, gentlemen expect to benefit, and the good Dharma does not decline.' 'The bottom is like an eldest son seeing his servants and subordinates. Therefore, an eldest son should respect, support, and care for his servants and subordinates in five ways. What are these five? They are to assign work according to their abilities, to provide food and clothing on time, to share delicious food regularly, to teach them about fasting regularly, and to let them rest when they are sick. Servants and subordinates should also serve the eldest son in ten ways. What are these ten? They are to be good at managing household affairs, to be good at completing tasks, to accept and review the eldest son's instructions, to sleep at night, to work early, to learn everything, to work diligently, not to be negligent even if the family is poor, not to leave even if life is difficult, and to praise the eldest son as 'my eldest son is intelligent and wise' when going out. This is what both sides in the bottom desire, following the ancient sages' system, where the eldest son and his subordinates get along harmoniously, gentlemen expect to benefit, and the good Dharma does not decline.' 'The top is like a householder who gives alms seeing a Shramana and a Brahmin. Therefore, a householder who gives alms should respect, support, and care for Shramanas and Brahmins in five ways. What are these five? They are to open the door to welcome them, to greet them when they arrive, to set up seats for them, to protect scriptures and the Dharma, and to give clean food; use these to support Shramanas and Brahmins. Shramanas and Brahmins should also repay the alms-giving family in five ways. What are these five? They are to teach them to establish correct faith, to teach them to observe the precepts, to teach them to increase their knowledge, to teach them to be generous in giving, and to teach them to increase their wisdom. This is what both sides in the top desire, following the ancient sages' system, where householders and Shramanas and Brahmins get along harmoniously, gentlemen expect to benefit, and the good Dharma does not decline.' A verse is used to explain its meaning: 'The east is for parents, the teacher's teachings are for the south, the west is for the wife, friends are in the north, servants and subordinates are below, Shramanas and Brahmins are above, acting in this way is in accordance with etiquette, and is also suitable for household life. All those who are wealthy should think about how to benefit others, share wealth and benefits with others, and those who give alms can ascend to heaven. When you receive benefits, share them with others, and you will find peace wherever you are. Those who use morality to embrace the world, this is the root of approaching happiness. Use kindness to embrace others, like a mother treats her child, those who are good at protecting the world, their blessings will increase continuously. In gatherings of people, they can increase benefits and peace, and help others achieve faith and precepts, and they will surely make their name known. Their minds should always be diligent, abandon stingy behavior, embrace others with the way of friendship, and give each other food and drink.'

往來而又往，　　如是名不虧， 夫能修慎身，　　斯居家為賢。 居積寶貨者，　　當興為仁義， 先學為最勝，　　次乃為治產。 若索以得財，　　當常作四分， 一分供衣食，　　二為本求利， 藏一為儲跱，　　厄時可救之， 為農商養牛，　　畜羊業有四， 次五嚴治室，　　第六可娉娶， 如是貨乃積，　　日日尋益增。 夫財日夜聚，　　如流歸於海， 治產求以漸，　　喻若蜂作蜜。 有財無與富，　　又無與邊方， 慳吝及惡業，　　有力無與友。 事中用則學，　　不用勿自妨， 觀夫用事者，　　明好猶熾火。 其于族親中，　　乃兼為兩好， 與親眾座安，　　如釋處天宮。」

於是善生子聞眾祐說已，即稽首佛足，下起繞三匝，欣然自歸，從佛受戒

往來不息，循環往復，這樣名聲就不會虧損。 如果能夠謹慎修身，那麼在家就能成為賢人。 積聚財寶的人，應當致力於仁義。 首先要學習，這是最重要的，其次才是治理產業。 如果通過努力獲得財富，應當將其分為四份。 一份用於衣食，兩份用於投資生利， 一份儲存起來以備不時之需，在危難時可以用來救急。 從事農業、商業、養牛，畜養羊，這有四種行業。 第五是認真治理家室，第六是考慮婚娶。 這樣財富才能積累，每天都會逐漸增加。 財富日夜聚集，就像河流歸入大海。 治理產業要循序漸進，就像蜜蜂釀蜜一樣。 有財富卻不與人分享，又不去幫助邊遠地區的人， 吝嗇和作惡，即使有力量也沒有朋友。 在需要的時候學習，不需要的時候就不要自我妨礙。 觀察那些做事的人，他們的好名聲就像熾熱的火焰。 在家族親戚中，要兼顧兩方面的利益， 與親人相處，要讓他們感到安穩，就像釋迦牟尼佛在天宮一樣。

於是，善生子聽了眾祐的教誨后，立刻向佛陀的腳稽首，起身繞佛三圈，欣然歸順，並從佛陀那裡接受了戒律。

往來循環，如此名聲不損。 能修身謹慎，居家便為賢良。 積聚財寶者，當致力於仁義。 先學習為最重要，其次才是經營產業。 若通過努力得財，應將其分為四份。 一份用於衣食，兩份用於投資獲利， 一份儲藏以備不時之需，危難時可救急。 從事農業、商業、養牛、畜羊，共有四種行業。 如此財富才能積累，日漸增長。 財富日夜聚集，如河流歸入大海。 經營產業要循序漸進，如同蜜蜂釀蜜。 有財富卻不與人分享，也不幫助邊遠地區， 需要時學習，不需要時不要自我妨礙。 觀察那些做事的人，他們的好名聲如同熾熱的火焰。 與親人相處，要讓他們感到安穩，如同釋迦牟尼佛在天宮。

Going back and forth, circulating, in this way, one's reputation will not be diminished. If one can cultivate oneself with caution, then one can be a virtuous person at home. Those who accumulate treasures should strive for benevolence and righteousness. Learning should come first, it is the most important, followed by managing one's property. If wealth is obtained through effort, it should be divided into four parts. One part for food and clothing, two parts for investment to generate profit, One part stored for emergencies, to be used for relief in times of distress. Engaging in agriculture, commerce, cattle raising, and sheep farming, these are four types of businesses. Fifth is to diligently manage the household, and sixth is to consider marriage. In this way, wealth can be accumulated, and it will gradually increase day by day. Wealth gathers day and night, like rivers flowing into the sea. Managing property should be done gradually, like bees making honey. Having wealth but not sharing it with others, nor helping those in remote areas, Being stingy and doing evil, even with power, one will have no friends. Learn when needed, and do not hinder yourself when not needed. Observe those who are doing things, their good reputation is like a blazing fire. Among family and relatives, one should consider both sides' interests, Being with relatives, make them feel secure, like Shakyamuni Buddha in the heavenly palace.

Then, after hearing the teachings of Zhong You, the son of Shan Sheng immediately bowed his head to the Buddha's feet, got up and circled the Buddha three times, happily submitted, and received the precepts from the Buddha.

Going back and forth, circulating, thus one's reputation is not diminished. If one can cultivate oneself with caution, one will be virtuous at home. Those who accumulate wealth should strive for benevolence and righteousness. Learning comes first, it is the most important, followed by managing property. One part for food and clothing, two parts for investment to gain profit, Engaging in agriculture, commerce, cattle raising, and sheep farming, there are four types of businesses. In this way, wealth can be accumulated, and it will increase day by day.

現代漢語譯本

English version The Sutra of the Buddha's Teachings to Sigala