---
title: "賢愚經 · 41 須達起精舍品"
description: "賢愚經是北魏時期由慧覺等高僧共同翻譯編纂的一部佛教經典，屬於本緣部典籍。該經成書於5世紀，收錄了大量佛教故事，通過賢者與愚者的對比，闡述因果業報、修行解脫等佛教核心教義。全經分為十三卷，內容包含佛陀本生故事、弟子因緣及民間佛教傳說，語言通俗易懂，具有濃厚的民間文學色彩。作為漢傳佛教重要經典，賢愚經不僅是研究北魏佛教傳播的重要文獻，也對後世佛教文學、藝術產生了深遠影響，在佛教通俗教化中佔有獨特地位。"
url: "https://rushiwowen.co/en/r/cm9gs15x802ldhd0w45v7npup"
---

### （四八）須達起精舍品第四十一丹本為四十六

> Chapter 41: Sudatta Builds the Monastery<note>The Dan edition numbers this as Chapter 46</note>

如是我聞：

> Thus have I heard:

一時佛在王舍城竹園中止。爾時舍衛國王波斯匿有一大臣，名曰須達，居家巨富，財寶無限，好喜布施，賑濟貧乏及諸孤老，時人因行為其立號，名給孤獨。

> Once, the Buddha was staying in the Bamboo Grove near Rajagriha. At that time, in the kingdom of Shravasti, King Prasenajit had a minister named Sudatta. His household was immensely wealthy, with boundless treasures, and he delighted in giving, relieving the poor, the orphaned, and the elderly. Because of his deeds, people gave him the title "Anathapindika," meaning "Feeder of the Orphans and the Helpless."

爾時長者生七男兒，年各長大，為其納娶，次第至六。其第七兒端政殊異，偏心愛念，當為娶妻，欲得極妙容姿、端政有相之女，為兒求之。即語諸婆羅門言：「誰有好女相貌備足，當為我兒往求索之。」諸婆羅門便為推覓，展轉行乞到王舍城。

> At that time, the elder had seven sons, each of whom had grown to adulthood. He arranged marriages for them one by one, until the first six were wed. The seventh son was exceptionally handsome and distinguished, and the elder was especially fond of him. He wished to find a wife for him, desiring a young woman of the utmost grace, beauty, and virtuous features. He then said to the brahmins: "Who knows of a good woman with complete and excellent features? Go and seek her on my son's behalf." The brahmins then went in search, traveling and begging as they went, and eventually arrived at the city of Rajagriha.

王舍城中有一大臣，名曰護彌，財富無量，信敬三寶。時婆羅門到家從乞。國法施人，要令童女持物布施。護彌長者時有一女，威容端正，顏色殊妙，即持食出，施婆羅門。婆羅門見，心大歡喜：「我所覓者，今日見之。」即問女言：「頗有人來求索汝未？」答言：「未也。」問言：「女子！汝父在不？」其女言：「在。」婆羅門言：「語令出外，我欲見之，與共談語。」時女入內，白其父言：「外有乞人欲得相見。」父便出外。

> In the city of Rajagriha, there lived a minister named Humi, who was immensely wealthy and devoutly faithful to the Three Treasures. One day, a Brahman came to his home seeking alms. According to the customs of the land, when giving alms, a young maiden was to present the offerings. Minister Humi had a daughter of graceful and striking appearance, and she brought forth food to offer to the Brahman. Upon seeing her, the Brahman rejoiced greatly, thinking, "The one I have been seeking, I have found today." He then asked the maiden, "Has anyone come to seek your hand in marriage?" She replied, "Not yet." He asked, "Young lady, is your father at home?" She answered, "He is." The Brahman said, "Tell him to come out, for I wish to see him and speak with him." The maiden then went inside and informed her father, "There is a beggar outside who wishes to meet you." The father came out.

時婆羅門問訊：「起居安和善吉！舍衛國王有一大臣，字曰須達，輔相識不？」答言：「未見，但聞其名。」報言：「知不？是人於彼舍衛國中第一富貴，汝於此間富貴第一。須達有兒，端正殊妙，卓略多奇，欲求君女，為可爾不？」答言：「可爾。」值有估客欲至舍衛，時婆羅門作書因之，送與須達，具陳其事。須達歡喜，詣王求假，為兒娶婦，王即聽之。大載珍寶，趣王舍城，於其道次賑濟貧乏。到王舍城，至護彌家為兒求妻。

> At that time, the brahmin greeted him and asked, “How are you? Are you well and at ease? In the kingdom of Śrāvastī, there is a minister of the king named Sudatta. Do you know him?” The other replied, “I have not met him, but I have heard of his name.” The brahmin said, “Do you know? In that land of Śrāvastī, this man is the wealthiest and most honored. And here, you too are the wealthiest and most honored. Sudatta has a son, handsome and extraordinary in every way, with remarkable talents. He wishes to seek your daughter in marriage. Would that be acceptable?” The other replied, “Yes, it is acceptable.” At that time, there happened to be merchants traveling to Śrāvastī. The brahmin wrote a letter and sent it with them to Sudatta, detailing the matter. Sudatta was overjoyed and went to the king to request leave, in order to find a wife for his son. The king granted his request. He loaded great treasures and set out for Rājagṛha. Along the way, he gave alms to the poor and needy. When he reached Rājagṛha, he went to the house of Hūmī to seek his daughter as a bride for his son.

護彌長者歡喜迎逆，安置敷具，暮宿其舍，家內搔搔，辦具飲食。須達念言：「今此長者大設供具，欲作何等？將請國王、太子、大臣、長者、居士、婚姻親戚，設大會耶？」思惟所以，不能了知，而問之言：「長者今暮躬自執勞，經理事務，施設供具，為欲請王太子、大臣？」答言：「不也。」「欲營婚姻親戚會耶？」答言：「不也。」「將何所作？」答言：「請佛及比丘僧。」

> Minister Sudatta observed Elder Humni welcoming him joyfully, preparing bedding and seating arrangements, and lodging him for the night. The household was bustling with activity as food and drink were being prepared. Sudatta thought to himself: "Why is this elder making such grand preparations? Could he be hosting a great assembly, inviting the king, princes, ministers, elders, householders, and relatives connected by marriage?" But he could not figure it out, so he asked: "Elder, tonight you are personally toiling, managing affairs, and preparing offerings—are you inviting the king, princes, or ministers?" The elder replied: "No." "Are you arranging a gathering of relatives for a wedding?" Again: "No." "Then for what purpose?" The answer came: "I am inviting the Buddha and the community of monks."

於時須達聞佛僧名，忽然毛竪，如有所得，心情悅豫，重問之言：「云何名佛？願解其義。」長者答言：「汝不聞乎？淨飯王子，厥名悉達，其生之日，天降瑞應三十有二，萬神侍衛，即行七步，舉手而言：『天上天下，唯我為尊。』身黃金色，三十二相，八十種好，應王金輪，典四天下。見老病死苦，不樂在家，出家修道，六年苦行，得一切智，盡結成佛，降諸魔眾十八億萬，號曰能仁，十力無畏，十八不共，光明照耀，三達遐鑒，故號佛也。」

須達問言：「云何名僧？」護彌答言：「佛成道已，梵天勸請轉妙法輪，至波羅㮈鹿野苑中，為拘隣五人轉四真諦，漏盡結解，便成沙門，六通具足，四意、七覺、八道悉練，上虛空中，八萬諸天得須陀洹，無量天人發無上正真道意。次度欝卑迦葉兄弟千人，漏盡意解，如其五人。次第度舍利弗、目連徒眾五百，亦得應真。如是之等，神足自在，能為眾生作良祐福田，故名僧也。」

須達聞說如此妙事，歡喜踊躍，感念信敬，企望至曉，當往見佛；誠報神應，見地明曉，尋明即往。羅閱城門夜三時開，初夜、中夜、後夜，是謂三時。中夜出門，見有天祠，即為禮拜，忽忘念佛，心自還闇，便自念言：「今夜故闇，若我往者，儻為惡鬼猛獸見害，且還入城，待曉當往。」

時有親友命終生四天，見其欲悔，便下語之：「居士！莫悔也！汝往見佛，得利無量，正使今得百車珍寶，不如轉足一步往趣世尊，所得利深過踰於彼。居士！汝去，莫悔！正使今得白象珍寶，不如舉足一步往趣世尊，利過於彼。居士！汝去，莫悔！正使今得一閻浮提滿中珍寶，不如轉足一步至世尊所得利弘多。居士！汝去，莫悔！正使今得一四天下滿中珍寶，不如舉足一步至世尊所，所得盈利踰過於彼百千萬倍。」須達聞天說如此語，益增歡喜，敬念世尊，闇即還曉，尋路往至，到世尊所。

爾時世尊知須達來，出外經行，是時須達遙見世尊猶如金山，相好威容，儼然炳著，過踰護彌所說萬倍，覩之心悅；不知禮法，直問世尊：「不審瞿曇起居何如？」世尊即時命令就坐。時首陀會天遙見須達雖覩世尊，不知禮拜供養之法，化為四人，行列而來，到世尊所，接足作禮，長跪問訊，起居輕利，右遶三匝，却住一面。是時須達見其如是，乃為愕然，而自念言：「恭敬之法，事應如是。」即起離坐，如彼禮敬，問訊起居，右遶三匝，却住一面。爾時世尊即為說法——四諦微妙，苦空無常。聞法歡喜，便染聖法，成須陀洹，譬如淨潔白疊易染為色。長跪合掌，問世尊言：「舍衛城中，如我伴輩，聞法易染，更有如我比不？」

佛告須達：「更無有二如卿之者。舍衛城中，人多信邪，難染聖教。」

須達白佛：「唯願如來垂神降屈，臨履舍衛，使中眾生除邪就正！」

世尊告曰：「出家之法與俗有別，住止處所，應當有異。彼無精舍，云何得去？」

須達白佛言：「弟子能起，願見聽許！」世尊默然。須達辭往。為兒娶婦竟，辭佛還家，因白佛言：「還到本國，當立精舍，不知摸法，唯願世尊使一弟子共往勅示。」

世尊思惟：「舍衛城內婆羅門眾信邪倒見，餘人往者必不能辦，唯舍利弗是婆羅門種，少小聰明，神足兼備，去必有益。」即便命之，共須達往。

須達問言：「世尊足行，日能幾里？」舍利弗言：「日半由旬，如轉輪王足行之法，世尊亦爾。」是時須達即於道次二十里作一客舍，計挍功作，出錢雇之，安止使人，飲食、敷具悉皆令足。從王舍城至舍衛國，還來到舍，共舍利弗按行諸地何處平博，中起精舍；按行周遍，無可意處，唯王太子祇陀有園其地平正，其樹欝茂，不遠不近，正得處所。時舍利弗告須達言：「今此園中宜起精舍，若遠作之，乞食則難，近處憒鬧，妨廢行道。」

須達歡喜，到太子所，白太子言：「我今欲為如來起立精舍，太子園好，今欲買之。」太子笑言：「我無所乏，此園茂盛，當用遊戲，逍遙散志。」須達慇懃乃至再三，太子貪惜，增倍求價，謂呼價貴，當不能買。語須達言：「汝若能以黃金布地，令間無空者，便當相與。」須達曰：「諾！聽隨其價。」太子祇陀言：「我戲語耳。」須達白言：「為太子法，不應妄語，妄語欺詐，云何紹繼，撫恤人民？」即共太子，欲往訟了。

時首陀會天以當為佛起精舍故，恐諸大臣偏為太子，即化作一人下為評詳。語太子言：「夫太子法不應妄語，已許價決，不宜中悔。」遂斷與之。須達歡喜，便勅使人：「象負金出。」八十頃中，須臾欲滿，殘有少地。須達思惟：「何藏金足不多不少，當取滿足。」祇陀問言：「嫌貴置之。」答言：「不也。自念金藏何者可足，當補滿耳。」祇陀念言：「佛必大德，乃使斯人輕寶乃爾？」教齊是止，「勿更出金！園地屬卿，樹木屬我，我自上佛，共立精舍。」須達歡喜，即然可之，即便歸家，當施功作。

六師聞之，往白國王：「長者須達買祇陀園，欲為瞿曇沙門興立精舍。聽我徒眾與共捔術。沙門得勝，便聽起立，若其不如，不得起也，瞿曇徒眾住王舍城，我等徒眾當住於此。」

王召須達，而問之言：「今此六師云卿買祇陀園，欲為瞿曇沙門起立精舍，求共沙門弟子捔其伎術，若得勝者，得立精舍，苟其不如，便不得起。」

須達歸家，著垢膩衣，愁惱不樂。時舍利弗明日時到，著衣持鉢，至須達家，見其不樂，即問之曰：「何故不樂？」須達答言：「所立精舍但恐不成，是故愁耳。」舍利弗言：「有何事故，畏不成就？」答言：「今諸六師詣王求挍——尊人得勝，聽立精舍，若其不如，遮不聽起。此六師輩出家來久，精誠有素，所學技術無能及者，我今不知尊人伎藝能與捔不？」舍利弗言：「正使此輩六師之眾，滿閻浮提，數如竹林，不能動吾足上一毛。欲捔何等，自恣聽之。」

須達歡喜，更著新衣，沐浴香湯，即往白王：「我已問之，六師欲捔，恣隨其意。」國王是時告諸六師：「今聽汝等共沙門捔。」是時六師宣語國人：「却後七日，當於城外寬博之處與沙門挍。」

舍衛國中十八億人，時彼國法，擊鼓會眾，若擊銅鼓，八億人集；若打銀鼓，十四億集；若打金鼓，一切皆集。七日期滿，至平博處打擊金鼓，一切都集。六師徒眾有三億人，是時人民悉為國王及其六師敷施高座。爾時須達為舍利弗而施高座。

時舍利弗在一樹下寂然入定，諸根寂默，遊諸禪定，通達無礙，而作是念：「此會大眾習邪來久，憍慢自高；草芥群生，當以何德而降伏之？」思惟是已，當以二德，即立誓言：「若我無數劫中，慈孝父母、敬尚沙門婆羅門者，我初入會，一切大眾當為我禮。」

爾時六師見眾已集，而舍利弗獨未來到，便白王言：「瞿曇弟子自知無術，偽求挍能，眾會既集，怖畏不來。」王告須達：「汝師弟子，挍時已至，宜來談論。」是時須達至舍利弗所，長跪白言：「大德！大眾已集，願來詣會！」時舍利弗從禪定起，更整衣服，以尼師壇著左肩上，徐庠而步，如師子王，往詣大眾。是時眾人見其形容、法服有異，及諸六師忽然起立，如風靡草，不覺為禮。時舍利弗便昇須達所敷之座。

六師眾中，有一弟子，名勞度差，善知幻術，於大眾前呪作一樹，自然長大，蔭覆眾會，枝葉欝茂，花果各異。眾人咸言：「此變乃是勞度差作。」時舍利弗便以神力作旋嵐風，吹拔樹根，倒著於地，碎為微塵。眾人皆言：「舍利弗勝！今勞度差，便為不如。」

又復呪作一池，其池四面皆以七寶，池水之中生種種華。眾人咸言：「是勞度差之所作也。」時舍利弗化作一大六牙白象，其一牙上有七蓮花，一一花上有七玉女，其象徐庠往詣池邊，并含其水，池即時滅。眾人悉言：「舍利弗勝！勞度差不如。」

復作一山，七寶莊嚴，泉池樹木，花果茂盛。眾人咸言：「此是勞度差作。」時舍利弗即便化作金剛力士，以金剛杵遙用指之，山即破壞，無有遺餘。眾會皆言：「舍利弗勝！勞度差不如。」

復作一龍，身有十頭，於虛空中雨種種寶，雷電振地，驚動大眾。眾人咸言：「此亦勞度差作。」時舍利弗便化作一金翅鳥王，擘裂噉之。眾人皆言：「舍利弗勝！勞度差不如。」

復作一牛，身體高大，肥壯多力，麤脚利角，爮地大吼，奔突來前。時舍利弗化作師子王，分裂食之。眾人言曰：「舍利弗勝！勞度差不如。」

復變其身作夜叉鬼，形體長大，頭上火燃，目赤如血，四牙長利，口自出火，騰躍奔赴。時舍利弗自化其身作毘沙門王，夜叉恐怖，即欲退走，四面火起，無有去處。唯舍利弗邊涼冷無火，即時屈伏，五體投地，求哀脫命。辱心已生，火即還滅。眾咸唱言：「舍利弗勝！勞度差不如。」

時舍利弗身昇虛空，現四威儀，行住坐臥；身上出水，身下出火；東沒西踊，西沒東踊，北沒南踊，南沒北踊；或現大身滿虛空中，而復現小；或分一身作百千萬億身，還合為一身；於虛空中，忽然在地，履地如水，履水如地。作是變已，還攝神足，坐其本座。

時會大眾見其神力，咸懷歡喜。時舍利弗即為說法，隨其本行宿福因緣，各得道迹，或得須陀洹、斯陀含、阿那含、阿羅漢者；六師徒眾三億弟子於舍利弗所出家學道。挍技訖已，四眾便罷，各還所止。

長者須達共舍利弗往圖精舍，須達手自捉繩一頭，時舍利弗自捉一頭，共經精舍。時舍利弗欣然含笑。須達問言：「尊人何笑？」答言：「汝始於此經地，六欲天中宮殿已成。」即借道眼，須達悉見六欲天中嚴淨宮殿，問舍利弗：「是六欲天，何處最樂？」舍利弗言：「下三天中，色欲深厚；上二天中，憍逸自恣；第四天中，少欲知足，恒有一生補處菩薩來生其中，法訓不絕。」須達言曰：「我正當生第四天上。」出言已竟，餘宮悉滅，唯第四天宮殿湛然。

復更從繩，時舍利弗慘然憂色。即問尊者：「何故憂色？」答言：「汝今見此地中蟻子不耶？」對曰：「已見。」時舍利弗語須達言：「汝於過去毘婆尸佛，亦於此地為彼世尊起立精舍，而此蟻子在此中生；尸棄佛時，汝為彼佛亦於是中造立精舍，而此蟻子亦在中生；毘舍浮佛時，汝為世尊於此地中起立精舍，而此蟻子亦在中生；拘留秦佛時，亦為世尊在此地中起立精舍，而是蟻子亦於此中生；拘那含牟尼佛時，汝為世尊於此地中起立精舍，而此蟻子亦在中生；迦葉佛時，汝亦為佛於此地中起立精舍，而此蟻子亦在中生。乃至今日，九十一劫受一種身，不得解脫。生死長遠，唯福為要，不可不種。」是時須達悲怜愍傷。

經地已竟，起立精舍，為佛作窟，以妙栴檀用為香泥，別房住止千二百處，凡百二十處別打犍椎。

施設已竟，欲往請佛，復自思惟：「上有國王，應當令知，若不啟白，儻有瞋恨。」即往白王：「我為世尊已起精舍，唯願大王遣使請佛！」時王聞已，即遣使者詣王舍城請佛及僧：「唯願世尊臨覆舍衛！」

爾時世尊與諸四眾前後圍遶，放大光明，震動大地，至舍衛國，所經客舍悉於中止，道次度人無有限量。漸漸來近舍衛城邊，一切大眾持諸供具迎待世尊。世尊到國，至廣博處，放大光明，遍照三千大千世界，足指按地，地皆震動，城中伎樂不鼓自鳴，盲視聾聽，啞語僂申，癃殘拘癖皆得具足。一切人民男女大小覩斯瑞應，歡喜踊躍，來詣佛所，十八億人都悉集聚。爾時世尊隨病投藥，為說妙法，宿緣所應，各得道迹，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛因緣者，有發無上正真道意者，各各歡喜，奉行佛語。

佛告阿難：「今此園地，須達所買，林樹華菓，祇陀所有，二人同心共立精舍，應當與號太子祇樹給孤獨園，名字流布，傳示後世。」

爾時阿難及四部眾聞佛所說，頂戴奉行。