經號:   
   (AN.9.20 更新)
增支部9集20經/偉拉麼經(莊春江譯)
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,屋主給孤獨去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對屋主給孤獨這麼說:
  「屋主!在你家中,布施是否被施與呢?」
  「大德在我家中,布施被施與,但,是那粗的碎米飯伴酸粥。」
  「屋主!如果施與粗的或勝妙的布施,不恭敬地施與,不誠心地施與,不親手施與,施與丟棄的[以果報]不到來的見解而施與,則不論布施的果報發生與否,心不彎向上妙食物的受用,心不彎向上妙衣服的受用,心不彎向上妙車乘的受用,心不彎向上妙五種欲的受用,凡他們是[他的]『兒子』或『妻子』或『奴隸』或『僕人』或『工人』者,他們不想聽、不傾耳、不用心了知[他],那是什麼原因呢?屋主!這是作這樣不恭敬的果報。
  屋主!如果施與粗的或勝妙的布施,恭敬地施與,誠心地施與,以自己的手施與,非施與丟棄的,[以果報]到來的見解而施與,則不論布施的果報發生與否,心彎向上妙食物的受用,心彎向上妙車乘的受用,心彎向上妙五種欲的受用,凡他們是[他的]『兒子』或『妻子』或『奴隸』或『僕人』或『工人』者,他們想聽、傾耳、用心了知[他],那是什麼原因呢?屋主!這是作這樣恭敬業的果報。
  屋主!從前,有位名叫偉拉麼的婆羅門,他這麼施與布施、大布施:施與八萬四千裝著白銀的黃金鉢、施與八萬四千裝著黃金的銀鉢、施與八萬四千裝著金條的銅鉢、施與八萬四千頭[配戴]黃金裝飾,黃金旗幟,被金絲網覆蓋的象、施與八萬四千輛獅子皮圍繞,老虎皮圍繞,豹皮圍繞,黃毛毯圍繞,黃金裝飾,黃金旗幟,被金絲網覆蓋的車、施與八萬四千頭[配戴]黃麻繫繩,青銅牛奶桶的乳牛、施與八萬四千戴寶石耳飾的少女、施與八萬四千座長羊毛覆蓋的、白羊毛布覆蓋的、頂級羚鹿皮覆蓋的,有頂篷,兩端有紅色枕墊的床座、施與八萬四千俱胝精緻的亞麻衣、精緻的絲綢衣、精緻的毛衣、精緻的木綿衣的衣服,更不用說食物、飲料、硬食、軟食、可以舔的食物、可以飲的食物,像河溢流出來那樣。
  而,屋主!你可能會這麼想:『那時的那位施與像這麼大布施的偉拉麼婆羅門是別人。』但,屋主!不應該這樣認為,我是那時的偉拉麼婆羅門,我施與像這麼大的布施。又,屋主!在那布施中,沒有任何人是應該被供養者,沒有人使施物清淨。
  屋主!比起偉拉麼婆羅門施與布施、大布施,如果使一位[正]見具足者食用,這因此而有更大果報;比起如果使百位[正]見具足者食用,如果使一位一來者食用,這因此而有更大果報;比起如果使百位一來者食用,如果使一位不還者食用,……(中略)比起如果使百位不還者食用,如果使一位阿羅漢食用,……比起如果使百位阿羅漢食用,如果使一位辟支佛食用,……比起如果使百位辟支佛食用,如果使如來、阿羅漢、遍正覺者食用,……佛陀為上首的比丘僧團食用,……如果為四方僧團建造住處,……如果有淨信心地歸依佛、法、僧團……比起如果有淨信心地受持學處:殺生的戒絕、戒絕未給予而取、戒絕邪淫、戒絕妄語、戒絕榖酒、果酒、酒放逸處,如果修習慈心甚至如擠牛奶時拉一次奶頭那樣短的時間,這因此而有更大果報。
  屋主!比起偉拉麼婆羅門施與布施、大布施,如果使一位[正]見具足者食用,……比起如果使百位[正]見具足者食用,如果使一位一來者食用,……比起如果使百位一來者食用,如果使一位不還者食用,……比起如果使百位不還者食用,如果使一位阿羅漢食用,……比起如果使百位阿羅漢食用,如果使一位辟支佛受用,……比起如果使百位辟支佛食用,如果使如來、阿羅漢、遍正覺者食用,……比起如果使佛陀為上首的比丘僧團食用,如果為四方僧團建造住處,……比起如果有淨信心地歸依佛、法、僧團,如果有淨信心地受持學處:殺生的戒絕、……戒絕榖酒、果酒、酒放逸處,……比起如果修習慈心甚至如擠牛奶時拉一次奶頭那樣短的時間,如果修習無常想如彈指那樣短的時間,這因此而有更大果報。」
  獅子吼品第二,其攝頌
  「吼聲與有餘依,拘絺羅與三彌提,
   腫瘤、想、家、慈,天神與偉拉麼。」
AN.9.20/ 10. Velāmasuttaṃ
   20. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca–
   “Api nu te, gahapati, kule dānaṃ dīyatī”ti? “Dīyati me, bhante, kule dānaṃ; tañca kho lūkhaṃ kaṇājakaṃ biḷaṅgadutiyan”ti. “Lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā; tañca asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti. Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṃ namati, na uḷārāya vatthabhogāya cittaṃ namati, na uḷārāya yānabhogāya cittaṃ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti. Taṃ kissa hetu? Evañhetaṃ, gahapati, hoti asakkaccaṃ katānaṃ kammānaṃ vipāko”.
   “Lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā; tañca sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti. Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṃ namati, uḷārāya vatthabhogāya cittaṃ namati, uḷārāya yānabhogāya cittaṃ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti. Taṃ kissa hetu? Evañhetaṃ, gahapati, hoti sakkaccaṃ katānaṃ kammānaṃ vipāko.
   “Bhūtapubbaṃ, gahapati, velāmo nāma brāhmaṇo ahosi. So evarūpaṃ dānaṃ adāsi mahādānaṃ. Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṃsapātisahassāni adāsi hiraññapūrāni caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṃsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo, caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sa-uttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ kappāsikasukhumānaṃ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti.
   “Siyā kho pana te, gahapati, evamassa– ‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so taṃ dānaṃ adāsi mahādānan’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena velāmo brāhmaṇo ahosiṃ. Ahaṃ taṃ dānaṃ adāsiṃ mahādānaṃ. Tasmiṃ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṃ koci dakkhiṇaṃ visodheti.
   “Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ.
   “yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalataraṃ.
   “yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya …pe… yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya… yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya… yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya… yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya… yo ca pasannacitto sikkhāpadāni samādiyeyya– pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, idaṃ tato mahapphalataraṃ.
   “Yañca, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya… yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya… yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya… yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya… yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya… yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya… yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya, yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya– pāṇātipātā veramaṇiṃ… surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalataran”ti. Dasamaṃ.
   Sīhanādavaggo dutiyo.
   Tassuddānaṃ–
   Nādo sa-upādiseso ca, koṭṭhikena samiddhinā;
   Gaṇḍasaññā kulaṃ mettā, devatā velāmena cāti.
漢巴經文比對(莊春江作):
  「家(MA.155);貧家(AA.27.3)」,南傳作「在我家中」(me,……kule),菩提比丘長老英譯為「在我家」(in my family)。按:「家」為「自家」之略,「貧家」為自家的謙稱,此即富豪阿那邠邸(須達哆;給孤獨)說自家,一如自稱「貧道」的用法,《高僧傳》:什曰:夫弘宣法教,宜令文義圓通,貧道雖誦其文,未善其理,唯佛陀耶舍深達幽致。長老在其註解中譯此為「我貧窮的家」(My poor family),「貧窮」(poor)實為多餘。
  「不欲得好飲食(MA.155)」,南傳作「心不彎向上妙食物的受用」(na uḷārāya bhattabhogāya cittaṃ namati),菩提比丘長老英譯為「一個人的心不向極好食物的享受傾斜」(one's mind does not incline towards the enjoyment of superb food)。按:「彎向」(namati),另譯為「彎曲;彎下;屈;鞠躬」。
  「食(MA.155)」,南傳作「如果使食用」(bhojeyya,原型bhojeti(使食;養育;餵,宴請)為「食;受用」(bhuñjati)的使役動詞),菩提比丘長老英譯為「使吃」(would it be to feed)。
  「可以舔的食物」(leyyassa),菩提比丘長老英譯為「小吃;茶點」(refreshments),並說明意思是「可以舔的食物」(something to be licked),也許像:蜂蜜、糖漿、棕櫚糖。
  「業」(kammānaṃ),菩提比丘長老英譯為「行動」(actions)。
  「無常想」(aniccasaññaṃ),菩提比丘長老英譯為「無常的認知」(the perception of impermanence)。按:《滿足希求》以「道的無間緣狀態;毘婆舍那力之頂端的到達」(maggassa anantarapaccayabhāvena sikhāpattabalavavipassanaṃ)解說。