本經是佛陀教導在家人的正確修行之道，是在家佛弟子的修行指南與燈塔，珍貴無比。
選譯自南傳巴利英譯《相應部》第55經第7篇《竹門人經》(《Veḷudvāreyyasuttaṃ》)
原文/
雜阿含1044經 如是我聞： 一時，佛住在拘薩羅人間遊行，至鞞紐多羅聚落北身恕林中。 住鞞紐多羅聚落婆羅門、長者，聞世尊住聚落北身恕林中。 聞已，共相招引，往詣身恕林，至世尊所，面相慰勞已，退坐一面。 爾時，世尊告婆羅門、長者： 「我當為說自通之法，諦聽！善思！ 何等自通之法？謂聖弟子作如是學：我作是念：『若有欲殺我者，我不喜；我若所不喜，他亦如是，云何殺彼？』作是覺已，受不殺生，不樂殺生，如上說。 『我若不喜人盜於我，他亦不喜，我云何盜他？』是故持不盜戒，不樂於盜，如上說。 『我既不喜人侵我妻，他亦不喜，我今云何侵人妻婦？』是故受持不他婬戒，如上說。 『我尚不喜為人所欺，他亦如是，云何欺他？』是故受持不妄語戒，如上說。 『我尚不喜他人離我親友，他亦如是，我今云何離他親友？』是故不行兩舌[，如上說]。 『我尚不喜人加麁言，他亦如是，云何於他而起罵辱？』是故於他不行惡口，如上說。 『我尚不喜人作綺語，他亦如是，云何於他而作綺語？』是故於他不行綺飾，如上說。 如是七種，名為聖戒。 又復，於佛不壞淨成就，於法、僧不壞淨成就，是名聖弟子四不壞淨成就，自現前觀察，能自記說：『我地獄盡，畜生、餓鬼盡，一切惡趣盡，得須陀洹，不墮惡趣法，決定，正向三菩提，七有天人往生，究竟苦邊。』」 時，鞞紐聚落婆羅門、長者，聞佛所說，歡喜、隨喜，從坐起而去。
英譯原文/
英譯版網址如下:
http://obo.genaud.net/a/dhamma-vinaya/pts/sn/05_mv/sn05.55.007.wood.pts.htm
THUS have I heard:
On a certain occasion the Exalted One was going his rounds among the Kosalans, together with a great company of monks, and had reached Bamboo Gate, a brahmin village of the Kosalans.
Now the folk of Bamboo Gate, both brahmins and housefathers, heard the report:
"It is rumoured that[2] master[3] Gotama, the recluse, the Sakyan's son, he who went forth from a Sakyan clan, is on his rounds among the Kosalans together with a great company of monks, and has reached Bamboo Gate.
Now there is a goodly rumour gone abroad of Gotama that Exalted One, to this effect: 'He it is, the Exalted One, Arahant, a fully Enlightened One, perfect in knowledge and practice, a Happy One, world-knower, unsurpassed charioteer of men to be tamed, teacher of devas and mankind, a Buddha, an Exalted One.
He makes known this world, together with the world of Devas, Maras and Brahmas, with its host of recluses and brahmins, both of devas and men, having realized it with his own full knowledge.
He proclaims the Norm, which is goodly in its beginning, in its middle and its ending, both in its spirit and its letter; he makes clear the holy life in all its fullness and purity.'
It were well indeed for us to have sight of such Arahants!"
So those brahmins and housefathers of Bamboo Gate went to see the Exalted One, and on coming to him some of them saluted the Exalted One and sat down at one side: some [308] conversed with the Exalted One, and, after the exchange of greetings and courtesies, they also sat down at one side.
Some stretched out their clasped hands towards the Exalted One and sat down at one side.
Some announced their names and families to the Exalted One and sat down at one side: while some others just sat down at one side without saying anything.
As they thus sat the brahmins and housefathers said this to the Exalted One:
"Master Gotama, we are people of such desires, such wishes, such intentions as these:
'O may we live in a crowded[4] house encumbered with children!
May we enjoy the use of Benares sandalwood!
May we deck ourselves with garlands and unguents!
May we handle gold and silver!
When body breaks up, after death may we be reborn in the Happy Lot, the Heaven World!'
Pray let master Gotama teach us, who have such desires, such wishes and such intentions, a doctrine by which we may live in a crowded house encumbered with children, may enjoy the use of Benares sandalwood may deck ourselves with garlands and unguents may handle gold and silver and when body breaks up, after death may we be reborn in the Happy Lot, the Heaven World."
"Then, housefathers, I will teach you a Norm-method which brings profit to oneself.
Do ye listen to it.
Pay close attention and I will speak."
"Very well, master," replied the brahmins and housefathers to the Exalted One.
Then the Exalted One said this:
"Now, housefathers, of what sort is the Norm-method which brings profit to self?[5]
In this matter, housefathers, the Ariyan disciple thus reflects:
'Here am I, fond of my life, not wanting to die, fond of pleasure and averse from pain.
Suppose someone should rob me of my life (fond of life as I am and not wanting to die, fond of pleasure and averse from pain), it would not be a thing pleasing or delightful to me.
If I, in my turn, should rob of his life one fond of his life, not wanting to die, one fond of pleasure and averse from pain, it would not be a thing pleasing or delightful to him.
For a state that is not pleasant or delightful to me [309] must be so to him also: and a state that is not pleasing or delightful to me, - how could I inflict[6] that upon another?
As a result of such reflection he himself abstains from taking the life of creatures and he encourages others so to abstain, and speaks in praise of so abstaining.
Thus as regards bodily conduct he is utterly pure.[7]
Then again, housefathers, the Ariyan disciple thus reflects:
If someone should take with thievish intent what I have not given him, it would not be a thing pleasing or delightful to me.
If I, in my turn, should take from another with thievish intent what he has not given me, it would not be a thing pleasing or delightful to him: and a state that is not pleasant, that is not delightful to me must be so to him also.
What does not please me, what does not delight me, - how could I inflict that upon another?
As a result of this reflection, he himself abstains from taking what is not given, and he encourages others so to abstain, he speaks in praise of so abstaining.
Thus as regards bodily conduct he is utterly pure.
Again, housefathers, the Ariyan disciple thus reflects:
If someone should have intercourse with my wives, it would not be a thing pleasing or delightful to me.
If I, in my turn, should so behave with another's wives, it would not be a thing pleasing or delightful to him: and a state that is not pleasant, that is not delightful to me must be so to him also.
As a result of this reflection, he himself abstains from wrong practice in respect of sense desires, and he encourages others to do so, he speaks in praise of such abstinence.
Thus as regards personal conduct he is utterly pure.
If someone should spoil my fortune[8] by lying speech, it would not be a thing pleasant or delightful to me.
If I, in my turn, should spoil another's fortune by lying speech, it would not be a thing pleasant or delightful to him: and a state that [310] is not pleasant, that is not delightful to me must be so to him also.
As a result of this reflection he himself abstains from lying speech, he encourages another so to abstain, speaks in praise of abstaining therefrom.
Thus as regards conduct in speech he is utterly pure.
If someone should estrange me from my friends[9] by slander, it would not be a thing pleasant or delightful to me.
If I in my turn should estrange him from his friends, it would not be a thing pleasant or delightful to him: and a state that is not pleasant, that is not delightful to me must be so to him also.
As a result of this reflection, he himself abstains from slander he encourages anoher so to abstain, speaks in praise of abstaining therefrom.
If someone should treat me with harsh speech it would not be a thing pleasant or delightful to me.
If I in my turn should treat another with harsh speech, it would not be a thing pleasant or delightful to him: and a state that is not pleasant, that is not delightful to me must be so to him also.
As a result of this reflection, he himself abstains from harsh speech, he encourages anoher so to abstain, speaks in praise of abstaining therefrom.
If someone should treat me with pointless,[10] frivolous talk, it would not be a thing pleasant or delightful to me.
If I in my turn should so treat him, it would not be pleasant or delightful to him.
For a state that is unpleasant, not delightful to me must be so to him also, and a state that is not pleasant, not delightful to me, - how could I inflict that upon another?
As a result of this reflection, he himself abstains from pointless, frivolous talk: he encourages another to do so, he speaks in praise of so doing.
Then he is blessed with unwavering loyalty to the Buddba, thus:
He it [300] is the Exalted One, Arahant, a fully Enlightened One, perfect in knowledge and practice, a Happy One, world-knower, unsurpassed charioteer of men to be tamed, teacher of devas and mankind, a Buddha, an Exalted One.
He is blessed with unwavering loyalty to the Norm, thus:
Well proclaimed by the Exalted One is the Norm, seen in this very life, a thing not involving time, inviting one to come and see, leading onward, to be known for themselves by the wise.
He is blessed with unwavering loyalty to the Order, thus:
Walking righteously is the Exalted One's Order, walking uprightly, walking in the right way, walking dutifully is the Exalted One's Order of Disciples: namely, the four pairs of men, the eight sorts of men.
That is the Exalted One's Order of Disciples.
Worthy of honour are they, worthy of reverence, worthy of offerings, worthy of salutations with clasped hands, - a field of merit unsurpassed for the world.
He is blessed with the virtues dear to the Ariyans, virtues unbroken, whole, unspotted, untarnished, giving freedom, praised by the wise: virtues untainted (by craving or delusion), which lead to concentration of the mind.'
Now, housefathers, since the Ariyan disciple is blessed with these seven good conditions and these four desirable points of vantage,[11] if he so desired, he could himself declare with surety of himself:
'Cut off for me is Purgatory, cut off the Way of Woe and the Downfall!
Stream-winner am I, not doomed to the Downfall, assured am I, bound for enlightenment!'"[12]
At these words the brahmins and housefathers of Bamboo Gate exclaimed to the Exalted One:
"Excellent, master Gotama!
Excellent, master Gotama!
Just as if one should raise up what is fallen, or show forth what is hidden, or point the way to him that wanders astray, or hold up a light in the darkness so that they who have eyes may behold objects, - even so in diners ways has the Norm been set forth by the worthy Gotama.
We go for refuge to the worthy Gotama, to the Norm and to the Order of monks.
Let the worthy Gotama accept us as lay-disciples from this day forth, so long as life may last, who have taken refuge in him!"
巴利相應部版 SN.55.7/(7) Veḷudvāreyyasuttaṃ 1003. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena veḷudvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho te veḷudvāreyyakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ veḷudvāraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “mayaṃ, bho gotama, evaṃkāmā evaṃchandā evaṃ-adhippāyā– puttasambādhasayanaṃ ajjhāvaseyyāma, kāsikacandanaṃ paccanubhaveyyāma, mālāgandhavilepanaṃ dhāreyyāma, jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma. Tesaṃ no bhavaṃ gotamo amhākaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃ-adhippāyānaṃ tathā dhammaṃ desetu yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma …pe… sugatiṃ saggaṃ lokaṃ upapajjeyyāmā”ti. “Attūpanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca– “Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo? Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati– ‘ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti. “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me adinnaṃ theyyasaṅkhātaṃ ādiyeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa adinnaṃ theyyasaṅkhātaṃ ādiyeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti. “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me dāresu cārittaṃ āpajjeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa dāresu cārittaṃ āpajjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti. “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti. “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ …pe… evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti. “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo …pe… evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti. “Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti. “So buddhe aveccappasādena samannāgato hoti– itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṃ puññakkhettaṃ lokassāti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṃvattanikehi. Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Evaṃ vutte veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “abhikkantaṃ, bho gotama …pe… ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti. Sattamaṃ.
