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# The Long Āgama Sūtra 16: 善生經

長阿含經 16

- **Language:** Classical Chinese

### 善生經

### [16.1](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.1)

（一六）佛說長阿含第二分善生經第十二

> (16) The Sūtra on Siṅgāla, Twelfth in the Second Division of the Long Āgama Taught by the Buddha  
> — English (machine translation) (machine translation)

> Thus I have heard: One time, the Buddha was staying on Mount Gṛdhrakūṭa of Rājagṛha. He was accompanied by a large assembly of 1,250 monks.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.2](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.2)

如是我聞：

> Thus have I heard:  
> — English (machine translation) (machine translation)

### [16.3](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.3)

一時，佛在羅閱祇耆闍崛山中，與大比丘眾千二百五十人俱。

> At one time, the Buddha was staying in Rājagṛha on Mount Gṛdhrakūṭa, together with a great assembly of one thousand two hundred and fifty bhikṣus.  
> — English (machine translation) (machine translation)

### [16.4](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.4)

爾時，世尊時到著衣持鉢，入城乞食。時，羅閱祇城內有長者子，名曰善生，清旦出城，詣園遊觀，初沐浴訖，舉身皆濕，向諸方禮，東、西、南、北、上、下諸方，皆悉周遍。

> At that time, when the hour arrived, the Bhagavat put on his robes, took his bowl, and entered the city to beg for food. At that time, inside the city of Rājagṛha, there was a householder's son named Siṅgāla. In the early morning, he went out of the city to a park to stroll and sightsee. Having just finished bathing, his whole body was wet, and he bowed to the various directions—the east, west, south, north, above, and below—making a complete round of all the directions.  
> — English (machine translation) (machine translation)

> It was then that the Bhagavān put on his robe and took his bowl into the city to solicit alms. At the time, there was a prominent man’s son named Sujata in Rājagṛha. Early in the morning, he left the city to go for a walk in a park. He bathed first, wetting his entire body. He then bowed in all directions around him: To the east, west, south, north, above, and below.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.5](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.5)

爾時，世尊見長者子善生詣園遊觀，初沐浴訖，舉身皆濕，向諸方禮。世尊見已，即詣其所，告善生言：「汝以何緣，清旦出城，於園林中，舉身皆濕，向諸方禮？」

> At that time, the Bhagavat saw the householder's son Siṅgāla going to the park to stroll and sightsee, having just finished bathing, his whole body wet, bowing to the various directions. Having seen him, the Bhagavat went to where he was and asked Siṅgāla: "For what reason, in the early morning, having gone out of the city into the park and grove with your whole body wet, do you bow to the various directions?"  
> — English (machine translation) (machine translation)

> The Bhagavān then saw Sujata bathing before going for his walk in a park, wetting his entire body, and bowing in all directions. Upon seeing this, the Bhagavān went to Sujata and asked him: “Why did you leave the city in the early morning to go to a park, wet your entire body, and bow in all directions?”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.6](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.6)

爾時，善生白佛言：「我父臨命終時，遺勅我言：『汝欲禮者，當先禮東方、南方、西方、北方、上方、下方。』我奉承父教不敢違背，故澡浴訖，先叉手東面，向東方禮；南、西、北方，上、下諸方，皆悉周遍。」

> At that time, Siṅgāla said to the Buddha: "When my father was about to die, he left an injunction to me, saying: 'If you wish to bow, you should first bow to the eastern direction, southern direction, western direction, northern direction, zenith, and nadir.' Upholding my father's instruction, I dare not disobey. Therefore, having bathed, I first join my palms facing east and bow to the eastern direction; and then to the southern, western, northern, zenith, and nadir directions, making a complete round of all of them."  
> — English (machine translation) (machine translation)

> Sujata then said to the Buddha, “My father’s death is imminent, and he gave me this instruction: ‘When you go to bow, you should first bow to the east, south, west, north, above, and below.’ I don’t dare not carry out my father’s instruction, so after I’ve bathed, I first salute while facing east and then bow to the east. I do this for all the directions to the south, west, north, above, and below.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.7](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.7)

爾時，世尊告善生曰：「長者子！有此方名耳，非為不有；然我賢聖法中，非禮此六方以為恭敬。」

> At that time the Bhagavat said to Sujāta: "Householder's son! There are indeed designations for these directions; they are not non-existent. However, in my Noble Dharma, paying homage to these six directions does not constitute veneration."  
> — English (machine translation) (machine translation)

> The Bhagavān then told Sujata, “Prominent man’s son, these directions are just names. It’s not that we don’t have this practice, but we don’t bow to these six directions to pay respect to them in my noble teaching.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.8](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.8)

善生白佛言：「唯願世尊善為我說賢聖法中禮六方法！」

> Sujāta said to the Buddha: "I only pray that the Bhagavat will kindly explain to me the method of paying homage to the six directions in the Noble Dharma!"  
> — English (machine translation) (machine translation)

> Sujata said to the Buddha, “Please, Bhagavān! It would be good if you explained for me the way you bow to the six directions in the noble teaching!”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.9](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.9)

佛告長者子：「諦聽！諦聽！善思念之，當為汝說。」

> The Buddha told the householder's son: "Listen carefully! Listen carefully! Reflect upon it well, and I will explain it for you."  
> — English (machine translation) (machine translation)

> The Buddha told the prominent man’s son, “Listen closely, listen closely! Consider it well, for I will explain this for you.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.10](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.10)

善生對曰：「唯然，願樂欲聞！」

> Sujāta replied: "Yes, indeed, I am eager to hear!"  
> — English (machine translation) (machine translation)

> Sujata replied, “Very well. I’d be glad to hear it.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.11](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.11)

佛告善生：「若長者、長者子知四結業不於四處而作惡行，又復能知六損財業，是謂，善生！長者、長者子離四惡行，禮敬六方。今世亦善，後獲善報，今世根基，後世根基，於現法中，智者所稱，獲世一果，身壞命終，生天、善處。善生！當知四結行者：一者殺生，二者盜竊，三者婬逸，四者妄語，是四結行。云何為四處？一者欲，二者恚，三者怖，四者癡。若長者、長者子於此四處而作惡者，則有損耗。」佛說是已，復作頌曰：

> The Buddha told Sujāta: "If a householder or a householder's son understands the four defilements of action, does not commit evil deeds based on the four grounds, and furthermore understands the six actions that dissipate wealth, this is called, Sujāta, a householder or householder's son who abandons the four evil deeds and pays homage to the six directions. In this present life it is good, and later he attains good retribution; it is a foundation for this life, and a foundation for the afterlife. In the present life, he is praised by the wise, attains the foremost fruit of the world, and upon the breakup of the body at the end of life, he is born in heaven, a good destiny. Sujāta! You should know that the four defiling deeds are: first, taking life; second, theft; third, sexual misconduct; fourth, false speech. These are the four defiling deeds. What are the four grounds? First, desire; second, anger; third, fear; fourth, delusion. If a householder or a householder's son commits evil based on these four grounds, there will be depletion and ruin." Having spoken thus, the Buddha uttered another verse:  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “Suppose a prominent man or his son knows four binding actions and doesn’t do bad actions on four grounds. Moreover, he’s able to know six actions that squander wealth. That’s to say, Sujata, this prominent man or his son parts with four bad actions and pays homage to the six directions. It will be good for his present life, and he’ll obtain good results in later lives. It will be the source for this in his present life and later lives. In the present life, he be commended by wise people and gain this one worldly reward: When his body breaks up and his life ends, he’ll be born in a heavenly good place.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, you should know, the four binding actions are 1. killing beings, 2. stealing, 3. engaging in sex, and 4. false speech. These are the four binding actions. What are the four grounds? They are 1. desire, 2. anger, 3. fear, and 4. delusion. If a prominent man or his son does bad actions on these four grounds, then he will decline \[in reputation\].”  
> — Charles Patton, The Long Discourses (selected sūtras)

> After saying this, the Buddha restated it in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.12](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.12)

「欲瞋及怖癡，有此四法者；  
名譽日損減，如月向于晦。」

> "Desire, anger, fear, and delusion—  
> Whosoever possesses these four dharmas,  
> His fame and reputation diminish day by day,  
> Like the moon waning toward darkness."  
> — English (machine translation) (machine translation)

> “Desire, anger, fear, and delusion:  
> Someone who has these four qualities  
> Sees their reputation decline daily,  
> Like the moon approaching its last day.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.13](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.13)

佛告善生：「若長者、長者子於此四處不為惡者，則有增益。」爾時，世尊重作頌曰：

> The Buddha told Sujāta: "If a householder or a householder's son does not commit evil based on these four grounds, there will be growth and increase." At that time the Bhagavat uttered another verse:  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “If a prominent man or his son doesn’t do bad actions on these four grounds, then he’ll improve \[in reputation\].”  
> — Charles Patton, The Long Discourses (selected sūtras)

> The Bhagavān then restated this in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.14](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.14)

「於欲恚怖癡，不為惡行者，  
名譽日增廣，如月向上滿。」

> "Regarding desire, anger, fear, and delusion,  
> Whosoever does not perform evil deeds,  
> His fame and reputation increase and expand day by day,  
> Like the moon waxing toward full."  
> — English (machine translation) (machine translation)

> “One who doesn’t do bad actions  
> In desire, anger, fear, and delusion  
> Will improve in reputation daily,  
> Like the moon approaching fullness.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.15](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.15)

佛告善生：「六損財業者：一者耽湎於酒，二者博戱，三者放蕩，四者迷於伎樂，五者惡友相得，六者懈墮，是為六損財業。善生！若長者、長者子解知四結行，不於四處而為惡行，復知六損財業，是為，善生！於四處得離，供養六方，今善後善，今世根基，後世根基，於現法中，智者所譽，獲世一果，身壞命終，生天、善處。善生！當知飲酒有六失：一者失財，二者生病，三者鬪諍，四者惡名流布，五者恚怒暴生，六者智慧日損。善生！若彼長者、長者子飲酒不已，其家產業日日損減。善生！博戱有六失，云何為六？一者財產日耗，二者雖勝生怨，三者智者所責，四者人不敬信，五者為人疎外，六者生盜竊心。善生！是為博戱六失。若長者、長者子博戱不已，其家產業日日損減，放蕩有六失：一者不自護身，二者不護財貨，三者不護子孫，四者常自驚懼，五者諸苦惡法常自纏身，六者喜生虛妄，是為放蕩六失。若長者、長者子放蕩不已，其家財產日日損減。

> The Buddha told Sujāta: "The six actions that dissipate wealth are: first, indulgence in alcohol; second, gambling; third, heedlessness; fourth, obsession with music and entertainment; fifth, associating with evil companions; sixth, indolence. These are the six actions that dissipate wealth. Sujāta! If a householder or a householder's son understands the four defiling deeds, does not commit evil deeds based on the four grounds, and furthermore understands the six actions that dissipate wealth, this is, Sujāta, being able to part from the four grounds and make offerings to the six directions; it is good in the present and good in the future, a foundation for this life and a foundation for the afterlife; in the present life he is praised by the wise, attains the foremost fruit of the world, and upon the breakup of the body at the end of life, he is born in heaven, a good destiny. Sujāta! You should know that drinking alcohol has six perils: first, loss of wealth; second, occurrence of sickness; third, quarrels and disputes; fourth, spreading of bad reputation; fifth, sudden arising of anger; sixth, daily loss of wisdom. Sujāta! If that householder or householder's son drinks alcohol without stopping, his family estate and property will dwindle day by day. Sujāta! Gambling has six perils; what are the six? First, daily loss of property; second, resentment arises even in victory; third, censure by the wise; fourth, people do not respect or trust him; fifth, being alienated by others; sixth, the arising of a mind bent on theft. Sujāta! These are the six perils of gambling. If a householder or a householder's son gambles without stopping, his family estate and property will dwindle day by day. Heedlessness has six perils: first, not protecting oneself; second, not protecting wealth and property; third, not protecting children and grandchildren; fourth, constant self-alarm and fear; fifth, all painful and evil conditions constantly bind him; sixth, fondness for giving rise to falsehood. These are the six perils of heedlessness. If a householder or a householder's son is heedless without stopping, his family wealth and property will dwindle day by day.  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “The six actions that squander wealth are 1. indulging in alcohol, 2. gambling, 3. self-indulgence, 4. getting carried away at musical performances, 5. associating with bad friends, and 6. idleness. These are the six acts that squander wealth.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, suppose a prominent man or his son understands these four binding actions, doesn’t do evil actions on these four grounds, and knows the six actions that squander wealth. Doing this, Sujata, he can part with these four grounds and make offerings to the six directions. It will be good for his present life and good in later lives. It’ll be the source for this in the present life and in later lives. In the present, he’ll be praised by wise people and gain this one worldly reward: When his body breaks up and his life ends, he’ll be born in a heavenly good place.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, you should know that drinking alcohol has six defects: 1. Loss of wealth, 2. becoming ill, 3. fighting, 4. circulation of a bad reputation, 5. sudden outbursts of anger, and 6. a daily loss in wisdom. Sujata, if they drink alcohol, that prominent man or his son’s family and property with decrease day by day.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, gambling has six defects. What are the six? 1. Daily loss of wealth, 2. enemies are made by winning, 3. being rebuked by wise people, 4. not being trusted by people, 5. estrangement from people, and 6. it causes thoughts of stealing. Sujata, engaging in gambling has these six defects. If they gamble, that prominent man or his son’s family and property will decrease day by day.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Self-indulgence has six defects: 1. Not protecting oneself, 2. not protecting one’s property, 3. not protecting one’s children, 4. being in constant fear, 5. being constantly trapped in painful and bad qualities, and 6. delighting in falsehoods. These are the six defects of self-indulgence. If a prominent man or his son engages in self-indulgence, his family and property will decrease day by day.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.16)

「善生！迷於伎樂復有六失：一者求歌，二者求舞，三者求琴瑟，四者波內早，五者多羅槃，六者首呵那，是為伎樂六失。若長者、長者子伎樂不已，其家財產日日損減，惡友相得復有六失：一者方便生欺，二者好喜屏處，三者誘他家人，四者圖謀他物，五者財利自向，六者好發他過，是為惡友六失。若長者、長者子習惡友不已，其家財產日日損減，懈墮有六失：一者富樂不肯作務，二者貧窮不肯勤修，三者寒時不肯勤修，四者熱時不肯勤修，五者時早不肯勤修，六者時晚不肯勤修，是為懈墮六失。若長者、長者子懈墮不已，其家財業日日損減。」佛說是已，復作頌曰：

> "Sujāta! Obsession with music and entertainment also has six perils: first, seeking songs; second, seeking dances; third, seeking lutes and harps; fourth, \[seeking\] \*paneza\*; fifth, \[seeking\] \*tālabandha\*; sixth, \[seeking\] \*śobhana\*. These are the six perils of music and entertainment. If a householder or a householder's son pursues music and entertainment without stopping, his family wealth and property will dwindle day by day. Associating with evil companions also has six perils: first, contriving to practice deceit; second, delighting in secret places; third, seducing the family members of others; fourth, plotting against others' possessions; fifth, directing profits and benefits toward oneself; sixth, delighting in exposing the faults of others. These are the six perils of evil companions. If a householder or a householder's son continuously associates with evil companions, his family wealth and property will dwindle day by day. Indolence has six perils: first, being rich and at ease, one refuses to work; second, being poor, one refuses to apply oneself diligently; third, when it is cold, one refuses to apply oneself diligently; fourth, when it is hot, one refuses to apply oneself diligently; fifth, when it is early, one refuses to apply oneself diligently; sixth, when it is late, one refuses to apply oneself diligently. These are the six perils of indolence. If a householder or a householder's son is indolent without stopping, his family wealth and business will dwindle day by day." Having spoken thus, the Buddha uttered another verse:  
> — English (machine translation) (machine translation)

> “Sujata, getting carried away at musical performances also has six defects: 1. Seeking singing, 2. seeking dancing and 3. seeking musical instruments, 4. panica, 5. talava, and 6. suhana. These are the six defects of music. If a prominent man or his son doesn’t stop indulging in music, his family and property will decrease day by day.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Associating with bad friends also has six defects: 1. One’s ways become deceitful, 2. preferring private places, 3. tempting people from other households, 4. scheming to get others’ possessions, 5. directing profits to oneself, and 6. liking to publicize the faults of others. These are the six defects of bad friends. If a prominent man or his son doesn’t stop associating with bad friends, his family and property will decrease day by day.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Idleness has six defects: 1. One doesn’t make much effort to cultivate when they’re fortunate and happy, 2. not making much effort to cultivate when in poverty, 3. not making much effort to cultivate when it’s cold, 4. not making much effort to cultivate when it’s hot, 5. not making much effort to cultivate in the morning, and 6. not make much effort to cultivate in the evening. If a prominent man or his son don’t stop being idle, his family and property will decrease day by day.”  
> — Charles Patton, The Long Discourses (selected sūtras)

> After saying this, the Buddha restated it in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.17](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.17)

「迷惑於酒者，還有酒伴黨；  
財產正集聚，隨己復散盡。  
飲酒無節度，常喜歌舞戱；  
晝則遊他家，因此自陷墜。  
隨惡友不改，誹謗出家人；  
邪見世所嗤，行穢人所黜。  
好惡著外色，但論勝負事；  
親要無返復，行穢人所黜。  
為酒所荒迷，貧窮不自量；  
輕財好奢用，破家致禍患。  
擲博群飲酒，共伺他婬女；  
翫習卑鄙行，如月向於晦。  
行惡能受惡，與惡友同事；  
今世及後世，終始無所獲。  
晝則好睡眠，夜覺多悕望；  
獨昏無善友，不能修家務。  
朝夕不肯作，寒暑復懈墮；  
所為事不究，亦復毀成功。  
若不計寒暑，朝夕勤修務；  
事業無不成，至終無憂患。」

> "Those infatuated with alcohol  
> Gather companions in drinking;  
> Just as their wealth is collected,  
> It is squandered again at their own hands.  
> Drinking alcohol without restraint,  
> They constantly delight in song, dance, and amusement;  
> By day they roam through the houses of others,  
> And thereby bring about their own downfall.  
> Following evil companions without reform,  
> They slander those who have gone forth;  
> Holding wrong views, they are mocked by the world,  
> Their conduct foul, they are cast out by people.  
> Indulging in vices, attached to external forms,  
> They only debate about victory and defeat;  
> Their commitments lack reciprocity,  
> Their conduct foul, they are cast out by people.  
> Infatuated and ruined by alcohol,  
> Poverty-stricken, they do not know their limits;  
> Despising wealth, delighting in luxury,  
> They ruin their families and bring forth disaster.  
> Rolling dice, drinking in groups,  
> Together they pursue the courtesans of others;  
> Practicing vile and base conduct,  
> They are like the moon waning toward darkness.  
> Doing evil, they are capable of receiving evil;  
> Working together with evil companions,  
> In this life and the afterlife,  
> From start to finish they attain nothing.  
> By day they love to sleep,  
> Awake at night, full of desires;  
> Alone in darkness, without good friends,  
> They are unable to manage household affairs.  
> Refusing to work morning and evening,  
> In cold and heat, again indolent;  
> Whatever they undertake is left unfinished,  
> And they ruin accomplishments already made.  
> If one disregards cold and heat,  
> Diligently attending to duties morning and evening,  
> None of one's enterprises will fail,  
> And to the very end there will be no sorrow or affliction."  
> — English (machine translation) (machine translation)

> “Someone deluded by alcohol  
> Will return to his drinking companion.  
> His rightly accumulated property  
> Will be squandered selfishly.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Drinking alcohol excessively,  
> He regularly delights in song and dance.  
> Come morning, he wanders to another’s house,  
> Which causes his own downfall.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Following bad friends and not changing,  
> He slanders those who leave home.  
> The world laughs at his wrong views,  
> And people reject his defiled actions.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Favoring bad attachments to external form,  
> He only discusses winning and losing things.  
> With bad \[friends\], he doesn’t return \[to the good\],  
> And people reject his defiled actions.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Being intoxicated by alcohol,  
> A poor man doesn’t take stock of himself.  
> With a little wealth, he favors extravagance,  
> Which breaks the home and brings disaster.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Gambling, drinking alcohol with crowds,  
> And pursuing another’s attractive woman:  
> Studying such vulgar practices,  
> He’s like the moon approaching its last day.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Doing evil, accepting evil,  
> And associating with bad friends,  
> In the present life and next life,  
> One gains nothing from start to finish.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Preferring to sleep during the day,  
> One is awake at night with many longings.  
> Alone in the dark without good friends,  
> They can’t cultivate their household’s affairs.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Not working in the morning or evening,  
> And idle when it’s cold or hot as well,  
> What one does, they don’t do to completion,  
> And they ruin what they do complete, too.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Whether the weather seems cold or hot,  
> Work diligently from morning to night.  
> When work isn’t left incomplete,  
> You’ll never have anything to lament.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.18](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.18)

佛告善生：「有四怨如親，汝當覺知。何謂為四？一者畏伏，二者美言，三者敬順，四者惡友。」

> The Buddha told Sujāta: "There are four enemies resembling friends whom you should recognize. What are the four? First, one who submits out of fear; second, one of flattering words; third, one who is deferential and compliant; fourth, an evil companion."  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “There are four enemies who resemble friends that you should know and recognize. What are the four? 1. Those who submit out of fear, 2. who use beautiful words, 3. who follow out of respect, and 4. who are bad friends.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.19](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.19)

佛告善生：「畏伏有四事，云何為四？一者先與後奪，二者與少望多，三者畏故強親，四者為利故親，是為畏伏四事。」

> The Buddha told Sujāta: "Submitting out of fear has four aspects. What are the four? First, giving first and taking away later; second, giving little and expecting much; third, forcing intimacy out of fear; fourth, becoming intimate for the sake of profit. These are the four aspects of submitting out of fear."  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “There are four things about those who submit out of fear. What are the four? 1. They take back when they’ve given, 2. they give little expecting more \[in return\], 3. their friendship is forced because of fear, and 4. they make friends for their own gain. These are the four things about those who submit out of fear.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.20](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.20)

佛告善生：「美言親復有四事，云何為四？一者善惡斯順，二者有難捨離，三者外有善來密止之，四者見有危事便排濟之，是為美言親四事。敬順親復有四事，云何為四？一者先誑，二者後誑，三者現誑，四者見有小過便加杖之，是為敬順親四事。惡友親復有四事，云何為四？一者飲酒時為友，二者博戱時為友，三者婬逸時為友，四者歌舞時為友，是為惡友親四事。」世尊說此已，復作頌曰：

> The Buddha told Sujāta: "The friend of flattering words also has four aspects. What are the four? First, compliant in both good and evil; second, abandoning one when difficulties arise; third, secretly impeding good fortune when it comes from outside; fourth, pushing one into danger upon seeing a perilous situation. These are the four aspects of the friend of flattering words. The deferential and compliant friend also has four aspects. What are the four? First, deceiving beforehand; second, deceiving afterwards; third, deceiving at present; fourth, inflicting blows upon seeing a slight fault. These are the four aspects of the deferential and compliant friend. The evil companion friend also has four aspects. What are the four? First, being a friend when drinking alcohol; second, being a friend when gambling; third, being a friend when indulging in licentiousness; fourth, being a friend when singing and dancing. These are the four aspects of the evil companion friend." Having spoken this, the Bhagavat uttered another verse:  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “There are also four things about friends who use beautiful words. What are the four? 1. They follow others whether they are good or bad, 2. abandon them when there are difficulties, 3. are welcoming in public but stop in private, and 4. refuse to help when misfortune strikes. These are the four things about friends who use beautiful words.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “There are four things about friends who follow out of respect. What are the four? 1. They’re deceptive at first, 2. they’re deceptive later, 3. they’re openly deceptive, and 4. they hit you with a cane when they notice a minor fault. These are the four things about friends who follow out of respect.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “There are four things about bad friends. What are the four? 1. They’re friends when drinking alcohol, 2. they’re friends when gambling, 3. they’re friends when engaging in sex, and 4. they’re friends when singing and dancing. These are the four things about bad friends.”  
> — Charles Patton, The Long Discourses (selected sūtras)

> After saying this, the Bhagavān restated it in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.21](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.21)

「畏伏而強親，美言親亦爾；  
敬順虛誑親，惡友為惡親。  
此親不可恃，智者當覺知；  
宜速遠離之，如避于嶮道。」

> "The one who forces intimacy out of fear,  
> And likewise the friend of flattering words,  
> The deferential and false, deceitful friend,  
> And the evil companion who acts as a harmful friend:  
> These friends are not to be relied upon;  
> A wise person should recognize them,  
> And ought to keep far away from them quickly,  
> As though avoiding a perilous path."  
> — English (machine translation) (machine translation)

> “One who submits out of fear is a forced friend;  
> The friend who uses beautiful words is likewise.  
> Followers out of respect are false friends,  
> And bad companions make bad friends.  
> — Charles Patton, The Long Discourses (selected sūtras)

> These friends aren’t reliable;  
> The wise should know and recognize them.  
> They ought to be abandoned quickly,  
> Like avoiding a dangerous road.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.22](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.22)

佛告善生：「有四親可親，多所饒益，為人救護。云何為四？一者止非，二者慈愍，三者利人，四者同事，是為四親可親，多所饒益，為人救護，當親近之。善生！彼止非有四事，多所饒益，為人救護。云何為四？一者見人為惡則能遮止，二者示人正直，三者慈心愍念，四者示人天路。是為四止非，多所饒益，為人救護。

> The Buddha told Sujāta: "There are four friends worthy of friendship who bring much benefit and serve as refuge and protection for others. What are the four? First, one who stops wrongdoing; second, one who is compassionate; third, one who benefits others; fourth, one of common cause. These are the four friends worthy of friendship who bring much benefit and serve as refuge and protection for others; one should associate with them closely. Sujāta! That one who stops wrongdoing has four aspects that bring much benefit and serve as refuge and protection for others. What are the four? First, being able to prevent a person when seeing them do evil; second, showing a person what is upright; third, feeling sympathetic concern with a compassionate mind; fourth, showing a person the path to heaven. These are the four aspects of stopping wrongdoing that bring much benefit and serve as refuge and protection for others.  
> — English (machine translation) (machine translation)

> The Buddha addressed Sujata, “There are four friends who bring many benefits when befriended and who will help and protect a person. What are the four? 1. Those who stop what’s wrong, 2. who are merciful, 3. who are beneficial, and 4. who are cooperative. These four friends bring many benefits when befriended and will help and protect a person. They should be befriended.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, there are four things about those who stop what’s wrong, which bring many benefits and help and protect a person. What are the four? 1. They can stop someone who they see are doing evil, 2. they show people what’s honest and correct, 3. they’re kind, sympathetic, and mindful, and 4. they show a person the road to heaven. These are the four things about those who stop what’s wrong, which bring many benefits and help and protect a person.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.23](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.23)

「復次，慈愍有四事：一者見利代喜，二者見惡代憂，三者稱譽人德，四者見人說惡便能抑制，是為四慈愍，多所饒益，為人救護。利益有四，云何為四？一者護彼不令放逸，二者護彼放逸失財，三者護彼使不恐怖，四者屏相教誡，是為四利人，多所饒益，為人救護。同事有四，云何為四？一者為彼不惜身命，二者為彼不惜財寶，三者為彼濟其恐怖，四者為彼屏相教誡，是為四同事，多所饒益，為人救護。」世尊說是已，復作頌曰：

> "Furthermore, the compassionate one has four aspects: first, rejoicing on their behalf upon seeing gain; second, grieving on their behalf upon seeing misfortune; third, praising their virtues; fourth, being able to restrain others upon seeing them speak ill of them. These are the four aspects of compassion that bring much benefit and serve as refuge and protection for others. Benefiting others has four aspects. What are the four? First, protecting them so they do not become heedless; second, protecting them from losing wealth when heedless; third, protecting them so they do not feel fear; fourth, admonishing and instructing them in private. These are the four aspects of benefiting others that bring much benefit and serve as refuge and protection for others. Common cause has four aspects. What are the four? First, not begrudging body or life for their sake; second, not begrudging wealth or treasures for their sake; third, rescuing them from their fear for their sake; fourth, admonishing and instructing them in private for their sake. These are the four aspects of common cause that bring much benefit and serve as refuge and protection for others." Having spoken thus, the Bhagavat uttered another verse:  
> — English (machine translation) (machine translation)

> “Furthermore, there are four things about those who are merciful: 1. They are delighted to see another’s gain, 2. they are saddened to see a person do evil, 3. they praise others’ virtues, and 4. they can restrain others when seeing them speak badly. These are the four things about those who are merciful, which bring many benefits and help and protect a person.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “There are four things about those who are beneficial. What are the four? 1. They protect others by preventing them from being self-indulgent, 2. they protect others from squandering their wealth, 3. they protect others by allaying their fears, and 4. they admonish others in private. These are the four things about those who are beneficial, which bring many benefits and help and protect people.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “There are four things about those who are cooperative. What are the four? 1. They don’t begrudge their own lives for others, 2. they don’t begrudge wealth and treasure for others, 3. they allay the fears of others, and 4. they admonish others in private. These are the four things about those who are cooperative, which bring many benefits and help and protect people.”  
> — Charles Patton, The Long Discourses (selected sūtras)

> After saying this, the Bhagavān restated it in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.24](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.24)

「制非防惡親，慈愍在他親；  
利人益彼親，同事齊己親。  
此親乃可親，智者所附近；  
親中無等親，如慈母親子。  
若欲親可親，當親堅固親；  
親者戒具足，如火光照人。」

> "The friend who restrains wrongdoing and guards against evil,  
> The friend whose compassion rests with another,  
> The friend who benefits others and advantages them,  
> The friend of common cause who equates \[others\] with oneself:  
> Such friends are indeed worthy of friendship;  
> The wise associate closely with them.  
> Among friends there is none equal to such friends,  
> Just as a loving mother cherishes her child.  
> If one wishes to befriend those worthy of friendship,  
> One should befriend steadfast friends;  
> Such friends are endowed with morality,  
> Like firelight illuminating people."  
> — English (machine translation) (machine translation)

> “Those who stop what’s wrong defend friends from evil,  
> The merciful put themselves in others’ places,  
> The beneficial person benefits their friends,  
> And the cooperative treat friends like themselves.  
> — Charles Patton, The Long Discourses (selected sūtras)

> These are the people to befriend;  
> Wise people keep them close at hand.  
> Among friends, they are unparalleled,  
> Just as a kind mother is her child’s friend.  
> — Charles Patton, The Long Discourses (selected sūtras)

> If someone wants people to befriend,  
> He’ll be friends with substantial friends.  
> The friend who perfects the precepts  
> Is like a torch-bearer lighting the way.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.25](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.25)

佛告善生：「當知六方，云何為六方？父母為東方，師長為南方，妻婦為西方，親黨為北方，僮僕為下方，沙門、婆羅門、諸高行者為上方。善生！夫為人子，當以五事敬順父母，云何為五？一者供奉能使無乏，二者凡有所為先白父母，三者父母所為恭順不逆，四者父母正令不敢違背，五者不斷父母所為正業。善生！夫為人子，當以此五事敬順父母，父母復以五事敬親其子。云何為五？一者制子不聽為惡，二者指授示其善處，三者慈愛入骨徹髓，四者為子求善婚娶，五者隨時供給所須。善生！子於父母敬順恭奉，則彼方安隱，無有憂畏。

> The Buddha told Sujāta: "You should understand the six directions. What are the six directions? Parents are the east; teachers and elders are the south; wives are the west; relatives and kinsmen are the north; servants and attendants are the nadir; śramaṇas, brāhmaṇas, and those of lofty conduct are the zenith. Sujāta! As a child, one should venerate and comply with parents in five matters. What are the five? First, providing offerings so that they lack nothing; second, informing parents before doing anything; third, being respectful and compliant, not contrary, regarding what parents do; fourth, not daring to disobey parents' proper commands; fifth, not interrupting the proper livelihood established by parents. Sujāta! As a child, one should venerate and comply with parents in these five matters, and the parents also cherish their child in five matters. What are the five? First, restraining the child and not permitting evil; second, instructing and pointing out good ways; third, loving with affection that penetrates to the bone and marrow; fourth, seeking a good marriage for the child; fifth, supplying what is needed at proper times. Sujāta! When a child venerates, complies with, and respectfully serves parents, that direction is peaceful and secure, free from worry and fear.  
> — English (machine translation) (machine translation)

> The Buddha told Sujata, “You should know the six directions. What are the six directions? Parents are to the east, teachers and elders are to the south, wives are to the west, relatives are to the north, servants are below, and ascetics, priests, and noble practitioners are above.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, someone with parents should respect and follow them in five ways. What are the five? 1. They should provide support, so they are without want, 2. always offer to do things for their parents first, 3. respect and follow their parents without going against them, 4. don’t dare to contradict a proper instruction from their parents, and 5. don’t end a proper profession pursued by their parents.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when someone with parents respects and follows them in these five ways, their parents are respectful friends to their child in five ways, too. What are the five? 1. They govern their child and don’t permit them to do evil, 2. they teach and show them what’s good, 3. their love for their child goes to the marrow of their bones, 4. they look for an excellent spouse for their child, and 5. they provide support to their child when it’s needed.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a child respectfully follows and serves their parents, then that \[eastern\] direction will be peaceful, without any sorrow or fear.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.26](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.26)

「善生！弟子敬奉師長復有五事，云何為五？一者給侍所須，二者禮敬供養，三者尊重戴仰，四者師有教勅敬順無違，五者從師聞法善持不忘。善生！夫為弟子當以此五法敬事師長，師長復以五事敬視弟子，云何為五？一者順法調御，二者誨其未聞，三者隨其所問令善解義，四者示其善友，五者盡以所知誨授不悋。善生！弟子於師長敬順恭奉，則彼方安隱，無有憂畏。

> "Sujāta! A disciple venerating and serving teachers and elders also has five matters. What are the five? First, attending to their needs; second, paying homage and making offerings; third, respecting, upholding, and admiring them; fourth, venerating and complying without disobedience when the teacher gives instructions; fifth, listening to the Dharma from the teacher and retaining it well without forgetting. Sujāta! As a disciple, one should venerate and serve teachers and elders with these five dharmas, and teachers and elders also look upon disciples with respect in five matters. What are the six? First, training them in accordance with the Dharma; second, instructing them in what they have not yet heard; third, enabling them to understand meanings well according to their questions; fourth, pointing out good friends to them; fifth, instructing them fully with all that they know without begrudging. Sujāta! When a disciple venerates, complies with, and respectfully serves teachers and elders, that direction is peaceful and secure, free from worry and fear.  
> — English (machine translation) (machine translation)

> “Sujata, a disciple respectfully serves his teacher in five ways. What are the five? 1. They supply the teacher with their needs, 2. pay homage and offer support to them, 3. honor and look up to their teacher, 4. honor and don’t go against their teacher’s instructions, and 5. remember and don’t forget what their teacher teaches them.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a disciple respectfully serves their teacher in these five ways, their teacher respectfully looks after the disciple in five ways, too. What are the five? 1. They train their disciple to follow their teaching, 2. instruct their disciple in what they’ve yet to hear, 3. give their disciple sufficient answers when they have questions, 4. demonstrate what a good friend is, and 5. teach their disciple all that they know without holding back.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a disciple respectfully serves their teacher, then that \[southern\] direction will be peaceful, without sorrow or fear.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.27](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.27)

「善生！夫之敬妻亦有五事，云何為五？一者相待以禮，二者威嚴不𡤏，三者衣食隨時，四者莊嚴以時，五者委付家內。善生！夫以此五事敬待於妻，妻復以五事恭敬於夫，云何為五？一者先起，二者後坐，三者和言，四者敬順，五者先意承旨。善生！是為夫之於妻敬待，如是則彼方安隱，無有憂畏。

> "Suśārada! A husband also has five things with which to respect his wife. What are the five? First, treating her with courtesy; second, maintaining dignity without haughtiness; third, providing food and clothing in due season; fourth, providing adornments at the proper times; fifth, entrusting her with household matters. Suśārada! When a husband respects and treats his wife with these five things, the wife in turn reveres her husband with five things. What are the five? First, rising before him; second, sitting down after him; third, speaking with gentle words; fourth, being reverent and obedient; fifth, anticipating his intentions and carrying out his wishes. Suśārada! This is the husband's respectful treatment of his wife; thus that direction is peaceful and secure, free from anxiety and fear.  
> — English (machine translation) (machine translation)

> “Sujata, a husband also respects his wife in five ways. What are the five? 1. He treats her with respect, 2. he’s dignified and not indecent, 3. he provides her with clothing and food when it’s needed, 4. he provides her with ornaments according to the occasion, and 5. he entrusts the affairs of the household to her.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a husband respects his wife in these five ways, his wife honors her husband in five ways, too. What are the five? 1. She rises before him, 2. sits after him, 3. speaks peacefully, 4. respects and follows him, and 5. anticipates his wishes and accepts them.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a husband treats his wife with respect, then that \[western\] direction will be peaceful, without sorrow or fear.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.28](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.28)

「善生！夫為人者，當以五事親敬親族，云何為五？一者給施，二者善言，三者利益，四者同利，五者不欺。善生！是為五事親敬親族，親族亦以五事親敬於人，云何為五？一者護放逸，二者護放逸失財，三者護恐怖者，四者屏相教誡，五者常相稱歎。善生！如是敬視親族，則彼方安隱，無有憂畏。

> "Suśārada! A person should treat relatives with intimacy and respect through five things. What are the five? First, giving gifts; second, pleasant speech; third, beneficial actions; fourth, shared benefit; fifth, not deceiving them. Suśārada! These are the five things to treat relatives with intimacy and respect, and relatives also treat that person with intimacy and respect through five things. What are the five? First, protecting them from negligence; second, protecting them from losing wealth through negligence; third, protecting them when they are frightened; fourth, admonishing them in private; fifth, constantly praising them. Suśārada! When relatives are treated with respect in this way, that direction is peaceful and secure, free from anxiety and fear.  
> — English (machine translation) (machine translation)

> “Sujata a person is friendly and respectful to their relatives in five ways. What are the five? 1. They give them gifts, 2. Speak to them skillfully, 3. benefit them, 4. benefit them equally, and 5. don’t deceive them.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a person is friendly and respectful to their relatives, their relatives are friendly and respectful to them in five ways, too. What are the five? 1. They keep a person from being self-indulgence, 2. keep them from self-indulgently wasting their wealth, 3. keep them from becoming fearful, 4. admonish them in private, and 5. always praise their qualities.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when someone is friendly and respectful to their relatives, then that \[northern\] direction will be peaceful, without sorrow or fear.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.29](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.29)

「善生！主於僮使以五事教授，云何為五？一者隨能使役，二者飲食隨時，三者賜勞隨時，四者病與醫藥，五者縱其休假。善生！是為五事教授僮使，僮使復以五事奉事其主，云何為五？一者早起，二者為事周密，三者不與不取，四者作務以次，五者稱揚主名。是為主待僮使，則彼方安隱，無有憂畏。

> "Suśārada! A master instructs servants and bondservants through five things. What are the five? First, assigning work according to their ability; second, providing food and drink in due season; third, rewarding their labor in due season; fourth, providing medicine when they are sick; fifth, granting them time off to rest. Suśārada! These are the five things to instruct servants and bondservants, and servants and bondservants in turn serve their master with five things. What are the five? First, rising early; second, carrying out affairs thoroughly; third, not taking what is not given; fourth, performing tasks in proper order; fifth, praising the master's name. When a master treats servants and bondservants in this way, that direction is peaceful and secure, free from anxiety and fear.  
> — English (machine translation) (machine translation)

> “Sujata, a master directs his servants in five ways. What are the five? 1. He assigns tasks according to their abilities, 2. provides meals at appropriate times, 3. provides compensation at appropriate times, 4. provides medical care for their illnesses, and 5. permits them to have leisure time.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a master directs his servants in these five ways, his servants perform their duties in five ways, too. What are the five? 1. They rise early in the morning, 2. do their work meticulously, 3. don’t take what’s not given, 4. do their duties in order, and 5. praise their master’s name. When a master treats his servants in this way, then that direction \[below\] will be peaceful, without sorrow or fear.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.30](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.30)

「善生！檀越當以五事供奉沙門、婆羅門，云何為五？一者身行慈，二者口行慈，三者意行慈，四者以時施，五者門不制止。善生！若檀越以此五事供奉沙門、婆羅門，沙門、婆羅門當復以六事而教授之，云何為六？一者防護不令為惡，二者指授善處，三者教懷善心，四者使未聞者聞，五者已聞能使善解，六者開示天路。善生！如是檀越恭奉沙門、婆羅門，則彼方安隱，無有憂畏。」世尊說已，重說偈曰：

> "Suśārada! A dānapati should make offerings to śramaṇas and brāhmaṇas through five things. What are the five? First, bodily actions of loving-kindness; second, verbal actions of loving-kindness; third, mental actions of loving-kindness; fourth, giving alms at the proper time; fifth, not barring one's gates \[against them\]. Suśārada! If a dānapati makes offerings to śramaṇas and brāhmaṇas with these five things, the śramaṇas and brāhmaṇas should in turn instruct him with six things. What are the six? First, guarding and preventing him from doing evil; second, pointing out and teaching good places; third, teaching him to harbor a good mind; fourth, causing him to hear what he has not yet heard; fifth, causing him to understand well what he has already heard; sixth, revealing to him the path to heaven. Suśārada! When a dānapati reveres śramaṇas and brāhmaṇas in this way, that direction is peaceful and secure, free from anxiety and fear." Having spoken this, the Bhagavat repeated it in verse:  
> — English (machine translation) (machine translation)

> “Sujata, a benefactor should support and serve ascetics and priests in five ways. What are the five? 1. Their physical conduct is kind, 2. their verbal conduct is kind, 3. their mental conduct is kind, 4. they give according to the occasion, and 5. they don’t stop them at the gate.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a benefactor supports and serves ascetics and priests in these five ways, then ascetics and priests also give them instruction in six ways, too. What are the six? 1. They prevent their benefactor from doing evil, 2. guide them to a good place, 3. teach them to harbor good thoughts, 4. ensure that they hear what they haven’t heard yet, 5. ensure that they understand well what they have heard, and 6. make the path to heaven clear to them.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Sujata, when a benefactor who thus respects and serves ascetics and priests, then that direction \[above\] will be peaceful, without any sorrow or fear.”  
> — Charles Patton, The Long Discourses (selected sūtras)

> After saying this, the Bhagavān restated it in verse:  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.31](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.31)

「父母為東方，師長名南方，  
妻婦為西方，親族為北方，  
僮僕為下方，沙門為上方。  
諸有長者子，禮敬於諸方；  
敬順不失時，死皆得生天。  
惠施及輭言，利人多所益，  
同利等彼己，所有與人共。  
此四多負荷，任重如車輪；  
世間無此四，則無有孝養。  
此法在世間，智者所撰擇；  
行則獲大果，名稱遠流布。  
嚴飾於床座，供設上飲食；  
供給所當得，名稱遠流布。  
親舊不相遺，示以利益事；  
上下常和同，於此得善譽。  
先當習伎藝，然後獲財業；  
財業既已具，宜當自守護。  
出財未至奢，當撰擇前人；  
欺誑觝突者，寧乞未舉與。  
積財從小起，如蜂集眾花；  
財寶日滋息，至終無損耗。  
一食知止足，二修業勿怠，  
三當先儲積，以擬於空乏，  
四耕田商賈，澤地而置牧，  
五當起塔廟，六立僧房舍，  
在家勤六業，善修勿失時。  
如是修業者，則家無損減；  
財寶日滋長，如海吞眾流。」

> "Parents are the eastern direction, / Teachers and elders are named the south,  
> Wife and spouse are the western direction, / Relatives and clan are the north,  
> Servants and laborers are the direction below, / Śramaṇas are the direction above.  
> Any son of a good family / Who pays homage to these directions,  
> Reverent and compliant without missing the proper times, / At death will all obtain rebirth in heaven.  
> Giving generously and speaking softly, / Benefiting others with many advantages,  
> Shared benefit, treating another as oneself, / Sharing all that one has with others—  
> These four carry great burdens, / Bearing heavy loads like the wheels of a chariot;  
> If the world lacked these four, / There would be no filial support.  
> These practices in the world / Are chosen by the wise;  
> Practicing them, one obtains great fruits, / And one's fame spreads far and wide.  
> Adorning seats and couches, / Offering and setting out superior food and drink,  
> Supplying what is due, / One's fame spreads far and wide.  
> Not neglecting relatives and old friends, / Pointing out beneficial affairs to them;  
> High and low always living in harmony, / In this one gains good renown.  
> One should first master the arts and crafts, / And only then acquire wealth and estates;  
> Once wealth and estates are acquired, / One should guard them well.  
> When spending wealth before reaching luxury, / One should select those to receive it;  
> For deceitful and reckless people, / Rather give it as alms than entrust it \[as a loan\].  
> Accumulating wealth begins from small things, / Like a bee gathering from many flowers;  
> Treasures will increase and multiply daily, / Remaining without loss to the end.  
> First, knowing sufficiency in food; / Second, pursuing work without laziness;  
> Third, storing up beforehand / In preparation for times of scarcity;  
> Fourth, plowing fields and engaging in commerce, / Choosing moist land for pasturage;  
> Fifth, erecting stūpas and shrines; / Sixth, building dwellings for the Saṅgha.  
> At home, diligently pursuing these six vocations, / Cultivate them well and do not miss the proper times.  
> For one who pursues work in this way, / The household will suffer no diminish;  
> Treasures will increase and multiply daily, / Like the sea swallowing all streams."  
> — English (machine translation) (machine translation)

> “Parents are to the east,  
> Teachers are to the south,  
> Wives are to the west,  
> Relatives are to the north,  
> Servants are below,  
> And ascetics are above.  
> — Charles Patton, The Long Discourses (selected sūtras)

> When sons of prominent men  
> Pay homage to these directions  
> By respecting them at all times,  
> They’ll be born in heaven when they die.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Focused on giving and soft words,  
> A person is beneficial to many.  
> Equally benefiting themselves and others,  
> They share what they have with people.  
> — Charles Patton, The Long Discourses (selected sūtras)

> These four things carry much  
> Like a cartwheel does heavy loads.  
> Without these four things, the world  
> Would be devoid filial support.  
> — Charles Patton, The Long Discourses (selected sūtras)

> This teaching exists in the world,  
> And it’s chosen by wise people.  
> Practicing it has such great results,  
> One’s name spreads far and wide.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Whether lovely beds or chairs,  
> Or being served excellent meals,  
> He provides whatever he obtains,  
> And his name spreads far and wide.  
> — Charles Patton, The Long Discourses (selected sūtras)

> Not forgetting relatives and old friends,  
> He explains to them beneficial subjects.  
> Those high and low always in harmony,  
> He obtains a good reputation from it.  
> — Charles Patton, The Long Discourses (selected sūtras)

> First, he should develop his skills,  
> Then he obtains wealth afterward.  
> Once he comes to possess wealth,  
> He should safeguard it himself.  
> — Charles Patton, The Long Discourses (selected sūtras)

> To produce wealth with frugality,  
> He should personally select his recipients.  
> When grifters and scoundrels solicit him,  
> He shouldn’t offer donations to them.  
> — Charles Patton, The Long Discourses (selected sūtras)

> He produces wealth in small amounts  
> Like a bee collecting from many flowers.  
> His treasury accrues interest day by day  
> Until finally it never decreases.  
> — Charles Patton, The Long Discourses (selected sūtras)

> First, he knows when to stop eating.  
> Second, he cultivates his work and isn’t idle.  
> Third, he first builds his savings  
> And sets it aside for times of want.  
> Fourth, he cultivates his fields and business,  
> Selecting pastures to place his cattle.  
> Fifth, he constructs relic shrines.  
> Sixth, he establishes Saṅgha dwellings  
> Where residents pursue the six tasks  
> And skillfully cultivate without lost time.  
> — Charles Patton, The Long Discourses (selected sūtras)

> When he thus cultivates these tasks,  
> His household won’t decline.  
> His treasury will accrue interest daily  
> Like the ocean swelled by many rivers.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.32](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.32)

爾時，善生白世尊言：「甚善！世尊！實過本望，踰我父教，能使覆者得仰，閉者得開，迷者得悟，冥室燃燈，有目得視。如來所說，亦復如是，以無數方便，開悟愚冥，現清白法。所以者何？佛為如來、至真、等正覺，故能開示，為世明導。今我歸依佛、歸依法、歸依僧，唯願世尊聽我於正法中為憂婆塞，自今日始，盡形壽不殺、不盜、不婬、不欺、不飲酒。」

> Then Suśārada said to the Bhagavat: "Excellent, Bhagavat! Truly this exceeds my original expectations, surpassing my father's instructions! It can turn upright what was overturned, open what was closed, awaken those who were lost, and kindle a lamp in a dark room so that those with eyes may see. What the Tathāgata has spoken is also like this: through countless skillful means he awakens the foolish and dark, and reveals the pure and clean Dharma. Why is this? The Buddha is the Tathāgata, Arhat, Samyaksaṃbuddha; therefore he can reveal this and be a bright guide for the world. Now I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. I only wish that the Bhagavat would permit me to become an upāsaka within the true Dharma. From this day forward, for as long as life lasts, I will not kill, not steal, not engage in sexual misconduct, not deceive, and not drink alcohol."  
> — English (machine translation) (machine translation)

> At that point, Sujata said to the Bhagavān, “Very good, Bhagavān! That was what I hoped to do before, but it goes beyond my father’s instruction. The Tathāgata’s explanation is like turning upright what’s overturned, opening up something closed, bringing understanding to what’s confused, and a lamp in a dark room to those with eyes to see. He awakens the fool who’s in the dark with countless methods that make the clean teaching plain.  
> — Charles Patton, The Long Discourses (selected sūtras)

> “Why is that? The Buddha is a Tathāgata, Arhat, and Completely Awakened One, so he’s able to reveal clear instruction to the world. Now, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. Bhagavān, please permit me to become a layman in the correct teaching! Starting today, I will not kill, steal, commit adultery, lie, or drink alcohol for the rest of my life.”  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.33](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.33)

爾時，善生聞佛所說，歡喜奉行。

> At that time, Suśārada, hearing what the Buddha had spoken, rejoiced and undertook to practice it.  
> — English (machine translation) (machine translation)

> Once Sujata had heard what the Buddha taught, he rejoiced and approved.  
> — Charles Patton, The Long Discourses (selected sūtras)

### [16.34](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16.34)

佛說長阿含經卷第十一

> The Long Āgama Sūtra, Fascicle Eleven  
> — English (machine translation) (machine translation)

## Translations (2)

- [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.16.p1) — Charles Patton, English
- [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.16.1) — English, machine translation

## Linked texts (3)

- [Siṅgālasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.31.1.1-4) — Pāli
- [增壹阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.ekottaragama*zh-sanghadeva.45.4.4) — Classical Chinese
- [四分律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.dharmaguptaka*zh-buddhayasas.34.13) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.16) · Pramāṇa