Chinese
大正藏第 17 册 No. 0820 佛说演道俗业经 No. 820 佛说演道俗业经 乞伏秦沙门释圣坚译 闻如是： 一时，佛在舍卫国祇树给孤独园，与大比丘众千二百五十，菩萨无数，四辈之众，天、龙、鬼神、阿须伦会。时，给孤独氏与五百居士出舍卫城行诣佛所，稽首足下却坐一面。叉手问佛：“居处治家财有几辈？出家修道行异同乎？当奉何法疾成无上正真之道？复以何宜化众生耶？” 佛言：“善哉问也。开发曈曚将来学施。” 佛言：“财有三辈：一曰下财；二曰中财；三曰上财。何谓下财？有人治产积聚钱财，不敢衣食，不修经戒，不能孝顺供养二亲，不乐随时给足妻子，欲其消息充饶饱赐，奴客、徒使衣裁蔽形、食系口腹，抱愚守惜如蜂爱蜜。不信先圣，不奉高士、沙门、道人，不好布施种福为德。心自计常，不虑对至——合者必散、祸福自追。贪慕身地不觉恼恨，咄嗟没过入泥黎门。其身缘食四大虺盛，神寄其中假号为名，羸弱犹化危脆不固，不解非常倚世之荣，心怀万忧，谓亦长生，心存吾我，不达悉空。三界尚虚，况人、物乎？汲汲迭惑——贪、淫、嫉妒。 “如斯行者，奉养父母安和至心，出辞还返不失颜色，晨定暮 现代汉语译本 大正藏第 17 册 No. 0820 佛说演道俗业经 No. 820 佛说演道俗业经 乞伏秦沙门释圣坚译 如是我闻： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与一千二百五十位大比丘众，无数菩萨，以及四众弟子，还有天（Deva）、龙（Naga）、鬼神（Yaksa）、阿修罗（Asura）等聚集在一起。当时，给孤独长者（Anathapindika）与五百位居士离开舍卫城，前往佛陀所在之处，顶礼佛足后在一旁坐下。他们合掌向佛陀请教：‘在家治理家业，积累财富，有哪几种方式？出家修行与在家修行有何不同？应当奉行什么法门才能迅速成就无上正等正觉的佛道？又应当如何教化众生呢？’ 佛陀说：‘问得好啊！这个问题开启了那些对未来充满迷惑，想要学习布施的人。’ 佛陀说：‘财富有三种：一是下等财富；二是中等财富；三是上等财富。什么叫做下等财富呢？有的人治理产业，积聚钱财，却不舍得用来穿衣吃饭，不修持经典和戒律，不能孝顺供养父母双亲，不乐意随时满足妻儿的需求，希望他们节衣缩食，自己却吃饱喝足，对待奴仆，只是给他们勉强遮体的衣服，勉强糊口的食物，像蜜蜂守护蜂蜜一样，愚蠢地守护着自己的财富。不相信古代圣贤的教诲，不供奉高尚的人士、沙门（Sramana）、道人，不喜欢布施，不种福田，不积功累德。心里只想着永远这样下去，不考虑无常的到来——聚合的终将离散，祸福会自己追上来。贪恋自己的身体和土地，却不觉醒，最终陷入恼恨之中，一命呜呼，堕入地狱之门。他们的身体依靠食物维持，四大（地、水、火、风）暂时聚合，神识寄居其中，假借一个名字而已，身体羸弱，像幻化一样，危脆而不牢固，不明白世事无常，贪恋世间的荣华，心中怀着无数的忧愁，却以为自己能够长生不老，心中存着‘我’的执念，不明白一切皆空。三界（欲界、色界、无色界）尚且是虚幻的，更何况是人与物呢？急切地相互迷惑——贪婪、淫欲、嫉妒。 ‘像这样的人，如果能够奉养父母，以安稳平和至诚的心对待他们，出门禀告，回家问候，不给父母脸色看，早晚按时……’
English
English version T17 No. 0820 The Buddha Speaks the Sutra of Expounding the Path and Worldly Karma No. 820 The Buddha Speaks the Sutra of Expounding the Path and Worldly Karma Translated by the Sramana Shi Shengjian of Qifu Qin Thus have I heard: At one time, the Buddha was in Jeta Grove, Anathapindika's Park in Sravasti, with a great assembly of twelve hundred and fifty Bhiksus, countless Bodhisattvas, the fourfold assembly, and gatherings of Devas (gods), Nagas (dragons), Yakshas (spirits), and Asuras (demons). At that time, Anathapindika (the benefactor) and five hundred laymen left Sravasti and went to the place where the Buddha was. They bowed at his feet and sat to one side. They clasped their hands and asked the Buddha: 'How many kinds of ways are there to manage a household and accumulate wealth? What are the differences between leaving home to cultivate the Way and practicing at home? What Dharma should we uphold to quickly attain the unsurpassed, perfectly enlightened path? And how should we transform sentient beings?' The Buddha said: 'Excellent question! This question opens up the minds of those who are confused about the future and want to learn about giving.' The Buddha said: 'There are three kinds of wealth: the lowest wealth, the middle wealth, and the highest wealth. What is the lowest wealth? Some people manage their property and accumulate money, but they are unwilling to use it for clothing and food, they do not cultivate the Sutras and precepts, they cannot be filial and support their parents, they are not happy to provide for their wives and children, hoping they will save and be frugal, while they themselves eat and drink their fill. They treat their servants and laborers with only enough clothing to cover their bodies and enough food to keep them alive, foolishly guarding their wealth like a bee cherishes honey. They do not believe in the teachings of the ancient sages, they do not support noble people, Sramanas (ascetics), or Taoists, they do not like to give alms, plant fields of merit, or accumulate virtue. They think only of permanence, not considering the arrival of impermanence—what comes together will eventually disperse, and misfortune and blessings will follow them. They are greedy for their bodies and land, but they do not awaken, and eventually fall into resentment, die suddenly, and enter the gates of hell. Their bodies rely on food for sustenance, the four great elements (earth, water, fire, and wind) temporarily gather, and the spirit resides within, borrowing a name. The body is weak, like an illusion, fragile and impermanent, not understanding the impermanence of the world, greedy for worldly glory, harboring countless worries in their hearts, yet thinking they can live forever, clinging to the notion of 'I', not understanding that everything is empty. Even the three realms (desire realm, form realm, formless realm) are illusory, let alone people and things? They are eagerly deluded by each other—greed, lust, and jealousy.' 'If such people can support their parents with a peaceful and sincere heart, report when leaving and inquire when returning, not showing displeasure to their parents, morning and evening regularly...' --------------------------------------------------------------------------------
Chinese
省小心翼翼，念二亲恩而无穷极，给足妻子应时衣食，恩情归流与共同欢，妻子如是也终无私行，瞻视奴客、眷属、徒使不令饥乏。不信死后当复更生，谓死灭尽归于无形。供孝所生念乳养恩，给足妻子恋恩爱情，瞻视仆使欲得其力，不能奉敬沙门、道人，不肯行善布恩施德，后当得福与众殊特，是谓中财。” 佛于是颂曰： “常能念乳养， 孝顺供二亲， 给足其妻子， 随时不失节； 奴客及徒使， 慰劳不加恶， 下侍皆顺从， 遣行不违教。 不信后世生， 闻之惊不喜， 自计身有常， 长存不终亡。 三界如幻化， 当识此辞章， 己所为罪福， 从本而受之。” 佛复告长者：“上财业者，谓其人若有财宝能自衣食，孝顺父母不失时节，恒瞻颜色不令怀戚，出不犯禁入不违礼，造行清白不使污染，恭敬尊长谦逊智者，启受博闻等心不邪，下劣贫厄咸蒙仗荷，给赡妻子常令备丰，除诸邪念修以正治，消息奴使不令穷匮，不妄挝骂加之慈愍，奉敬先圣、至学、正士、出家顺法沙门贤明，夙夜行礼不失其意，布施所乏使成道德，恣讲经典并化痴冥，以善方便不失其时，自安护彼一切众生。犹如牸牛食刍出乳，乳出酪，酪出酥，酥出醍醐，醍醐最柔特妙。其自 现代汉语译本： ‘小心谨慎地积攒财富，心中常常思念父母的恩情，永无止境，按时给妻子提供充足的衣食，恩爱之情如同水流归向大海，共同享受欢乐。妻子也能如此，始终没有私心。关心照顾奴仆、家眷、雇工，不让他们遭受饥饿和匮乏。不相信人死后还会再次转生，认为人死后一切都归于虚无。供养孝敬父母，感念他们哺乳养育的恩情，给妻子提供充足的供给，眷恋彼此的恩爱之情，关心照顾仆人，希望得到他们的劳力。却不能供奉尊敬沙门（指佛教出家修行者）、道人（指修道之人），不肯行善布施恩德，认为以后得到福报会与其他人不同，这就叫做中等财富。’ 佛陀于是用偈颂说道： ‘常常能够感念父母的乳哺养育之恩，孝顺地供养双亲，给妻子提供充足的供给，按时令季节不失时机；对奴仆和雇工，慰问安抚不加以恶语，下属侍从都顺从听命，派遣他们做事不违背教诲。 不相信有来世的生命，听到这些道理感到惊讶而不欢喜，自认为身体是永恒不变的，长久存在不会终结死亡。 三界（指欲界、色界、无色界）如同虚幻变化，应当明白这些话语的含义，自己所做的罪业和福报，都将从根本上承受其果报。’ 佛陀又告诉长者：‘上等财富的拥有者，是指那些拥有财宝能够自己解决衣食问题的人，他们孝顺父母不失时节，经常关注父母的脸色，不让他们感到忧愁，在外不触犯法律，在家不违背礼仪，行为清白不做污染的事情，恭敬尊长，谦虚对待有智慧的人，虚心接受广博的知识，平等对待他人没有邪念，对于地位低下贫困的人都给予帮助和恩惠，给妻子提供充足的供给，常常让他们生活富足，去除各种邪恶的念头，用正当的方法来管理家事，体恤奴仆，不让他们生活困窘，不随意鞭打辱骂他们，而是给予慈悲怜悯，供奉尊敬古代的圣贤、学识渊博的人、行为正直的人、出家修行的沙门和贤明的人，早晚都行礼，不失去敬意，布施给缺乏的人，使他们成就道德，允许他们讲解经典，教化愚昧无知的人，用好的方法不失时机地帮助他们，自己安定，也保护其他一切众生。就像母牛吃草后产出乳汁，乳汁可以提炼出酪，酪可以提炼出酥，酥可以提炼出醍醐，醍醐是最柔和特别美好的。’
English
English version: 'Carefully and diligently accumulating wealth, constantly remembering the kindness of parents without end, providing sufficient clothing and food to the wife in due season, the affection flowing like a river returning to the sea, sharing joy together. The wife should also be like this, never acting selfishly. Caring for servants, family members, and employees, not letting them suffer from hunger and deprivation. Not believing that one will be reborn after death, thinking that death means complete annihilation and returning to nothingness. Providing for and honoring parents, remembering the kindness of their nurturing, giving sufficient provisions to the wife, cherishing the affection between them, caring for servants, hoping to gain their labor. But unable to revere and respect Shramanas (Buddhist renunciates), ascetics, unwilling to do good deeds and bestow kindness and virtue, thinking that the blessings they receive in the future will be different from others, this is called middle-class wealth.' The Buddha then spoke in verse: 'Always able to remember the kindness of nurturing, filially offering to both parents, providing sufficient provisions for the wife, in due season without missing the opportunity; to servants and employees, offering comfort and not adding harsh words, subordinates all obedient and compliant, sending them on errands without disobeying instructions. Not believing in the existence of future lives, hearing these principles feeling surprised and not joyful, thinking that the body is eternal and unchanging, existing forever without ending in death. The Three Realms (Desire Realm, Form Realm, Formless Realm) are like illusory transformations, one should understand the meaning of these words, the sins and blessings one commits, will be received from the root cause.' The Buddha further told the elder: 'The possessors of superior wealth are those who have wealth and can provide for their own food and clothing, they are filial to their parents without missing the proper time, constantly paying attention to their expressions, not letting them feel worried, not violating the law outside, not violating etiquette at home, acting purely without doing defiling things, respecting elders, being humble towards the wise, humbly accepting extensive knowledge, treating others equally without evil thoughts, helping and bestowing kindness on those who are lowly and poor, providing sufficient provisions for the wife, constantly keeping them prosperous, removing all evil thoughts, managing household affairs with righteous methods, being considerate of servants, not letting them live in poverty, not arbitrarily whipping and scolding them, but giving them compassion and pity, offering respect to ancient sages, learned individuals, righteous people, renunciate Shramanas who practice the Dharma, and virtuous people, performing rituals morning and night, not losing respect, giving to those in need, enabling them to achieve morality, allowing them to explain the scriptures, teaching ignorant people, helping them with good methods without missing the opportunity, being secure themselves, and protecting all other beings. Just like a cow eating grass and producing milk, milk can be refined into curds, curds can be refined into butter, butter can be refined into ghee, ghee is the most gentle and especially wonderful.' --------------------------------------------------------------------------------
Chinese
安身愍哀十方，多所慈念、多所安隐，诸天人民皆得蒙度。是人最尊无上无比，为无俦匹、为世大雄，独步无侣。” 佛于是颂曰： “若有众财业， 以自好衣食； 供养孝父母， 不失其颜色。 出游不犯禁， 还返不违礼； 造行常清白， 顺法不荒迷。 供敬奉尊长， 谦逊明智者， 启受博闻士， 等心不慕邪。 随时给妻子， 各令得其所， 慈赐奴仆使， 衣食常丰足。 奉沙门学士， 布施授供养， 从受深妙法， 弃捐痴聋盲。 愍伤十方人， 不独为身行， 常自安其已， 亦解一切厄。 譬如酥醍醐， 本从刍草出， 既可用安身， 身和无疾疹。 普哀众生类， 其心常平一， 以是四等行， 速逮成至佛。” 佛告长者：“出家修道学有三品：一曰声闻；二曰缘觉；三曰大乘。何谓声闻？畏苦厌身，思无央数生死之难、周旋之患视身如怨，四大犹虺、五阴处贼，坐禅数息安般守意，观身恶露不净之形，畏色欲本——痛、想、行、识，怖地狱苦、饿鬼之厄、畜生恼结、人中之难、天上别离，不可称计、轮转无休如狱中囚，欲断生死勤劳之罪，求无为乐泥洹之安。但自为己不念众生，常执小慈不兴大哀，倚于 现代汉语译本 ‘安身愍哀十方，多所慈念、多所安隐，诸天人民皆得蒙度。’意思是说，佛陀以慈悲之心怜悯十方众生，给予他们慈爱和安宁，使所有的天人和人民都能得到救度。这样的人是最尊贵、无上无比的，是无与伦比的，是世间伟大的英雄，独自前行，没有同伴。 佛陀于是用偈颂说道： ‘如果有人拥有众多财富，用美好的衣服和食物来供养孝顺的父母，使他们容光焕发。 外出游玩不违反禁令，返回时也不违背礼仪；行为举止总是清白正直，顺应正法而不荒唐迷惑。 恭敬侍奉尊长，谦虚地对待有智慧的人，请教并接受博学之士的教诲，平等对待一切，不羡慕邪恶。 随时供给妻子所需，使他们各得其所，慈爱地对待奴仆和使者，使他们的衣食总是丰足。 供奉沙门（Śrāmaṇa，出家修道者）和学士，布施并给予供养，从他们那里接受深刻微妙的佛法，抛弃愚痴、聋哑和盲目。 怜悯十方众生，不只是为自己修行，常常使自己得到安宁，也能解除一切困厄。 譬如酥油和醍醐（Ghee），本来是从刍草中提取出来的，既可以用来滋养身体，使身体健康，没有疾病。 普遍怜悯一切众生，内心总是平等如一，以这四种平等心（四无量心）的修行，迅速成就至高的佛果。’ 佛陀告诉长者：‘出家修道有三种品类：一是声闻（Śrāvaka，听闻佛法而悟道者）；二是缘觉（Pratyekabuddha，通过观察因缘而觉悟者）；三是大乘（Mahāyāna，以普度众生为目标的修行者）。什么是声闻呢？他们畏惧痛苦，厌恶身体，思考无尽的生死轮回之苦，以及在其中周旋的忧患，视身体如怨敌，认为四大（地、水、火、风）如同毒蛇，五阴（色、受、想、行、识）是藏匿盗贼之处，通过坐禅数息（Anapana，一种禅修方法）来守护意念，观察身体的污秽不净，畏惧**本——痛（Vedanā，感受）、想（Saṃjñā，知觉）、行（Saṃskāra，意志）、识（Vijñāna，意识），害怕地狱的痛苦、饿鬼的灾难、畜生的恼怒纠结、人间的苦难、天上的离别，这些苦难不可计数，像狱中的囚犯一样轮转不休，想要断绝生死轮回的罪业，寻求无为的快乐和涅槃（Nirvana）的安宁。但他们只为自己着想，不念及众生，常常执着于小慈小爱，不发大慈大悲之心，依赖于……’