T01n0054_釋摩男本四子經

大正藏第 01 冊 No. 0054 釋摩男本四子經

No. 54 [No. 26(100), No. 55]

佛說釋摩男本四子經

吳月支國居士支謙譯

聞如是：

一時佛在釋羈瘦國，行在迦維羅衛兜國泥拘類園，坐于樹下。是時有釋人名曰摩男，到佛所前，以頭面著佛足為禮，白佛言：「我常聞佛語，輒著意中。我聞佛說，人心有三態，有淫態、有怒態、有癡態。我從聞以來，常著意，我自念：『無有淫態心自為正，無有怒態心自為正，無有癡態心自為正。』我自念：『常持是三者意不動，何因緣，殊不解？』」

佛言：「若淫心怒心癡心解者，何因緣復與妻子共居？若有貪心故。其有賢者，自思惟：『雖有經小苦耳，久后大樂，與妻子共居須臾樂耳，久后大苦。』」

「其有賢者，知世間樂少苦多？」

佛言：「諸比丘得阿羅漢道，知世間樂少苦多。我故求佛道者，但念世間樂少苦多。我為菩薩時，常念樂少苦多。」

摩男言：「獨佛、阿羅漢有是念耳？」

佛告摩男：「聽我言，以著心中。人於世間，何等為樂？凡有五樂，人所貪喜。眼貪好色。即著心中，晝夜念之以好色貪著；耳聞好聲，鼻聞好香，舌喜美味，身得細軟，即著心中，以好色貪著。如是五者，天下人所貪，天下樂著皆出是五事。知當出幾何憂？世間人，或作田家從得生活，或作工師用得生活，或作賈市用得生活，或作長吏用得生活，或作畜牧用得生活，或作畫師用得生活。是人寒者忍寒、熱者忍熱、苦者忍苦、饑者忍饑、渴者忍渴，俱坐貪意，俱忍是寒溫飢渴。自怨言：『我治生若干歲，苦欲死，殊不得錢財，與寒苦共居，或得病瘦。』」

佛告摩男：「是為一苦。二事者，貪淫之意。中有人，或作田家、或作工師、或作市賈、或作長吏、或作畜牧、或作畫師，行治生，忍寒熱飢渴，致貪錢財。以得富饒，復懷憂恐，畏縣官亡其錢財、或恐火起燒其錢財、或恐乘船船沒亡其錢財、或恐賊劫取其錢財、或恐貿賣亡其錢財、或恐貧家親屬持毒藥毒之、或親子散亡錢財，是人常與重憂共居，晝夜懷憂無有解已時。中復有人持錢財行，或逢縣官、或逢水火、或貨賣財物不還、或埋置地中不知其處、或有來誣謗之、或有親子用父錢財，其人自念言：『我從少小治生，忍寒熱飢渴，忍勤苦致錢財，今覆亡失。』從是憂念，或病或死皆坐財錢，是皆貪意五樂所致，是為二苦。

「三事者，世間人坐錢，父與子諍、兄與弟諍、夫與婦諍，或知識朋友共諍、或諸家內外共諍，背後相說惡露，是皆貪樂所致。世間人坐錢財故，王者與王者斗、道人與道人斗、田家與田家斗、工師與工師鬥，皆坐錢財，故口相罵、杖相捶刀相斫，或相傷殺，皆坐貪所致，是為三苦。

「四事者，世間人從軍，受取官錢公知，當行鬥戰生死無期，皆貪心故行從軍；以受官錢不得復休，便鬥，或傷頭或截頭、或傷臂或截臂、或傷腳或截腳，展相奪命，是皆貪所致，是為四苦。

「五事者，世間人貪意，夜行穿人室壁，或於道中劫人、攻人城郭，為吏所得，或截頭、或截手、或截腳、或辜磔、或割其肌、或以火燒之、或以大椎椎其額、或斬其腰，是皆貪意所致，是為五苦

現代漢語譯本： 佛陀在釋羈瘦國，迦維羅衛兜國的泥拘類園的樹下。當時，一位名叫摩男的釋迦族人來到佛陀面前，以頭面觸地禮拜，並對佛陀說：『我常聽聞佛陀的教誨，並銘記於心。我曾聽佛陀說，人心有三種狀態：淫慾、憤怒和愚癡。自從聽聞之後，我一直留意，並自省：『我沒有淫慾之心，我的心是正直的；我沒有憤怒之心，我的心是正直的；我沒有愚癡之心，我的心是正直的。』我常常保持這三種狀態不動搖，但我不明白，這是什麼原因呢？』 佛陀說：『如果淫慾、憤怒和愚癡的心都能被理解，那又為何還要與妻子同住呢？那是因為有貪慾的緣故。有智慧的人會思考：『雖然會有短暫的痛苦，但之後會有長久的快樂。與妻子同住只是短暫的快樂，之後會有長久的痛苦。』 『有智慧的人，會明白世間的快樂少而痛苦多。』 佛陀說：『諸位比丘證得阿羅漢道，明白世間的快樂少而痛苦多。我之所以追求佛道，也是因為明白世間的快樂少而痛苦多。我作為菩薩時，也常常想到快樂少而痛苦多。』 摩男說：『只有佛陀和阿羅漢才有這樣的想法嗎？』 佛陀告訴摩男：『聽我說，並銘記於心。世間的人，什麼才是快樂呢？凡人有五種快樂，是他們所貪戀的。眼睛貪戀美好的顏色，就將其記在心中，日夜思念，被美好的顏色所迷惑；耳朵喜歡聽美好的聲音，鼻子喜歡聞美好的香氣，舌頭喜歡美味，身體喜歡柔軟的觸感，就將其記在心中，被美好的顏色所迷惑。這五種快樂，是天下人所貪戀的，天下人所追求的快樂都出自這五種。要知道，這會帶來多少憂愁？世間的人，有的務農以求生，有的做工以求生，有的經商以求生，有的做官以求生，有的畜牧以求生，有的繪畫以求生。這些人，寒冷時忍受寒冷，炎熱時忍受炎熱，痛苦時忍受痛苦，飢餓時忍受飢餓，口渴時忍受口渴，都是因為貪慾，忍受著寒冷、炎熱、飢餓和口渴。他們抱怨說：『我爲了生計奔波多年，辛苦得要死，卻沒能得到錢財，只能與寒冷和痛苦為伴，甚至生病消瘦。』 佛陀告訴摩男：『這是第一種苦。第二種苦，是貪戀淫慾。有人，或務農、或做工、或經商、或做官、或畜牧、或繪畫，爲了生計，忍受寒冷、炎熱、飢餓和口渴，以求得錢財。當他們變得富有時，又會感到憂慮和恐懼，害怕官府奪走他們的錢財，害怕火災燒燬他們的錢財，害怕乘船時船沉而失去錢財，害怕被盜賊搶走錢財，害怕交易失敗而失去錢財，害怕貧窮的親屬用毒藥毒害他們，或者害怕自己的孩子揮霍錢財。這些人常常與沉重的憂慮為伴，日夜憂愁，沒有解脫的時候。還有人拿著錢財出行，可能會遇到官府、水災或火災，或者貨物賣不出去，或者埋藏在地下卻不知道在哪裡，或者被人誣告，或者自己的孩子揮霍父親的錢財。這些人會想：『我從小爲了生計，忍受寒冷、炎熱、飢餓和口渴，忍受辛勤的勞作才得到錢財，現在卻又失去了。』他們因此憂愁，或者生病或者死亡，都是因為貪戀錢財。這都是貪戀五種快樂所導致的，這是第二種苦。 『第三種苦，是世間的人因為錢財，父親和兒子爭吵，兄弟之間爭吵，夫妻之間爭吵，或者朋友之間爭吵，或者家族內外爭吵，背後互相說壞話，這都是貪戀快樂所導致的。世間的人因為錢財，國王與國王爭鬥，道人與道人爭鬥，農民與農民爭鬥，工匠與工匠爭鬥，都是因為錢財，所以互相謾罵，互相用棍棒毆打，互相用刀砍殺，甚至互相殘殺，這都是貪慾所導致的，這是第三種苦。 『第四種苦，是世間的人蔘軍，接受官府的錢財，知道自己將要面臨生死未卜的戰鬥，都是因為貪心而參軍；一旦接受了官府的錢財就不能再退縮，只能戰鬥，或者頭被砍傷，或者頭被砍掉，或者手臂被砍傷，或者手臂被砍掉，或者腳被砍傷，或者腳被砍掉，互相殘殺，這都是貪慾所導致的，這是第四種苦。 『第五種苦，是世間的人因為貪慾，夜晚潛入別人的房屋，或者在路上搶劫，或者攻打別人的城池，被官府抓獲，或者被砍頭，或者被砍手，或者被砍腳，或者被處以磔刑，或者被割肉，或者被火燒，或者用大錘砸頭，或者被斬腰，這都是貪慾所導致的，這是第五種苦。』

English version: The Buddha was in the country of Shijisou, in the Nigulou Garden of Kapilavastu, sitting under a tree. At that time, a Shakya named Manava came before the Buddha, bowed his head to the Buddha's feet, and said to the Buddha: 'I often hear the Buddha's teachings and keep them in mind. I have heard the Buddha say that the human mind has three states: lust, anger, and delusion. Since hearing this, I have been mindful and have reflected: 'I have no lustful thoughts, my mind is upright; I have no angry thoughts, my mind is upright; I have no deluded thoughts, my mind is upright.' I often maintain these three states without wavering, but I do not understand why this is so?' The Buddha said: 'If the minds of lust, anger, and delusion could be understood, then why would one still live with a wife? It is because of greed. A wise person will think: 'Although there may be temporary suffering, there will be long-term happiness later. Living with a wife is only temporary happiness, and there will be long-term suffering later.' 'A wise person knows that there is little happiness and much suffering in the world?' The Buddha said: 'The monks who have attained the Arhat path know that there is little happiness and much suffering in the world. The reason I seek the Buddha's path is also because I understand that there is little happiness and much suffering in the world. When I was a Bodhisattva, I often thought that there was little happiness and much suffering.' Manava said: 'Is it only the Buddha and Arhats who have such thoughts?' The Buddha told Manava: 'Listen to my words and keep them in mind. What is happiness for people in the world? There are five pleasures that ordinary people crave. The eyes crave beautiful colors, and they keep them in their minds, thinking about them day and night, and are fascinated by beautiful colors; the ears like to hear beautiful sounds, the nose likes to smell beautiful fragrances, the tongue likes delicious tastes, and the body likes soft touches, and they keep them in their minds, fascinated by beautiful colors. These five pleasures are what people in the world crave, and all the pleasures that people in the world pursue come from these five. Know how much sorrow this will bring? People in the world, some farm for a living, some work as craftsmen for a living, some do business for a living, some work as officials for a living, some raise livestock for a living, and some paint for a living. These people endure the cold when it is cold, endure the heat when it is hot, endure suffering when it is painful, endure hunger when they are hungry, and endure thirst when they are thirsty, all because of greed, enduring the cold, heat, hunger, and thirst. They complain: 'I have worked hard for many years to make a living, and I am so tired that I am dying, but I have not been able to get money, and I can only live with cold and suffering, and even get sick and thin.' The Buddha told Manava: 'This is the first suffering. The second suffering is the desire for lust. Some people, whether they farm, work as craftsmen, do business, work as officials, raise livestock, or paint, endure cold, heat, hunger, and thirst for a living in order to obtain money. When they become wealthy, they become worried and fearful, afraid that the government will take away their money, afraid that fire will burn their money, afraid that their boat will sink and they will lose their money, afraid that thieves will steal their money, afraid that their business will fail and they will lose their money, afraid that poor relatives will poison them, or afraid that their children will squander their money. These people are often accompanied by heavy worries, and they are worried day and night, without any time to be free. There are also people who travel with money, and they may encounter government officials, floods, or fires, or they may not be able to sell their goods, or they may bury their money in the ground and not know where it is, or they may be falsely accused, or their children may squander their father's money. These people will think: 'I have worked hard since I was young to make a living, enduring cold, heat, hunger, and thirst, and enduring hard work to get money, but now I have lost it.' Because of this worry, they may get sick or die, all because of greed for money. This is all caused by the desire for the five pleasures, and this is the second suffering.' 'The third suffering is that people in the world argue over money, fathers and sons argue, brothers argue, husbands and wives argue, or friends argue, or family members argue, and they speak ill of each other behind their backs, all of which is caused by the desire for pleasure. People in the world, because of money, kings fight with kings, Taoists fight with Taoists, farmers fight with farmers, and craftsmen fight with craftsmen, all because of money, so they curse each other, beat each other with sticks, and cut each other with knives, even killing each other, all of which is caused by greed, and this is the third suffering.' 'The fourth suffering is that people in the world join the army, accept money from the government, knowing that they will face battles where life and death are uncertain, all because of greed that they join the army; once they have accepted money from the government, they cannot retreat, they can only fight, and they may be wounded in the head, or have their head cut off, or be wounded in the arm, or have their arm cut off, or be wounded in the leg, or have their leg cut off, and they kill each other, all of which is caused by greed, and this is the fourth suffering.' 'The fifth suffering is that people in the world, because of greed, sneak into other people's houses at night, or rob people on the road, or attack other people's cities, and are caught by the government, and they may be beheaded, or have their hands cut off, or have their feet cut off, or be executed by dismemberment, or have their flesh cut off, or be burned by fire, or have their heads smashed with a hammer, or be cut in half at the waist, all of which is caused by greed, and this is the fifth suffering.'

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「世間人坐錢財，轉相欺，口亦相欺，身亦相欺，意亦相欺，時自以為可自用，無有過罪；不知殃毒在後，當入地獄。其有若賢者若沙門婆羅門，自思惟世間五樂多耶？憂苦多乎？」

佛告摩男：「我為菩薩時，常念世間樂少苦多，以是故求無為之道。其有人慾言世間樂者，皆不知生死之道。若世間有賢善，心意無貪之志，復欲教人莫令貪，是最為大德。」

佛告摩男：「我嘗至王舍國，有山名設提班攬瞿何墮夫妻沛施。我見諸尼揵種，有放發行者、僂行者、坐地者、臥地者，身體無衣，皆被鹿皮。佛遙見之，前與尼揵語：『若何因緣，作是曹放發行？何因緣于地坐臥，亦無衣被，自毒如是？』諸尼揵對佛言：『我曹先世行惡所致，令我今世困苦如是，行惡未盡故耳。』佛言：『若何因緣，聞知是事先世所為？從人聞耶？自知之乎？』諸尼揵言：『亦不知，亦不聞，亦不事師。』佛言：『若用是困苦故，得脫于生死乎？若亦不從人聞，亦不事師，若空自困苦為？寧可棄若所為，來事佛道。』佛言：『我但惜若身，念若子孫，後世皆當復法，效若曹所為。』諸尼揵皆瞋恚佛所言：『王萍沙用是沙門瞿曇，為內國中。』佛告諸尼揵：『若曹勿恚！王萍沙見受我經，或不敢妄有所說。』佛告諸尼揵：『若曹寧能正坐七日七夜，不飲食、不語言，如是為樂耶？王有宮闕伎樂為樂耶？』尼揵言：『沙門瞿曇！為樂。』佛言：『何以為樂？萍沙見國何以故不樂？』尼揵言：『我曹少憂，用是故，沙門瞿曇勝王萍沙。』佛告諸尼揵：『王萍沙！有淫之意、有怒之意、有癡之意，亦欲伏諸傍臣，復欲伏外諸民，晝夜計念，當治誰、當系誰？』佛言：『其有淫者，亦欲自殺亦欲殺人；瞋怒者，亦欲自殺亦欲殺人；癡者，亦欲自殺亦欲殺人。』諸尼揵皆前到佛所，白佛言：『我曹亦無淫態、亦無怒態、亦無癡態，寧可作沙門。』佛言：『當歸，報若父母。』諸尼揵言：『我曹辭家學道，便與父母決。』佛言：『若曹且受五戒歸。』諸尼揵皆受五戒，一者不殺，二者不盜，三者不犯他家婦女，四者不欺，五者不飲酒。諸尼揵受五戒，著衣舉發正行，各自歸家。」

佛告摩男：「若聞經淫意、怒意、癡意，若言我持佛教，若熟思惟是五事，寧與世間等不？」

摩男言：「我當歸思惟諷誦是經典，日當到佛所。」

摩男前為佛作禮而去

現代漢語譯本：世間的人執著于錢財，互相欺騙，口頭上欺騙，行為上欺騙，心裡也欺騙，常常自以為可以自用，沒有過錯；卻不知道災禍在後頭，將要墮入地獄。那些賢者或沙門婆羅門，他們自己思考，世間的五種享樂是多呢？還是憂愁痛苦多呢？ 佛陀告訴摩男：『我做菩薩的時候，常常想到世間的快樂少而痛苦多，因此才尋求無為之道。如果有人說世間是快樂的，那都是不瞭解生死之道。如果世間有賢善之人，內心沒有貪婪的慾望，又想教導別人不要貪婪，這是最大的功德。』 佛陀告訴摩男：『我曾經到王舍城，有一座山叫設提班攬瞿何墮，那裡住著夫妻沛施。我看到那些尼犍子，有的披散頭髮，有的彎腰駝背，有的坐在地上，有的躺在地上，身上沒有衣服，都披著鹿皮。佛陀遠遠地看見他們，就走到尼犍子面前問：『你們是什麼原因，這樣披散頭髮？又是什麼原因，坐在地上或躺在地上，也沒有衣服，這樣折磨自己？』尼犍子回答佛陀說：『我們前世做了惡事，導致今生如此困苦，因為惡業還沒有結束。』佛陀說：『你們是什麼原因，知道這是前世所為？是從別人那裡聽來的嗎？還是自己知道的？』尼犍子說：『既不知道，也沒聽過，也沒有老師教導。』佛陀說：『如果用這種困苦的方式，就能脫離生死嗎？如果既不是從別人那裡聽來的，也沒有老師教導，那你們這樣白白地折磨自己是爲了什麼？不如放棄你們所做的，來修習佛道。』佛陀說：『我只是憐惜你們的身體，想到你們的子孫後代，將來都會效仿你們所做的。』尼犍子都對佛陀的話感到憤怒：『頻婆娑羅王為什麼讓這個沙門瞿曇在國中？』佛陀告訴尼犍子：『你們不要生氣！頻婆娑羅王接受我的教誨，或許不敢妄加評論。』佛陀告訴尼犍子：『你們寧願端坐七天七夜，不吃飯、不說話，這樣快樂嗎？還是國王的宮殿里有歌舞伎樂快樂呢？』尼犍子說：『沙門瞿曇！這樣快樂。』佛陀說：『為什麼這樣快樂？頻婆娑羅王治理國家為什麼不快樂？』尼犍子說：『我們憂愁少，因此，沙門瞿曇比頻婆娑羅王快樂。』佛陀告訴尼犍子：『頻婆娑羅王有淫慾之心、有憤怒之心、有愚癡之心，還想控制他的臣子，又想控制外面的百姓，日夜都在考慮，要治理誰，要囚禁誰？』佛陀說：『有淫慾的人，也想自殺也想殺人；憤怒的人，也想自殺也想殺人；愚癡的人，也想自殺也想殺人。』尼犍子都來到佛陀面前，對佛陀說：『我們沒有淫慾、沒有憤怒、沒有愚癡，可以做沙門嗎？』佛陀說：『你們應該回去，稟告你們的父母。』尼犍子說：『我們辭別家人學道，就和父母斷絕關係了。』佛陀說：『你們先受持五戒回去。』尼犍子都受持了五戒，第一是不殺生，第二是不偷盜，第三是不邪淫，第四是不妄語，第五是不飲酒。尼犍子受持五戒后，穿上衣服，剃掉頭髮，端正行為，各自回家。』 佛陀告訴摩男：『如果聽聞佛經后，還有淫慾、憤怒、愚癡的念頭，還說自己是持守佛教的人，如果仔細思考這五件事，難道和世俗之人一樣嗎？』 摩男說：『我應當回去思考誦讀這部經典，每天都來佛陀這裡。』 摩男向佛陀行禮后就離開了。

English version: People in the world are attached to wealth, deceiving each other, deceiving with their mouths, deceiving with their actions, and deceiving in their hearts, often thinking they can use it for themselves without any fault; yet they do not know that disaster is behind them, and they will fall into hell. Those who are wise or the Shramanas and Brahmins, they themselves contemplate, are the five pleasures of the world more, or are sorrows and sufferings more? The Buddha told Mahanama: 'When I was a Bodhisattva, I often thought that the pleasures of the world were few and the sufferings were many, and therefore I sought the path of non-action. If anyone says that the world is joyful, they do not understand the path of birth and death. If there are virtuous people in the world who have no greedy desires in their hearts and also want to teach others not to be greedy, this is the greatest merit.' The Buddha told Mahanama: 'I once went to the city of Rajagriha, there was a mountain called Setibandhram, where a couple named Paitisha lived. I saw those Nirgranthas, some with disheveled hair, some hunched over, some sitting on the ground, some lying on the ground, without clothes on their bodies, all covered in deerskin. The Buddha saw them from afar and went to the Nirgranthas and asked: 'What is the reason that you have disheveled hair like this? And what is the reason that you sit or lie on the ground, without clothes, tormenting yourselves like this?' The Nirgranthas replied to the Buddha: 'We did evil deeds in our past lives, which led to our suffering in this life, because the evil karma has not ended.' The Buddha said: 'What is the reason that you know this is what you did in your past lives? Did you hear it from others? Or do you know it yourself?' The Nirgranthas said: 'We neither know, nor have we heard, nor have we had a teacher.' The Buddha said: 'If you use this kind of suffering, can you escape from birth and death? If you have neither heard it from others nor had a teacher, then what is the purpose of tormenting yourselves in vain? It is better to give up what you are doing and come to practice the Buddha's path.' The Buddha said: 'I only pity your bodies, thinking of your descendants, who will all imitate what you are doing in the future.' The Nirgranthas were all angry at the Buddha's words: 'Why does King Bimbisara allow this Shramana Gautama in the country?' The Buddha told the Nirgranthas: 'Do not be angry! King Bimbisara accepts my teachings, perhaps he does not dare to comment rashly.' The Buddha told the Nirgranthas: 'Would you rather sit upright for seven days and seven nights, without eating or speaking, is that joyful? Or is the king's palace with music and dancing joyful?' The Nirgranthas said: 'Shramana Gautama! That is joyful.' The Buddha said: 'Why is that joyful? Why is King Bimbisara not joyful in governing the country?' The Nirgranthas said: 'We have less worry, therefore, Shramana Gautama is more joyful than King Bimbisara.' The Buddha told the Nirgranthas: 'King Bimbisara has lustful thoughts, angry thoughts, and foolish thoughts, and also wants to control his ministers, and also wants to control the people outside, thinking day and night, who to govern, who to imprison?' The Buddha said: 'Those who have lustful desires also want to kill themselves and also want to kill others; those who are angry also want to kill themselves and also want to kill others; those who are foolish also want to kill themselves and also want to kill others.' The Nirgranthas all came to the Buddha and said to the Buddha: 'We have no lust, no anger, no foolishness, can we become Shramanas?' The Buddha said: 'You should go back and report to your parents.' The Nirgranthas said: 'We have left our families to learn the Way, and we have broken ties with our parents.' The Buddha said: 'You should first receive the five precepts and go back.' The Nirgranthas all received the five precepts, the first is not to kill, the second is not to steal, the third is not to commit adultery, the fourth is not to lie, and the fifth is not to drink alcohol. After the Nirgranthas received the five precepts, they put on clothes, shaved their hair, corrected their behavior, and each went home.' The Buddha told Mahanama: 'If after hearing the scriptures, there are still thoughts of lust, anger, and foolishness, and one still says that they are upholding the Buddha's teachings, if one carefully considers these five things, are they not the same as worldly people?' Mahanama said: 'I should go back and contemplate and recite this scripture, and I will come to the Buddha every day.' Mahanama bowed to the Buddha and left.

現代漢語譯本：佛說釋摩男本有四個兒子的故事

English version: The Buddha Speaks of the Sutra of the Four Sons of Shakyamuni